Works
7 There are two kinds of presuming, the one of God's mercies, the other of our own merits: the one is in carnal Protestants, the other in bold & proud Papists. For the first, we know that God's qualities be not separable: Moses saith, the Lord is ready to show mercy, so he saith he will punish the transgressor. David sung a song of two parts, not of mercy alone, or of judgment alone, but of mercy and judgment together. But I marvel how these wretches dare add sin to sin, when no one sin shall go unpunished, and how they dare presume of God's mercy, under many sins, when God hath shown his justice to the dearest of his children for committing someone sin. The Angels that conceived but an opinion of pride, as some write, though they were almost as God's, were for it cast down to hell. Man, with whom the Lord was conversant, with whom he talked and walked, to whom he gave the Lordship and sovereignty over all earthly creatures, and with whom he was familiar, for eating of the forbidden fruit was cast out of Eden. Moses and Aaron (the mirrors and miracles of the world) falling into God's displeasure, were denied to enter into the promised Canaan. David, who was honored with the title of being a man after God's own heart, falling into sin, fell out of God his favor. But that which is above all, and ought to move any man, Christ himself (the glory and image of his father) could not escape the most bitter cup which he drunk of, though he begged it three times at the hands of his Father, because he became sin for us. And yet sinful men, bold sinners and presumptuous sinners, persuade themselves, that they shall escape the hand of God. But to leave them, and come to the other, I marvel what they can challenge by works, seeing whatsoever they do, they are still debtors, and therefore no deseruers. Let them therefore learn of their learned Doctors to know that they have no merits but Christ's mercies: and let them say with the ancient Fathers: This is our merit, that we have no merit.
CHAP. LIII. Of Prosperity, and Adversity, and of Griefe, and of the temptations incident to it.
GOd by the multitude of his benefits warneth us, and prepareth us for some troubles and temptations to come: for surely he putteth not on the armor, but he will also provide for us the battle.
2 Now it is no great thing to favor the Gospel, because it is in favor: but to embrace it in trouble, is of true love, which we may try, if being in prosperity we can feel the misery of others: for if we can rejoice in the prosperity of the Church, though we be in misery, if we can be moved and grieved with the misery of the Church, though we be in prosperity; this showeth that our hearts are upright, and that true zeal remaineth in them.
3 In prosperity, if we use our goods to our own ease, and wax careless, that is unbelief: but if we give God glory, and wax more careful, this is an argument of true faith. Let us then strive against infidelity both in prosperity and adversity, and try our faith by these means: for if God work in us humility, in the abundance of his mercy, it is a sign of our faith: if in wants we be disquieted, it argueth infidelity: but if we stay our selves upon God, it is faith.
4 They that continue safe in prosperity, by God's grace shall persevere in adversity: but I dare not warrant them safe in prosperity, who have been safe in adversity.
5 The more prosperity increaseth to God's children, the more they fear.
6 In prosperity it is good to use the song of Solomon, and in adversity the lamentations of Jeremiah.
7 God suffereth evil men to prosper in this world for two causes: first, that every good man having in him some sins, might for his few evil things have here a temporal punishment: and every evil man having some good things, might be rewarded with temporal benefits. Secondly, God often chastiseth his, and suffereth the wicked, that it might be seen that good men serve not God for the things of this world, as Satan reckoned by his account with Job, as also for that the Lord maketh not his books clear in this life, but reserveth the full and final account unto the last day of judgment, wherein eueriething shall be fully recompensed, whether it be good or evil.
8 We must not marvel at wicked men's success, it is no new thing. Job saw it, and David especially, Psal. 73. Zachar. 3. the followers of Iehosua the High Priest are monstrous persons. Paul doth expound it will, calling them a gazing stock. And though God say, hurt not mine anointed, yet are they harmed: Elias for speaking against Ahab, and John the Baptist for telling Herod his sin If Paul speak against the Idole of Diana, he is a seditious fellow. It was something no doubt, that made Moses so loath to go to Pharaoh, when God sent him. To consider the troubles of the godly, it were enough to make Jeremiah write new books of Lamentations, to make David sit him down by the rivers of Babel: for the tower of Babel is higher than the hill of Zion. Poor little Isaac must go to slaughter, while Ishmael sits at home: good Jacob must be set to keep sheep, whiles my Lord Esau rides on hunting. If you look for Joseph, you shall find him in prison, Daniel in the Lions den: and so it is true of all for the most part, yet I know it shall be well with them that serve God,
9 If we waste our strength and spend our prayers, and are not answered, we suffer then some grief in withstanding a secret solicitation to mistrust. Griefe would fain have ease, whereof it is, that it laboreth always to lay it self open, and to move pity, it feareth nothing more then to be hidden. And for this cause nature hath given more helps to bewray this affection then any other, as heaviness of the countenance, hanging of the forehead, moving of the eyes, sighs and groans. It teacheth eloquence, and maketh us to change our speeches, and so we learn to amplify the causes of our woe. Hereof it cometh, why falling upon the object of grief, we are loath to depart from speaking of it, we double our speeches on that Theame. We know the matter of Ezeckias grief forced his tongue to touch it twice: The tongue, the tongue shall praise thee, &c. When Christ spake words of doctrine and exhortation to Jerusalem, once to name it was enough: but when he spake in an Argument of grief, then he must needs say, Jerusalem, Jerusalem. Do we not see how David in his heaviness dwelt upon the name of Absalom? Habacuc, chap. 2. he strikes twice on one string, and speaks not only to show his mind, but to satisfy his grief.
10 This grief in it self is indifferent, in us good or bad, according to the cause of it. If God would not have us grieved at all, why did he not frame our hearts of brass? or why were not we hewed out of marble? Indeed to be sorrowful, where we should not, or to laugh where we should weep, this beseems not wise men, much less Christian men to do. Simplie to be grieved is not reproueable, but to be grieved out of Time, measure, or place, is fault worthy. When the light of the world began to be darkened by Eclipse, when the life of the world began to go to the shadow of death, women somewhat well affected, followed him bewailing him: But Christ told them, these tears wasted on him, might be better spent on themselves. For (saith he) the time will come when mothers shall think them most happy that are no mothers, and in this case Tears shall be the only vent to ease your hearts, keep them therefore against those days. So that grief in some sort is sweet and allowable in the sight of God. Now that we may discern the better between sorrows, let us note there is a grief of passion, and a grief of compassion; the first we sustain in our selves, either upon some evil present, or upon some good thing absent: the other works in us upon the estate of others, when we shall see the Sword of the profane sheathed in the bowels of our own brethren, who can make a doubt, that a good man might say with the Apostle, Rom. 9. I speak the truth, my conscience bearing me witness in the holy Ghost, that I have great heaviness, and continual sorrow. And if for others, shall we not much more be grieved for things in our own persons? Yes, for be it that a man were free from the grief of indignation, wherewith David so labored; be it that a man were free from the grief of emulation, wherewith he also was tried; be it that a man were free from the grief of contrition, wherewith even David was exercised; be it, I say, that a man were free from all these: yet from the grief of a longing expectation in their prayers, how free or vnfree rather God's children are, their sighs and sobs do show. We cry for aide, we seek for help, and yet it is deferred, this is a great grief, and this is an holy grief. But mark how in our best affections, Satan takes occasion by these things (most good) to draw us to things most evil.
11 In suffering grief we shall be provoked to mistrust God, and therefore not in vain was it spoken by our Savior Christ, to arm them against the grief of his departure, Pray that ye▪ fall not into temptation. Surely whatsoever our estate be here, Satan will not leave us without some solicitation to sins. Art thou in prosperity? say not in thy heart, thers is no God: The Phenix of the world by wealth became a wanton. Is the world in an uproar? the Devil if he can, will keep thee without all fear. And of this an ancient Father complaineth, saying; It is a doleful thing to see, how honorable men of gray hairs, were wholly in time of public calamities given over to security, and that when destruction was imminent, when as much as all their lives were worth, did hang on one single thread. Nay he goeth further; Men's iniquities grew up with the punishment of iniquity, as if their sin should feed still the punishment of sin, so many of them did die dallying, because they dallied with destruction. But if we cannot come to this stupidirie, not to be moved at all, our case must be thought the happier, yet are we not freed from as great a temptation as the former, for even this leadeth us along to another trial, and that is a temptation to distrust, if our sighs and groans have not success in things prayed for.
