Works

CHAP. XXIIII. Of Examination of our selves, and of all things by their issues: and how to govern the Eyes.

I F when God doth cross us with punishments, we do not examine the whole process of our proceedings and imaginations, we profit not.

2 We must search our own hearts carefully, how well soever others report of us: for we may speak of our selves of knowledge, when others do speak of charity.

3 If we will truly examine our selves, then let us set our selves before the Lord, who shall and will examine quick and dead: for to him we must render a just account, and then let us tremble and fear, and so try whether the Lord doth allow of our doing: if he do, and we have a warrant out of his word, then may we have comfort though trouble come thereof. But if we cannot tremble nor cannot see our hearts, and if the Lord look not to us, to show us our hearts, we have to fear and know that our cause is not right. Therefore when we will effectually perform this duty, let us set God's fear before us, which may subdue our affections & reasons, otherwise our affections will control us, and our reason will carry away our hearts, which in it hath many starting holes. But if we feel that our affections are subdued, and that our reason will subscribe to those things that are contrary thereto: then let us try our work by the word; whereto if it be agreeable, then will the Lord allow of it, though not as perfect, yet in his son Christ. This is the way to raise us when we are fallen, to strengthen us when we stand, and ever to maintain the peace of our consciences.

4 It is a blessed rule, to learn to judge our selves, that we be not judged of the Lord, if we (considering any sin in us) then straightway by the word learn to amend it. But if we do it not, then certainly the Lord will judge either in this world, or in the world to come: for sin cannot be allowed, but must needs be judged. Then if we by God's spirit be not taught to judge our selves, and so to lament our sins, we cannot prevent God's judgment, but the Lord will take the cause into his own hands; and then if we be his, he will not cease till he hath brought us to him; and if we belong not to him, then will it be corruption in our bones, till it hath consumed us.

5 Job. chap. 21. from the seventh verse. to the fourteenth, doth describe the vain conversation and merry li • es (as they say) of impious men. Whereon an old writer saith thus: O Job, thou hast well described the life of wicked men: now let us hear what is their ende, whereby we be taught to have a special respect to the end. Philosophy teacheth us to judge of every motion, by the term or point wherein it tendeth: we may not so much regard the way, for a man may go through a fair ci •• e to execution, and that is an ill motion. And again a man may go to a feast through a blind lane, and this we count a good motion. It is our common proverb, That is well which endeth well. We must therefore carefully examine the end of all our ways: A man may go for a time by the gallerie of merry devices, but they help not long, for the end of them is judgment. Eccles. 11. In the latter end, we shall see all vain delights come to judgment. Now therefore let us prevent that judgment (as we be warned) by judging our selves, and the continual meditations of judgment. This is a medicine whereby if we profit, it is bitter and wholesome as the treacle: but if we do not, it is a poison bitter and deadly. Let us remember judgment in the midst of the desires of our hearts, and delights of our eyes.

6 Let us learn how to order our eyes: for we know in what case Cham was, when he saw his fathers nakedness. Such are the senses as are the thoughts that arise by them. The eye is not evil, but we judge of it by the effects, Prov. 17. 1. 1. Sam. 18. Prov. 3. Psal. 101. 5. if good things can clear thy sight, use them. Let us make conscience of our eyes: our Savior Christ saith, If thine eye offend thee, pluck it out: if thou doest not use thine eye well, thou wilt wish thou hadst plucked it out in good earnest, make conscience of motes, Mat. 7. Job saith, I have made a covenant with mine eyes. Psal. 119 part. 5. Lord turn away mine eyes, least they behold vanity. Lament. 3. Jeremiah crieth out, Death hath entered into my soul (as) by windows. And again, Mine eye is my Death▪ David's song is to be noted: Thy judgments are ever in my sight. God commanded Lot that he should not look back to Sodom: but Abraham looked towards it, and he saw the smoke ascend. Let us keep our minds well exercised, and our eyes may go whether they will: for then the eye in seeing seeth not, the mind seeth, and the mind heareth. But if a man be inwardly affected, as David was, after his after-noon sleep, we think of things that never were nor shall be. And yet otherwhiles though a man be in great contemplation, yet such is our corruption, that if there stand an evil thing before us, we must needs look on it. Therefore we had need make a covenant with our eyes, that is the surest way. We will end this with that good counsel: Gouerne thyself, take heed, and be safe: but yet more safe, if thou doest not fasten thine eye upon the tree of life.

7 That we may the better know ourselves, let us learn also to examine and know our sins well, which are often cloaked and covered under nature and grace: We do not fall at the first into gross sins, but by degrees, as Christ reckoning the retentiues, Matth, 22. which keep us from the means, as farms, oxen, marriage, &c. And Paul reckoning the works of darkness, peradventure would not satisfy a carnal man in his computation, he maketh mention of banquetings, feastings, &c. These things seem lawful, but certainly and of a truth, sin lies hidden in them, and these things may turn to our ruin. Sin is a cunning and skillful suitor, she playeth as Harlots, who seeing and observing the gravity and modesty of former ages, as though they were very demure matrons, would not at the first show their faces, as we may see in Tamar: but the world groweth bigger and prouder in sin, they began to withdraw their veils, and were not ashamed to become shameless and impudently bold. So sin at the first modestly insinuateth herself unto us, under the veil of things lawful, which no man can deny, until having by little and little corrupted us, she doth boldly uncover her self in things unlawful unto us. And that she might find the more courteous entertainment at our hand, she cometh not alone, but either she getteth into the company of nature, or she creepeth into familiarity with grace: that being with these, for her companions sake at the least, she may not have repulse. As Ahab said, so saith she, I would not have come hither, but for Jehoshaphat. For we know it often comes to pass, that we are content to admit and receive some for their companions sake, who if they came alone should scarcely be welcome at our hands. This sin knoweth well, and therefore sometimes she comes hand in hand with nature, that is, in such behavior as naturally we like and are affected with; as sometimes in joys, if we be of a lighter mould; sometime in grief, if we be of a sadder sod: sometime she cometh cheek by cheek with grace, as our Savior Christ showeth us, hypocrisy, to come in prayer, fasting, and almesgiuing, &c. It is not like that Solomon at the first lept into idolatry, nay by degrees his heart was stolen away with the immoderate and excessive use of things, in their own use and nature lawful. And therefore the Saints of God have rather chosen to sit a little on this side of them, than to jump and justle hard by them; as we may see in Timothy and in Elias, 1. King. 19. who was fain twice to be called upon by the Angel to rise up and eat Solomon did begin to build, yea he began to build the Lord's house, 2. King. 6. & 7. &c. and yet (as all good writers agree) excessive building was the beginning of his falling away. He was building the Lord's house seven years, but in building his own house he was thirteen years. This growing in proportion, when he would exceed the Lord's work, this drawing out of his building was the only thing that the Scriptures have left unto us, as a note of his falling away, to teach us that by the use even of lawful things our hearts be seduced, and by degrees hardened to fall away from the living God. For if we love a thing excessively, our love groweth to lust, and our lust draws on to the often use, and brings on custom, custom at the length brings necessity. Thus when we find too much relief in things, we fall in such a love with Egypt, and in such a disliking of Canaan, that we will never depart, but we will still dwell by our flesh-pots. Well then we say thus, the farm is no sin: but when the farm holdeth us back from grace, and the means of grace, then is it sin unto us.

CHAP. XXV. Of the exercises of religion, fasting, &c. and of the careful use of the means at all times.

W E must not tarie to fast until the trumpet be blown, and the bell be rung: but we must fall down at the trumpet of God's word, and at the bel of our guilty conscience: for without this private exercise we are but hypocrites in public fasts.

2 Our holy days may be the fittest & most convenient times for fasting days: because we may then best redeem the time in resting from our calling.

3 All our exercises in godliness must principally respect two things: first, God's glory: secondly, our edification and increase of faith and repentance: otherwise to our selves they are vain and fruitless.

4 Albeit the Lord hath appointed ordinary causes, yet he hath reserved in his own sovereign and jurisdiction, the staff of them, the virtue, infusion, and working of them. For as the Physician prescribing a medicine made with wine, it is not the bare wine which nourisheth, though it be the instrument to convey the more principal thing unto us, but it is the thing steeped in the wine that worketh: so although we have things ministered unto us by the best means, unless the Lord put in his staff, all is vain. For as we may see some fed with cordial and nutritive meats, notwithstanding labor of a consumption: so we shall see others sed with water-grewell, and yet to be very well nourished. On this manner God worketh with the means, and thus he can work without the means: because the Lord would show that he reserveth a power beyond means. Although he established all things in a mutual course, yet he brought forth everything without means: so the light was created the first day, the Sun the fourth day. Men seeing their corn not to grow, cry for rain, but herbs and fruits grew before rain. True it is that we look for things ordinarily now by means, but they began without means: as God making man at the first without seed, now will increase them by seed, his blessing being with his ordinance, and not else. But behold a further thing, God worketh not only by means and without means, but also contrary to all means. Christ when he would restore sight to the blind man, doth it with that means which (we think) would put out a man's eyes, and blind the sight of him that can see: whereby he showeth that even contrary things obey him. Elijah 1. King. 4. to make salt water sweet, putteth salt into them. Such is the power of our God, who bringeth light out of darkness, which is the destruction of the light.

5 As natural men use God's creatures to stir up a natural comfort: so spiritual men must use spiritual means for spiritual comfort. For all things which have a singular good use, may have a singular abuse: wherefore we must use sanctified things with sanctified hearts, least abusing holy things, we be given over to a vain mind.

6 When the Lord will have a thing come to pass, he will also grant the means: so when the Lord will make his people gracious, he will give them good Ministers and wise Magistrates, and so make them to be feared of their enemies. Again, when the Lord will make a people odious, he will pour contempt upon Princes, and take wisdom away from the Ministers. Where we see what need we have to pray for our Ministers and Magistrates. Again, we see that if we would be gracious and in favor with any, we must look that we have such things in us as may procure their favor: as when that Timothy was exhorted to be without blame, his virtues were rehearsed. For the graces of God must only make us gracious: but if we have not received them, no cause why we should be gracious.

7 What promise soever we have of God, we must wholly rest on that without distrust: and yet must we use the lawful means which he hath appointed, least we tempt him.

8 We must learn not to tempt God, for it is not of faith to omit any means, that may help us out of danger, yet must we apply our means to God, and not put our trust in them, but in God: which we may try by this, if our hearts be as careful to feel the forgiveness of sins, to hear the word, to use prayer, Sacraments, and admonition, as we b • to be delivered from our troubles, then have we a testimony of a sound heart: but if we be careless of these, and yet in trouble will leave no means unattempted, then we may well judge that our heart is more set on earthly than heavenly things, and we be as yet more carnal than spiritual.

9 If we have lawful means to get our living we must use them; if we do, and yet want, we must still depend on God. Likewise in sickness when we may use the Physician it is well▪ but if he cannot be had, or if we cannot recover health by his means, then must we not despair, but depend upon the Lord. So when the Lord giveth us his word, we may not look for revelations, but use it while we have it: but if the word be taken away, then may we be well assured, that he will use some means to instruct us. So not despayring when we have not the means, and ascribing all honor to God when we have them (as Moses taught the Israelites) we shall be more ready to glorify him in our suffering, being well assured that thus he deals with us, that he may more speedily and richly crown our sufferings. And thus doth our Savior Christ reason with Peter, when he drew his sword to defend Christ being but a private man, saying, Cannot my father send legions of Angels for my defense? as if he said, use no unlawful means to defend me: for if my father would that I should be delivered from these, he would also send lawful means to bring the same to pass: but seeing he depriveth me of all means, and doth not work extraordinarily for my defense, it is his pleasure that I by suffering should work your deliverance: wherefore I am contented so to do. In like manner did the three children answer the King: The Lord can aeliuer us, yet if he will not, we will suffer according to his pleasure. If we could exercise our selves well in this and like good meditations, we might be kept by God's grace from murmuring, and laarne to rest patiently on the good will and pleasure of the Lord.

10 This is the way we must use in trouble: first to seek counsel of God in his word, then to give our selves to fervent prayer, and after to use the means which God hath appointed, not trusting in them. This did Jacob when he was to pacify his brother Esau at his return, and thus did the Israelites at the red sea, they prayed and then they assayed to go through the sea, and prevailed to the confusion of all their enemies.

11 We must use the means, yet such as are most safe, and nearest hand, which if they will not prevail, then may we go yet further: but when we use the means, then also we go to the Lord, otherwise the Lord will infatuate us in the means, or make them unprofitable; as in Asa, because he being sick, sought first to the Physicians, and not to the Lord, he died thereon. So we see in Josiah, who though he were a good man, yet because he went to war without the counsel of the Lord, was slain in the same battle. So is it Judge. 20. they which had a good cause, were twice overcome in war, because they sought not to the Lord, but when they sought to him by prayer, then they overcame. Contrarily we see in Hezekiah and other Kings, that because they prayed to the Lord, and then sought other means, the Lord gave them notable victories. Otherwise he may deprive us of the knowledge of the means, or if we have them, yet he will make them without fruit. First then we must prevail with God by faith and prayer, before that by means we can well prevail against our enemies. Many wanting this good course, and trusting to their own wits, and such like, have failed of all their purposes. Wherefore when we have used the means and be not helped, we must consider that we have not used the right means; or if we had them, we have used them amiss; or if we have used them rightly, yet let us consider that our sins have deserved that we should not profit by them.

CHAP. XXVI. Of the government of the Eyes.

G Reat complaint is made of the wickedness of these days, and all the blame is laid upon the heart. I think indeed it deserveth a great part of it, but the sight of the eye is not to be excused: for the heart is a spring, and hath spouts to send out as a conduit, and pipes wherewithal it is fed, which may be gathered out of the nature of the holy tongue, where one word signifieth both an eye and a spring, and it is as commonly taken for the one as for the other: and therefore Jerome calleth the eyes the streams or springs of lust. Though the heart had no pipes to convey in, yet it would overflow, such is the measure and abundance of corruption which lieth in it, breaking forth continually. It is not only true, that from the abundance of the heart the mouth speaketh, the hand worketh, &c. but also from the abundance of the senses, the heart thinketh. Therefore as the tongue must be blamed and that justly, so the eyes ought to weep, because of the evil which they convey unto the heart; and so much the rather, for that the tongue doth disclose what evil proceedeth into it, but the eye keepeth it close, which is a thing more perilous. Again, the sight of the eye stirreth up the thoughts of the heart, though they be a sleep, when as good things should rather be conveyed by the eye into the heart, seeing no goodness groweth there naturally.

2 The eye is such a thing, that the Scriptures speaking of it, by a synecdoche (as we say) under this one sense, it comprehendeth all other things of the same kind: as under one principal thing bidden or forbidden in the Decalogue, many other inferior things of the same kind, be either commanded or inhibited. I will never believe, when David prayed that his eyes might be turned from beholding of vanity, that he was negligent touching his ears, and regarded not that they should be open to hear what they would. And there is no sense to think, that when Job made a covenant with his eyes, he had no care of his ears. But both of these were holy men, and were acquainted with the di • lect of the holy Ghost. It is a rule in policy: To watch on all sides, where assault is made on all sides. And for as much as we stand in the midst to be assaulted with principalities, and not only with spiritual wickednesses, but also with worldly wickedness in every sense, and power of the mind, we ought to defend all ports, and make all the commandments as large as we can: for we know that in a city if one gate be open, it is as good that all be open. For at one gate it may be taken. So that all the senses ought to be kept, but especially the eye, which order is in the commandments. For though in every commandment God doth but name one sin, yet it is captain sin, and a general sin. And surely from the senses corruptions are drawn indifferently, yet from the eye most of all. Take an example, let a man see a strange punishment of God for any sin, and he is moved: but let relation of it be made unto him, and half the efficacy thereof is lost. But indeed the example of all examples to make short is this: The joys of heaven, which are to be revealed to the children of God, let them be told and preached, as they are preached and taught, it is a marvel to see howe soon we are a sleep, yet the least sight of it seen of the Apostles, did drive them into an ecstacy. Besides, this sense moveth so much the more, in that it goeth to work immediately, but the ear goeth to work by means, and standeth upon credit, or else it will not believe, and this credit standeth to be examined, and it may light upon such an examiner as Thomas was. Secondly it is soon gone, though we hear it never so well, yet we desire to see it. The eye pierceth most of all, as we may see in Jacob, for although he had heard of the estate of Joseph, yet his heart wauered: but when he saw the chariots it wrought something, and his conclusion was, I will go down and see Joseph. This is the end of all the senses, to end in this sense.

3 This is general, that the eye is most forcible to sin, now let us show that it is most forcible to move to sin. It is dangerous to hear, but ten times more dangerous to see, for then the means be strengthened: and though the means be but small, yet there is such a tinder in our nature that it will soon take fire, and if the eye be dark, a general darkness cometh over the whole body. The beginning of this is to be seen, Genes. 3. in the talk between the Serpent and the woman. She seeth the tree to be fair and beautiful, the eye had offended, before the apple went down her throat Therefore one of the Fathers saith, Pluck out that eye: and they note further, that because by the eye came the greatest hurt, therefore God hath placed in the eye the greatest token of sorrow, for from them come tears. This may be seen in covetousness, as in Ahab, who looking through the window saw the vineyard of Naboth, and straight he would have had it, and if he could have had it by law, he would have bought it. But, because Naboth would not sell it him, Jezebel would give it him. For adultery is too plain: for the eye is always the broker, as we see both in Shechem and David. This word, they saw, came always between this sin and the heart. For idleness and negligence, Ecces. 11. it is said, he that observeth the wind, he shall never be good sower, nor good harvest man. For apparel, Ezech. 23. 16. the Israelites saw an Assyrian in his painted apparel, and would needs have the like: so that the eye is that which maketh the bargain. We say commonly, let us go see it, the sight of it will do us no harm. This is the devils policy to persuade us, that there is no danger in that which may most entangle us: we see how it prevailed in Adam, when he was content to see, and that was Satan's means, when he tempted Christ to show him all the kingdoms of the world. Well, we see what danger there is in the senses, and specially in the eye.

4 There is in every man since Adams fall the devils promise fulfilled, that their eyes should be opened: and this as it was the first punishment, so it was not the least: and besides this, it is an argument of folly: for Solomon saith, A fools eyes are in all the corners of the world, and a wise man's eyes are in his head. I looked into the streets, Prouerb. 7. and saw a young man, &c. Look what objects our eyes do see, such are our actions, as it is said of Jacob's sheep looking on the rods, they brought forth young coloured like the rods, not like themselves: so our actions are like the objects of our eyes. The eye goeth before, and bringeth the heart after: and as Solomon saith, he knoweth not that there is a snare. And what followeth? even that which Gregory saith, that the innocent beholding, becomes nocent or hurtful by sight: and his reason is, for what he beheld unadvisedly, he cannot forsake willingly: and he addeth yet another reason of this, for that which pleaseth the sense, best liketh us. Here is a sensual appetite: for as where the pain is, there is the hand: so where our love is fastened, there our eye is fixed. The eye is not satisfied with seeing, what then? Surely as this was the first degree of walking, the heart followed the eye: so is it the second degree, as saith Gregory. He that useth the outward eye negligently, hath a blind eye within: and it is a second consequent, the heart being corrupted, it doth corrupt the eye: for the heart will lead the eye to seek all manner of evil sights for it. So we become such as are mentioned, Numb. 7. As go after their own eyes.

3 Again, Gregory here saith: Consider what a shame it is for men to sin in that from which women are commanded to abstain. The Apostle useth a word, strange and seldom used in those that writ since the Apostles time, it is to note the strangeness of apparel. The law of nature condemneth it. Augustine saith, He that exceedeth the bounds of custom in outward things, is a very wicked man. Ezech. 23. we see the judgment of God upon them, for looking on strange apparel. Zephan. 2. 1. God, saith he, will sit in judgment upon the Kings sons, and then what shall become of the base people? And thus much for the fashion, now for the cost: for the Apostle forbiddeth also costly or precious apparel. He that breaketh into these expenses of apparel, more than is beseeming his state, he is a thief. There is yet a third thing 〈 in non-Latin alphabet 〉 we must think that he meant by this the putting on of apparel. It is that whereof a Father speaketh, They pray for one minute, and be an whole hour in attyring themselves. And yet we have renounced this in our Baptism with all the vanities of the world, which the sons of Belial must invent, and we must practice. To conclude, note one thing in Saint Barnards sermon which he made upon the celebration of S. John Baptists day, where he speaketh to his auditory on this wise: Whose memory do ye celebrate this day? Is this • one in vain delight, or show of gay attire? what is t ••• to John? what, you would have us go in John Baptists coat? I wish not that thou beest like him i • attire, but yet I would not you should be flat contrary. Finally, this is the accusation of Corah and his company, Numb. 16. What will ye pull God's Prophets eyes out of their heads? • o, but we would have them used to the glory of God, as all the members ought to be.