12 There is no kind of grief void of some special provocation to evil. The grief, which is least dangerous, is the grief of compassion, for we cannot be too much touched with the miseries of our brethren; and yet this grief makes us spare oftentimes where we should strike: but the grief of our own sufferings is far more full of grief. How many the grief of indignation hath cast away, the histories show by whole millions. The grief of emulation, mark how it grieves the godly. David saw the wicked having their children dancing before their faces, and this chastised him every morning, and see the downfall, whereunto it brought him, to say, I have in vain washed my hands in innocence. Griefe of contrition is counted a godly grief even by Paul's own testimony, but into what extremities this godly grief doth bring many, the number of afflicted consciences can show and speak to the world. Nay the holiest grief, the grief of devotion and longing for heavenly things, is not free from temptation, as we may see in Habacucke, who seeing the delay of his prayers concludeth, Thou wilt not hear. This suggestion though it be once and again expelled, yet the mind will grudge again: though we have once controlled and given a check to such a sin, yet must we not think to be quiet, but still Satan is at the elbow with the same argument. With our conquest of our corruption we must not hold our selves contented: and though we give one repulse, we may receive a double foil for it. But in this case a godly conscience dealing in a godly cause with his God may think: if I were an Idolater, the Lord might say, Go to thy God's in whom thou h •• st trusted, see if they will help thee, for thou hast refused me, and cast me behind thy back. If I were a murderer, the Lord might say, thy hands are full of blood, and thy Sacrifice is an abomination unto me. If I were a blasphemer, the Lord might say, what hast thou to do to call upon me, and to take my name in thy mouth, thou hast polluted my name, how should I take pleasure in thy prayers? But when we see, we simply protesting, as did Hezekiah; Remember Lord how I have walked before thee in truth, and with a perfect heart, and h • ue done that which is good in thy sight, and yet cannot be heard, what a provocation to temptation is this? For we would think, if God will hear any, he would hear the godly; if ever he will hear, that he would hear after long praying; if anything, when we complain of violence and misery. But to cry, and a good man to cry, and to cry long, and to cry in extremity, and yet no hearing, this is grievous. From this grief grows another temptation If I have prayed so long and cannot be heard, what booteth it me to pray? I will spare the labor, rather than labor without hope and help.
13 To be left when we please our selves and take our pleasure in sin, were a thing more easy; but when we shall beg on our bare knees, when the sorrow of sin shall make our cheeks full of tears, when we shall wrinkle our faces with weeping, and our throats shall grow hoarse with crying, and then be as forlorn and forsaken, is not this a sore assault; what then in such a temptation may we do? We must overcome grief with patience and care out and burn out with this temptation by faith, and purge distrust in God's promises by perseverance in prayer. Griefe naturally is heavy, and lies as lead at the heart, and consequently presseth us downward, so that, if faith and prayer can keep the heart, the hands, the voice, the eyes upward, it is apparent, that patience surmounteth grief, and faith hath outrunne temptation. If despair did possess the heart, the very naming of God would be grievous, yea though it were uttered by another. When then we cannot only hear God named, but name him and call upon his name by prayer, it shows we are yet children of hope hanging at the breast. As for the word, wherewith God's Children and even some of the Prophets have seemed foolishly to charge God, we wust know, that they be void of passion not of persuasion, which thing is the more diligently to be marked to abate the rigou • of our censures, which we oft give out upon afflicted consciences. If a man shall lie down in his bed, commending himself into the hands of God by prayer: shall any man doubt, but his estate is of the Lord, and his safety from God himself? yet it falleth out, that the same man is stricken with such fears in his dream, that he gives out desperate speeches as a man forsaken of God; will ye deem that man rather by that sudden motion befalling him in his dream, than by that continual course, which he kept being awake? If you yourselves would not be judged in that case, judge not others in the like case, least it be measured to you, as you have measured to others.
CHAP. LV. Of Prosperity.
IOsephs example in drinking wine, is not an example of excess, wherein we commonly offend at this day, for that is condemned and judgments are prepared for it. And want and such like too much austerity is not commended, for why then should there be such diverse tastes in meats? And wine was given not only to quench the thirst, but also to make the hearts of men glad: for which purpose all the other creatures serve also and therefore the children of Israel were commanded to eat and to be merry before the Lord. The same may be gathered out of the second of John, where Christ, albeit they had well drunk at the marriage, yet changed the water into wine, which he would not have done, if so austere order should have been observed. Although then we may not pamper up our bodies, yet may we have a due care of the same, and so distinguishing our liberty learn to abound and likewise to want: for if we can be content with the want of things, it is a sign we should well use them, if we had them, as in poverty, nakedness, loss of friends. Again, if we use abundance of things well, it is like we should also well bear the want of them, as a rich man to come to poverty. Let us therefore learn diligently to search our hearts how we bear things present which we often let pass: and contrariwise in poverty, imagine what we would do if we were rich, and seek not to bear poverty well. Also being in quietness, we imagine what we would do in affliction, not seeking to deal well in the present estate.
2 Joseph having forgiven his brethren, as appeareth in thar he wept for them, gave them money, and courteously talked with them, and gave them entertainment; yet dealt he roundly with them in trying out their repentance, because he had attained to great wisdom, which herein he used, and also had a loving and pure affection; yet his example we are not to follow in all respects, for he sustained the person of a Magistrate, and everyone must keep himself within the bounds of his calling. Joseph did bear the person of Christ in all this, where we learn, that although the Lord do justly afflict us, yet we may be sure our sins are already forgiven us, as Joseph dealt with his brethren.
3 Peace sometime is taken for a prosperous and quiet state in this life, as go ye in peace: Sometime for quietness of conscience, but here it is taken for them both, and riseth wholly of the feeling of God's mercies: we ought then to walk in the course of godliness, without fear; and to assure our selves of the preservation of this our state: all our happiness then is in Christ's mercies, and it should be our chief care continually to come to the feeling of them. But because peace cannot be without the feeling of God's mercies, and his mercies, without the feeling of our miseries, therefore none shall have ever peace of conscience, or quietness and joy of those things which he possesseth, except he hath first been touched with the feeling of his miseries. The worldly rich men then have not this peace, for they know they are but usurpers, because they be not lively members of Christ, who was of his Father made heir of all things. Again, the godly though they be in great want, yet have all things because they have the peace and quietness of their conscience, they do then preposterously, which first lay up for them and their children the riches of this world, and do not seek the kingdom of heaven. The word salvation ought to make a difference between us and the Heathen, which say, health and peace is all with them, but let us be content with that which the Apostle used, and neither follow the Heathen, nor invent courtly terms of our selves.
4 God is debtor to none, & therefore he showeth mercy upon whom he will, against the Papists which say that the lord predestinateth everyone according to the fore knowledge of his works. If the Lord show lesser mercies to us than to others, we have no cause to complain, because he is no debtor: so we must not envy then that have great gifts, for if we have any, it is more than due, or than we have deserved: and this will teach us to be contented with that we have had. Let us then look on that we have, and give God thanks for it, and know that if we should have more, he would give more: yea if we consider, that they that have much, must make the greater account, and that we are unfit to do so, we will thank God that we have no more than we have. Jacob willeth his sons, that they should not measure the grace of God by outward signs: for albeit it be a punishment to loose them, yet we shall never rest soundly in God, unless we can learn to leave them. Secondly, whereas Jacob said that they should look for the performance of God's promise quickly, but in the Lord's time: hereby we learn to look safely for whatsoever is promised in the word, as that we be heirs of the world, though we be afflicted in it. Again, he giveth that which he never possessed, for he had but only a burying place there, and yet this portion fell to them, Io • 14. 4. We learn then to strive to be strong in the faith, as the Fathers were.
5 In this did the saith of Jacob and Joseph notably appear, that they neither forgot the promised land; nor thought worse of it for all the prosperity which they had in Egypt, nor the pains which they suffered in Canaan. Where note that both prosperity and adversity draw us near to God, if we have once received the Spirit of God; but without that in their own nature, they are forcible to draw us away from God: as may be seen in the Israelites, who for all their troubles in Egypt, could not be brought to the Lord: let us learn then to glorify God in our own present estate, and to use that well: and then shall we be prepared to • ear well whatsoever cometh. Jacob at his death giveth his Sons that which he himself had never the possession of, which declared his faith grounded on the word: for he • faith, God said thus▪ Thus must we believe when we have the word though it seem ridiculous, but we must not believe without the word.
CHAP. LVI. Of Prophecy and Preaching.
THe office of a Prophet is not only to foretell things, although many did so; (the gross understanding whereof hath put down our prophecies) but also to teach to pray, and plainly to interpret with a fit application to the people, by the revelation of the Spirit, 1. Corinth 24 Genes. 18. and 19 Number 11. Deu • 18. 1. Sam. 12. This revelation cometh sometimes by means, sometimes extraordinarily, but always spirituallay: for this difference is between prophesying and teaching, that a man may teach that he hath learned in the Schools, but the other hath a further revelation of the Spirit: to apply the word to times and persons fitly, that everyone may have his portion. Revelation is ordinary or extraordinary; ordinary when he spiritually speaketh of the word, as the word of God, with power deviding it aright (as the Apostle Pau • saith) If any be spiritual, let him understand what I say. Extraordinarie, when by some revelation of God's Spirit, he can note and specify the time, or manner, or place of God's threatenings▪ here again I say as the Apostle saith: If any be spiritual let him consider what I say, and the Lord give them understanding: yet this is not to bring in the revelations of the Family of love, or any other Heretics, which dream of such things as are not in, and according to the word.
2 To receive a Prophet in the name of a Prophet, is effectually to profit by their doctrine: for all things are written for our learning: so are all gifts which God bestoweth upon others.
3 As they that receive a Prophet in the name of a Prophet, shall receive a Prophets reward: so he that is received in the name of a Prophet, must perform the duty of a Prophet.
4 It is one thing to speak daily by meditation, and to beat upon the consciences as a Pastor, and another thing to set down a thing with judgment and deep study, as a Doctor must do.
5 There are three kinds of false Prophets. The first teacheth false doctrine. The second teacheth true doctrine, but applieth it falsely. The third teacheth and apply well, but live ill.
6 It is good to preach according to the state of a man's own conscience, unless wisdom require a consideration to be had of the time, person, and place.
7 Pastors were not able to devour their great pains to the people, unless they should consider what pains Christ devoured for them: and that their pains may be the more profitable, as the Pastor or Preacher should pray for the people: so in like sort the people should pray for the Preacher.
8 We care not though the Lord accuse or condemn never so much, so he doth it in another court and touch us not. So long as Jeremiah prophesied against Edom, against Moab, against Ammon, or against mount S • ir, so long presently after the threatenings, the people would go to the Church, & they were willing enough to hear the burdens of the Lord so long as it concerned not Judah and Jerusalem: but when he came to the burden of Judah and Jerusalem, then they say the Lord hath not sent thee, thou art taught to speak evil, &c. Wherefore we must bring our selves to this, to be as glad to hear, and with as great patience, the action of the Lord commenced against us, as against any other. And we may note it as a fault and mark of false Prophets, to prophecy against other countries, and to be full of general terms, but to come to particulars, that they were loath to speak, and others were loath to hear. Being at Samaria, they speak against Jerusalem: and being at Jerusalem, they speak against Samaria: being at Bethel, they prophecy against Gilgal: and when they are at Gilgal, they speak against Bethel: at Dan against Sheba, at Sheba against Dan. This is a sin of false Prophets, the true Prophets do not so.
9 The honor of a Prophet is not from the breast of his Mother, it is not so material, who was his father, as who was his teacher. In whom chiefly is to be considered, what the Prophet speaketh, & how. The Prophets did sometimes threatē, sometimes promise, sometimes comfort, sometimes reprove, but this they did rather as teachers than Prophets, as whose proper function specially was in speaking of future things, we do not so much embrace good things▪ as wonder at strange things. The Prophets spake that by inspiration, which they knew by revelation, God disposing both their words and writings, so that all that they spake and wrote, they did but as instruments from God; so great a difference is there betwixt our speeches and theirs. Though we conceive exquisitely, how long are we before we can speak? And when we have meditated well, do not our tongues falter in our mouths? Though our tongues utter most the purity of knowledge, when we utter the wisdom of God; yet when herein we add much endeavor, how sore we grieve our hearers, sometimes by obscurity, sometimes by unsavory, and sometimes by unseemly speeches? In things of art or reason, be they Prophets, be they Apostles, be they Evangelists, or be they Pastors, they may be deceived. Was not Moses counseled by his father in law Jethro? Was not Peter convicted of error by Paul? Was not some of the Prophets convicted by Jeremiah and Ezekiel? But how then are the books of the Prophets so generally allowed? Answer is, that the Prophets were exempted from all possibility of error in those things which they received by divine revelation, indeed they must be void of error, because God teaching them immediately every word and writing is void of error. But how shall we know, that these their books were of such divine revelation, and delivered from God himself? We must know, that the certain knowledge hereof to the prophets was one, and to the hearers was another. The Prophets by vision most certainly knew, that the things they delivered were from God. The knowledge and certainty of these things were confirmed to the hearers by miracle, and oracle: by miracle the persons of the Prophets were authorized (for without doing of miracles, they were accounted of as the sons of the Prophets, not as Prophets), by oracle their books were tried by offering them to the view of other of the Prophets, and of the Priests, who asking counsel of God for the w • r • ant of them, were answered by oracle from God.
10 Another scruple is yet to be answered, whether the Prophets did speak these things being in themselves, or as wrapped out of themselves. True it is, the Heathen Prophets did speak things to others only, the Prophets of God did otherwise, as they that were themselves ravished and affected with the things given out to others. The promises of God by them delivered, were as honey in their own mouths, so sweetly were they moved with them: the threatenings denounced abroad, left a sharp sting in their own bowels, and made themselves to tremble; the word of obedience taught to others, bound them as straightly, as if others had been the teachers of that word, and they to be taught by it. Seeing then this is the certainty and dignity of the writings of the Prophets, is it not strange that the Prophets, at whose doors and thresholds, stood Princes and Governors in times past to ask counsel, should now of every mean person be either wholly contemned, or re • chlesly received, whē they are read or interpreted? Though the greater thing is to do, yet the first thing is to learn. For as hearing without doing addeth to our confusion, so doing without knowledge, is neither acceptable to God, nor profitable for us. Let us not therefore hear only or hear vanity, let us not hear the Preachers as we hear Minstrels, least that when we should be old men in knowledge, and children in malice, we become old men in malice, and remain as children in understanding.
11 It is a greater thing in a Pastor to deal wisely and comfortably, with an afflicted conscience, and soundly and discreetly to meet with an Heretike, than to preach publicly and learnedly.
12 He said to some dwelling in a place where the word was preached: Oh consider it is the easiest thing to hear, it is the painfullest thing to preach the Gospel. The sitting of one hour, receiveth a fruit unto immortality: for howsoever men think the Ministers of God to speak even whatsoever cometh into their mouths; it is not so, they speak that which many years they have studied for, earnestly they have prayed for, which by experience they have bought, and by a painful life dearly paid for. If a Prince should give out by portion a mint of money for the fetching, who would spare to go? The Lord offereth the mint of his mercy, to be divided to them that will but hear, and believe it, and no man almost regardeth it.
13 We must not so press the Law, that we suppress the Gospel in men's consciences.
14 All applications of doctrine must be referred to one of these heads.
- 1 To teach and establish true opinions.
- 2 Or to consute false opinions.
- 3 Or to correct evil manners.
- 4 Or to frame good manners.
- 5 Or to comfort withal.
The first four are set down in this text: the whole Scripture is given by inspiration of God and is profitable. First to teach. Secondly, to convince. Thirdly, to correct. Fourthly, to instract inrighousnes, &c. 2. Tim. 3. 16. The fifth and last in this text: Whatsoever things are written afore time, are written for our learning, that we through Patience, and comfort of the Scriptures might have hope, Rom. 15. verse. 4. These thigns are profitable, saith the Apostle to Timothy. And these things are written for our learning, saith the same Apostle to the Church of the Romans, therefore by these things we must only profit and only learn by these: for as application is a concluding of one thing out of another; so these are the five heads from which all application must flow, and he that thus speaketh, attaineth to the purpose of S. Paul, as elsewhere • e noteth. He that prophecieth speaketh unto men, to edifying, to exhortation and to comfort, 1. Cor. 14▪ 3. That is to say, applieth the use of his doctrine to edification, exhortation, and comfort.
15 The means to increase our faith, is the word preached, prayer, the Sacraments, and the discipline of the Church. The word crucifieth thee a new in thine heart. Prayer giveth thee a feeling of thy faith. The Sacraments confirm both thy faith, and feeling; and discipline continueth us in obedience both of the word and prayer, and the Sacraments; and consequently, is a means to continue in us all those comforts, which by the other means are to be found in Christ.
16 The word of God is as a Glass, it blusheth not to tell our faults; yet great infirmities have been in them, that should carry this glass. Moses foreseeing his cold entertainment in the faith, saith. Exod; 4. Mitte quem missurus. As Jonah when he should have carried the Glass of God's word, and of the people's sins, sailed from Nineveh flat East, to Tharsis, flat West. Nathan 2. Sam. 12. Though David was a man easy to be spoken to, made off notwithstanding a good while, until the king had made the premises himself, he would make no conclusion. To come to our times, some there be, that do not only sow pillows, but draw Curtaines, and spread Couerlets over men's sins. Others there are, that for gain will run apace, and yet with Balaam will neither bless nor curse. Some there are, that do conceive and are ready to bring forth, yet they cannot be delivered. Others there are, who very softly and easily do their duty, as Eli did to his children, 1. Sam. 2. Others there be that speak with some courage, but keep a loofe and in a generality. Lastly, some there are, who can and will particularize duties: but when they spare some, either rich or noble, these can be very hot & vehement against those that be absent.
CHAP. LVII. Of God's providence.