6 The Seraphim were full of eyes, betokening they see every way something to glorify God. Though other men have indulgency for their sight, yet the sons of the Prophets are called seers for the use of their eyes, they must needs use them. The high places were frequented of the Prophets and Patriarchs that from them they might see meadows full of grass, fields full of corn, rivers, towns, and many things, to consider the greatness and goodness of God, that beholding these they might be drawn as David was, into that meditation, What is man? and as Christ in beholding the lilies, are ye not much better than they? These hills had this good use at the first, but afterwards they were used to il practices. There was not one of the Prophets that used not this help. Things past and present (saith one) are shadows of things to come. And no doubt though they had special revelation, yet they used the view of their present estates, and did in wisdom foresee many things, and we, if we laid well our estates with them, might be more wise to foresee things to come. The Prophets had their notes wherein they did insert those actions which they saw in their times, and so they made use of that they saw; besides the reading of histories, which is also lawful and commended in Ahasuerus, and Daniel 11. Augustine maketh two questions: What went ye out into the wilderness to see? water changed into wine? this ye may see and not go thither. Or went ye not to see the bush burn and not consume? as you may see the water turned into wine without the desert, in that the Lord bringeth it through the vine tree: so this also ye may see daily great fires made to consume the Church, and it perisheth not. What went ye into the histories to see? There are as great things (saith he) in our days done for the Church by Constantine, as hath been before time; there are now as great abominations, as strange judgments, and so sufficient in every age to prove the Lord's arm is not shortened, and to confirm us in God's promises, if all the histories in the world were burnt. If we did (as God keeps a bottle for our tears, and a book of remembrance for our good works) keep an Ephemerides of the actions of our time: we might say with David, I never saw the godly begging their bread: I have seen the wicked flourish, and I beheld again, &c. Thus we might come by good experience. It is said for her commendation, that she is the mistress of fools, for that she teacheth very plainly. Again, howsoever Aristotle saith, Hearing is the sense of learning, and of wisdom; yet the eye is the sense of certeaintie: God said therefore, I will go down and see. God saw, saith the Scripture. The wise men say in the Gospel, Let us go to Bethlehem to see. The Apostle Thomas is discommended for not believing, till he saw and felt; and Mary is commended for her quick believing: But a man compassed with infirmity, may say with Gregorius Magnus. Thomas doubting hath more profited me, than Mary's believing. If we could well see we should eschew that foolish question, How cometh it to pass, that these days are worse than the former times? which Solomon saith, is folly to ask. The sight of some present judgments are an amazing without knowledge of some of the former times, & they of the former times doubtful without these. So there are two uses of this, prudence, and certainty: The third use is, that the workers of vanity may know that they are seen, which thinking they are not, say in their secret hearts, who seeth? they think they walk in a cloud, but this would restrain them from much wickedness. But there are two sorts of the contrary, the one of them that will not set themselves to inquire, what is amiss, as those that follow Absalom and Ishmael. There be others that see and will not, as the soldiers: the other are blind, these blind themselves and the people. There must be one Elias to see, and that to keep the wicked in awe. To conclude this with Augustine, grant me this one simple request, which is, that you would come and see, and yet after ye shall examine it, ye shall find that there is not any one greater thing to be respected.

CHAP. XXVII. Of faith, justification by faith, of justice, and just men, and of feeling.

T Here is a general faith, that is common to the godly with the wicked, and a particular faith: the general faith believing that God is, and that he is such a God as he is manifested to be in his word: the particular faith more nearly applieth the things spoken of God to our selves. This particular, is either of the Law or of the Gospel: of the Law as an active faith, of the Gospel as a passive faith. That I call active, which apprehendeth that which the Law promiseth, that is, if we keep every jot of the Law, and continue in it, we shall live by it. That I call a passive faith which apprehendeth that, which the Gospel offereth, that is righteousness done by another, and imputative, not done by us as inherent, as when we seek the doing of the Law not within our selves, but without our selves, believing it to be done by another, which we so through faith do attain as if we should fulfill the Law in our own persons. The active faith was in Adam; and it may be in the devil and most wicked; and yet none of them having the justifying faith: for Adam knew, that so long as he kept the will of God, he should live, who at that time had not passive nor justifying faith, because as it was needless, so it was unknown to him, no sin as yet being committed: and therefore no obedience of any other Mediator for the forgiveness of sin required. The devils may have this, to believe that had they not broken the law of God, they should have lived and not have seen damnation: so may also the wicked believe; and yet because neither of these do believe, that they shall be justified before God by the righteousness of another, covering their unrighteousness, they have not the true justifying faith. The active faith is either of the justice of God, or of his judgments: of his justice either in bidding good things, or in forbidding evil things: of his judgments either in promising life to the obedient, or in threatening death to the disobedient. The passive faith respecteth both the end, which is salvation it self, and the means which bring unto the end: the end as to believe, that Christ Jesus is made of God to us wisdom, righteousness, sanctification and redemption: the means, as the right use of the word, prayer, and Sacraments, &c.

2 They which believe not God's word and holy promises, cannot perceive when he fulfilleth them: Moses believing the promises of the Manna before, did behold and consider of the truth of all God's promises when he saw them performed: but the Israelites not beholding it before, now when God performed it, they knew not what it meant This we see in the threatenings of God, which when they are not believed, then if the Lord strike such with sickness, &c. they think it is fortune, or some other chance, and so profit nothing by it. And so when the Lord helpeth out of any danger, and we believe not his promise, made to us before; then we attribute it to physic, or some other means, and so are never thankful.

3 If we cannot rest by faith in the favor of God, though we want outward things, it is certain that we never truly esteemed the favor of God: and those never felt truly the forgiveness of their sins, which having it, cannot be content to forgo other things: we must then learn to rest in the favor of God whatsoever it bringeth with it.

4 This is true faith when we yield to the word and believe it, though we feel not the effect: for when we believe after experience, this is experimental and hath not such commendations. And this is so also in the threatenings, when we measure them not by our senses: but when we hear him threaten us for some sin which is in us, then we certainly believe that he will punish, and therefore we tremble and study to prevent that wrath. And as we prevent the threatenings, by giving credit to the bare word: so that is true faith in the promises when we believe them, though we feel not the effect: for feeling is the effect of faith. Therefore when we are in misery, even then hearing and recording God's promises, we must believe them and rest in them, though we feel not present comfort. And this is the cause why we cannot see God when he accomplisheth his promise, because at the first we did not believe his word when we heard it. And this is the cause that sinners cannot yield when they are punished, but do make a stumbling block of that which should lead them to repentance. And this is the cause that any of God's children do profit in humility before God by afflictions, because they first gave some credit to the word, though in much weakness & dullness. But the wicked are so by the devil bewitched, that they can profit nothing by their afflictions, because they first hardened their hearts against the word.

5 Noah, Job, Zechariah, Cornelius were just men, but we must know the two Courts of Justice: The first is the Kings Bench, where ye have strict justice, the other is the Chancery, where there is a mitigation of that strict course of justice. In the first court there is none found just; in the second court of acceptation, some are accepted for just men By his strict justice God requireth that we keep all the commandments, that we have but one ende, that we never swerve from God. In his court of acceptation he requireth first, that we have an endeavor to keep all, a full purpose to have respect to all; to flatter our selves in no sin, but being told of it, to be ready to lament: this God for his Christ accepteth for obedience to all his commandments. Secondly, for our end if we have a general intent, though we fail in some, God judgeth the less by the greater. Thirdly, if we be willing to lose in sundry cases our goods, and all we have, rather than displease God. Fourthly, God accepteth for continuance, if we strive to continue, if we fall yet seldom, and rise quickly, and run more swiftly. In respect of our neighbor, God accepteth us, if we keep our vocation, till for the further benefit of the Church we be called for. Secondly, if we be ready to commend good things in others as well as in our selves: and for that no man can be wholly loved, everyone having many evil things in himself, if when and where sin ceaseth, our hatred also cease, and that we be ready also to give him our helping hand to pull him out. In the courts of men we may say boldly some men are just, of whom the Scripture saith, they were just in their generation, when they with whom they lived had nothing to lay to their charge, and if they write a book against them, they might (as Job saith) carry it on their foreheads. And God judgeth now by Christ, and he is the Mediator.

6 Faith teacheth us to judge of things not according to the show, but according to the end: for it seeth what kind of pleasure bringeth sorrow, and what kind of sorrow bringeth joy in the end. If Moses having the word in Egypt but by traditions, yet had a clear judgment of things by faith, how much more ought we to strive to this end, which have the word clearly revealed unto us?

7 In persecution it is the chiefest grace of faith, to suffer death for the truth, if need require: but if we cannot attain to this, yet to forsake all that we have: and to fly rather than to communicate with the wicked Idolaters, and to dwell with false worshippers, yields a good testimony of a true faith. For so Christ and his Apostles did, yet some may better fly than others.

8 Every faith is not a justifying faith, but that which continueth in temptation, and bringeth fruit in patience. Wherefore let none presume on his faith till he see it tried by temptation.

9 Moses had a weak faith, yet was he careful to be strengthened, and therefore fled to the Lord for succor: So must we in all our doings and troubles repair unto the Lord by prayers, so that we come in reverence, keeping measure, willing to be satisfied, and trusting in the grace which the Lord giveth us.

10 By faith we have the right use of God's blessings, and by unbelief we are deprived of the benefit of them, yea they are often turned to our hurt, if we observe not the rules that God hath given. Desire we then to have the pure use of God's blessings? let us by • aith receive them, set our hearts upon God that gave them, not seeking our own praise, applying them to the benefit of our brethren. If we have this testimony when we want them, we shall have joy, because we used them well whiles we had them. But if we be in want, and then remember we had them before, and our consciences tell us, that we have abused them, this will deprive us of all comfort, and increase our sorrow.

11 The more familiarly God cometh near us, the more we go from him. It is the great mercy of God, to see by faith the inward and spiritual blessings of God's elect, and by faith to see the secret curse of God in the wicked.

12 The forgetting of the work of God, either in our selves or in others, is the decay of faith.

13 If God watch over us when we sleep in unbelief, much more will he do it when we wake in faith.

14 He that believeth in many means, will also believe without means: God's benefits are as veils between him and us.

15 The children of God may ask of the Lord their doubts, so that they observe: first, that we hold our selves within the compass of God's truth, which we must do generally, though we cannot see a particular thing by reason. Secondly, that we come to ask with reverence and fear. Thirdly, that we do not so much dispute with God, as pour out our supplications before him. Fourthly, that we be willing to be resolved, and not willing to continue in, nor nourish a doubt in us. Fifthly, neither must we look for miracles, but be content that the Lord will give us by his word the certainty of his most holy will.

16 There are three things whereby we may know whether we be in the right way or no, and they be precious and deer in the sight of them that have a care to please God. The first is their gross temptations: for many trusting to good talk, good ed • cation, good company, and thinking themselves well settled, are content to rest in these means, and travel not to see their inward corruptions, and privy temptations, which if they be burthensome unto us, and make us (as it were) sick to carry them, it is a good token. The second thing is by marking our affections, if we love nothing so much as the favor of God, fear nothing so much as the loss of it, having found it, if we carefully keep it; and having lost it, if we be never quiet till we recover it, being content to want all things to have it, not staying in the possession of all things if we want it, this is a good sign: for it is good to know the state of our affections, because, look where willingly they rise and rest, there is our state to be seen. Thirdly, we may comfort our selves (if we fear God) in prosperity, as well as in adversity, and love God in adversity, as well as in prosperity. For every man can fear him under the cross, as Pharaoh, Saul, and Balaam, and every man can praise God in abundance, as who praised him more than Job's wife in prosperity?

17 As a man's desire to anything groweth or decreaseth; so doth his endeavor and labor for the means. If thy desire be strong, then shall not light occasions withdraw thee from the means, but it must be a violent occasion and let, that shall stop the passage of thine endeavor and seeking after the means. This may be a rule to measure thyself by, and to examine thy proceeding in Christianity. If thy desire to the word of God be but weak, then is thy care and travail but small: but if thy desire be doubled, then it becomes love, which putteth out of us a vehement and careful travail, and seeking after it, and of avoiding the contrary means that may withdraw thee from it, or quench thy desire. None can hunger but he that feeleth himself empty: no marvel then if he have no hunger, which feeleth not his own wants, seeing that feeling is the fountain of hunger, as if our feeling be of sin, then our hunger is after righteousness and holiness. For the feeling of sin, is the mother of hunger after righteousness. So that where hunger after righteousness is, there must be also feeling of sin, and where there is exceeding hunger, there must be needs an exceeding feeling: and on the other side, where there is a small and feeble hunger, there is a small and feeble • eeling, and it is impossible to be otherwise. For he that feeleth his own deadness, wants, and impurity in every commandment, it is impossible, but this touch of glory and dread of the bondage of sin, should breed, and as it were ingender in his mind an extreme hunger and desire of uprightness, and obedience in every commandment. The children of God have then to comfort themselves, in that they feel their impurenes of heart, and want of uprightness in every commandment, and deadness to goodness For this fear of bondage to sin and Satan, and this feeling of our own wants and impurity is quickness, and living; and this quickness and life is by the spirit of Christ, and where the spirit of Christ is, there is life or living, and this is called regeneration and life everlasting. So that if we weigh the difference of the quickening that is proper to the elect, that is to say, to hunger after righteousness, and do examine deeply and weigh that more than we do the feeling of our confused estate, it is impossible but that we should find great comfort in sorrow, great light in darkness. I know indeed the reprobate or wicked are quickened in some sort by the spirit of Christ, But yet they taste not of this work of his spirit, to wit, of mercy by love of righteousness: but by the power of it do live so, even in feeling of God's eternal judgment without mercy, living continually in hatred of righteousness, and in bondage of sin and Satan.

18 He that feareth hardness of heart if he can but sigh and groan, because he feeleth his hardness of heart, it is so much comfort unto him, as it is a testimony that his heart is not altogether hardened: so that if thou feelest sorrow indeed, although thou weepest not, yet thou mayest gather comfort, considering that that sorrow is for sin, with a love and hunger after God: if thy assaults be distrust, pride, arrogancy, ambition, envy, concupiscence as hot as the fire of the furnace all the day long: and though Satan layeth on oil in great measure, and out of all measure, that it is of the wonderful strength & goodness of the Lord that thou standest; and though thy prayers be dull and full of wearisomeness, so that strife and ways also to all goodness be so hard to thee, that thou canst not tell whether thou striuest for fear of punishment or love of so good a father: yet if thou feelest this in thyself, that thou wantest fear, and yet desirest to love the Lord and to be better, being wearied and tired with sin, and desirest to please God in a simple obedience of faith, then comfort thyself.

19 The feeling of sin with wearisomenes, as it were a sickness in the body, is an earnest of our regeneration. God's children are often diseased, and sore troubled, In that they cannot make a difference when they are in the skirmish and agony between the motion to any evil, and the consent to the same: For oftentimes evil motions do so possess the mind of God's children, and do as it were set down so strongly in them, that, though they weep, pray, meditate (which be the best remedies to cure them) yea though they feel them with irkesomnes and wearisomenes as we feel sickness in our bodies: yet they lie there continually without diminishing, excepting delight, &c. let us not therefore so vex and martyr our selves with disquietness of mind, because we are so pestered and stinged with wicked motions & assaults, but let us quiet our selves, and not suffer our selves to be hindered with sickness of bōdie and mind, by means whereof we are made so much the more unprofitable to our selves & others, and to God's Church. For the godly shall not be freed from sin so, but that they shall be snared with evil motions, delusions, vain fantasies and imaginations. The body of sin and wicked motions and affections shall never be out of us as long as we live, for they are almost continually boiling and walloping in us, foaming out such filthy froth and stinking savor into our minds, and so full of poison, it is not only most detestable to the mind regenerate, and that part of the mind which is renewed by the spirit of Christ, but also so loathsome that it maketh it as it were ashamed and abashed to see into so filthy a sty and sink, and so greatly discourageth and astonisheth us, as it makes us oftentimes to quail, and if it were possible would corrupt and defile the part regenerate: for mighty is the power, and raging is the strength of sin.

20 Martin Luther saith, that as a man may try and know, whether he be effectually called and grafted into Christ's body or not by this, that he feeleth his heart cheered and sweetened by the feeling of God's promises and favor written in his heart, so such a man hath forthwith regard of his neighbor, and helpeth him as his brother, careth for him, lendeth him, giveth him, comforteth and counselleth him, yea and briefly he is grieved if there be none, towards whom he may be serviceable, he is patient, tractable, and truly friends to all men, he doth not esteem the temporal pleasure and pride of this life, he judgeth no man, he defameth no man, he interpreteth all things to the best part. Finally, when as he seeth not the matter go well with his neighbor, as that he fainteth in faith, waxeth cold in love, he prayeth for him, he reproveth him according to his calling, he is sore grieved if any commit anything against God or his neighbor, & all this proceedeth from the root & sap of God's grace, for that the bountifulness, love and goodness of Christ hath sprinkled and replenished his heart with sweetness and love, that it is pleasure and joy for him to do good to his neighbor, and is grieved for his sins as Samuel for Saul.

21 Whosoever is joined to Christ for his justification, must also be joined to him for his sanctification. For if we be redeemed unto holiness, and not to uncleanness, why should we take the members of Christ and make them the members of an harlot? or why should we make the temple of the Spirit a sty for Satan? Shall we do such injury to the members of Christ? shall we do such violence to the temple of God his spirit? shall we rather be rotten imps, and grow in our sins, than remain in the root, and spring in Christ? If Christ his cross be as a Chariot of triumph, if Christ his passion to free us from condemnation, was in the entrance so grievous, in the end so lamentable, what is our unthankfulness by remaining still in our corruption, to let him loose his labor in all his sufferings, wherein as we have no care of our salvation; so we manifest an open contempt of his most precious Passion, well worthy are we to die, and unworthy are we to live, in that the choice being set before us, we choose rather to be murdered with our sins, than to be rescued to life by Jesus Christ. For justly is the reward promised to such as overcome▪ Revel. 3. 15. 12. 22. that is, to such as will not only strangle & press out the breath of sin, and close up the eyes of it at the fall and death of it, but also follow it to the grave, and cover it with moules, so as it never rise again. Not that we think that sin in this life is so wholly martyred, but that the life of sin may well be weakened, counting it a rebel to regeneration, not a Prince over the spirit of sanctification. And as a Serpent cut in diverse pieces hath but certain relics of poison and remnants of fierceness in the maimed members, and mangled parts thereof, and is not able to exercise the like violence to a man, as when it was whole and perfectly membred: so howsoever some relics of sins remain in our old, but in our martyred Adam, yet it hath no such force or fierceness to prevail against us, as when it was in it perfect age, like rather a mighty Monarch than a poor prisoner.

22 It is usual either in delivering or hearing doctrine, to sever & disjoin those things which in their own nature are conjoined by the holy Ghost. Thus some deal in the doctrine of faith. For when it is said, The just shall live by faith, they forget the former proposition, that is, the just shall live. For here are two doctrines: first, he that is just must live by faith; then that he must not live by faith, except he be just. Here must be no severing of things, because they may well be coupled together.

CHAP. XXVIII. Of Fear.

M Any causes we have to fear: first, for want of perseverance we should leave our estate in so great a danger, that being swept and garnished, yet the devil at his coming, should be accepted and make his reenter into us again. There is another fear, the fear of offense, least by our halting we should draw others after us, and so weaken their hands and their knees. The third fear is of comforting our enemies and of grieving others, that have been our defense: I mean the Angels, who as they are comforted in the perseverance of the just, so they mourn at the falls of the righteous.