EVery one that leadeth a godly life, and trusteth in God his Providence, shall find that in extreme dangers he will put such things into their minds, that they shall be cheered and comforted, when others shall be disquieted and dejected. This we may see in the parents of Moses, because they believed, and led a godly life, Heb. 11. This is the blessing, but the wicked shall want this good issue: for the Lord will punish their wickedness in such a case; as appeareth in the time of the glorious Martyrs, who lived well before, and in their deaths were crowned, but Apostates had their former hypocrisies punished, and in such danger they shall not know what to do: but the godly trusting in God's providence, if they have a way to escape, shall have their life for a prey, but if they want this way, yet they will offer themselves a sacrifice to the Lord.
2 When Moses and the rest of the children of Israel had received some good handsell of the goodness of God in his providence over them, they gathered thereupon that the Lord would never fail them, nor forsake them, till he had brought them to his habitation; which should teach us to do the like, for strengthening our faith in his goodness, by keeping continually as it were a beadroll of his benefits already received of him, least by letting the old slip out of our minds, which should make us thankful, we never receive the new, whereof we are so careful.
3 As the root of all sin is in our soul, so the beginning of all diseases is in our bodies. And as there is no sin which we should not fall into if the Lord leave us; so is there no disease which should not come upon us, unless he preserve us. For when his providence watcheth not over us, we are ready to fall into all misery. It is not in our selves to keep our good name from evil reports, our minds from disquietness, our estate from poverty, &c. This if it were believed and felt, it would both make us thankful & continue in prayer, not only in the want of such things we desire, but also in the abundance of those we enjoy: For man liveth not by bread only, neither is it care can make us rich, nor our own devises bring quietness to our minds: but it is the Lord, who in his providence worketh all in all, which must always be acknowledged of us, to the end we may make use of all things in any estate, to the glory of his name, and the good of our brethren.
4 We may try our faith in God's providence by this, as we use the means to come to earthly things, so for this we must use the word and prayer, Psal. 119. part. 22. If then we esteem not of the word, and find no comfort in prayer, Psal. 32. we can never esteem of his providence: we can never say in truth, God giveth us all things.
5 The Lord oftentimes in his wise providence helpeth the wicked, and such as are unworthy, and in stead of punishments which they do deserve, he sendeth blessings when they crievnto him for them. From which we may gather, that if he hear the wicked, much more will he grant the desire of such as fear him. If he remit the ungodly, much more them that in truth of heart serve him, for he dealeth not with us as our deserts are, as every man may feel: but he doth good both to the godly and the wicked, & that to diverse ends; to the godly, to hire them from their sins; to the wicked, that after he may confound them without excuse. Therefore if when the Lord forbeareth, we be touched in heart to repent, this is the work of God's spirit, the comfort thereof will abide forever: but if when he forbeareth, we think our sins are less, and so harden our hearts, then are we to fear that utter confusion is at hand.
6 The Lord never forsaketh his, but in all dangers he will provide though all means fail, only let us believe his providence, and so will he give us our hearts desire, if it stand with his glory, or else if we desire that which standeth not with his glory, yet let us believe that he is our FATHER in CHRIST, and he will recompense the outward wants with a spiritual blessing.
7 We may read in Exodus 17. 7. that the Israelites through distrust, doubted whether God was among them, because they saw not such visible signs of God's presence and favor as they would. With the like doubt our Savior Christ was tempted by the devil, Luc. 4 who labored to make him doubt, whether he were the Son of God, because he wanted some things which were needful for this life: whereby we may learn to know our own corruption, how ready we are to judge, as the Israelites did, because we s • e not such ordinary helps as we and other of God's children have at sometimes had: but we are to correct this in ourselves, and on the contrary to think that God is amongst us, and with us, although we see some tokens of his anger. Thus do we reason in religion. Is this true religion, seeing there be so many diversities of judgments, such little godliness, it is like it is not, but rather we are to look for some other: so we reason in the common-wealth. Is this government good, which bringeth so great hurly burlies, and so great troubles: so in marriage, when contentions and temptations do arise, then they think they were not joined together by God: so in every kind of trouble, we judge of the presence and providence of God by our outward sense & feeling. This is the policy of the devil, to cause men either to sink down in despair, or else to be impatient, & at the least to murmur. But to prevent this, these are some remedies following. The first, that we look to the word, and when we see that religion hath always had troubles, and so shall have still, then shall we straightwaies see that our judgment is fleshly. Secondly, whē we see that many of God's children in the world, as Job and others had trouble in their marriage, and yet that it was of God, then shall we learn that our judgment is not according to the spirit. Then let us consider that the devil doth herein exercise policy to overthrow our marriage, & we shall be wary to avoid them. And if many have been in this state, & yet the Lord hath not left them, why should we yield to the temptation of Satan, who would persuade us that our case is worse? Thirdly, we must look to the former mercies of God, which we have felt. If we have once felt them, then though we have not always the like feeling, yet we must not think that he hath forsaken us, so that experience of former mercies must be our strength herein, if we have been in as great danger as now we are, and even then he helped us, why should we doubt? Fourthly, we must consider that many of God's children are and have been so, and therefore we must take heed that in our rashness we do not condemn them. We must not therefore judge thus, unless we will be hurtful to our selves, and injurious to our brethren.
8 Moses was commanded to take the same staff with which he stroke the red sea, and therewith to strike the stony rock, to give the Israelites water to drink, to teach thē that the Lord was as well able to bring water where it is not, as to stay the course thereof where it is. This ought they to have considered, and then would they not in other things have doubted. If we will avoid the like distrust, we must remember the former works of God, & then labor to be guarded in the hope of everlasting life, the resurrection of the body, and the forgiveness of sins, that so we may be sure he will be good to us still. And, as the chief help of all these, let us labor to be thoroughly persuaded of our iustificatiō through Jesus Christ & the rising again to everlasting life, which if we be surely grounded in, then shall we not doubt of God's providence; but on the contrary, if we labor not against fidelity in these articles of our faith, we shall never resist unbelief in God's providence.
9 When the daughter of Pharaoh went of purpose to wash her self, it might seem to be fortunate, and a thing that happened by chance: but if we look into the event, we might see the hand of God in it: and his most wise and mighty providence therein, for the preservation of Moses, whō he was cast out by great cōstraint of his own mother. From whence we may learn the tender love and most provident care which the Lord hath over his Church, to defend it from danger, and to preserve it from peril; yea, and rather than it should perish or miscarry, he will so provide that the very enemies thereof shall succor and nourish the same, as Moses was, who was brought up in Pharaohs house: in which example we must needs see the wondrous work of God, as appeareth, in that Pharaoh his daughter never doubted, nor questioned with his sister, & gave him a name that might continue to posterity, gave him to his own mother to be nouised, that he might, as it were, suck religion out of her breasts, & be waned in the same, rewardeth her for her pains: wherein we see how the Lord doth crown the work of his children, and their faith: for Moses mother had not only the thing which she desired, but also a reward; wherein appeareth the great and exceeding mercy of the Lord. God is the same now as then he was, he will never fail those that trust in his mercy through Christ, and obtain forgiveness of their sins, study and strive continually to serve him, even in their hearts, and patiently, and constantly wait upon his fatherly providence. But he will always watch over them for good and not for evil, and in what distresses soever they are, he will make a way out, and give comfortable deliverance in his due time.
CHAP. LVIII. Of Prayer and Meditation.
IT is the nature of all men, never to come to God wholly, till they be destitute of all help, but then they will cry to God as the Israelites did. The Israelites cried often, because of some misery, and not because of sin, and therefore we are not heard: but when they saw their sin, and came unto God, then they were heard: so God will come quickly though he tarie long: quickly, that is when we are fit, & do pray with feeling: long, because of our unfitness, and our want of feeling, and continue not in waiting. Let us observe this in all crosses, as if any sickness he long upon us, it is because we have not profited by it in feeling our sins in humility of heart, in prayer to God: therefore he is long, but when we have thus profited, then will be come, either to take away the cross, or to recompense the same with inward comfort: and this may everyone of God's children claim at God's hands, when they have well profited by the cross.
2 Prayer is so acceptable and honorable a thing in the sight of God, that oftentimes it is taken for the whole worship of God contained in the word, as Genes. 4. 26. and 12. 8. 1. Cor. 1. 2. 2. Tim. 2 19. And in our English tongue we use this phrase of going to prayers, yea, our Savior Christ calleth the Church a house of prayer, and yet Christ knew, and we see, that it is a place of hearing the word, administering the Sacraments, & using of Discipline. By the way let us see how it cometh to pass, that few care to hear the word, fewer to receive the Sacraments, & fewest of all to come under Discipline; and yet all or the most, show themselves friends to prayer, yea the heretics in other matters sundered from us in this point, agree with us. It is God his goodness so to ratify the use of prayer. Neither are we to think that prayer, and the word are divorced, but go hand in hand as in a league, Rom. 10. 15. He speaketh of prayer, Psal. 14. of the word, Eccl. 4. 17. hearing prepareth us for praying, Psal. 95. 6. The Prophet stirreth up the Church to prayer, Psal. 7. To the hearing of the word. As it is a duty in the people to use both: so the Minister useth both, 1. Sam. 12. 18. Samuel prayeth, verse. 24. & preacheth to the people, Act. 6. 4. The Apostles finding themselves troubled with the ordinary ministry of tables, ordained new officers, that they might give themselves to continual prayer, and to the ministration of the word, 1. Tim. 2. The Apostle giveth precepts both of the word and prayer, both to pastors and people.
3 And necessary it is, that the word should rectify us before we approach to prayer, because coming unprepared, and in the guiltiness of our sin, we cannot be heard, Matth. 7. 21. and. 15. 8. 9. Psal. 145. 18. Psal. 34. 15. 16. and 66. 18. I am. 1. 6. & 5. 15. 2. Tim. 2. 19. And surely this point is needfully to be urged in our time, wherein men are cold entertainers of the word, & if they go unto Church to pray a little, they think themselves very religious. Experience will prove, that ignorant and superstitious persons will much commend prayer, but never call for preaching: On the contrary, come to them that have knowledge, and be truly religious, and ye shall observe that they will more willingly hear and continue in hearing, than they will pray & continue in praying. And I do appeal to the consciences of God's children, who know that prayer is rather a travel of the heart, than a labor of the lips, whether to give God the glory, and to shame themselves, they must needs confess that they had rather hear the word two hours, than continue in serious prayer one half hour. But let us learn that there be some exercises do more strengthen judgment, than stir affection, and yet in part do rouse up affections too, as hearing, reading, and conferring; some other more nearly work upon the affection, and yet withal enlighten the judgment also, as praying, singing, and meditating. It is easy to renew or increase knowledge by hearing. It is hard to set a work not only the eye, the ear, and the hand, but to travail with our minds also, our affections and hearts, setting all in humble frame of holy subjection in the presence of God.
4 And no marvel though our nature be so hard to pray, as thinking it a thing painful, seeing among many exercises it is most profitable. The word maketh known to us the riches of God's love, and strengtheneth faith: prayer feeleth the power of it, and confirmeth with feelings. The word telleth us that God hath a care of his people, prayer proveth that God hath a care of his people. The word saith, God is merciful: prayer findeth by practice that God is merciful. The word speaketh of the majesty, power, and goodness of God: prayer obtaineth the exprience of the majesty, power, and goodness of God. If a man cometh to knowledge, faith, and comforts by hearing, it is rather an infusion from God into man, than an action proceeding from a man to God: but if we taste of the power of these things by prayer, as there is an infusion from God as the author, so there is an action from man as the agent & instrument. This gift of prayer is also a nurse of repentance, because our prayers look with bloody cheeks, as ready to blush, when with guilty consciences we come before the Lord. If we should have a suite to a prince, we would be loath he should have a just complaint of our rebellion to lay against us, for fear of repulse or of a worse thing, we would not willingly have our accuser stand before him, whē we are suitors unto him: much more are we to fear our hypocrisy, if we presume in willful disobedience, to pray unto the prince of the spirits, and searcher of all men's hearts. And if we can be bold to pray in the hypocrisy of our hearts to such a God; we must needs either be abashed without comfort, or astonied without feeling, we shall find our prayers either accused, or accursed, or both.
5 Although there was but a weak faith in Moses, when he prayed, yea though it seemed rather to be an expostulation than a prayer, Exod. 5. 22. 23. yet the Lord respected his faith, and pardoned his infirmity, Exod. 6. 1. 2. 3. &c. So great is the Lord in mercy, and ready to hear those that call upon him though in weakness, which may not only serve to move us to pray, but also assure us that the Lord will hear us.
6 If any would know a true faith then, try it by one special fruit thereof: if our faith moveth us to prayer, it is true: and so much faith, so much prayer, which will take away doubting, and confirm us more in God's goodness. Where are confuted those which say, if God's providence rule over all, what needeth prayer? For then had Moses, and the children of Israel prayed in vain: and David saith, Psal. 34. The Lord's care is open to our prayers. But if the promises of God, whereon our faith is grounded, make us to refrain prayer from the Lord; it is manifest we are too secure, and carnally minded: we are to fear that our faith is false.
7 In that the Lord heard Moses in prayer, we may aslu • e our selves that he will also hear us; for from a particular example may be gathered a general doctrine, as is evident by the like gathering of I am. 5. of the prayer of Elijah: so that we shall either have that we covet, or else some spiritual recompense; only this let us care for, that we be righteous, faithful, and continue in prayer, and then shall we have comfort in our selves. For reading getteth knowledge, but prayer is that, that getteth feeling and experience.
8 Notwithstanding the Lord had promised by the mouth of Moses, that he would give deliverance to the Israelites, yet he ceaseth not (although he was surely persuaded that the Lord would perform his promise, to pray for the same, and that in most hearty and servant affection: even so did Elijah, when he prayed for rain, which he knew would certainly be, which teacheth us first, that God's promises do not make such as fear him to be careless, but careful to use the means. Secondly, that faith will always show it self in prayer, & the stronger faith is, the more vehement shall be our prayer. It is said, that Moses cried and yet he did not speak a word, so the holy woman Hannah, 1. Sam. 1. 5. prayed in the very bitterness of her spirit, yet uttered not a word, which teacheth us that the hearty prayer only pierceth the clouds and is heard of God, and the voice is no further heard, than the vehemency of the spirit doth cause it. For as the bullet out of the Gunne, or an arrow out of a bow, so out of the abundance of our heart must our prayers proceed. Therefore the voice may be used in private prayers, to stir up the affections, and to keep the mind from wandering, and in public prayers, because God will be glorified in soul and body, and that others may be edified; but both publicly and privately, it is the heart only that is accepted.
9 The refuge of Moses was by prayer to fly unto the Lord, and this is the manner and dealing of all the dear children of God, not to keep close their grief within themselves, but by prayer to make it known unto their God, that in him they may find help. If we then, when grief oppresseth us, can pray unto the Lord and make known our requests unto him, we may have hope, that in his good time he will deliver us: but if our grief do so trouble us, that it causeth us to fret so, that we can seek no help for it, or else do in our own strength fight against it, there is small hope of our deliverance.
10 Moses praved sometime very imperfectly, and yet then the Lord heard him, which teacheth us that the Lord doth greatly like of prayer, yea though it be after a stuttering manner, as Hannah prayed in the Temple; or if it he but a chattering, as Hezekiah prayed in his sickness: yet if it be in the bitterness of the soul, and in the uprightness of the heart, the Lord doth like of it very well. It is not the fine words, nor the well framed sentences that he delighteth in; he is then well pleased with our prayers, whē in the uprightness of our hearts we offer them up unto him, and when the Spirit by working unspeakable groans in our hearts, doth make our requests known unto God. Only let us look for the perfection of our prayers in Christ, let us still rebuke our selves, and stir up our hearts to gather confidence, that we may come more cheerfully unto prayers, as David did, saying: Why art thou so heavy O my soul? And then may we be sure that such prayers are very well pleasing in his sight. And here there appeareth a special difference between the unbelieving Israelites and the faith of Moses, they looked on the dry earth and unto Moses, where they could have small hope of redress, but they forgot the Lord: therefore they murmured when they should have prayed. Contrariwise: Moses forgot them, and so escaped murmuring; he looked unto the Lord, and so fell to prayer. This is a certain note of true faith, when at the first time that trouble doth oppress us, we can yet pour out our complaints into the Lord's bosom, and by prayer look for help from above. And although we can find no fruit of our prayers, yea though we think that our prayers be turned into sin, yet if we can continue in prayer and be diligent therein, if we can even then also hear the word, when we can receive no comfort thereby, yea though it ever rebuke us and seem to make our cōdamnation known unto us, if we can abide our selves to be touched, and continue our care to hear the word still, if we can do these things, it is a notable token of true faith and the great work of God's good spirit doth show it self herein; yea and that more lively than when a man hath comfortable feeling.
11 It is a special favor of the Lord, when he giveth such Ministers or Magistrates as will pray for the people; for so they may see, that he will not punish them as he ought, but yet forbeareth them. We see in Psalm 106. That by the prayer of Moses and Phineas, the Lord's wrath was stayed, and Samuel prayed for the people. Therefore Ministers and Magistrates ought to labor even by praying, and doing good for the people, that even for their sakes the Lord may spare them, though they have deserved to be punished. Contrariwise, it is a sign▪ of God's wrath▪ when he withdraweth the hearts of Ministers and Magistrates from the people, and that they cannot do them good.
12 The lifting up of the hands, is taken sometimes for prayer it self, the sign for the thing it self: so the speech is used, Psal. 141. 2. Let the lifting up of my hands be as an Euening sacrifice. And in Tim. 2. 6. I will that men lift up pure hands in every place: Where we see, that the truth of the things is joined nearly with the sign. For if a man have not an heart, his lifting up of hands is nothing; but if the heart be thoroughly moved, then also will the eye be lifted up: yet we do lift up our eyes, that our hearts thereby may be the better lifted up: and our eye doth not wander, nor our care doth hearken after other things, but our hearts have first wandered.