2 True fear hath many properties, as first it breeds in us a marvelous humility, as we see in Jacob who was much afraid of his brother Esau, & therefore coming towards him, he falls down seven times. There is a fear humbling, and it is the work of God to bring us to himself. And surely the Lord takes great delight in it, and what is the reason of it? because the Son of God in his humility hath done greater things for us, than ever he did in his glory: for being God and vouchsafing to be humbled even to a worm, he hath done us more good, and more glorious things, than ever he did whiles he was among the Angels. Now the world is full of such proud spirits that nothing can qualify them. A second quality of fear is, that it is very credulous. This again we see in Jacob, for when one told him, his brother came against him so well furnished, he feared greatly, yet disputed not long in the matter. It is the glory of our age to dispute and gain say a man, and to say surely though you be of such an opinion, I am not, think as you will, I think thus. So that our dealings are so full of doubts and so ambiguous, as though there never had been world before us, or as though now it were high midnight in Popery. The third quality in fear is diligence: This also we see in Jacob's example, who was marvelously studious to salute his brother, disposing wisely of his children and cattle in the best order he could, to prevent his brothers fury.

3 It is a kindly thing to fear at God's threatenings, & therefore when the judgments of God were denounced, it was noted as a sign of great deadness of heart, if the most wretched sinner were not smitten with terror, & he that was in the highest degree of reprobation, as Pharaoh feared, for it is the nature of an iron rod easily to break an earthen pot: But for promises to bring us to fear, it is as strange a thing as it is in nature that thin water should break a body, and yet some bodies there be of so weak substance, that any thing will dissolve them. Such is the nature of them, who seeing and finding in themselves a great unworthiness, to inherit such gracious promises of God, are ever ready to melt away, and to break in sunder, as beaten with an iron rod. Wherefore if we can thus fear in love, and love in fear, we may have a good testimony to our own consciences, that we have a good fear, because tasting how gracious and marvelous the Lord is in all his Saints, we fear least we should lose so good and so gracious a Lord.

4 It is good to be stricken with fear, so that we lie not in it willingly, but being humbled therewith, search our own corruption, and so to be moved to inquire further after God and his word.

5 The wicked fear not, before affliction cometh, and then they fear too much: the godly fear before it comes, and then their fear ceaseth. For impiety triumpheth in prosperity, and trembleth in adversity: but piety trembleth in prosperity, and triumpheth in adversity.

6 If Moses and the dear servants of God were afraid when he did appear in mercy to them, what shall the confusion of the wicked be, when he cometh to judgment? We cannot be prepared to receive God his mercy, unless we be stricken with a reverent fear, both because we are his creatures, and also sinful; God is always God, and is to be feared.

7 Many men marvel how men be so smitten with such fears, and so despair that they cannot believe: but these never consider the judgment of God in hardening them; and thus by a carnal admiration are deprived of all profiting by such examples. In all things we should turn our eyes from man and only behold God, and know that it is he which maketh our enemies to love us, our inferiors to obey us, our friends to hate us, our superiors to loath us. If we had this in our hearts we would surely cast off the fear of man and flattery, and strive to fear God in all sincerity, and to know that if the fear of God prevail with us, we shall prevail with men, and have success in our affairs, or see his love in our correction, and in exercising our faith.

8 The people of Israel are said to fear God, when he destroyed their enemies, and spared them: This fruit we must have in us of all God's works, as well as they. They did not only fear but also believe, which showeth their fear to be godly, for that fear only is godly which is mingled with faith. Then whatsoever fear we have, it is nothing, except it either confirm us in the love of the word, or else do turn us thereunto, that so we may believe.

9 It is the Lord that smiteth the hearts of his enemies, and giveth courage to his children as pleaseth him, Joshua 2. 9. Deut. 2. 25. 28. 18. And if of this we were thoroughly persuaded, then would we never fear in any good cause, then could not the policy nor power of men dismay us. Again, we would be wary to deal against any of God's children, least while we strive against them, we resist the hand of the Lord.

10 Joseph might have had many excuses when he laid up the money in Pharaohs house, as that he had God's people to provide for, he could not be espied, yet did the fear of God truly grafted in him, stay him from unfaithful dealing. It may be noted then, that the fear of God causeth obedience, and though we might seem to have excuse, and though we could escape the judgment of men, the law is not given to the just but to the unjust. If then the commandment only do keep us in obedience, we have not received the spirit of God; if then we will either trust others or be trusted our selves, let us teach and learn this fear of God. In that Joseph would not deal unfaithfully with a tyrant, we learn to use justice toward the wicked, contrary to the Family of love, who because they think all things are theirs, therefore it is lawful to come by them as they can. In that Joseph would do nothing without Pharaohs consent, we learn to do nothing without those ordinary means that God hath appointed.

CHAP. XXIX. Of Friendship, familiarity, family and Fathers.

T He friendship with the wicked is such, that to save themselves they will endanger their friends: as we see in the King of Israel with Jehoshaphat, 2. Chron. 18. 19.

2 We must beware that we never further sin, but if we love God, we must love them whom God loveth, and hate them whom God hateth, Psalm 15. 4. 139. 21. 22. how dare many then, hand over head, and without choice, be friends and join in league with God's enemies? Proverbs 29. 27.

3 We may have familiarity with some, in whom, though there be no great love of religion, yet there is no misliking of religion, nor love of heresies: But our acquaintance must be in outward things, we must beware our league proceed neither to the worship of God, nor matter of marriage.

4 The sin of the master of the family, indangereth the state of the whole family, as we see in Abimelech.

5 It is the duty of servants to covenant with their masters, that they may so serve them, as that they may serve God.

6 When we have met our friends and have done our civil duty of salutation, we must not there rest, but proceed to talk of spiritual matters that we may edify one another.

7 He is a devil that is evil among good; but he is good, that is good among evil.

8 We become often hardened in our hearts in the company of the godly, because we presume too much one of the goodness of another.

9 It is a good thing to have the acquaintance of a good man for a good cause.

10 Moses taketh Aaron and Hur with him, knowing his own infirmities, though otherwise we see he was a man of rare graces and great strength. So it is often said of the Prophets, that they had ever some with them, and the Apostles are sent by two and two to preach, that one might help another Christ's also sometimes takes Peter and John, not that he had need so to do, but because he would leave us an example, which we must follow, being ready to use all helps for our infirmities which the Lord shall offer unto us. We must not stay in our selves but use the advice of others: for this cause it is said, that two have better wages than one, and that if one fall, the other may raise him up. Where we see that when men agree together one grace of God doth set on fire another, and the more the better, if they consent together; for a threefold cord is not easily broken: yea though we take such to us as are inferior to us in gifts, yet if they be faithful, the Lord by them may help us: as Hur was far inferior to Moses, and yet Moses was strengthened by him. And where as Moses in prayer takes but two with him, we learn to make a choice of our company, for that but few being faithful may more profit us and prevail with God, than a great multitude which have but a show in them.

11 Great is the love of nature, Joseph could not dissemble it, for that he was fain to be alone, that he might more freely break forth in tears to his breathrē. Yea even that rough Esau when he saw his brother Jacob a far off his heart melted in him. And like as no affection of love and liking is so vehement whilst it lasteth, so no contention is so bitter and so deadly as that of brethren. A Crystal broken will never be set together again: and there is no water will prove so exceeding cold as that which hath been once heat. Wherefore let men endeavor by all means to cherish natural affection, and the rather for that the spirit of God prophecieth that in the last days men shall want natural affection.

12 Fathers we commonly count and call them of whom we are by nature, or under whom we are by government, whether ecclesiastical or civil: or behind whom we are in age and in gifts. Augustine consesseth he rebelled against his father in heaven, when he refused the instruction of his mother on earth: for though thē saith he) I could not see what she did, yet now I see, that thou O Lord speakest, and not she alone, and thy instruction was refused when her teaching was neglected. Needful it is then for fathers to be taught of God, who for that they be fathers are to be heard wherein they do teach from God. Civil fathers are carefully to furnish themselves with knowledge, that they may learn to know when to strike and when not to strike: for if they strike when God doth not command them, what are they better than murderers? If they strike not when God commandeth, what do they but charge upon themselves the sin and punishment of others.

13 That our spiritual fathers had need of God to be their teacher, if ever they mean to teach aright, who will not grant? upon whom if God vouchsafeth sound learning, it is as water poured to the roots of an Olive tree, from whence is shed out the moisture to all the branches: or as a dew falling upon the mountains, where the rain resteth not, but trickleth down into the nether skirts, and make the valleys flourish as the fields which God hath blessed. Green wits are as green wood, though they are beautiful to the show, yet in trial they are discovered; yet if the younger sort be ignorant, the ancient in days may instruct them: but if the gray heads be ignorant, who shall read them the rules of instruction? If youth offend, the aged will rebuke them; but if the aged offend, who shall tell them▪ If they count it contempt to be taught & admonished by their inferiors, their contempt shall confound them with shame of conscience, to see, how in steed of being honored for their age and years, they grow to be despised for their ignorance and manners most unseemly.

14 It is a good thing, and a rare, in writing to our friends, to admonish them of their sins.

CHAP. XXX. How to profit and to examine our selves when Friends forsake us.

IT is an usual Evil, that a man sometimes shall be forsaken even of his own kind red, so that though he came unto them laying open his pitiful estate, if he put them in mind of the brother-hood had between them, if he urgeth them with their promise, if he sueth in the title of his need, and in the Name of JESUS CHRIST, if he chargeth them with the force of natural affection; yet they are deaf, and will not hear his moan. Strange, yet an usual evil it hath been heretofore, is now, and will be hereafter. Wherefore it shall be profitable to learn, how we shall stand affected in this trial before the Lord. The best way is not, as some have done, to repine at this evil as at a thing but lately sprung up, saying, Who was ever so forsaken of his friends as I am? who was ever so unkindly dealt with, the world was never so wicked, men's hearts were never so hard: but the surest course is to enter into our own souls, and to look what fruit we are to reap under the hand of the Lord, who by this kind of affliction either punisheth some sin, or proveth our faith, or worketh in us some further mortification, or stirreth us up to a more careful using of the means of our salvation, or else to a more earnest contempt of this life, and more hungry longing for the life to come.

2 First therefore, let us examine our selves in this unkindness of our friends to us, whether heretofore we have not offered some unkindness unto our friends, whereby God in his just judgment should meet with us, and by raising us up others to deal vnnaturallie with us, to punish our unnatural dealing with others. If herein our conscience condemn us not, let us reach out this examination a degree further, and let us see whether we have not sought the favor of man more then the favor of God, whether we loved not our friends rather carnally than spiritually, and whether we have not been instruments to them of sinning, or we ourselves lie not in some secret sin unrepented of. If in any of these we be guilty, we are to think, that the Lord by the unkindness of our friends correcteth somewhat in us, either our preposterous and fleshly love, or our hypocrisy, or our corruption, loving for back and belly. Well, if in all this our hearts do acquit us, it may be the Lord will try our faith, whether we love him for his own sake, or for hire, whether we follow him, so long as our well doing is rewarded, or whether we are careful for the zeal of his own glory, even in our afflictions to walk with him: although he utterly uncase and strip us out of all his ornaments. Such indeed is our Faith, as it is in temptation, such are our fruits, as they be in the trial, and then we give a clear testimony of our faith to the world, when being destitute of all help we can behold God taking us up, and say: Though my father and my mother will forsake me, yet God will take me up. Psal. 27. when the help of man forsaking us we doubt not of the help of Angels, when the world frowning on us, we see the Lord favoring us. To which end the Lord oft sequestreth our friends, far from us, to knit and glue us nearer to himself. For it is a common corruption in us to stay our selves too confidently in our friends, as the child too trustingly and wholly to depend on his fathers providing for him, as the wife only to see & search help in her husband, as a servant to count his master as his God in relieving him: which unbelief in God, and too much trust in man, the Lord to clear the case before our eyes, putteth man from this preeminence in helping any longer, and taketh the prerogative of the stewardship wholly to himself, that they that will fetch, must of necessity fetch at his hands. To this trial the Lord doth join the confirmation of our Faith, as when he maketh us exiles and forlorn Pilgrimes among men, that we might be entertained of him, as of a fostering Father, for that after he ministereth to us in distress greater comforts immediately by his spirit, then ever we tasted of, whilst in our prosperity he let us to be served mediately by men. How evident this is, the Martyrs of God can tell us by their writings, who when all men forsook them, when no man durst speak to them, when their friends stood aloof off from them, had greater feelings, more glorious joys, and sweeter meditations from the Lord himself, then ever they had in their life and liberty before. What loss then is it to be an exile in earth among men, and to be a Citizen in heaven among Angels? What hazard is it when in steed of father, mother, and brother, we are in league with the Father, the Son, and the holy Ghost? who thinketh it not a sufficient supply in the eye of Faith to have the momentary imprisonment of the body recompensed with the most glorious liberty of the Saints and Angels? Let the Lord therefore send us by these means out of our strong hold in the means, seeing without some such working upon us, we would hardly give over our hold, for that, we are as proud beggars, who so long as they can have relief and maintenance at home, will never seek abroad. But how doth the Lord by this visitation further our mortification in us? Surely in withdrawing the Fewell and matter, wherewith before our natural corruption was more enflamed and made more foggy. How many in prosperity shall we see complaining of lust burning them, of concupiscence intoxicating them, of anger fretting them; of glutton • e devouring them, of covetous cares consuming them, and that so strongly, as if there were no hope to be recovered? How be it when the Lord hath soked and softened them a little in the brine of affliction they are less stark, and begin to yield, there is a great change and wonderful alteration in them, their lust is cooled, their wrath is pacified, their concupiscence is abated, their gluttony well tempered, their covetousness fully satisfied, their affections are so tamed, and their corruption so subdued, that they think themselves highly indebted and much beholden to the cunning skill of affliction, which so wonderfully bringeth them down.

3 Now let us consider, how under the cross we are made more zealous in the means of our salvation. How customably hear we, how coldly pray we, how carelessly receive we the Sacraments, what fear, what indignation, what heat, what wrath, what reap̄tance doth the discipline of the Church work in us, what majesty appeareth in our public exercises, what authority and fruit in our private meditations? But if the Lord rouse us up from this apolexie and dead numbnesse of spirit by some fatherly correction, how profit we by the word, how beautiful are the feet of them, that bring the glad tidings of salvation, how sweet are the promises, how soon do the threatenings work on us, how zealously will we pray, how glorious are our feelings, what joys unspeakable in the Sacraments, what fear of sin, what trembling at God his judgments, what indignation with our selves, doth the Church censure work in us? and whereof cometh this? Surely because being driven out of every crannie and creuis, where we were went to be harboured, we can find no rest, until we come under the roof of the Lord his house, who in all our dangers, and after all our rebellions, will not push us out of his door, he will take up such Lazarus, and not into a spittle house, but into his Ark of comfort and Tabernacle of consolation. Oh deep sea of God's mercy, which never can be sounded, that when men grow to such a Lordlinesse, as they will not hear us, nor see us, nor vouchsafe to speak to us, he should not refuse to give us free audience, and by his ready hearing move us to be eloquent and long in our prayers to him, who as soon as he doth but look on us, doth promise a release from our misery.

4 When our friends will not speak to us, the Lord calleth to us, he will enter some long speech with us, and denieth us not all the comforts, which the promises of the Gospel may afford. When our familiar acquaintance will scarcely lend us a potsherd to scrape off our scabs, the Lord by his Sacraments reacheth out the surest pledges of his eternal good will towards us. But yet behold another work of affliction, it bringeth us to the contempt of this world, and breedeth in us the love of the world to come, whereunto in prosperity we are very hardly brought. For besides that we see few noble, rich, healthie, strong and honorable men desire death, or to be weary of this life, be it never so long, if we consider how loath such men are to depart, how gladly they would indent, that their life and term of their lease might after an hundred years expired, be renewed for an hundred years longer, we shall see prosperity will persuade all and overcomes many to die in the nest. Nay which more is, affliction can hardly call us away or knock us off, we grow so deaf, and take hold so fast of the world: For who is so sick, but even in pain he would rather wish to live the longer, than to die the sooner? who so clogged with poverty. that to be freed from his clog would desire to die? If the Israelites panting and breathing under the yoke of most servile impositions and travels were hardly drawn towards the promised land of liberty, and easily would have retired to the former labors of their servitude, what think you should have allured them out of Egypt, if they had lived there in some preferment and ease, as did Joseph in the court? what could Moses and Aaron have done to have driven them out of the place? And I pray you, if we being never so sick, never so poor, can still be content to have our abiding in this life, what will we do, if the Lord still grant us friends, leave our conscience untouched, our bodies vnharmed, our goods vnconsumed? Surely we would not have leisure to think of death, much less to die, as our common speeches of our wise, strong, and wealthy men do show, who, when death dealeth with them, crieout, what must I needs away, alas I never thought of any other heaven, I am not fit to depart, I am very loath to die? Thus it is the wisdom and goodness of God to wane us from the world by affliction, which as it causeth us to find great comfort in beholding God but even in a glass, so it hasteneth us to taste of the fullness of comfort in him, by beholding him face to face.

5 Joseph, saying thy servants are men occupied about cattle, might seem to dissemble, but it is not necessary always to speak all Truth, and they confessed the principal truth, that is, that they were shepherds, which kind of men were abhorred of the Egyptians, and this turned to their profit: for being severed from the Egyptians, they might better maintain peace among themselves, & be kept free from the corruption of the Egyptians, whereinto by famili • ritie they might have fallen. This teacheth us that we should not be ashamed of our kindred, though they be contemptible in the world. For Joseph being a chief ruler in the land of Egypt, yet confessed all his fathers to be shepherds, he would not have his brethren change their trade, though he might have gotten for them great preferments. Our of all this may be gathered that the Lord worketh a contempt of this world in the harts of his children, and that they had rather be door-keepers in the house of the Lord, then to dwell in the tents of the ungodly, we ought likewise not to be ashamed to be called the people of God, the Disciples of Christ, no nor yet Precisians, and such like names as are commonly given to Christians. This may teach us, that the mean estate is always best▪ so that we ought to give God thanks for it, and not to be ambitious, for they that would be great in the world can hardly be religious. But because many will be called brethren, which be no • so indeed, it shall be good to set down some notes of brotherhood: and the first is to help one another in need, yea, though it be with danger of our lives; therefore it is said that a brother is made for the time of adversity: the godly brethren hazarded their lives for Paul, for those that sought Paul's death, would likewise have slain these if they had known them. There are diverse examples of this in the Scripture, as Moses and Paul, who wished themselves accursed and wiped out of the book of life, for their brethren. Rahab although but a novice in religion, yet ventured her life for the espies: Jonathan for David: David for the people of Israel: Obadiah for the Prophets, & CHRIST for us all, leaving us an example that we should give our lives for the brethren. Hester for the Church, and Judith for the children of Israel, and Paul rejoiced for the afflictions which he suffered for the brethren; but we are so far from giving our lives for them, that if two pence would save their lives, they should not have it, so loose is our love, and so cold is our charity. But if this be a great thing and hard to come to such perfection, let us see the lesser marks, and first even the beginning of love, which is to abstain from doing harm, which Paul commandeth, saying, let no man defraud his brother in any matter: but we are so far from this, that in bargaining and such like, we soonest deceive our brethren, because they believe us easily, and take things on our word; insomuch, that although they will say, I could serve you no better if you were my Father, and perhaps they say as they think, because the god of this world hath blinded their hearts, yet is their fraud so manifest, that it is a common saying to say, I had rather buy of him whom I never saw, then of my brother. We are commanded to forgive one another even seventy times seven times: but we will be meet with him seven years after, & if by order of friends, or cōstraint we be moved to forgive, yet we will not forgive, we will forgive the fault, but we will not forget the matter, nor affect the person offending us. Abraham in the 13. of Gen. bought peace of Lot, with the loss of his right, because they were brethren: but amongst us every word doth breed a quarrel, insomuch, that that which was wont to be said of little children, is now true amongst us: concord is seldom seen amongst brethren. If we cannot find these marks in some measure in us, nor yet an earnest desire to attain unto them, we cannot say that we are truly loving brethren. This was an argument moving the brethren to help Paul, because they knew his need: but it is an argument to dissuade us from helping if we see any in need, & therefore rich men are commonly trusted, but poor men are not so; and if at any time we trust them, yet it is with such gain, that although they should die in our books, yet they should not die much in our debts; for we should well have paid our selves, and yet many times are they cast into a loss by some, who although they are in great poverty, yet will seem wealthy, and go brave til they have spent all, and so become bankrupts. And thus because they helped not those whom they know to have need, they loose their goods upon those whom they thought to have been wealthy. The brethrē did not tarie till Paul did ask them, but willingly, and of their own accord they helped him, but we must have much ado to obtain a little benefit; and yet readiness in helping is as good oftentimes as help it self. They brought him to Caesaria and sent him to Tharsus, here appeareth their great care which they had for him, in that they ceased not to do him good, neither would leave him unprovided, and there sent him to Tharsus where he was borne, that both by defense of his place, and also by defense of his kinsmen, he might be kept from his enemies. And here we learn not to be weary of well-doing, but to make one good turn the beginning of another. The love of his country, and the care he had in profit, caused him to go to Tharsus, although a Prophet be without honor in his own country, whereof there are two reasons, first, because they know him, and therefore look for no great things of him: secondly because of emulation, but this is a proverbial speech, and therefore not always but commonly true. It is common with men rather to displease God than their friends: and so to regard their friends that they forget God their best friend. Adam would not seem to deny the taking of an apple of Eve for fear of discourtesy, but let us learn to please God and displease wicked men: that as the poor man said (of whom Ambrose writeth) that he knew the master was not pleased with him, because the servants would not look on him, so the wicked should know that the Lord is displeased with them, even by the looks of the godly.

CHAP. XXXI. Of godliness, and by what means we must draw near to God.

IT is a fearful thing when the exercises of godliness have no power with us. And it is wonderful to see how they profit best in knowledge which spend much time in prayer.

2 Every day must have a days increase in godliness.

3 God is precise in judgment though he tempereth it with mercies: So we must be precise in godliness though it be mingled with infirmities.

4 Seeing the Lord hath joined together the means of godliness & godliness it self, let us not separate them, either with the superstitious Papists, resting in the work wrought, as in prayer, thanksgiving, hearing the word, receiving the Sacraments, keeping of the Sabbath, &c. (all which things must be levelled to the increase of our knowledge, and building up of a good conscience) neither with frantic heretics despise the means, as though without them we could live in obedience to God, or love to our brethren.

5 It is an easy thing to dissuade men from holy days, but it is a hard thing to bring men to the true observation of the Sabbath: it is easy to dissuade men from popish shrifts, but it is hard to bring them to Christian conession of sins: it is easy to withdraw men from superstitious fasting days, but it is hard to bring them to the true use of fasting: It is easy to remove the papistical feasting days, but hard to bring in the godly louefeasts.

6 As the Lord giveth the wicked a taste of hell in this life: so doth he give a taste of heaven and of his goodness to his holy children in this life: for godliness hath the promise of God's love to be manifested and found of the faithful both in this life and in the life to come. Of the truth of God's promise we must consider thus: If we look well to our small obedience, and manifold transgressions, we shall not think it much, if we feel his fatherly corrections: It may be that ever since we have given our selves to God's service, we are more afflicted diverse ways. Then if we consider that we cannot look for these promises in our selves, because we have not done the commandments as we ought; or if we believe in Christ and through him look for the promise which belong to godliness, even then we may see, that for weakness of faith, and coldness in repentance, and slackness in our sanctification, we do justly feel the want of God's sweet promises.

7 We shall not accuse God of hard dealing, if we consider how many ways he blesseth us, and in how few things he humbleth us: and if we think how many sins we commit, and how few he punisheth, how few duties we do, and how many blessings he giveth us. Let us never marvel why we are often or much afflicted, why we have not God's promises fulfilled unto us: nay rather let us forever marvel at the goodness of God, which so plenteously rewardeth our small obedience.

8 We must not say with Peter, Lord I am a sinner, depart from me; but, Lord I am a sinner, come near to me, and draw me nearer to thee. They that will not draw near to the thorn of Mercy in this life, shall draw near to the throne of Justice in the life to come: so they shall go from the East of God's mercy to the West of his justice. And if the Lord hath sanctified your hearts, ye must know, that we draw near to God by means. The first means is prayer, we go to God by prayer, not by paces: Prayer is a sacrifice to God, a refuge to man, a whip for the devil. The second means is hearing of his word: if we will have God hear our prayers, it is meet God should claim thus much of us, that we should hear his word. If we will say, Lord hear my prayer, he must say, my son hearken to my words. The Lord uttereth his affection in this, O that Israel would have heard my commandments. O Jerusalem, Jerusalem, saith Christ, how often have I called and thou wouldest not hear: let all men know that there hath been no word from our birth to our death spoken to us, but in way either to our salvation or damnation. The third mean whereby we draw near to God, is by the Sacraments. The word it self is an audible word, the Sacrament is a visible word; the commandment is flat, 1. Cor. 11. Do this. Isaiah. 55. Come buy and eat. Matth. 11. Come ye that are heavy, &c.

9 Great is the wrath of the Lord; if we look to strength, are we stronger than the Lord? Do we think to shift & escape his anger, or that we can abide the furiousnes of his wrath? That we cannot escape it, it is plain, for the Lord is everywhere; if we run from him, we run as in a circle, the further we run from one side, the nearer we run to another, and still we are in the Lord his compass. If we run from the East, he will meet us in the West: the Lord hath a chain for us, and will hold us in darkness, so that easily we shall not be able to escape. Now for making our part good with the Lord, we are not, as Job saith, rocks; or if we were mountains, we should smoke, when the Lord doth blow on us: we are but potsherds, and the Lord hath a rod of iron to bruise us; and such is the power of God, which we shall try in our destruction, if we will not try it in our salvation. What shall we then do? Surely, having so mighty an adversary, it shall be good to seek peace and reconciliation with him. For as this is comfortable, he shall be our Advocate, which is our Savior, and he that is our Savior shall be our Judge; so this is as fearful a thing, that he shall be our accuser which is our Advocate. Yet therein is the Lord merciful, that he doth not bring upon us a sudden Outlawrie, but he fore-telleth us of his suite, and therefore it is good to be reconciled: and for our reconcilement, because the first part standeth in a confession, we must acknowledge that we have offered as much violence to the law of the Lord as we can, and that so we have forfeited all our benefits, our bread, our sleep, our apparel to the Lord. The confession of the whole plea is lost, if we confess not all, otherwise we are in Adams case to be condemned, who would hide his fault; and in the estate of the damned, Matt. 25. who being accused, did plead again, Lord, when saw we thee? or heard we thee? &c. There is no standing out with the Lord; but seeing we have lost all, we must confess all, that for knowledge the pap is still in our mouths, and in respect of our lives, we are certainly fellonious usurpers of his creatures; and so promise that hereafter we will do otherwise: but if we stand out (I say) with the Lord, nothing is to be looked for but eternal condemnation, mourning, and woe. And as we must confess this, so must we stand against our selves, and so go up into the chamber of our own conscience, and award shame to our selves: and having such an hot controversy with our own souls, the Lord will remit all.

10 We must learn to love the Lord for himself, & not for our good: & let us learn not to indent with God, as if he will give us riches, or health, or power, then we will serve him, or else not; for men cannot away with this indenting with them: but let us say, rather, Lord take away my sins, and as for other things, Lord do as it pleaseth thee. Thus David did, when he was so disquieted in his kingdom by his son. Let us desire this heart of God: for he hath wrought even in sinful flesh to see life in death, health in sickness, wealth in poverty. And this if we believe, we may see the wonderful work of God, as well as our fathers have done.

11 Many worldly wise men suspects us of lightness of belief, when we can so soon credit the Word: but let no man think we can be too credulous herein, seeing every jot therein is as true, as if it had been from Christ his own finger, or uttered with his own tongue. Deliberation is a goodly thing to a man indeed, but yet reason will let a man be credulous enough, and as hasty as an horse rushing into the battle, unless it be in matters of religion, and of conscience, and then we fear that Christ would seduce us, and we deal with him & his preachers, as though they were dangerous fellows. And therefore, though God's commandments be never so plain, yet they must go under the examination of reason. And because worldly men say either with Thomas, Shew me by experience this: or with Nicodemus. Shew me that by reason, and I believe you: God can have no dealing with us, Oh is it not marvelous that the lump of foolishness should call into question the Truth of God 'which is Truth himself, and dares not mistrust the word but of a friend, of one that is in some authority, though smaller credit above him? And yet they say Faith is too hasty, it should take a greater pause, A deep point of policy, to use deliberation. Well, Faith is not tomorrow, it must be presently: Christ gave not so much respite to the young man, as that he should bury his father. And surely, if we knew all, there is great reason of not staying n ithese matters. There will be ambassadors to stay our well-doing, there are fellows will use a dialogue with us, and surely if we will needs shake hands with the world, if we will bid the flesh farewell, and take our leave of profit, it will be violence, rather then a habit at first: For these are such eloquent persuaders, that if a man admit their orations, he shall soon be plucked back from the right way, or it is a marvel else.

12 There is a great reason of honesty, that we will not obey God, if he requireth our obedience, we have other callings calling us away; we have a good liking of this, that Caesar commandeth us to wait upon him in the house of exchange. Doth Christ not want a Christian, as well as Caesar doth want a custom? Surely, we must needs have leave of Caesar to serve Christ. Caesar is not greater than Christ, and therefore even by demonstration, Christ must be first waited on. As for those that think, that the worshipping of Baal and of God will stand together, & that we may serve Christ and Caesar, profit and religion: the error for the grossenes is not worthy confutation, for it is a manifest halting. The very commandment showeth us, that we must be knit to God, as a man is to his wife: It is a possession in private and not in common; if we do not so, jealousy will arise. But may not God and Caesar be served together? It may be so, if they both command one thing: but I would wish a man's eye in the obedience be still upon God. For surely if God and Caesar be followed in one thing; it is hard to say, how we stand affected, whether we follow God or Caesar. And for this cause the Lord is fain often to pull off the viz • rd of hypocrisy herein, that when God and Caesar have parted companies, it may be seen how many thousands go after Caesar, and how scarce seven follow the Lord. And if when God needeth, his glory needeth; when his glory needeth, his Church needeth: it is sure, that rather than the Church should need, Caesar must tarry and give place. It is better that Caesar should want an auditor, than Christ an inheritor: if Church and common-wealth want at once, it is better the Common-wealth should want, than Christ should be left destitute of servants. Let us therefore wait on Christ, not only a mile or two out of the town, but even to the rivers of Babel: and not only so far, as we can with the C • pernaites conceive Christ with reason, but even to the resisting with blood, not Christ as a King, but as Christ to the bar, we must not with Peter follow along to see, what will become of him, but hard at the heels to the bar of judgment, and to bear his cross with Simon also if need so be, even through the lane of reproaches, though we see many pillars to fall away and to become flat Apostatacs through the rank of false opinions, and though iniquity so get the upper hand, that there seemeth no religion to be left.

13 Then we may be said to walk after Christ, when as it is said Job, 13. we have trodden his footsteps, when our steps stand as Christ his steps, that is, whē our paces stand as Christ his paces and not contrary to Christ, but agreeing with Christ in well doing. The best sign for our government is to have Christ & his word in our eyes. But some through the blea • ed sight of their consciences are afraid, that Christ should look behind, and see them for going backward, yea if they do but dream of him, if they see but Paul or some good man, they are afraid. But if we have the peace and testimony of a good conscience, we will desire that Christ would espy us out, as he did Nathaniel, and others of his Saints.

14 There be some notable marks, whereby we shall know, whether our travel be to heaven or hell. First, though a man be so close, that he will not open the way, whether he is purposed to travel, yet a man shall espy his intent by marking, whether he sendeth his carriage: if our carriage follow the flesh, to the flesh we go; if it follow the spirit, to the spirit it will carry us, Galat▪ 6. If a man will conceal his intent, yet one may discern it, by his iniquiring of this way or that way. If he ask, how he may go to Canaan, and which is the way through the wilderness, it is an argument he is going to the promised land. Thirdl • , though he would keep his journey never so privily, yet he is bewrayed, if when a man speaks against his Country, and dispraiseth the Prince or people thereof, he begin to be grieved, and take offense at it So if when men disgrace God his word, speak evil of the way of the Lord, reproach his Saints, we find our selves moved and not able to contain our selves from reprehension, it is a token, we are going to heavenward.

15 Oh that men would fear and follow the Lord: well, follow we must one way or other. If we will not follow the Shepherd to the fold, we must follow the Butcher to the shambles. If we will go to the shambles rather than to the fold, we are beasts indeed, and as the case is with us, worse than beasts. But men here have gotten an old distinction, They say they will one day seek the Lord, that is, when they are not able to turn their sick bones on their beds, but seeing they offer their old sinews to the Lord, he will leave them, and they shall seek, but they shall not find.

CHAP. XXXII. Of God's free Grace, Justice and Mercy, and how we may try our love to God.

GOd (saith the Apostle) is a consuming fire, Hebrews 12. 29. Fire and water are merciless, who shall quench him, when he burneth? there is nothing so cold as lead and nothing so scalding, if it be heated: there is nothing so blunt as iron; if it be sharpened, nothing so sharp: there is nothing so calm as the sea, in a boisterous weather nothing so tempestuous: nothing so merciful • s God, and if he be provoked, nothing so terrible to sinners. And if his mercy were seven times more than it is, I know and am sure, that he is provoked. Well, as the Lord will have his power known in creating the world, & his wisdom in governing, and his truth in his word, and his mercy in redeeming mankind, so necessarily must his justice be known in punishing, especially those, who seeing his creatures mark them not, feeling his governance acknowledge it not, having his word regard it not, enjoying his mercies inful measure, willfully resist them all▪ If we so lie under sin, and fancy to our selves the Gospel and promises, and mercy, we deceive our selves, for as those that have the fruits of the spirit, have no law written against them; so they, that have not such fruits, have no Gospel written for them. It is not the unjust man, that shall live by faith (for he lieth under the law) but the just, Gala. 3. Rom. 1. 17. Heb. 10. 38. Might not a man, think you, pen a Psalm of as many verses, wherein the foot might run in this tenor, For his Justice endureth forever, as David had done of his Mercy, Psalm. 136. The Lord will not part from any drop of his mercy to them which first have not been swallowed up of his judgments, which have not labored and been heavy laden, which have not been locked up in hell for a season, and felt for a time the fire thereof in their bones, which have not been baptized with the baptism of their own tears. He that feels not these things in some measure here, elsewhere shall he feel them. It is the judgment of Abraham. The devils policy in youth, in health, in prosperity is to sing us songs of God his mercy: but in age, in sickness, in tribulation, upon thy death-bed, he will make such reasons for his justice, as we shall never be able to answer. Wherefore the Lord hath (to make it more terrible in our eyes) put upon it the name of his most wrathful indignation, fierce and heavy displeasure. It is not for us, as we do, to put the remembrance of this far from us, or to shift it lightly by turning over to a Psalm of mercy, but to terrify our own souls with it, and to cast our selves down with the trembling consideration of his judgments. Of one example without a precept nothing is to be concluded, and therefore in great wisdom that men at the last gasp should not utterly despair, the Lord hath left us but one example of exceeding & extraordinary mercy by saving the thief on the cross by faith only: yet the perverseness of all our nature may be seen by this, in that this one serveth us 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 have missed: & what folly is it to put our selves in a way, where so many have miscarried? To put our selves in the hand of that Physician, that hath murdered so many, going clean against our own sense and reason, whereas in other cases we always lean to that which is most ordinary, and conclude not the spring of one swallow. It is as if a man should spur his asse till he speak, because Balaam's asse did once speak: so grossly hath the devil bewitched us. And yet, if we mark in that example which the devil so oft tempteth us with, we shall see even in that little time he lived, sundry good works, as many as in that time & case would be required: first, prayer, secondly, confession: thirdly, glorifying of Christ: fourthly, humility, remember me▪ fifthly, reproving of his fellow: sixthly, acknowledging of his own deserts: seventhly, patience. And it is to be thought by these few, that if he had lived, he would not have been behind any of the Saints. The root being holy, the branches must needs be like unto it. My sentence is, that a man lying now at the point of death, having the snares of death vpō him; in that straight of fear and pain may have a sorrow for his life past, but because the weakness of flesh, and the bitterness of death doth most commonly procure it, we ought to suspect our selves if we never sorrow till then. And therefore let us store our selves with good things against the evil day come upon us, for our life past: for as that man, which in his health and good success hath been diligent to fear God, and to do good, feels in his sickness an unspeakable comfort, which he would not miss for all the world, and a mighty boldness to speak unto God, towards whom he knoweth he hath not been unkind, doth not fear at all: so that man, which whiles the world prospered with him, never thought of God, nor regarded his word, nor the preaching thereof, when the visitation of the Lord is upon him, when God shall take his soul from him, his case is most miserable, feeling no comfort, nor daring to speak to God, whom he hath neglected. And sorrow such a one never so much, yet he doubteth, and must needs doubt, for that he knoweth not, whether his remorse be of the loath somnes of sin, or for the fear of death, & whether he be humbled before the Lord, or before sickness. It is good policy to print his judgments first in our bowels, and to diet our selves more sparingly with his mercies, least making up our sins in the remembrance of his mercies, they break forth & flame to our confusion in body & soul everlastingly, Eccles. 12. Psal. 73. Heb. 12. Rom. 11. Thy judgments are as the great deeps. Then to fear God when he showeth mercy, and to love him when he executeth judgments are two hard things, yet necessary. Howsoever God doth now forbear, he will not do so always, but he will set him down in his judgment seat and throne of justice, and our chief care must be, how we may appear without fear and trembling before him. This is it that we must think of at midnight, what we shall answer that dreadful Judge, when he shall ask for our account. Let us set him before our eyes, not as our fond brain is wont to imagine of him, but as the Scriptures describe him. When he will arise to command the Angel to blow his trump: such a God as the Seraphim hide their faces at his glory; at whose presence the mountains smoke and melt away; whose wrath shall shake the foundations of the earth; who overtaketh the wise in their policy; who will not account the guilty innocent; at whose pureness all our innocence is as a stained cloth; whose justice the Angels themselves dare not call for; whose judgment when it is once k •• dled, burneth to the bottom of hell. Let this God take his place, let him try our hearts, and examine our thoughts; let him call for the account and take his reckoning: let us think how we shall stand before him quietly with peace of conscience, who is it that can do it, Esa. 33. 4. let him of us come forth? Alas none shall dare to do it. If the Lord in his own person should appear unto us without Christ a redeemer, we should fly from him with horror and fear, and never be able to stand in his sight.

2 He that searcheth the majesty of God, shall be overwhelmed with glory, but he that searcheth out the mercy, how much more shall he be overwhelmed of •• ? His judgments be as a great deep, but the deep of his mercy swallows up that deep. Wherefore well said Chrysostom, Great is the hell of my sins, but greater is the deepness of thy mercy O God. The Scriptures attribute to God's mercy all dimensions. First, depth; it fetched David's soul from the nether most hell, ergo it reacheth thither. Secondly, breadth; for that he setteth our sins us far from, as the East is from the West. Thirdly, length; for it extendeth it self not to the clouds only, but to the stars, which (as Job saith) are not clean in his sight, yea even to the Angels, in whom he hath found folly, so that but for his mercy they could not abide his trial. Nay God is able to forgive us more, than we are able to sin. And indeed mercy is the gate of the Almighty. By no other quality of his can we be suffered to have entrance or to approach unto him. All other things hath the Lord done in measure, number, and weight, saving his mercy in our redemption, wherein without measure & beyond all number and weight he was merciful: two drops of blood had been sufficient, or one cup of his blood, but the whip pierced his skin, the thorns his flesh, the nails his bones, the spear his heart, and his very soul was made a sacrifice for sin.

2 When we loose an outward benefit, we must not so think of it as of the loss of God's favor: but what do blind people regard God's grace? So they have plenty of corn and oil, they respect not the loss of their souls: whereas if all the creatures of the world, should weep for the loss but of one soul, it were too little. Yet our people, so they may eat of the Lord's bread, and enjoy the fat of the earth, care not whether the Lord show a lightsome, or a fearful countenance upon them. Wherefore because we set so little by that which the Lord sets at so high a price, the Lord will take from us that which we esteem so highly, and bring upon us some sudden desolation.

4 We must ever desire the first fruits of the Spirit, but having attained the first beginnings of God's grace, we must ever wait for the increase of it by degrees.

5 When we have received mortification and sanctification as hansels of God's mercies, then may we hope for heaven: for they that have received grace, shall also receive glory.

6 The graces of God are not in his children as morning mists, but as well built towers to continue all assaults.

7 Diuersitie of gifts should not make us disagree, or to envy one another, but rather should bind us in love to embrace one another, that so we might be profitable one to another.