13 When Moses prevailed with the Lord by prayer, then did he also prevail against his enemies. S. James saith, The prayer of a righteous man prevaileth much, if it be fervent: So that if he be not a righteous man that prayeth, or if the righteous man's prayers are not fervent, it will not prevail. As S. James therefore gathereth a general of a particular, so may we gather, that if we be fervent in prayer, then we shall prevail: but if we be not fervent, we can have no hope. And that is the cause that in our matters we bring not our purpose to pass, because we are cold in prayer, or trust too much to our own wisdom, or such like. Therefore in what matter soever we have in hand, if we do first seek to God by prayer in fervency as did the men of God herein, then shall we prevail as well as ever they did.
14 Those things which we hear and read, are other men's, until by applying them to our selves by Meditation they be made ours.
15 As reading, hearing, and conferring of the word, do more increase knowledge then feeling: So praying, singing, and meditating, do more increase feeling then knowledge.
16 It is not certain how long after his sacrifice and prayer Jacob received comfort, and therefore we see that the comfort of the Spirit doth not always depend upon the means, neither is bound thereunto, but sometime cometh long after the using of them. As Christ saith of the Husbandmen, that they sow, and look long after for the fruits of the earth: which may teach us comfort, for that our prayers are never in vain, but always granted though sometime long after: and here are those corrected which look for comfort immediately upon their requests, not knowing that sin is the cause why we receive not when we ask, and for that we use not the means aright: this also trieth our obedience, if we will with patience continue using the same means, though presently we feel not the fruit of them, and learn with Mark and the Apostles, to lay up things in our hearts: to try what will come of them afterward. Jacob's vision is not a bare and mute thing, but is joined with the word, and teacheth that all comfort must come out of the word: and therefore what comfort by Sacraments, visions, apparitions, and such like, doth not lead us to the word? nor work in us greater obedience to the same, nor giveth us some victory over sin, that is vain and proceedeth of error. It is Faith in the Promises, that worketh in us obedience: and therefore in every commandment there is a promise, either understood or expressed: for the law is spiritual, and requireth a spiritual obedience, which we cannot perform because we be carnal, and by nature disobedient, except the Lord do minister grace unto us.
17 Violence (as it were) must be used in the heart, when we pray: because it is the heavy judgment of God, that verbal prayers bring us to great blockishness.
18 It is good to read before prayer, to the better preparing of our hearts thereunto.
19 Where prayer wanteth, the action of sin is as ready as the temptation.
20 Generally, we must desire God's mercies greedily: but particularly we must ask them conditionally, and with affection as well to leave the thing asked as to have it.
21 Manie are barren in grace, because they are barren in prayer. We cannot be dry in the grace of God so long as we resort to Christ by prayer, who hath the seven Vials of gold full of seven-fold mercies.
22 In singing of Psalms without some special occasion, he would say in company, specially of such as were of some general instruction: although privately for himself, according to his grief, joy, or affectiō, he would sing proper Psalms; yet he thought they that did most rejoice, might sing the Psalms of greater grief, to put them in mind what was, or may be in them; as also, to season their joys with the remembrance of the sorrow of some of the Saints. Again, those that are most thrown down, might reap fruit in using the Psalms of greatest comfort, that they may see what hath been, and what is belonging to them, after that they have sown in tears, and mourned with that holy repentance which is not to be repented of.
23 There be two extremities of singers. Some hearing the action to be good, use it of custom. Some hearing that we must use it, with prepared hearts, stay so long for fitting themselves thereunto, that they leave it often undone. Others use it so often, and yet so unfruitfully, that their customable singing breeds wearisomeness▪ wearisomeness causeth tediousness, and tediousness causeth to leave all. Then we are indeed prepared to sing when the word dwells so plentifully in us, and we be so filled with the Spirit, that the assurance of our sins pardoned; the persuasion of God his favor; the hatred of sin, the love of the life to come, and such like provoke us thereunto.
CHAP. LIX. Of Repentance.
Our conversion to the Lord, must be with our whole heart, without exception, inward without hypocrisy, speedy without delay, continual without Apostasy, in faith without despair. First it must be of the whole heart: many repent, but they will except one sin. David saith, Cleanse me Lord from all my sins, but we will have the Lord dispense with some sin. 1. Corinth. 5. A little leaven will sour much, a little Serpent will sting much. Origen writeth very well, that Christ did cast out, not six, but seven devils out of Magdalene, for all must be cast out, a clean riddance must be made, as seven devils out of her, so all sins out of us. Secondly, it must be inward, many have cleansed their hands, but not their hearts, such sins as stare a man in the face, are too palpable, we must be doing against little sins. For sin is a Serpent, whose tail many have cut off, but few have touched the head: nay many have a whole and untouched Serpent, who neither touch tail nor head, who proclaim with a Trumpet their re probation. We must not cleanse the outside of the platter only, but we must say in our conscience; This action (oh Lord) have I presented to thee with simplicity. Thirdly, we must do it speedily. For though the Lord saith: At what time soever a sinner doth repent, &c. so he saith, Blessed is the man that hath borne the yoke from his youth, for to give the prime days to the devil, and our dog days to the Lord, what is but to pour out the wine to the world, and to give the dregs to God? But if we serve God when we may serve the devil, the Lord will have us, when Satan would leave us, Augustine being asked of ones estate by letters, who had deferred his repentance to the ende, said: I will not avouch he shall be saved, nor that he shall be condemned: but saith he to him that wrote to him: Repent you while you be well. It must be continual, least having begun in the spirit, we end in the flesh: Blessed are they that persevere, for so long as we live we are in danger of falling. There be many that are not called: of them that are called many are not chosen. God's graces are no longer with us than God himself is with us. Wherefore seeing he is departed from many of our brethrē, which first departed from him, let us beware we be not as dogs that return to our vomit. Lastly, we must do it in faith: Christ teacheth us to say, Lord increase our faith, for we are of little faith. Now faith is esteemed according to the quality, not according to the quantity: the leprous hand though it cannot hold well, if it receiveth anything, doth some duty. The child that cannot go is not forsaken, but hath his guide, we must learn then to hold fast, and to go by them as hand in hand, whom the Lord shall assign over us to guard us.
2 It is the prosperity of all true repenting sinners, to fall with humility, to rise with dignity, and as the more grievously they have offended, so the more humbly they will crave to be accepted; the higher the dignity is from which they are fallen, the lower is the place whereunto they would be received. And he knoweth best what a godly thing it is to rise, that • ightly knoweth what a foul thing it is to fall. For if a man be down, if Satan •• ath assaulted him, if sin hath wounded him, if his own flesh hath betrayed him, so that he lieth stricken with Satan, with sin, and with himself, against himself: then show me whether it be not a godly thing that the same man in number, though not in nature, the same in person, though not in property: for a new substance is not created, but the sa • e being fallen is restored, falling a natural man should rise a spiritual man, not to be that •• e was, and to be that which he was not: neither must any man so far flatter himself, that h • e should think himself at any time to rise so far, as that he may cast off sin as an upper garment, to lay it aside until he list to use it. For the seed of the woman having bruised the Serpents head, the sword of the spirit having hamstringed Satan: the great Captain CHRIST JESUS, having spoiled the strong man of his furniture, it cannot be but many broils and bickerings will be behind, and some blows will be in the controversy, so long as we be in this life.
3 When the Israelites were in Egypt, and saw things fall acrosse, they murmured against Moses: but being brought thence by him, and seeing things prosper, they willingly went with him, and left off their murmuring; but when any new occasion was offered, for the trial of their Faith & patience, they fell thereinto again, because they did not truly repent them of it. And this we may see in all kind of sinners, which for a time may leave their sin, and yet not repenting from their heart, when a new occasion is offered, do fall more foully then ever they did before, as adulterers, angry persons, thieves: the lothsomnes of which sins, leaving a sting in their conscience, may cause them to leave them for a time, yet because they labor not with their harts and affections, but only rest in judgment, they have no sound sorrow for it, & therefore fall afresh. This must teach us therefore, if we will truly leave any sin, both to condemn it in judgment, and to hate it in affection, that so we truly being penitent, that is, careful to leave our sins, desirous to do the contrary good, we may have power and strength from above to overcome them.