8 The Lord hath such respect to his glory that he will give gifts when he might justly punish, therefore we ought not so much to rejoice in the possessiō of earthly blessings: for the Lord giveth many blessings to stop the mouths of unbelievers, and to call sinners to repentance: which if they neglect, then assuredly the Lord's wrath will be more fierce against them. The wicked have no cause to rejoice, that the Lord smites them not, for he lets them prosper for a while, that their cōdamnation may be more just when it cometh. Try thyself thus: if thou profitest by God's correction, it is a sign of grace: again, if by his patience thou takest (as a good son) occasion to repent, and doest study to come out of thy sin, it is likewise a good argument of God's favor.

9 God is slow to wrath, yet let us ever remember that albeit he suffered Israel long, yet at the last he destroyed them all, that none of the unbelievers entered into the promised land. Wherefore we may not conclude, that because the Lord punisheth not as yet, therefore he will not punish at all: but confider that all such as respect not his mercies in time, shall at the last feel his justice.

10 The thing loved is much desired and sought after, whereby we may take a trial of our love to God, or of our love to the world. First look, what we love indeed, we spend much time in it, and can be content to afford hours, days, weeks, years, yea and age • too in it. And yet with all the contentions we may, we get not to the worship of God, David's seven times a day, nor his morning, noonetide, and evening exercises, hardly we afford the Lord his Sabbath. Secondly, we bestow our thoughts and our affections much and liberally on the thing we love: the Apostles were so troubled with bread, that they could not understand Christ speaking of the leaven of hypocrisy. Thirdly, our love to a thing is shown, when we are skillful and painful in commending the thing loved. The Spouse in the song of Solomon was very perfect in setting forth the parts of her beloved: she knew the time of his going, she was acquainted with his attire: she was ravished with his beauty: she was privy to his coming to her. Men show forth their love to earthly things in their great skill in buying and selling, Amos. 8. in the signs of heaven & colors of the sky Matth. 16. in our statutes & penal laws. Micah. 6. but in the law of God they be scarcely waned. Fourthly, a man shall see his love by his great zeal, whereby he is carried to bring the thing to that he loveth, as Isaiah 9. 7. when the zeal of the Lord is said to bring our redemption to pass. Certainly, every man is eaten up with one zeal or other. The godly seek gain by honest means if they can, but rather than the wicked will loose their gain, away with honesty, away, say they, with Christ, as Judas. Fifthly, the great rejoicing which we have, bewrayeth our love, as David doth, Psal. 4▪ 7. after that he had the thing he desired, the countenance of the Lord, he saith, he had more joy of heart, than they of the world had, when their wheat and their wine did abound. But immortality, the blessing of the right hand, is less esteemed among us, than riches, which are the blessings but on the left hand, Prover. 3. Blessed indeed are the people, which are in such a case, but more blessed are the people, which have the Lord for their God. Sixthly what we fear to forgo, that we love to have. Pilate cared not to forgo Christ, but he was afraid to loose Caesar's favor. Lastly we love that well, which we are grieved to part with, so did the young man in the Gospel show his love to riches, who having a discipleship, offered himself freely; but when he saw he should forgo all he had, he rather forsook Christ than his riches. We must look where we love. The purest thing mingled with an impure and base thing is made most corrupt, as gold mingled with dross, wine mixed with water, what more precious than the soul of man remaining pure? what more base being corrupted with the mixture of the vilest things, than it? The world knoweth no good but riches, which are yet not so purely good, for God himself possesseth neither gold nor silver, and if they were things merely good, he would not want them, because he hath all good, that is, those things, which are always good.

11 Christ is not as a Well locked up or dry spring head, but an open and plentiful fountain, from whence run streams on every side to the lowest valleys, even the pleasant rivers of grace.

CHAP. XXXIII. Of Godswrath, and justice, and mercy.

THere are three things which do slake our pains in this life, mitigation, hope, and comfort, but none of these can help in hell. For the first we know the rich man could not have • drop of water. In this life, it may fall out, that a man that whippeth us an whole day long may be weary, but our tormentors in hell are spirits, and therefore never weary. Again if such whippers in this life should never wax weary in whipping us, yet it may be they shall kill us, or at the least leave us nu •• and senseless, but in hell though our bodies continually burn, yet shall they never consume. Thirdly on earth, though neither tormentors wax weary, nor we tormented be consumed, yet the whips and instruments would wear and waste, and should have some ease that way: but hell fire is unquenchable, and the worm of conscience insatiable; and therefore no hope of mitigation. But what comfort is there in hell? if the sight of the pleasures lost, which they might have had, if the beholding of our enemies advanced into that glory, which we could not deny to them, and wish for our selves, if the entering into pain and shame even before our adversaries, whom we hate, and in whose sight we would be better esteemed, do increase the pains of the sufferers, then all these show there is little comfort in hell. First the damned shall be within the hearing of this, which they have lost, Come ye blessed of my father; and the godly shall be within the hearing of this to the damned, Go ye cursed into everlasting fire. The wicked indeed shall remember their pleasures, they had on earth, but to the increase of their woe, for it is a double misery to have been happy, and now to have lost it. The old man in the comedie saith, I have a son, nay, alas, I have had a son. The wicked, I say, shall wish then, that they had heard the word of the Lord, and that will be another discomfort. Last of all, they shall be in the hand of the devil their enemy, and he shall torment them even in the sight of the godly, whom they hated as their enemies; the devil played with them in this world, but he will not play with them in his kingdom, and therefore there is no comfort. The last help is hope, and but for that, they say, the heart would burst, and surely for any hope in hell their hearts may burst indeed. Oh, saith a heathen man hoping for release in time, God shall also give an ende to these evils. But here is our hope of ende, for the inhabitants of this place are immortal, so that though they have but one good thing which is immortality, yet even that is such a thing, as makes their pains the greater: what availeth it to know these things, if the Lord doth not keep us from them. Fear them therefore before hand, and ye shall escape them; neglect them, and ye shall fall into them. No man is so deep in hell as he, that least thought of these things. And if the speech of this be so vnpleasāt unto you, what think you, will it be to them that shall feel it. Well, though we were not told, and if I should hold my peace, the fire burns still, and if ye neglect to hear of it, by experience ye shall feel it.

2 When we are to speak of the displeasure of the Lord, we are so become humble suitors to God, that he would reveal more to the hearts of men by his spirit, than the mouth of man is able to deliver. For the terms of wrath and fire are not able to utter the depth of the judgments of God, though for our capacity he can use no words more vehement to us. For as in expressing the power of God, the highest name we can reach unto, is to call him King; so to express his anger he often challengeth to himself the title of wrath, whereby he showeth to us nothing else, but that he is purposed to plai • the part of an angry one, as if indeed he were angry: and though it be true, that we find no such affections fall into the Lord, yet because we cannot otherwise imagine how he should be revenged on the ungodly, he is content to instruct us herein by the name of an angry God. And indeed it is the purpose of the Lord in such places to show his justice to mē, but because to say the Lord is just, moveth too little, he sometimes saith he is angry, to move us more effectually: out of this attribute of the Lord we may make our profit. First nothing in the world, no kind of word setteth out the vile nature of sin more than this doth, to say our sins make the Lord angry. It carrieth some force to say, that sin is the work of the flesh, to call it the work of darkness the work of the devil, and all these are effectual: but none of them is able to come into the balance of comparison with this one, that it moveth the Lord to wrath, because though it be not possible, that God should be angry, yet if it were possible, that anything should do it, it is sin. Secondly, I would have no man henceforth persuade himself, that God will be a proctor of his sin, or that he will give him pillows to ease, bolsters to hold out, or curtains to cover his sin, for sins move the Lord to wrath. He could not leave sin unpunished in David his chosen, nay he would not spare his whole Church the people of Israel from punishment, and therefore he will not bear with one particular member. Leave men and come to Christ, who though he had committed no sin, yet because he took upon him our sin, how was he punished: though he lived in all obedience, first in heaven, & then in earth, yet when he came to death, how bitter was that cup of wrath to him? If God then did not bear with sin in his Son being but imputed unto him, he will not be a bearer of us in sin, having to the full committed it, but we may well make our accounts, come sin, come wrath. Thirdly, if the Lord be angry with our inventions, which do not hurt him (for though kings did incampe thenselves against him, he would laugh them to scorn) then had we need to be angry with our sins, because they will else throw us down into hell. If this word Wrath now will not move us, surely it would not move us to see the mountain of smoke, as that of Sinai.

3 Grieuous is the pain and intolerable is the the grief of hell fire, to be burned is the most grievous and painful death that can be, it is terrible to every part of the body for a man to feel his blood and his fat to drop away from him. If we were threatened to hold our hand over a fire of wood, it would make us do anything, yea things unlawful to avoid it without God's especial grace assisting us: but alas this is nothing to hell fire, and yet we will not avoid sin, which will kindle a fire unquenchable, and our bodies shall never be consumed. Nebuchadnezzar had twenty seven provinces, Daniel 3. and yet but three men amongst all them refused to fall down to worship the golden image for fear of fire. But we need not go to Nabuchadnezzars time, we may look back but into Queen Mary's time and see many that for fear of fire did undergo things unlawful against their own conscience to their despair. And yet this was but a material fire, but of the Lord's fire we must conceive otherwise. In Isaiah he saith, he will have it made with pitch to make it noisome to our members, and he will have a river of brimstone to feed it, that it shall not be drawn dry. If this be the reward of our neglect, why do we heap to our selves, an heap of chaff; If fire come, why will we be as stubble▪ If this argument, this fiery argument will not cause us to fear, nothing will cause us. If (as it is said) in the school nothing moveth more than that, which hath both reason and sense, then surely fire may move us, which both reason and sense do cause us so to fear. More plainly, there are but three things in the world, which will bring a man from wickedness, shame, grief, and fear: Shame prevaileth a little nowadays, because there be so many wicked, that will cover another's shame: & grief is put to silence, for if that come, we say it is an humor, and whether it be so or no, they will drive it away, if they can, with merry company. But when it comes to fear, no mirth will serve the purpose, as we see in malefactors condemned to death, no mirth will make them merry. Nay the most sluggish beast the Ass, and though ye beat him, until he die, ye shall not get him to go into the fire for fear, and yet we more insensible than any beast, will not be moved a whit. And this fire of the Lord is sudden, and continual in that day, when no Tertullus can stand us instead to plead for us, no bribe will be able to speak for us, for that will be a terrible day for all bribers. But suppose he would take a bribe, what bribe wilt thou give him for the sin of thy soul? The whole world is not enough, but though it were, the whole world shall be destroyed, how then canst thou give it?

4 If we will be truly provoked to mercy, first let us look to the Lord himself, whatsoever he can do, there is mercy with him. All his ways, saith the Prophet, are mercy: he hath stepped nowhere, in heaven, in earth, or in the seas, but the Lord hath left some print of his mercy behind him, if we could follow him in those paths he went in. Secondly, the earth doth not only receive this print of God's mercy, but repaies mercy to us again: and surely, if the creatures should not be merciful to us, men were in an evil case. Now because all mercy consisteth either in giving or forgiving; and there is no mercy but it is in one of these two, therefore in respect of both these we shall see how the Lord esteems it. First, for the mercy of forgiveness, Matth. 6. our Savior Christ his advise is, that if we please God in this kind of mercy, even in the immediate worship of his name, he is content to break off all his right to himself, that we might pay this debt of mercy to our brethren, which is more acceptable to the Lord, than any kind of sacrifice whatsoever. And surely all our sacrifices tend to this one sacrifice of mercy, & therefore mercy is better than all other sacrifices. So that this 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 selves in debt with the Lord, even to the sum of a thousand talents doth not so much grieve him, as the retaining of this pension from the Lord, where for the servants debt no manner of evil words are given, but all is forgiven, but after when this servant denies the pension of mercy, then the Lord takes the matter hotly, and the other debt did not so much grieve him as this. But to examine these things in the balance of our own reason: if two men are to pass by a place, where lies no small danger by reason of the hot pursuit of their enemies, and one of them going over by a bridge escapeth, and when this other is to escape by the same means, he draws up the bridge after him, as not content the other should be delivered with him; we would condemn this fact. The same is our case: we escape sin the common enemy of our souls, only by the bridge of mercy: and now we are escaped safely, our brother is to come over the same bridge, and we pull it up, this is a singular inhumanity, and a high point of profound malignity, though the Lord indeed will make him a new bridge of mercy, howsoever we show our malicious mind. Now to come to our selves: whether is it not usual with us to sacrifice with Cain, and yet to knock Abel on the head; and whether we say not Lord forgive, but we forgive not: we forget, but we forgive not; we forgive, but we forget not: as it pleaseth us thus to distinguish? and let these things speak whether we have mercy or no. And for giving, which is the other part, that it be certain, that God shows his will herein, that he would have our bowels opened to the poor, because he might have made all rich, as well as one rich, but that he left some poor to try us. He had enough in store, & could have made the poorest equal with the richest, but that he had met with us, that we need not to complain, and say (as some might haply have done) we want some, to whom we might show our thankfulness. The whole earth is the Lord's, and what can we give him, our well-doing extendeth not to him, he needs it not, we can do him no good, but for his sake oh that we might do good to men. For this cause I say, the Lord hath given the poor a bill of his hand for the receiving of his right, which is due to himself, in these words: Whatsoever men do to one of these little ones, they do it to me. Neither hath the Lord only shown his liking of this kind of mercy, he hath given us reasons why we should so do, as Luk▪ 6 Give and it shall be given to you again: these are brethren, and therefore inseparable; if we give, it shall be given us again. If then we will drive away famine from the land, we must give, so that with this sacrifice the benefit of the whole country is purchased. But beside this, Matth. 19 it is said, Give to the poor and ye shall have treasure in heaven. So that we shall not only have mercy, if we show mercy, but the Lord himself will show himself exceedingly thankful to us for the same. And yet we see our diffidence herein: And as the seed is not the grounds that receives it, but his that sows it; so that, which is bestowed in mercy, is not so much his, upon whom the gift is bestowed, but his that bestoweth it. So here is another reason, we must give because we have received it, the Lord requires nothing but his own, he requires nothing to be given, but that we have received of him, & therefore we see of them that received talents, the Lord requires nothing to be repaid but his own. There is & hath been these many days a complaint against the pastors of the land, because they feed as though they fed not, and for this there is great hatred against them sprung up from the people, which though it be a just conceived wrath, yet I think we measure thē not by the right measure, that is by another measure than we measure our selves by; for we have a talent of riches, as they have a talent of knowledge, wherein we are as slack to perform mercy to the poor, as they to the ignorant; so that in condemning them, we condemn our selves. For as it is sure, that the harvest is great in spiritual things, & there are but few laborers, so in respect of temporal things there is as great an harvest, & the laborers are as few, because as the ignorant people are the harvest of the learned Ministers, so the poorer sort is the harvest of the rich men. Another reason is this, because we cannot retain, it is therefore a good policy to give, and to make us friends of the wicked Mammon. We cannot carry anything with us from hence, have we never so much: here it is gotten, and here it is gone: and though we could carry our gold with us, yet when we come in another world, that which is currant here will stand us in no stead, for it will not go for currant there. Well, admit, these things could do us good, yet we cannot carry them safely with us, for there are many robbers will meet us in the way, & therefore we must follow the manner of them, that go by pirats, they carry not all they have with them, but they commit all to others of their friends by writings and bills, which we see to be used of our exchangers: So then we must carry with us only our bills, which will stand the spoilers in little steed, though they light upon them. And surely the Lord hath made the rich his factors and exchangers here on earth, and seeing the Lord hath given us a bill of his hand for that we commit to the poor, we may safely make our claim to all, for this bill will go with us, and shall be read even at the judgment seat, when Christ himself shall say, Look what ye have done to one of these, ye have done it to me. So that it is good to show mercy, because otherwise we cannot long keep that we have: & surely if that which is spoken of mercy in the world should be cut off, a great part of the Scriptures should be don away. But among many reasons this may move us to mercy, that in the time of judgment the Lord will be content to leave off all other actions of knowledge, 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 judgment shall be concerning mercy, we must specially look to this. To apply this to our selves I need not, I cannot accuse men, all men's mouths will condemn thenselves, the Preachers of the word need not to bend their brains to find out an accusation for this point, because all men can do it; & what is more usual than this, men's devotions grow cold. And indeed there is greathardnes of heart, there is much complaining, but little redressing, and therefore, seeing the land doth accuse it self, I accuse it not.

5 This is the difference between the punishments here & those in another life? here no vehement punishment is permanent, there the punishment is everlasting & yet most vehement. Alas that there are no more fit terms to express it. But small persuasion will serve, and a twine thread will draw him that belongs to God: but if he be a child of reprobation, a cable rope will not serve; and though he should see the smoke and the mountain of fire, yet will he turn and sowse himself in the mire of sin like a sow. Take a man in a fit of a burning ague, and ye shall hear him utter such words, and so protest of his pain, as if it were v • s • fferable, but this is another manner of age, and shall vex us more than all the burning agues in the world, and yet it shall continue. Paul allegeth a very plain reason why there is so little mercy among men. Every man seeks his own, and we seek not the things one of another▪ We forget we are members one of another, and therefore the Lord needs nothing but our own mouths to condemn us. For seeing we call God Father, I would gladly know, by what title we call him Father. There is no reason but that Christ is our brother, and he hath made us the sons of God: for there is no fatherhood in God but by brotherhood in Christ. But how is Christ thy brother more than to another, seeing he hath done as much for another as he hath done for thee? Well, if another hath as good a title to Christ as thou, then he is thy brother too, and if he be thy brother, I say to thee, as Malachi said of the fatherhood, If God be thy father, where is his fear; so if he be thy brother, where is thy brotherly love? But Christ hath yet another reason, we are not only brethren, because God is our father, and Christ our brother, but for that we are as nearly knit in conjunction, as the limbs and members of the body. So that the cause, why we show no mercy is, because we cannot persuade our selves to be members. Of the primitive Church and the faithful congregations gathered by the Apostles it is said, there was but one heart, one will among them, and therefore no doubt but one body; for there can be but one heart in one body, and it were monstrous in one body to have two hearts, The law of members is, that look what one member receiveth, is receives not for it self alone, but for all the rest too. The eye it sees not to defend and help itself alone, but it sees for the hand, for the foot, and for the other parts of the body. And so by the law of members, if we have anything, we must bestow it on the whole body, and as well on the foot as on the head. Even so doth one member receive the benefit of another, that as the eye seeth, so all seeth, as the hand writeth, so all write; and we know the least benefit or hurt which is in any member is ascribed to the whole body, as if but the finger ache, we say we have an ach; if the nail be hurt, we say we are hurt; if the foot be whole, we say we are healed. Then if this affection be not in us mercifully to impart one to another, as one member is serviceable to another, mercy is not in us. If we be grieved for any, it is but a complaint of the mouth: we can give him a Lord help him; but Christ did not only see one so, but he wept over him, he wept not only, but touched the very leprous, yea and he healed them. Well, if there be no mercy in us, with what face can we come to the Lord, and say, give us a kingdom, let thy kingdom come, if we deny to our brethren the gift of so much as of a piece of bread: and how can we look up to heaven with any hope to come thither, if we have laid up no store there before hand? God scummeth away the dross of his Saints by Crosses, yet breaketh not his holy covenant with them, but performeth it, through many tribulations which they deserve and pul upon themselves. When the Lord threateneth, we are often drivē into a secret murmuring and impatiency of spirit, but we must know that his minae be as medicinae, the means of the Lord are medicines. And we are too nice Christians if we cannot abide to be threatened, seeing God his judgments are often greater mercies, than even the continual & ordinary mercies themselves. Nay because the Lord would not destroy us, he threateneth us, he hath not delight in the death of a sinner, & therefore he threateneth death unto us, because he would not have death come upon us. For as the mercies of God are judgments to some that abuse his mercies, so the judgments of God are mercies to others, because they cause them to observe his will, and to enter into a new league with him. And this is that the Apostle saith, all things turn to the best to them that love God; all things, the very melancholy of the devils, even hell fire: for the bitterness of threatenings are fore-warnings to the godly, that they should not be destroyed with the world in the ende.

CHAP. XXXIIII. Teaching us why we are specially to keep watch and ward over our hearts.