4 We may read in the 16▪ of Exodus, how the whole congregation of the children of Israel murmured against Moses & Aaron, which is a manifest sign, that they never repented them of their murmuring in Egypt, at the red Sea, and waters of strife. And although the Lord delayed the punishment, yet could they not be brought hereby to repentance, because they neither felt what their murmuring deserved, nor what the mercy of God is worth▪ We must then learn, not only to leave sin, and purpose not to commit it again, but we must with grief of heart repent of it, feel God's mercies in forgetting it, and a hearty hatred of it. Otherwise when a new occasion is offered, we shall fall thereinto again, as a swearer will after an Oath be angry for it, yet because he seeth not the grievousness of the sin, hath not acquaintance with the reverend use of the Name of GOD, falleth to swear again: So it is with them that profane the Sabbath of the Lord, and of them that speak evil of the magistrates & minsters, they say they will do so no more, and yet because they repent not, therefore they fall again: So is this seen in angry persons, which are rather grieved for shame or loss, or such like causes, & not for the love of GOD: so it is in thieves, which come to the gallows again, although once received their pardon. This also may be seen in Tale-bearers, when their dealing is known, they marvel at themselves; yet not repenting, they fall to their sin again. The Apostle Saint James in his fourth chapter teacheth us, not only to cleanse the hands, but to purge the heart also: for we must see our hearts defiled with the sin we leave, or else it is impossible to repent, for the heart being still defiled, will yield to a new occasion. The means to leave these sins is there set down, to howl and weep, &c. I am. 4. for the burnt child feareth the fire: but because God doth not thoroughly punish men, & because men's hearts do not feel the grievousness of sin, and God's judgments due to them for the same, therefore they sin afresh: but if they did feel God's wrath, and the grievousness of their sins, then no doubt they would shake at the appearance of evil. Therefore that we may come to this, and hate those sins that especially do prevail against us, we must use sharp medicines, as in an old festered sore, they use corrosiue salves: for there are some kind of sins like to some kind of devils, which cannot be cast out without prayer and fasting. And when we cannot be healed with ordinary means, the disease still continuing, then must we use extraordinary, which if we do, the Lord will lift us up, and in the end give us power to trample sin underneath our feet. For if we had more grief for our chiefest and greatest sins, God would give us a heart to hate them, and to fear the least occasions that might draw us unto them: so should we be forever preserved from them, they should never prevail against us.
5 Sin doth much grieve the Lord, although in great mercy he doth long and oftentimes forbear the punishment thereof: which should much move us and cause us when we see our often fallings, greatly to be grieved thereat, and highly to be displeased with our selves for the same, least we fall into presumption. And when our own consciences, & the devil do accuse us for such sins as we have committed against the Lord, as then we are to bewail and lament our goings astray, and displeasing of our God: so are we to trust in his promises, and to embrace his mercies, least we be ouewhelmed with grief, and so fall into despair, for the devil ever and continually laboreth to bring us either to the one or the other, presumption or desperation. Therefore when we have sinned, and yet do rebuke our selves, being much displeased with our selves, because of Sin, we are to comfort our selves, the Lord will show his mercy upon us: for if he shown us his mercy when we were not grieved, how much more when we unfeignedly lament? If he hath waited upon us, to do us good before we repented, how much more shall his goodness appear towards us unfeignedly repenting?
6 What is the cause that men can be so well content to lie in their sins without repentance, and think all is well, if they can for a while forbear and abstain from them? This no doubt is the cause, because they set not themselves before the judgment fear of God, and of Christ, and therein fear to consider how grievous a thing sin is in the sight of God: how greatly it displeaseth him, and what fearful condemnation abideth them, that securely and carelessly continue in their sins. For if men could consider this, that their sins provoke the wrath of the Lord against them, and do procure everlasting condemnation to be poured out upon them, they would no doubt feel sin most grievous unto them, yea, a burden that presseth them down to hell, then would their spirits be vexed within them, and their hearts bruised with the due consideration of their sins▪ yet all this would not bring them out of their sins. For the law condemneth and worketh wrath, and the judgments of the Lord do cast down, wound and kill, that so we might be fit to receive the Lord Jesus, who came to raise up, to heal and give life to such as are fallen sick, and dead. And still is he present to help those which are in like manner distressed: for till such time he will not work upon them, to cure and deliver them from their sins: he was sent only to the sick, &c. and those no doubt he will heal.
Hereof it cometh to pass that many do continue in their sins, and are not delivered from the power of them: because they are not wounded with a fear of God's judgment, and so driven to seek their help in Christ, but in their own power: for thinking sin to be but a small matter, they go about to suppress it by their own strength, and by their own power to subdue and overcome it. Wherefore the Lord, that he may let them see that without the help of Christ, their strength is nothing and their labor spent in vain: doth suffer them again, and again to be buffeted with their sins: yea and if they will not then fly out of themselves unto Christ, they shall receive the foil & be overcome therewith: to the end they might be brought & framed at the length (if they belong unto God) to be fit matter for the Lord to work upon. And then no doubt, if we can come thus humbled in our selves under the mighty hand of God; and by unfeigned prayer, crave forgiveness at the Lord's hands, for Jesus Christ's sake, and desire continually the assistance of his holy spirit, we shall increase in faith, and feel the clear forgiveness of our sins, and in him we shall find strength against sin, and shall feel his power working in our weakness, or as sorrow must go before, so repentance must come fast after forgiveness.
7 Some when they have sinned reason thus, the Lord doth not punish me for my si 〈…〉 s, therefore he hath forgiven them; but this kind of reasoning is false and dangerous, because it abuseth the great mercy of God to hardness of heart: and that the Lord will punish, though he forbear for a time, it is plain, Exod. 34. 7. Which if we would consider, then would the goodness and the long suffering of the Lord lead us to repentance, Rom. 2. • 4.
8 The Lord will spare his judgments in them, in whom he s • eth a true love of true Religion: for they that love Religion will desire to hear, and hearing the word, they will •• ot fall to any sin, or if they fall into sins, they will not lie in them long.
9 When our sin hath less liking in us, there is hope that it will decay in us: especially if we sorrow for it, when we cannot fully forsake it, and labor to forsake it because it is sin.
10 Those things never hurt us which grieve us: but those things hurt us which grieu 〈…〉 us not. A sure experiment it is, whether that sin wherewith we are tempted oftentimes • hal get the dominion over us or not; If the oftener it tempteth us, the more we are grieved a • it, and the more ground we get to the contrary virtue, it shall not reign. But if the first coming of sin wrought a grief in us, and by the after and oftener coming our grief▪ be less and less, it is much to be feared, that in time it will prevail, and utterly overcome us.
11 Unless our sins be palpable, and plainly laid before our eyes: it is hard to bring us to any shame and sorrow for them.
12 We ought to grow in repentance, as God groweth in punishments: God's children have this privilege: First, they shall be called by the word. Secondly, if that will not se • ue, they shall be called by God's works: either of mercy or justice in others. Thirdly if they profit not, they shall taste of them in themselves. First by small measure, seldom and a 〈…〉 ttle time; if they be not thus bettered, they shall have them in greater measure, oftener & • onger. Fourthly, if they neither profit not at all, first or last, or be ever uncontrolled and suffered to thrive in their sin, they are either much hardened or else bastards.
13 Let us make much of repentance, for it is not in our power, but in the Lord wh •• giveth, when, to whom, and in what measure it pleaseth him.
14 We can mark what men are spared, and so flatter our selves; but we mark not how they repent, least we should disquiet our selves.
15 Afflictions yield joy in time to come, when by them we are the more wea • ie of sin, and more careful of repentance.
16 It is good to be afflicted, that thereby we may be brought to know our sins: like wise to know afflictions before they come, that they do not overwhelm us: And thē is the ministry of the Law necessary in the Church: for afflictions are but appendices of the threatenings, for they that despise God's threatenings, care not for affliction, and they never come, but when we profit not by threatenings. Again, the threatenings do certainly move and teach; but afflictions do thē uncertainly, (this general doctrine may be seen in the whole course of the Scripture) also that the promises are never ministered before we •• e thoroughly humbled. As in Adam, Noah, Abraham, Joseph, Moses in many, and in the children of Israel, David and others; so that repentance and faith are joined together, and repentance proceedeth of godly sorrow: if we be bold to comfort our selves afore we be thus beaten down, our comfort is counterf • it, and we do but deceive our selves, and this ordinary working of God is joined with great equity: for if we be not thus humbled, our consciences touched with the guilt of sin will still look for punishment. Again, the mercies of God are never so precious and deer, as when they light on a troubled conscience. And therefore Isaiah saith. That the fee • e of them that bring glad glad tidings, are pleasant to those that had been long in captivity Isaiah 52. 7. As Joseph knowing the policy of Satan, who • n sorrow seeketh to bring us to desperation, comforted his brethren: So Paul would not have the incestuous person to be overwhelmed with grief, and when he had made the Corinthians sorry, he doth comfort them again. So N • hemiah, after that the people had wept, said, this is not a day of mourning: So Isaiah useth fearful threatenings, yet after is most plentiful in comforts. As presumption must carefully be avoided, that men may be brought thoroughly to feel their sins; so must desperation also, least that Satan draw us away for want of feeling the mercies of God: and this is to cut the word aright, which all men must pray, that it may be found in the Ministers. It is not meant, that Joseph would not have his brethiē sorrowful at all: for why then used he the means thereunto before? but he auoideth the extremities whereunto we are ready to fall, and would not have them so over sorrowful. He doth not upbraid them, for he had freely forgiven them, & was clear from revenge, but he nameth their sin, that they still may have some feeling of it, and so must we do.