S O corrupt is the heart, as being the fountain of all sinful actions, that although we should never have patterns of impiety, yet our own heart would school us sufficiently to the way of destruction. Reprooued then be their Doctrine, who think that a man is not naturally inclined to evil, or that nature is not wholly inclined to sin, but that by example and allurement man is corrupted and infected by others. The occasion of evil may be outward, but the cause of it is inward, not of others but in our selves. And good reasons there be therefore, that we should still have an eye to our hearts. First, our hearts doth carry with it most commonly all our senses, so that nature taught men of the world, that the eye seeth not but the heart, it is not the hand that toucheth, but a certain force proceeding from the heart, and exercised by the hand; and seeing nor sense left in the body. From hence it cometh, that great sounds and strange noises are nothing heard of, our ears attending upon our hearts, and our hearts being thoroughly occupied about some other object. From hence it is that goodly shows, able to ravish the sight with delight, are not so much as seen of us, our eyes being wholly restrained about other things whereabout the heart is occupied: yea from hence it is, that we stumble sometime on the plain ground, and our feet do fail us in most fair places: our feet attending on our hearts, and our hearts being carried vehemently unto some other matter. Although then we ought to keep with great care our eyes, our ears, & our hands, with all other parts of the body, yet it standeth us in hand to keep diligent watch & ward over our hearts, by which all the other partes are moderated and ruled. Another reason why we should have special regard to our hearts, is because they make or mar all our actions. If the heart be pure, all our affections are pure, though Christ; through some defectes be mixed therewith: if our hearts be not sound but corrupt, then the things in their own nature good, by us are made impure & corrupt. It is without all controversy, that it is our corrupt nature which corrupteth us, either to be slack in well-doing, or to leave a good thing altogether undone, to be so prone to evil-doing, or to rest too securely in it being done. And albeit, many occasions may be pretended to stay us from good, which may seem to carry some show of good, yet they are deceiving corruptions, and full of rottenness at the core, as experience proveth. Some are kept back from catechizing of their family, because they would not be made the by-talk of the people, they would not men should talk of them, and tear me them a precise company. Some go aloof and walk along from pure zeal in good works, that they might retain their liberty in buying and selling, and so better take order for domestical expenses, which they think would fall to the ground, if God should be purely worshipped. And indeed everything creepeth under color of a good thing, and they will turn out nothing naked, but with one ragged reason or other, although their pretences be of an ill die, or their reasons not able to keep them from any injury of the weather whatsoever. They are carried away with the deceivableness of sin, their corruption deceiveth them, they are beguiled with the devils sophistry in putting that for a cause which is no cause at all. But this hypocrisy of heart may appear not only in not doing of good, which we should do, but also in doing of good otherwise than we ought to do. To leave sin in it own nature is a commendable thing, but if we do it for fear of punishment, or for shame of the world, rather than for conscience of sin, it is not at all praise worthy. The adulterer may restrain his loathsome and sinful action, not for that he feareth to defile himself with sin in the sight of God, but because he would not be known to have sinned in the sight of the world: the thief may surcease from actual theft for fear of the law, and to avoid the gallows: but neither of these have repented of their sin, though after a sort they have left their sin. This is manifest, in that they leave not every sin, as true repentance doth, without all exception or dispensation, but only those bloody faced sins, which civil discipline censureth with shame and sufferings, as murder, treason, adultery and theft, making no bones to commit sins as grievous before God, though not so punishable before men, as are swearing, profaning of the Sabbath, lying, drunkenness, & such like, which sins if they were worthy of imprisonment by law, either men must change their accustomed course, or all the prisons in the realm would not be able to receive the offendāts. Such men learn the common statutes and penal laws of the land; the laws of the Lord, the statutes of the highest they will learn hereafter. If they had a conscience of sin, then it should be in universal, not in particular, because one sin is as grievous to the Lord as another, and no sin must have a placard before his presence. Other will leave sin, because they have been in service so long, and spent their body so much in sin, that now (not that their action is lamed, but because their ability is gone) they for fear of some sickness will leave it, but if they might run through a new body they would run through their old course again. Others have consumed all to feed and clothe sin, and therefore now because their purse constraineth them, not because the law commandeth them, or the curse feareth them, they count it for husbandry to stay a while. Others being somewhat politic, thinking it good to get some profit, that may give longer life to pleasure hereafter, for a while bridle in their wantonness, whiles they have gotten some sure hold of their inheritance, and after, so soon as they have brought with sorrow their fathers old age to the grave, recompense the devil with their hot pursuit of sin, much more than they lost in their former sparing of sin. Others when either for deadness of nature, or want of ability, or fear of man they dare not, or cannot commit sin in their own persons, yet they draw over as much pleasure as men in their case may do, by commending and chronicling of their own sins past, or by laughing in their sleeves at the artificial sinning of some other present. They can laugh at sin heartily, whereby they show they cannot mourn for sin heartily: they make a mock of it, & therefore bewray they have little conscience of it, and therefore they die in their sins, howsoever they have left their sins To deal carefully in God's worship, and faithfully with man, are things both commanded and commended; and yet to do them without zeal of God's glory, and with a care or our vain glory, rather to win credit to our selves, than to gain credit to the Gospel, is neither commended nor commanded. And yet how many beguile their own souls hreein, it may appear by so many frequenters of the word, and so few fruitful hearers of the word: if they profit not, it grieves them not; if they remember it not, they • est at it; if they cannot speak of it, they scoff at it, and yet they think they be great protestants. Many goodly and godly things we may seem to do before men, and be thought to be petty Angels come out of the clouds, and yet being empoisoned at the heart with vain glory, the Lord hath no delight in us, our own hearts even in these glorious works do accuse us, our consciences do control us, and without repentance, God that is greater than our conscience, will in the end condemn us▪ Contrariwise, be our action never so beggarly for want of ability, never so deformed for want of beauty in the eyes of man; yet if it cometh from a sincere heart, sound and sincere in the eyes of the Lord, it is acceptable, and through Christ accounted righteousness unto us. If then for sins sake we leave sin, and leaving sin repent of sin, & repenting of sin leave sin, though the lees of it remain in us; if for righteousness sake we labor for righteousness, • hough an essential righteousness be not inherent in us, though we do not all good we love, but in love desire to do it; though we leave not all sin we hate, but in hatred of it labor to resist it; the good we do is accepted, the good we desire to do is imputed; the evil we leave is discharged, the evil we desire to leave shall not be imputed. True it is indeed no mā can say, my heart is upright, I am pure, if he measure himself by the rule of the law, which thing whosoever seeth not by his manifold corruptions, as yet he seeth nothing as he should see: yet the children of God may say, their hearts are right within them, when by faith in Christ, and a pure purpose to approve themselves unto God, their hearts are purified, so as they labor for the death of sin, though the whole body of sin be not slain in them, and labor for true righteousness, though the man of righteousness be not fully fashioned in thē This doctrine then hath two especial uses, the one to humble us, the other to comfort us. Good cause we have to be humbled by it, seeing it teacheth us, that the cause of sin is still in our selves, and cannot be charged upon any other, as the cause thereof. For if our corruption were not, neither Satan by fear and tyranny, neither the world by preferment and glory, neither the fleshly delights by subtlety, neither our enemies by their fears and tyranny, could ever prevail against us▪ Christ Jesus was thrice & vehemently assaulted, yet because the Princes of this world could find nothing in him, and all his temptations were as a little arrow shot at a brazen wall, no corruption being in his heart, no guile being found in his lips, they nothing prevailed against him. Adams heart was corrupted before Adams hand had sinned. Satan doth offer, we do yield unto our temptations, he is the occasion, but we are the cause of our own woe. The fond sophistry and lying logic of thieves is here to be withstood, who think they wash their hands from all sin by crying, woe worth such a man, that ever I knew him; for had not he constrained me and allured me to sin, I might have been far from this. Again, great comfort is in this doctrine, by giving us this assurance from the Lord, that how weakly soever we walk with God, so it be sincerely, it is his good pleasure to account of us for good. First the devil (if we have our hearts upright with God) that we will be adversaries to our own corruption, that we may be fouourers of God's glory, he shall be but as a Surgeon, which lanceth our impostumation to preserve life, howsoever he purposed to have gored us to the heart & to have deprived us of life. Let us see this in Joseph and David both men of one mould, renewed by one spirit, allured to one sin. Joseph a young man unmarried, for his person beautiful, for his authority a governor of his masters family, for his fitness to commit sin, provoked by his own mistress; yet grace restraining his corruption, he withstands her to the face, he resisteth the occasion, he feareth, but subdueth his own corruption, and so by God's goodness obtained a gracious issue out of his temptation. David a man now stricken in years, not so dangerously assaulted with the occasion of sin in respect of the distance of the place, suffering the occasion offered to his eye, to join in league with that corruption which was in his heart, was suddenly snared, slavishly yielded, and was foully conquered. The woman was object to his eyes, his eye openeth the way to his heart, his heart corrupted his hand, and so that sin grew to age, & was perfectly accomplished. In what measure we are regenerate, in what measure we withstand our corruption, in that measure we are sure to prevail against our strongest temptation. And look how we fail in these, so we lie open to yield to our temptations whatsoever. Now to come to a more narrow trial of our selves: we must search out and espy our corrupt nature, either by our afflictions, or by our affections. Such is a man as he is in temptation. If trouble do not over-turn him, if fear cause him not to fall, if temptation cause him not to deny the truth; then his heart is upright, then hath he cause of comfort: but if for fear he faint, if for troubles he turn away, if in his temptation he forget his trial, and betray the truth, his heart is not upright with God, he is in the gall of bitterness, he gives occasion of grief to others, and matters of humbling to his own conscience. There is a certain disease common to all men, to suffer their eyes to wander, and not to lay the rain upon their thoughts, but letting them range without check or controlment to all sin, and lightness of mind. Thoughts breed in us, or stir in us a tickling delight & desire to sin. This Ecclesiast. 11. Solomon goeth about to stop, but because it cannot be brought to pass in the children of perdition, therefore in that place he doth clear himself of their blood, by bidding thē walk on in the thoughts of their hearts. Of this a father speaking thus, I did walk in the Cloister of mine heart: He maketh the walk of his heart much like the walk in a cloister, that is in a secret place, where nobody seeth or heareth him, but only he of whom Augustine speaketh. He that seeth thee, when the candle is light, and when the light is out in like manner, him fear. There is also a walking of the eye, which is compared to that of David in the top of his turret, and to a gallery or place of prospect to see far and near into the world. A disease incident to this age who cast their eyes into all corners of the earth, suffering them to seize upon any object whatsoever, whereby they find matter to work upon▪ Briefly we are not to yield to our affections, or if we have yielded we are not to kindle them, we must not gather sticks (as Jeremiah speaketh) to keep in the fire. The reason is this, weeds will grow fast enough, and the suggestions of Satan entertained and accepted being offered, are sufficient to condemn us.

CHAP. XXXV. Where is taught how we must narrowly watch over our heart, and over our affections for many causes.

THe walking in the ways of our own heart and of the lust of our eyes are the two heads of all wickedness, our inward motions, and our outward occasions must both breed in us a careful conscience and wariness. In the Proverbs, Prophets, & Apostles we are bidden to restrain our heart and to make a covenant with our eyes and the outward senses. These things are confessed daily, and amended slowly, whereof followeth that transgression of the law and that universal sickness, that we daily confess, there is no health in us, which all cometh from the ways of our own hearts. This word walking hath relation unto an allegory. For imagine we have here no natural city, Heb. 11. as we have not indeed, our country being Paradise, from which Adam fell by transgression, and we being here as banished, as Augustine calleth us, have received a new title in Christ, who was content to set over his own right by purchase unto us. Whereupon it is presupposed, that we have the natural affection, which every man hath to his own country, thorough a wilderness, wherein are many ways brought shortly to these two: of the one David speaketh Psal. 119. I will run the way of thy commandments; and this is the right way, we may well run in it. The second way is the way of our own hearts; and this is the evil way, whether it be by the right hand in sinning outwardly and in sight, or in sinning secretly, on the left hand. If we mean to come to Paradise, we must leave this way and walk the other way, for this will lead us to judgment. Eccle. 11. 9. In this way are three things to be considered, alluding to the peregrination of the Israelites through the wilderness. The first is the little light shining in a dark place, which answereth to the word, in steed of which we have a false light, the desire of our own heart. The second thing is a guide, which is Christ, and the Saints, that are gone before us, vpō whom we must look, as the author to the Hebrews willeth us; to which answer our false guides, when we say, we will follow the steppes of our forefathers. The third thing is the company in the way, which are the great store of seducers to lead us out of the way, the Devil cheering them forward. It is a sign therefore, we are in the wrong way, if we do nothing, but that we see the greatest part of the world doth. How il soever the way be, and wheresoever it lieth, every man's way is right in his own eyes, Prouerb. 21. and we will defend whatsoever we do. There is a searcher of the heart, who saith, Isaiah. 55. your ways are not as my ways, and because there be wrong ways. Ierem 18. Let every man turn from his own ways, these evil thoughts, 1. Pet. 2. 11. are said to be the devils Soldiers, and to war against the soul: they follow their captain, and we follow them, and then you may easily know, whither we go, Ierem. 17. There is a wickedness said to be in the heart of man, and that not easy to be espied, but it is a subtle wickedness, and the subtlety thereof is unsearchable. This is every man before he be regenerate. Isaiah saith, The heart of man to God is, as the clay to the Potter. Indeed saith he, it is clay to God, but wax to the Devil, that is to say, it must have much tempering, and great ado to bring it to God; but in Satan's shoppe, very pliable to any work he shall put it to. Although we never saw any evil example, nor were tempted at all outwardly, yet our own hearts would teach us wickedness. It is mine own heart, that is the cause of sin in me, and it is folly to say, woe to that man, but for him I had never fallen thus, and therefore if the issue of mine own corruption be stayed and stanched in me, it is God that restraineth mine own heart, or else I should run into all wickedness, whatsoever the gallows punish. This must bring a man out of love with himself. By this we see how wicked speeches those be, let him do what he will, and I will do what I list, but there is no mention of God's will. Basel, when he had persuaded himself, that if he could be in the wilderness, he should be happy, and serve God more devoutly, being out of the company of men; when he came thither, he said, I have forsaken all things, but I retain mine old heart still. If this evil were not, all evil temptations could not prevail against him. For Adam was not overtaken with the temptation, until he was corrupted in his heart. Therefore it is said. Ierem. 4. wash thine heart. This filthiness of the heart was so great, Gen 6. that it was fain to be washed away with that great deluge, and now water will not serve, it must have fire to purge it, Proverbs. 4. watch and ward over thine heart, keep it with a great many of locks. Our heart is a wandering thing, it is like the mill, that is ever grinding, still setting us a work with more commandments, than ever God gave us. If we follow God's way, there is some end, but if we follow our own way there is an endless maze Ierem. 4. the heart must be circumcised. It is a little member, it will not serve a kyte for a meal, and yet all the world will not serve it, there is so much superfluous matter in it, it had need be circumcifed, Cast down thine heart, saith Isaiah. It must be plucked down, and kept in some work. A good way, the way of the heart is not, but how it lieth, it is to be considered. The first entrance is the thought, either by occasion or by his own motion. The Scripture divideth them into two sorts, iniected and ascending, both naught. Iniected be those, which the devil casteth in, as he did into the heart of Judas: ascending be such, as rise out of the heart, which do breath out. Of these our Savior Christ speaketh to his Disciples, why do thoughts arise in your hearts? The second thing that makes thee walk easy, is when we are well affected to it, and will entertain it, and stay to talk with it. Then there is a lingering delay to stay in it, and a man's conscience telleth him, it is evil, and he leaveth it, and cometh straight to it again. Further when a man conceiveth a pleasure in these imaginations, so that the very sent of them delighteth him; for they carry the smell of them in themselves; and even as the ravens will not go far from the dead carcass, though a man be with it, they will be sure to be within sent of it. After comes a desire of taking fruit of it, by wishing, I would I might, as also a consent of the will, and that is with God a full action, as Christ saith to Judas, what thou dost do quickly when as yet as he did act nothing outwardly. Next followeth the endeavor and devising by all means possible to bring it to pass, as Jezebel did to bring Naboth to his death: Thē ensueth the act it self, that is the sin of the hands or of the feet, & then perhaps we do it twice & often. Then cometh a benumbed conscience, he forgets to be sorrowful for it, it pricks him not. Lastly followeth, I will stand to it, then men will call light darkness, and darkness light. We may add boasting in sin, say what you can, they will not do it, they will do it to spite you. This is the chair of the wicked at their journeys ende, and because they should not be without a cushion, if you will have anything else, the next is damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Satan; this is the ladder, or these be the steps to hell: yet God doth not mark every declining of man, but as the Apostle saith he ouerlooketh them, & they are but in the regenerate to humble them, and to make them confess the grace of God. Touching these thoughts, let these be two rules, what we shame to speak, let us be ashamed to think, he that seeth our thoughts knoweth what we are. I remember in the new History of Scotland, there is mention made of a controversy between Scotland and Ireland, for a certain Isle between them both. After much ado they put it to the determinatiō of a wise Frenchman, whose judgment was, that they should put a snake in it, and if it lived, the ground should belong to Scotland. I speak it in this respect, that if these poisoned & venomous thoughts do live in our hearts, it is a sign, our heart belongeth to that country, which they appertain to. If they die presently in our hearts, it is well. It behooveth us to have a present striving against them, and if they yet remain, an indignation, a fear and a crying to God to tell him, that we are troubled with them. Here we must outreach, and vnteach a foolish speech, that is common amongst us. Thought is free: No, thy cogitations by just title be the servants of the Lord. Bernard saith, Justly doth he challenge my heart, which gave his own heart to be pierced for me. Therefore we must use them wisely, we must walk no longer after our own hearts, but we must strive, and that before reason be corrupted, for then it is hard to restrain. There must be a washing of the heart. This is the burden of the Lord, as the Israelites were wont to say, when they went to Jeremiah's Sermon, this fellow will have our thoughts. Faith must lay violence on reason, for what is faith but a contrariety to reason? and what is hope, but a conararietie to experience? But we must have reason to determine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be master with him. But David saith, lead me O Lord. Me thinketh, when I read his speech he standeth as if he were blind, and holdeth out his hand, and crieth, lead me, Oh Lord.

2 This is the beginning of a conversion, to forsake our selves to follow the Lord. Paul, when he was vnhorst, said, Lord what shall I do? The laylor when he was moved, and saw the prison door open, said: what shall I do? what shall I do to be saved? The Jews being pricked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we do? At John's baptism everyone came and asked, What shall we do? Where we see reason under faith, and experience under hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must command what we will, and then we will obey him. But this is the trial, to obey against our own inclination; else God shall obey us, we shall not obey him. Some will set down their conclusion, as Benadab, did, 2. King. 20. 18. Ierem. 42. 6. The vile hypocrites said they would do whatsoever God commanded them, whether it were good or evil: but in the next Chapter, when he had bid them, they say: This never came from God. Others there be, which will not take counsel with Micah, but with such as please them. For there be many Preachers which loose and cast down, as fast as others build: Of whom if a man should ask counsel, whether he should go to the devil or no, they would say, Go and prosper. But these I dare say, are condemned of their own conscience.

3 There are many circumcised to Princes, not to the Lord: they are the circumcision of the King and of the Queen: they leave many gross sins punishable by imprisonment, but for others as great but not penal, they pass over. And there be many, who having been sinners, can recount and talk of sin with a delight, who show that their hearts never bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they have profited nothing, here is a foreskin remaining. Last of all, when God maketh men profit, and they grow into some practice of the means, and they can talk as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth again, and this is most dangerous.

4 Moses in Exod. confesseth of himself, that he is a man of uncircumcised lips; so it seemeth there is an uncircumcision of the foreskin of the lips. And Act. 7. Stephen calleth them men of uncircumcised ears: there is then also an uncircumcision of the ears. Ierem 4 they are commanded to circumcise the foreskin of their hearts: so there is an uncircumcision of the heart. By the foreskin it is the manner of the Scripture to understand whatsoever groweth within us, which is an impediment to us in doing good. A learned writer saith, there is a foreskin in our ears, which the devil shutteth when we should hear any good thing, and openeth when any evil speech is offered, that we may be corrupted thereby: so in our lips he draweth together the foreskin, when we should speak any good, and openeth it when we speak any evil. Such a foreskin is there in our hearts, which be useth at his own pleasure. In our confession we say, that therefore we do the things we • ought not to do, and do not the things we ought to do, because we follow the devises and desires of our own hearts. And there is an universal leprosy, whioh hath so over-grown us, that there is no one sound part in us. It is a hard matter to a worldly, or fleshly minded man to be persuaded of this? for every man thinketh well of his own ways, but the Lord ponde • eth the heart, Prov. 14. And Isaiah saith, chap. 55. Our ways are not the Lord's ways, and therefore they shall never bring us to the Lord. And Ierem. 10. the Prophet makes a proclamation on the Lord's behalf, If any man will be saved, let him leave his own ways, &c. If we will see this more plainly, let us see Genes. 6. how the Lord looked on the heart of man, & he saw it was set on evil, and that even that thought that was farthest off was set on evil, and not only set on evil, but wholly evil, and evil all the day long, and all the night long too if ye will. Micah. 2. and Ierem. 17. nothing is so evil as the heart: for the heart of man is evil above all things. Therefore needful it is that this foreskin be taken away: not the heart itself as God created it, but the foreskin of the heart, which is a fruit of the first rebellion. For surely unless this heart be altered, let the word be preached, and say the Preachers what they can, all is in vain. And assuredly this error is in all heretics in the world, that they are persuaded of some pure naturalities in them still. And therefore if men will be fruitful to hear and receive God's word, we must labor to circumcise the foreskin of our hearts. Now the first way to take away this foreskin is to restrain our thoughts, and not to be deluded with the doting opinion of the world, to think that thoughts are free.

5 If the heart be set on a thing, no reason can be made but we have a fetch beyond it, and no persuasion so strong but we have crinkes to go beside them. The Lord is well pleased with their intents, which prepare their hearts to seek him.

6 When the heart is upright, though there be some fault: yet the Lord respecteth more the faith and uprightness of the heart to crown it, than he doth the fault to curse it: as appeareth in Rebecca and Jacob when they stole the blessing, &c.

7 Paul saith of himself, that till we knew the meaning of the last commandment, Thou shalt not lust he thought well of himself: and surely we shall never know the law of God a right, except we know the heart is wholly evil. And we must know withal that the tongue is a world of wickedness. And if the tongue, which is but an instrument of the heart, be a world of wickedness, what is the heart whereof all proceedeth that the tongue speaketh; Albeit there were no devil in the world to tempt us to evil, nor any evil wrought to take example by, yet there abideth enough in the heart to corrupt the whole man. For there is no evil in the wickedest man of the world but it is in me, and would appear, unless the Lord did suppress it.

8 He was desirous still to keep himself from deadness, and tried his heart with thankfulness, by speaking somewhat (after meat received) to the glory of God, if God gave any good matter into his mind so to take it, if everyone were silent, then to raise up some good occasion of speaking by reading, or singing which were so used, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to anything bringeth less reverence and profit. And among other things he was very glad to speak somewhat to such, whom he thought after, God might make instruments to teach it to others more effectually than he could express it, which thing he said we should learn of the Apostle Paul, 2. Tim. 2. 2.

CHAP. XXXVI. Of hearing God's Word.

T F the Psalmist (Psal. 94.) could make his argument, He that hath planted the ear, shall he not hear, much more may we argue thus: He that hath planted the ear, shall not he be heard? Shall not he hear, saith David, shall not he be heard, say we? And surely in his creation he planted the ear to this end, and therefore by the title of creating us he hath good interest to the ear: but if the title of creation will not serve, yet in respect that he preserveth us continually, which we call his providence, that interest may serve: but if that serve neither, yet Adam having through sin alienated himself from God, his soul, his body, and so his ears too: by the right of Redemption the Lord having purchased us a new, and buying every jot of us again as it were at the second hand, in this right he may surely claim our ears. Now if he may claim them, as they be his, and in truth they be his, then must we hear him: or if they be not his, and by no right appertain to him, then we are not the Lord's Israel. But if we be the Lord's, then I say the Lord hath said, he cannot abide, that a candle being light should be put under a bushel, and that our ears, which appertain to him; should be put to no use: which if they be, they little or nothing differ from a carved image, who hath eyes and seeth not, ears and heareth not. He will not have us come to the Church, and the word beat and beat upon us, and no more stir us than it doth the pillars or seats we sit on, wherein we show our selves to be but idol Christians, or counterfeit professors. Then if we must needs hear, the next thing to be inquired of, is the special subject or object of our hearing. We can hear a noise as of the beating of the air, of the wind, of the thunder or such like, though it be not a voice: but alas a bare sound can do nothing. Secondly then we hear a voice. but this is common to us with beasts, and what can the bellowing of oxen or the bleating of sheep do us good? So then neither a noise nor a voice is here to be stood upon, which can do us no good. How then? there is yet a better thing, and that is a word, wherein one may express the excellent meaning of his mind to another, and man may open himself to man. Well, then a sound is a thing inferior, a voice is somewhat more excellent, but a word is without question the best of all to increase our knowledge. Now if the word be the most principal, I would gladly know of him, that is farthest from God, if there be any word better or more worth the hearing than the word of God. Then if we ascend from a sound to a voice, and from the voice to a word, and from a word to the word of God, we see the word of God to be most principal, and good cause there is why it should so be, the speaker of it is above all creatures, and therefore his word must be above the word of all other creatures. Whereunto if we join but the consideration of our reverend regard in hearing but a Prince or a meaner Magistrate, how we listen, mark his speech, scan and stand upon every word he speaks to us, to see what most concerns us, this will surely condemn us for our negligence and carelessness in hearing the word of the Lord. But seeing the word is the best thing, we will draw out another reason, which is, that we then best employ our ears, when we hear the word, and in hearing can say: Now I hear the best thing that I can hear, this is the sweetest sound, and now mine ears are put to the best use, I hear not only a sound but a voice, a word. and the very word of God: so are our hands best employed, when they are receiving the sacraments, our eyes when they are reading, our feet when they bring us to the house of God. When we thus have once set our selves in work we may well say, All that I have, is in their best estate, and put to the best kind of duty, because our senses and the parts of our bodies are about the business of saving of our souls, & about the business of the Lord's glory. The Heathen said, that the goodly ornaments of the world and frame of all things, was most worthy the seeing, as though a man were borne, and came into this life only to take a view of them, and so to depart without having any use or profit of them; & though he never felt the power of the Sun, or the sweetness of flowers, or any other thing: much more may I say so much of the word, though a man should never have benefit by it, yet so good it is, of it self, that it is most worthy the hearing, though it be nothing but heard. But besides our hearing, the Lord hath joined a special profit to the word, as either the saving or condemning of our selves, so that the word is therefore more carefully to be heard, because it is accompanied with such a benefit as the saving of our souls: God (saith John) so loved the world, that he gave his only begotten son for us, that whosoever believeth in him; should not perish, but have everlasting life. But how shall we believe, saith Paul, Rom. 10. if we hear not? how shall we hear without preaching? and how shall they preach, unless they be sent? So that it is preaching that brings hearing, hearing breeds believing, and by believing we are saved, and so howsoever the jolly fellows of this world and others accompt thereof to be but madness or foolishness, this same foolishness of preaching, saith Paul, bringeth salvation; this foolish thing, (I say) of preaching, and this slender thing of hearing is the way to salvation. But yet a degree further. Naaman refusing the commandment of the Prophet concerning the washing himself in a river, which was not at home in his own country, his servant saith unto him, Father, if he had commanded thee a greater thing, wouldest thou not have done it? and why then is it much to wash in this river? So may we say of the word, If we will not do so much as hear the word, which is so easy a matter to do, what would we have done, if we should have climbed up to heaven to have fetched it from thence, or digged to the hells to fetch it thence, or crossed the seas to have had it thence? But the Lord, saith the Apostle, Rom. 10. hath dealt more mercifully for us, and provided better for our ease, we need not take such pains as to go up to heaven, or down to hell for the word; but it is brought even to us, and preached familiarly: and therefore in respect of the right that the Lord hath unto us, in respect of the best employing of our senses, in respect of the dignity of the word, and in regard of our easiness in hearing, we must needs hear the word. Another argument is this, because, when I called upon and stretched mine arm daily to you, saith the Lord by his Prophet, and ye would not hear me: cry as long as ye can cry, I will not hear you. But if we do hear the Lord, he will hear us, and communicate unto us the graces of his holy spirit, and whatsoever is needful for our salvation. If then the matter stand so upon our obedience to the Lord, that we shall reap so great a benefit, because he requires but even by the law of nature, to do to him, as we would have him deal with us; it is good equity, that if we will not hear the Lord when he speaks, speak we never so loud or long, we should not be heard of him. The last reason is this, when Mary was occupied in hearing our Savior Christ, and Martha was busied in ministering things about her house, Christ saith flatly, Mary hath chosen the good part, and why? It shall not be taken away from her. Marthas part in death shall be taken away, and come to naught, and so may we safely say of all our things concerning our trades in this life, they must cease, and when death comes, they shall have an end; but Mary's part shall not be so, that is, whatsoever faith, love, or obedience we have attained by the word preached, it shall abide by us with peace of conscience in this life, and afterward it will accompany us even to the kingdom of heaven. But Martha was Martha for Christ, we are Marthas for Martha, we are all for the world, but this shall be taken from us Every man may therefore safely reckon thus with himself: Surely, all my pain, my profits, my trade, and all will end in death: this is not the good part, therefore I will hear the word, and this shall never be taken from me. So that as in the former we are made partakers of the omnipotency of God, if we hear his word: so here we see we shall communicate in the eternity of God, if we choose Mary's part: but if we prefer the other, we must go; but our part must tarry after us, and be taken from us. Good cause then have we to hear the word: but who is he that thinks himself happy to have the word, or thinks not himself more happy to get a good bargain? who being in a journey or sick in his body, thinketh it a special cross, and finds in himself a grief that he could not come to the congregation of the Lord?

2 Many reading in the sermons of the Prophets & Apostles, how they exhort to the hearing of the word, marvel at it. And if at this day we be spoken so to hear, we can say, Why, we sit here for no other end, we came hi • her for that purpose, our feet made hast to hear, and therefore it seemeth to be a vain speech. Wherefore we must understand, that this word ( hear ) hath a further meaning than so, Ezekiel chap. 3. saith, L • t him that hath ears to hear, hear: so that there are two kinds of hearing, else this had been a frivolous speech. We must know therefore that (Job. 42) there are two hearings. There is an hearing of the ear, and there is an hearing of the heart: there is a speaking to the ear, and there is a speaking to the heart. • o • said▪ he heard the Lord but with his ears, with his gristles only, and afterward he heard the Lord better, and that was with the hearing of the heart. We must learn then to draw up our hearts up to our ears, that so one sound may pierce both at once. But to hear with the heart there are four things to be performed: the first is set down, Eccles. 4 17. Look to thy feet, when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home, or by the way abroad, all was in vain, they lost their success in heavenly things. The first thing then is preparation And coming to the Church, every man is to deal thus with himself: I shall now go where I may sit among reprobates, least therefore I should set on more on the bill and beadroule of my sins, I will prepare myself, and pray in serious manner, and earnestly for the grace of God to teach me The second thing is, that we must hear the word as good Catholics, that is, we must not hear the word by parcels and by clauses as we list, and give our ear until it come to our special sin, and sit quietly till our body be touched: but we must hear universally as well the things that mislike us, as the things that please us. We must be affected to hear the word, as the people were to hear the Lord in the mountain, who said; Speak the Lord what he will, we will hear him. This is a good kind of hearing, and it pleased the Lord so well, that he said: Oh that this heart were always in this people, &c. We will commend any that will please our humors, and preach such things as follow our appetite. As if oppression be spoken against, and we be oppressed of some, this common place is very plausible to us, because it is against one that hath injured us. Or else we come to the word as Herod came: Let John speak as much as he will, I will hear him: but if he come to this, that I may not have my brothers wife, I will not hear him. But if he come to teach the Lord to speak, & to teach him wisdom, and prescribe him to say this, and not to meddle with that, we shall never hear fruitfully. A third thing is continual hearing: the word is a rare thing, therefore we must have a continual hearing. Will ye hear how God hath taken answer for this? it is said, Psal. 95 Heb. 3. To day if ye will hear his voice. This we know is read today, and tomorrow, and every day, and so • or ever, and yet all is but today. We cannot exempt our selves, this binds our hearts, and will have us hold out, as long as it is said today. So then as we must pray and be prepared to hear, and come with a purpose to hear universally, so must we hear continually. Yet we must add a fourth thing, and that is, we must bring a desire to practice the things we hear. And every man must come thus affected: I have prepared myself to hear, I will hear all, as well that which is misliking, as that which liketh me: but beware of this last, come what come will, I will not obey. But if we vow not to hear, to lay up in our memory, that our memory may call upon our conscience, and our conscience call upon us to put it in practice, we cut off the sentence by the half: He that heareth the word, and keepeth it, is blessed: and keeps it, here is a conjunction copulative, and in no case we must leave it out. And there is good reason it should be so: for as Augustine saith, The word is compared to an hammer, to a fire, to a sword, and not for nothing. The hammer bruiseth, so the word must soften our hard hearts; the fire purgeth and purifieth, so the word purgeth our gross affections, and purifieth our hearts; the sword pierceth, and so the word divideth between the marrow and the joints. If the word works not these effects, it loseth his power. The word is a word of power, and l • t every man reckon with himself, If in hearing the word I draw not nearer to the mercy of God, I shall draw nearer to his wrath, if not to my salvation, sure to my destruction.

3 We oft hear the word, but not as the word of the Lord, and therefore we hear it but in part, because we think it is the word of Isaiah, of Peter, or of the Minister, we think it is Hose, or Paul that speaks, but not the Lord. Well, if we will tarry until the Lord himself come, we shall not hear nor see him, until the heavens roll up together as a scroll, and a globe of fire consume the face of the earth, until the Sun be turned as black as a pot, and the sea boil as a pot of oil, and then we must rather give an accompt of our hearing, than stand to hear again. Well then how are we said to hear the word of the Lord? First we must know, that Christ received a commission from the Lord, This is my beloved Son, hear him. Here is his commission. Then our Savior Christ being to go to his Father, left a commission with his Apostles, Who so heareth you, heareth me, who so receiveth you, the same receiveth me: but who so refuseth you, refuseth me. So that to hear the Ministers is to hear Christ, and to hear Christ is to hear the father; so that to hear the Ministers is to hear God. And the words of Hose, and of Peter, they be the Lord's words. And all this word sent from God shall be as effectual by the mouth of the Ministers, to convert, as if they were spoken by Christ himself. And we know that Christ being the Minister of circumcision, converted not all his auditors, nay he converted but a few of his hearers. Peter converted more at one sermon, who was but his Apostle, than we read that he himself ever converted all his life long. But if it will not be, but still we think it is the word of the Preachers, surely by our own imaginations the Lord will punish you, that is, it shall be unto you a man's word, Hosees word, or Peters word, not the word of the Lord. And then if we hear it not as the word of God, but as the word of man, it will never do us good, it may breed some little purpose in us, but it will never breed in us any great practice to our comfort. So then if we hear it but as from men, we shall • ot in our sin, and so lie still, until the Lord find us out in the searching day of his judgment.

4 Because the doctrine of accusing, condemning, and threatening, is a scripture unwillingly received of men, and we shall see in most of the Prophets so long as they prophecy peace, and speak of heaven, of grace, of mercy▪ they are willingly heard: but if at any time they strike on the other string, the people would no longer hear, but oft break forth, and say, prophecy peace unto us: because (I say) the people having made a league with death and hell, cannot abide to hear such unsavory and nipping speeches, it must needs be, that the Lord sometime use speeches of quarrel and controversy, and of his falling out with the people. I know that besides that it is the general corruption of nature, it is a special fault of these times and of this age, that if the Minister of God thunder out the threanings of God, he shall be straight discharged to be a Minister of Christ, he shall be now the Minister of the Law and of Moses. For the words of grace, mercy, and salvation are sweet words, and men can well away to hear them: but the Son of God hath not always a stream of milk and honey running out of his mouth, but sometime a two edged sword, Apocal. 1. and it is as profitable for God his children sometime to have a song of Sinai, as a song of Zion, and then specially is this requisite, when the mercies of God come not by the 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 drawn into forgetfulness, and therefore least these things should cloy us, it is good for every manin the day of peace to think of the day of controversy, & in our most quietness to know the Lord hath an inditement and an action against us, though when this age is ripped up, we shall see the Lord his inditement rightly framed, and his • isiprius, justly put up against us: yet when the day of the judgments of God be threatened, we must not say they appertain to strangers, we must take the action to proceed against our selves.

5 Though the Ministers take the Lord's quarrel in hand and judge his cause, as the Lord biddeth Ezekiel to avenge his quarrel • though the Prophets, I say, do this, or if they cease to do it, the very stones, and creatures shall do it against unbelievers; yet as other times we see in the Prophets how all cease, and the Lord himself pleads the controversy. Though therefore we could arm our selves and make our part good against the creatures, and could shift off his Prophets; yet the Lord himself entering his action against us, we had need now diligently to look about us: for as Paul saith, God will not be mocked, we must not dally with him. Now the time when the Lord will do this, is when no man else will plead for him, & that is partly for the negligence of his advocates the ministers, and partly for the untowardness of the people, who regard not the writs of his Prophets, but the Lord must be fain to come himself. Woful experience proves now a days, that if the ministers of the Lord rebuke us, or if any man shall take upon him to admonish us, we are ready to rebuke them again, & to set them to school too. When we see this willfulness in the people, that speak the Prophets what they will, they can securely shift them off, and though writs come never so thick they care not for them, they think their feet shall never slip, and being taught they will teach again, being rebuked they rebuke again: when it cometh to this, I say, the Lord ceaseth to deal any longer by his atturnies, but he will descend, and plead his own controversies. On the other side, because there be some Prophets who cannot be admitted to plead, and others they will not plead though they be admitted, but say with Balaam they will neither bless nor curse: and some if they do speak they have Heltes spirit, and say nothing, but O my brother, you do not well to do so, you must do otherwise, they have not Hoseahs spirit to tell them of their sin to their faces: I say when it falls thus out, that he that rebukes the world shall be stung, and have a swarm of Bees, or of Wasps about him, who will not only show the tongues of Shimei, but will set the Prophets to school: or they so deal with the Ministers, as they did with the servants of him that let out his vineyard to husbandmen, some they kill, some they beat, and as they deal with the messengers of David, in cutting off their coats, and their beards to disgrace them, then the Lord himself hath a controversy with the people to plead against them.

CHAP. XXXVII. Of Humility and pride.

W E cannot obtain God mercies in special measure, unless we use to humble ourselves in special means.

2 Other men's faults must humble us, and draw us to prayer: other men's graces must encourage us, and cause us also both to pray and to be thankful for them.

3 The greater gifts we have, the flesh is the prouder, and Satan the readier to assault us, were it not that the Lord did humble us, sometime to prevent Satan's work.

4 Aaron was the elder, yet he giveth place to Moses the younger, reverencing God's graces where he found them, and contenting himself with that measure of grace which God had given him.

5 Moses coming out of the Kings court could not have suffered such tumults and rebellions of the people as happened, therefore forty years was he humbled, and so trained up that he might have compassion on God's people, and be more fit for government. So Joseph and David were first humbled, then were they made rulers of the people. When we be truly humbled, God makes us more fit for some weighty calling: for as a green piece of wood put in a building will shrink, but being well seasoned it holdeth up the 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 four things: first, when we think we have a thing, and God wot it is not so. This cometh of self-love, as when we are delighted with our own conceits, doings and saying, as a foolish father thinketh his own bird to be fairest. Secondly, when we make our account our gifts are more worth than they are, looking on them through a false spectacle, as when one having some little obedience or small grace, thinketh himself able to resist anything, presuming on the grace bestowed on him. Thirdly, when we know we have such a thing, but we acknowledge not from whence: Yes, I wis (say such) I know that God gave them me, even the father of lights: Oh, but the idle spending of them, our wresting of them to our pleasure (for which if we be rebuked, then we say; what, is it not mine own, may not I do with it what I will?) show plainly how we stand herein affected. Fourthly, when we glory in the gift, but not in the giver, Luk. 18. The Pharisee thanks God, yet Christ calls him proud: Nothing more usual, than in words to rejoice in God. Wherefore let us strive to beat down this pride which so dwelleth in us: O this is the work of God to humble us: and let us remember, that till we be truly humbled, we have no part in Jesus Christ.

8 The nearer Pharaoh was to destruction, the more fiercely he dealt with God's people, where we may learn, that when the wickedness of the wicked is at the ripest, and they in their most flourishing estate, then is their destruction nearest at hand. Examples are Belshashar. Herod and others, who in their greatest pomp perished. Let us learn then, when we wax proud, to fear destruction, for the Lord resisteth such. And that we may avoid evil, let us prepare our selves in humility to serve the Lord: for he giveth grace to the humble and meek, and filleth the hungry with good things, whereas he sendeth the swelling proud, and rich in their own blind conceits, empty away.

9 When the Lord gave Manna to his people, he gave them rules to use it, teaching us that all the creatures and gifts of God, are given man with rules to use them, that all may serve to his glory that gave them: contrary to those which say; it is our own, we may use it as we will. One rule was this, that all should labor in common, that one should help another, where we see that all the gifts of God are common (as Paul speaketh, 2. Corinth. 8▪) what gifts then soever we have received, we may not seek our own glory by them, but the profit of our brethren, and God's glory: we may not be proud of God's graces, for God is not indebted unto us, but we must remember we have received them for our brethren's sake, to whom we be debtors: for God hath so provided that they which have less, by them which have more, may not want the things they have. This holdeth in riches, in learning, in godliness, and this will pull down all pride in our selves, and contempt of our brethrē: for the more a man hath, the more he is a debtor, and therefore if a man learn not to wash his brethren's feet, he hath learned nothing. Wherefore though all men would have duties done to them, but themselves would do few to others; yet let us consider this, and then shall we use that strength we have, to make our brethren strong with us; not that I should have less, and he more, but the Lord giveth me now, that I may do him good, that at another time he may do the like to me. Whatsoever good gift then I have, I must not by it take occasion of pride, and contemning of others which want the same, but rather I must so apply the same to others, as that they may become rich in our riches, learned in our learning, strong in our strength, and always find help in our abundance.

10 First; it is a good argument to make us humble, when we know that all things are given us, and therefore Paul useth this as a reason, to take away all glorying in our selves, saying: What hast thou which thou hast not received? &c. The gifts of God of themselves do not puff us up, for they are good: but the corruption of our nature taketh occasion thereby to be proud, either when we think we have greater gifts than we have, or when we think ours to be greater than other men's: and so lift up our selves over them, and think that they should be in subjection under us. Again, the greater and better the gifts are, the more do they puff us up. For what is better than the knowledge of the word, and yet it puffeth us up? Seeing then that pride doth ever follow the gifts of God, which yet are good, and given to a good ende: and again, seeing that every man hath received something of God, all men ought to take heed to themselves least this pride do not overwhelm them. But those more especially are to take heed, which have received greater gifts, because more easily they may fall. And this sin of pride must especially be taken heed unto. For even in good things this will be ready to assail us: but other sins are commonly in the doing of other things. Secondly, although God's children be ever assailed with this sin, and albeit it doth commonly come with the gifts of God, yet is it not such a sin but that it may be overcome, and therefore when we see our selves assaulted with it, we must not quail, although it were not possible to have the upper hand of it: for we see that the children of God by grace have from time to time overcome it, as even Paul himself, we see a man having received rare gifts, and yet confefleth of himself, that he is not worthy to be called an Apostle: and in another places nameth himself a servant and helper, which because he spake unfeignedly, therefore it is true that this sin ruled not over him. Again, Moses brought up in the Kings court, guiding the people of Israel to the promised land, seeing God face to face, yet was a very meek man, yea, the very meekest man that lived upon the earth: and so was David, with others, which having received singular gifts, yet remained meek and humbled, because the grace of God overcame their corruption: and all these examples do take away all excuse from us, if we do yield and be overcome with the same. Thirdly, the means which God useth to cure this Pride in his, is generally the knowledge of their own corruption and misery: for if we rightly know that, it will minister matter enough to humble us: yea, if we look unto our first estate, even there we may be humbled: first, because we were made of dust. Secondly, seeing our state was subject to falling and change: Nay, if we look to the state in which we are by grace, we may learn humility: First, because we stand by grace and favor: secondly, because many infirmities are in us: but most of all, if we behold our state by Nature; for there we see nothing but destruction, because we be the children of wrath. Thus Paul was humbled by beholding his natural corruption: but it was no light consideration which he had of it, but a deep meditation, as is manifest in that he calleth it the Minister of Satan, a prick, &c. Paul when he saw his corruption rebel, he therein did behold Satan as our Savior Christ did, when Peter tempted him, because as Peter saith, he goeth about continually, seeking sometime by our corruption, sometime by other means to destroy us; and therefore he did more diligently watch and arm himself against him, as it behooved him, being besieged of so mighty an enemy. This therefore is the cause why we are overcome with our afflictions, because we make but a light matter of them, and do not watch and arm our selves against them. And in that Paul saith, the Minister of Satan was sent to buffet him, he showeth what power the devil hath, and that he can do nothing, but as he hath license granted from God, as appeared in the story of Job, and other places; and yet Satan buffeted him, that is, after a most contemptuous manner used him: where again we see what account Paul maketh of corruption, when he compareth it to this spiteful dealing. Again, when he calleth it a prick or stubbe, he showeth how it grieved him: for as a man that hath a long journey to go among stubbes, will soon be weary; So Paul, considering his continual journey which he had to go, wherein his corruption did still prick him, did show by this speech that it was grievous unto him.

11. He said, howsoever he would not deny duties to any inferior, superior, or equal; yet none ever went to his heart with inestimate love, (so as he made an inward account of him) but such as had some feeling of sin, and some grief for inward corruption: For he could not see how otherwise men had anything but in Knowledge. Nay, he thought where profession of the Gospel was severed from practice and conversation, that their knowledge might be more perilous then profitable. And among other gifts of GOD, he thought Humility to be a virtue, most beseeming the Gospel and Christianity, which did appear in this, in that hypocrisy did often shelter it self under it, which it would doubtless never do, were it not a virtue most commendable.

12 There are two sorts of pride, the one of opinion, the other of action: the one is mother of heresies, the other is the worm of riches. Of the first sort are they, who say not with Moses, Lord what am I? but they say in their own pride, Lord what am not I? They do not make dainty with Jeremiah to groan, and to say, Oh I am but young, &c. but they are bold as the brier, when all others, and their betters refuse; they cry, I will rule over all: of the other sort are they, who once being conceited, lash out all their riches in excess of diet, in vanity of apparel, and such like, and then they will be proud as the Italian, newfangled as the Spaniard, drunken with the Grecian, gluttons with the Muscouite, cruel as the Tartarian. Our Fathers by God's appointment are said to wear skins, and are commanded to go in garments of Camels hair, we, as though we would correct the Lord for some insufficiency in his work, devise strange attire. Of one beast we have the skin, of the other we have the furre: of one bird we have one feather, of another another feather. We carry a pearl to shine on our finger, and a burden of silk to glister on our backs, yea, we were the very excrements of some beasts, and then we think all this is of our selves. And that which is more, we give not rest to the dead, but we borrow of them to set on living bodies; as though the Lord had not perfected his work in it, unless we our selves make the work more beautiful. And yet more monstrous is that, which maketh me marvel what our proud dames mean to set up signs in their forheads Tauerners indeed have signs to call in all that go by, freely to come in, and there to have entertainment; and what can be thought of our signs on women's heads, but that they mean to make taverns of their bodies, to entertain whosoever will come to them? Well, if neither the Prophets can prevail, nor Preachers can profit to the taking away of this pride, I will say, that as the Lord will not let his spirit always to strive with man, so will he not let his word always strive with man; but they shall die in their sins, in which now they lie in peace, and without all reclaim they shall go to the Hels, with which they have made a covenant.

13 Man seemeth to be great, he is 〈 in non-Latin alphabet 〉 they call him 〈 in non-Latin alphabet 〉 , he is naturae miraculum, mensurarerum omnium: but better things about man than these, Augustine reduceth to four letters of his name, the 4. parts of the world, 〈 in non-Latin alphabet 〉 , A. 〈 in non-Latin alphabet 〉 A. 〈 in non-Latin alphabet 〉 whereby he would signify that it was either a Compendium of the whole world, or that he had dominion of every part of the earth. Besides, Adam is said to be the son of God, even by adoption. I confess it to be a great dignity, but then we must know that it is rather in the great goodness of God, than in the worthiness of man: and all these titles which he giveth to man, as that he calleth Magistrates God's, and Ministers Angels, and the Apostle saith, Ye are a kingly Priesthood: these do not so much declare the excellency of man in himself, as the great goodness of God, that he should vouchsafe to communicate some part of his excellency with man: yet man must not so suffer himself to be flattered of Satan, that he think better of himself than he should, or less reverently of God than he ought. The devil feeling the fruit of his former pride, when he would needs try how well God's seat would become him, he would fain have brought man also to the same presumption, that he, whose felicity he now did envy, being found in the same fault, might have tasted of the like punishment with him. And without doubt all men should have done, had not God of his great goodness otherwise provided for man. But what is man, that God should so wonderfully provide for him, leaving his own Angels unprovided for, I mean those that were his Angels, before they fell? Surely if we consider man not as he is in Christ, but in his own nature, we shall see what he is, not a God as he would have been, nor as an Angel as he shall be, but such a thing as may • ear any 〈 in non-Latin alphabet 〉 , or extenuation that can be devised; yet our corrupt nature is ready to dispute with God, and we will not fear to say unto God as Job said unadvisedly, chapt. 13. Who is he that will plead with me? then speak thou, and I will answer thee, or let me speak, & answer thou me: Thus Job challenging God to disputation, was ready either to answer him, or to reply upon him. But what art thou O man, that disputest with GOD? And indeed when God being provoked to disputation, had disputed with Job a while, & had urged him very sore, Job could answer him nothing, but this, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will answer no more. Alas then, what is man, either in wisdom or in worth? In wisdom (though as Zophar▪ said, Man would be wise, though he be but a young Asses colte ) what is he to GOD? In strength, nothing: for though the Lord had need, as he hath not, what could man help him? Man is not great in view, nor a rock in his flesh, a little pain doth trouble him, a small disease doth cast him down▪ a little affection carrieth him hither and thither, and though he overcome all these, yet he is weak to resist death: and if we could do the Lord good, I think he would not use us, because we are by natare ready to take part and to join hands with the enemy against God himself. Again, man's time cannot be great, being but a span long, and yet a little Emot will be long in creeping the space of a span, this time is the time of a post, bird, arrow, or thought; a post hath but a small time, a bird in her flight hath lesser, and an arrow less than that, but a thought hath almost no time at all. And in my judgment, besides all this, there is great reason why God should not make any account of man, if it please him to use lege talionis, because that man doth not make any account of God: and seeing we esteem not God, I see no reason why he should esteem us; and that we do not esteem him, this shows that we prefer before him our profit, our pleasure, and all. Our parents left him for an apple: Ahab had rather have Naboth's vineyard than have him: we all like our pleasures better than him generally: we will not stick to sell bodies and souls for a little thing, and indeed for less than Esau sold his birthright. But of all places to show the mercy of God in choosing us, and our vileness being chosen, the Apostle ( • . Cor. 1. 27.) bringeth in five notable tokens of them whom God hath chosen, whereof four are very base, and the fifth is less than nothing: 1. The foolish things of the world▪ 2. the weak things of the world, 3. the vile things of the world, 4. things that are despised, 5▪ things that are no • .

CHAP. XXXVIII. Of hypocrisy, and hardness of heart.

H Ypocrites turn the inward side outward, the godly turn the outward side inward: the hypocrite beginneth where the godly man endeth, and the godly man begins where the hypocrite endeth: the hypocrite gallopeth into great shows at the first, godliness proceedeth in holiness by de grees, as being troubled with a great house of sin, which they are fain to draw after them.

2 We must not profess all outwardly, which is within, but as good merchants, keeping somewhat rather in the storehouse of our hearts, than as bankerupts which spend all at once, or make a show of all in our shop.

3 In Pharaoh ye shall find these special notes of Hypocrisy: Take this death from me, one • y this once. So many being in distress, have more prayed for the release of pain, than for the forgiveness of sins, which cause the pain. And therefore such being released are nothing the better, as may often be observed. Contrariwise, if we be grieved more for sin, than for the punishment, and can well bear the punishment, so that the sin were taken away, then it is a certain sign that we shall live uprightly, if the cup of affliction be taken from us: and assuredly it shall be taken away, or else recompensed with some spiritual grace.

4 The drunken peace of hypocrites must not be • oupled with oil, but pierced with the two-edged sword of God's word, to the discovering of the secret corruption of the heart.

5 It is the temptation of the godly, to fear whatsoever they do, they do it in hypocrisy: but they are to know for their comfort, that therefore they be not hypocrites, because they see their hypocrisy; which kind of hypocrisy in them, is not the gross deceiving which is in the wicked, but that secret corruption of nature, which mixeth it self in the best actions of the godly. Neither is it possible to leave this sin wholly, as long as we live, but to see it and mislike it, is all that is required, and can be performed of us. The godly do not desire to seem to do anything better than indeed they do it: neither do they desire to seem to do that which they do not. And whensoever they do espy any weakness in themselves, they mourn for it. And this desire of a perfect sincerity, and mislike of privy hypocrisy, is unto them a sure zeal of their salvation and sanctification in Christ.

6 When men suffer themselves to be deceived, it is to be feared they will be hardened. Let us remember that (God's grace assisting) sin may easily be conquered of us, when it is young, but we may easily be overcome of it when it is old.

7 It is easy to fall into hardness of heart by continuance in evil customs without remorse: we see then it is a good thing to be moved betimes, and often to be moved, for it is a precious thing to have a melting heart; as contrary, a dangerous thing to have a hard heart, not yielding to truth. Let us not harden our hearts, least the Lord also come to harden us, Heb. 3. For many not altogether abstain at the first, yet yielding to sin, become obstinate altogether at the last. Admonition is a means to keep us from it. We should then be ready to give ear to good counsel and admonition, and be willing also to admonish others. It is in vain to control the outward senses, without the rebuking of the heart.

8 Exod. 10. 1. the Lord saith of Pharaoh, I have hardened his heart: because Pharaoh had a long time hardened his own heart (as is recorded in the former chapters) therefore here the Lord is said to harden it; that is, wholly to give him over to the devil So man is said to harden his heart, when he will not hear God's word, the devil when he governeth us, and the Lord when he leaveth us in Satan's handling. Man then is guilty of this sin, and the Lord doth justly harden for the punishment of former sins. The Lord is said to harden, as he is said to lead into temptation, and that is when he withdraweth his spirit from us, and leaveth us to our selves, and then we stay not long till we be hardened. Pharaoh had many plagues, yet this is the greatest, for if his heart had not been hard, these would have had an end: but this hardness made the other but tas • s of hell, because we do less fear this great plague than many other. We ought to correct this in our selves, for the childrē of God must fear this more than any other plague. For if we do but fear worldly punishments, so do the wicked: but if we do fear hardness of heart, and other spiritual punishments, then we may be sure God's spirit hath wrought that fear. If we covet worldly things, this do the Heathen, Matth. 6: but if we desire the light of God's countenance, Psalm 119. and 4. and 67. this do God's dear children. Wherefore as we labor for these things which our nature desires, & fear the contrary, so let us labor for the light of God's spirit, and fear least it be quenched in us, or else decayed: as when we fear poverty, we labor to be rich; and when we fear sickness, we labor to prevent it: so let us labor for our souls, so long as we feel a taste in God's word, fear his judgments, and be comforted in his mercy: if we labor to increase the graces received, the Lord no doubt will work with us; but if this be not in us, it is to be feared least the Lord will harden.

9 All men are naturally evil, so that if the Lord give not light and softness of heart, we may all be justly hardened, & this is as just as other judgments of God are. When anything is spoken in the Word which toucheth another, that man will greedily snatch: Again, if there be anything that may cherish them in their sins, that they note, but that which concerneth their amendment they utterly forget. And this showeth that we are the cause of our own hardening: for when the Lord cannot prevail with his word, then will he leave men to themselves, and then they stay not till they come to hardness. We must not stay till the Lord strike us with punishments (for if we be hardened, we shall not perceive it, and therefore the case is so much the more dangerous) but so soon as we feel any coldness or dullness of spirit, then let us fear and stir up our selves, that we may continually gain some knowledge and feeling: and thus may we provide against hardness of heart.

10 First, the hypocrite desireth rather to seem than to be, it is said such cry, Lord, Lord, they are most glorious. Secondly, he is more busy about the outward work, than about the spiritual and acceptable manner of performing the same, Mat. 23. 27. Thirdly, he worketh his salvation securely and coldly, not with fear and trembling, as Phil. 2. 12. not striving with his rebellious lusts, nor longing after the gifts of regeneration, nor forgetting that which is behind, endeavoring himself forward. Philip. 3. 13. Fourthly, he hath no resolute purpose to endure, but is wavering and unconstant in all his ways, not cleaving to the Lord with purpose of heart, Act. 11. 23. Fifthly he is more careful to stop the gross sins, than to damme up the fountain, without sense of the conflict of the law of the members and the spirit, as Rom. 7. 24. Sixthly, he is stirred to do well, by some worldly reason liking his fancy and fleshly appetite, not constrained by the mercy of God, as Psalm. 1 30. 4 Rom. 12. 1. or by the love of Christ, as 2. Cor. 5. 14. Seventhly, he doth more often regard the fear, favor and praise of men, than of God, and his private commodity, than that of his brethren. These are his characters, and yet eightly, he hideth many things under the cloak of popularitie, and guileful affected clemency. So did Absalom hide his unnatural treason. So did the troublers of the state of Rome with their Leges Agrariae. Ninthly under the cloak of keeping company with those, upon whom we may bear our selves bold, and which may back us, when we have done evil. Tenthly, under the cloak of clinging to their company, which are good men and are well thought of, not to better our selves, but to credit our doings the more, and to make us more commended to the people, as Novatus did upon his confessions. Eleventhly, under the cloak of law, and execution of justice, when some other wicked affection is the cause of their doings, and the law but their pretence, as Jezebel in putting to death Naboth, did it not for the vineyard, but to see justice kept, and as the Lord's of Persia against Daniel. Twelfthe, under the cloak of religion, zeal and conscience, when deep in their hearts they hide some other meaning, as Simeon and Levi in procuring the Shechemites to be circumcised, as Absalom in making the shadow of his conspiracy the performing of his vow in Hebron, as Jezebel making the way to bloodshed on the innocent by the proclamation of a fast, as Caiaphas adiuring Christ in God's name to make them know who he was, that way to take him.

11 Hypocrisy is seen when sin most lieth dead under a cloak, and most lieth in a closet, wherewith God is displeased, that when we make no conscience of sin in close places, our privy sins shall break out in public places.

12 The holy Ghost, Ezech. 24. 6, compareth hypocrites to a pot that outwardly seetheth, but within the scum remaineth. And Hosea in his 7. chapter compareth them to a cake, whereof the one side is well baked, and the other side is plain dow. And Christ compareth them in his days, to such as wash the outside of the cup and platter, but leave the inside filthy. Our common similes whereby we resemble these men is a course clothe, having a fine list.

13 When two gentlemen ride on hunting, it is hard to discern each others houndes, because they are mingled together, which afterwards is more easily done when the hunters are severed: even so, so long as God and the world walk together, it is hard to distinguish between the heirs of the one and of the other: but when they are severed by the cross, it will surely be seen who be the children of God, who be the heirs of the world.

14 In natural men we find these marks: first, that natural men measure others by themselves, so did these brethren judge of Joseph. So doth the world judge hardly of God's children, because they are ungodly themselves: so those that think to correct or admonish in anger, think that others do so too, because they come of fashiō to the Church, they think so of others. When we are ready then to think evil of others, let us take heed we be not so our selves, and let us learn to leave this, for the sin is great. For first, we bear false witness against our brother. Secondly, we be enemies to the grace of God in them: because in this our corruption, we cannot judge well of them. The ready remedy is to pull out the beam out of our own eye, and to judge charitably of others. Secondly, a natural man doth more abstain from evil, for man than for God: and so will it be, till the fear of God be settled in us, to teach us God's providence in things to come, and his judgments in things past. This was with Esau, because the days of his father were at hand. So many are now restrained by the magistracy, which otherwise would do evil: so long as it is with us thus, we are but hypocrites, and not regenerate. The remedy is, to consider God's providence, to commit vengeance to him, to overcome evil with goodness: and then shall we do things for conscience sake, and not for fear. Thirdly, the torments of an evil conscience, is the punishment of sin: the wicked shall fly, when none pursueth: whensoever then our conscience doth trouble us, let us know that our sins are in us▪ whereof we are not purged. When we fear men, it is either for the want of the assurance of God's merciful providence, or forgiveness of our sins, or for that we have done the like to others: as Cain thought everyone would slay him, because he slew his brother. If we have not done them harm, and yet fear as Abraham did Abimelech, then it is the want of God's providence, which riseth of the want of the forgiveness of our sins: for if we fear the creature, it is because we are not reconciled to the Creator. The remedy of