17 A certain woman being converted to Christianity, by a civil Justice, seeing him afterward slide from the faith, and the said Justice going about to corrupt her; after he had converted her: She said, Sir, I heard you speak as the Lord, & in hearing you I heard you not so much yourself, but I learned of Christ by you: I heard not, I say, you as man, but I heard by you the Lord our God which is invisible.
18 It is no more marvel for a profane person, to be as senseless in good things at the beginning of his conversion, then for one bound and brought up in a prison to be ignorant of the things of the world.
CHAP. LX. Of Riches and their abuse.
R Iches and sin have some affinity, in regard whereof Christ saith, in a compassion of their misery whom we so wonder at, Oh how hard a thing is it for a rich man to enter into the kingdom of heavē? Adding (which the world condemneth for a hard speech,) That it is as easy for a Cable to go through the eye of a needles &c, Christ calleth riches thorns, forewarning us that we handle them well, least we be pricked with them. They are evil commonly in either getting, or in keeping, or in using, or in loving them. It is an old proverb among the heathen, the rich man is either unjust himself, or his father. Mark the evil Steward in the Gospel, the gorgeous Rich man, the Glutton that promised to himself abundance for many years, who possessed it not many hours. When Christ catechised the Rich man, he went away sadly. He calls riches the Mammon of iniquity, Matth. 6. The glory of a man's house, Psal. 37. The blessing on the left hand, Prouerb. 3. And the fatness of the earth, is as well the blessing of Esa • as of Jacob. Demas loved the world, Paul loved not the world. Isaiah poor, and Sabnah rich. I put the question to the veriest reprobate, & let him answer me, whether Isaiah be not now wise, and Sabnah be not a fool. Alas what will it profit a man to hoard up anything in such a chest, as in four days will stink? What if a man can rejoice in his wicked riches seventy years, when he shall be grieved for them seven hundred thousand years, when they shall say to the mountaiues fall on us, and to the hills cover us?
2 Riches dim our eyes as a cloud, that we cannot see far with them, and one may well say: Poverty hath slain a thousand, but riches hath slain ten thousand. They are very uncertain, they promise that which they cannot perform: neither can they afford a contented mind. A man will say, Oh, if I could get so many Furres, I should be very warm, and yet his heat cometh from his body, so many will say, if I had many farms, I should be well contented, when as a contented mind cometh from the Lord. Take • iuet and rub a Beggers cloak with it, it will make the cloak sweet; rub Veluet with it, and it will slain it. Likewise take riches, and give them to a poor man, and they will refresh him, give them to one already rich, and they will surcharge him. They are not the water of life always flowing, but they are as the brooks of Arabia which are most dry, when one should most need them for water. And they be as Spiders webbes, which when they wax 'great, are swept away with a besom, and then either thou perish • st from them, as did the rich man, or they perish from thee, as we may see in Io • , Art thou rich in money, thou art in danger of thieves? Art thou plentiful in household stuff, thou art in danger of fire? Hast thou much gold, the rust doth venom it and thee? Is thine apparel gorgeous, thou hast the Moth thine enemy? Hast thou much cattle, thou fearest rottenness, in merchandise Pirates fear thee, in husbandry blasting hindereth thee? Thus the Lord of Hosts hath set an host of enemies against all worldly things whatsoever. When the ice is frozen, one may walk on it for a time, but when the Sun cometh, it melteth, and such things perish sooner than they grow, In momento ardet, quod diu crescebat lignum. The Temple was destroyed in forty and six hours, that was so long in building.
3 The less account we make of earthly things, and the more account of heavenly things, the liker we are to have them: for worldly things must be so craved, as we first give them to God, and then wish to have them if it please him, as David did when he was driven out of his kingdom, and Abraham when he was ready to sacrifice his son: the one had his kingdom restored, the other had his Son given him again. But when we desire earthly things greedily, and care little for heavenly, the Lord withdraweth them from his children, to teach them to seek after spiritual riches; and if we desire heavenly things, the Lord will give them with earthly too: as when Solomon asked wisdom, it was given him with riches too; and so had Jacob his desire with earthly blessings also: therefore let us seek heavenly especially, let us seek them in and for Christ, which may give us the forgiveness of our sins, which if we can make sure, all other things shall be joyful unto us: for then shall we be made members of his body, and that prayer which once he made, John. 17. shall ever be profitable to us, that is, That the Father would love us with the same love, wherewith he had loved him. And as God the Father in love hath given us his Son: so will he with him give us all things, so far forth as he knoweth them good and fit for us.
4 The nature of fleshly minded men, is, unwisely to discern of God's dealings: for they had rather for go many spiritual blessings, than one corporal, as the Israelites, who for the want of bread, despised their deliverance out of Egypt, which was a sign of their spiritual deliverance. And thus do men nowadays; for if they be in prosperity, they are more grieved to forgo some part of their riches, than to forsake many of their sins. Again, if they want riches, it grieveth them more than the want of spiritual things. But we are to learn, that riches are no signs of God's favor: and if we see not his love but in them, we are too earthly minded, and would bind God to be like unto us. Without riches many men ear not for God, which although they say not, yet because they neglect the word, prayer and sacraments, and despise his Ministers (as the Israelites did Moses and Aaron ) they show that the thoughts of their hearts are so: but let us take heed that this be not in our hearts, and by all means avoid it, least the God of this world, whom wicked men serve, do give us here our hearts desire, that in the world to come, he may have us for his portion.
5 We may not ask these earthly things as signs of God's favor, therefore if we have his favor, let us not esteem the want of them as tokens of his displeasure. Again, the Lord holdeth us without these things, because we would abuse them, and set more by them, than by spiritual things: yea, the Lord for a time holdeth us without these, that we might esteem of spiritual graces the more, that so in time we may have them both together. Again, if we have wealth and riches, the Lord trieth us if we will be more thankful, and more dutiful to him, more reverent in hearing his word, and more loving to our neighbor, which will ensue, if we do truly profit by them: but if we be unthankful, sluggish in hearing the Word, in Prayer, and Sacraments: proud and contemptuous to our brethren; then doth the Lord show unto us the corruptions of our hearts, which unless we speedily cut off, we may justly fear, that he will either cut us off from them, or them from us, if we belong unto him.
Whatsoever you get by lawful means, give evermore the tenth to the godly poor.
No through reformation can be hoped, in Family, Church, or Cōmon-wealth, (except the Lord work it by some notable affliction) where long case and prosperity have bred either superstition or profaneness.
6 Many are outwardly well and rich in this world, which are inwardly ill and poor in godliness; and many hate outward evil things, which for want of spiritual knowledge, see not the corruptions of their hearts.
7 Nothing is ours, but as we feel our title in Christ, and as it is sanctified by the word, and by prayer.
8 It is a common Proverb: He that loveth the law, loveth the King: and I say, He that loveth the word, loveth God. Well, thou shalt know, at this time, or at that time, in thine own conscience, by the word preached, that Christ doth offer to come thee: it standeth thee in hand to entertain this Prince, not without some solemn preparation. How thou must make provision for his coming, thou art taught, Matth. chap. 3. First beware the great mountain of thy reason rise not against the Word, least speak Christ what Christ can speak, we will do as we list. When this is pulled down, yet there are many crooked ways of hypocrisy to be made straight, and many by-paths in stepping to the world from the sight of our infirmities, hindering our perseverance, are also to be made even.
9 We must not think that sin will go from us of it self, or that salvation will be wrought with a trice, but we must deal forcibly with nature, because when sin and the word cannot dwell together, Satan will take such order, as he will by all means hinder us frō the word: which if he cannot do, then he stirreth up a fight in us, like the struggling of the two children in Rebeccaes womb, so as sometime we are ready to say with Rebecca, had I known of this, I would never have done so; I would never have heard the word. Rebecca had two nations in her womb, Paul had two Princes in him, and we have two Monarchs dwelling within us. We can be content to hear, until the word rifle us. But as a purging potion, as long as it is a drinking, is but as another drink until it work, and then we could be content to cast it up again; or as a drawing plaster seemeth favorable enough until it worketh, and after we could willingly put it off again: so we can quietly hear the word, until it works upon us, and then we could forsake it. But if ye be such, as because ye will not for your health suffer a little pain, but will cast up your purgation, and scratch off your plaster, go to, ye shall be seered, and a crust shall be upon you, and ye shall not feel it, but in death the crust shall be taken off. This fight must be in us, as it was in David, Psal. 42. and in Paul, Rom. 7. whose heirs if we will be, we must follow their steps. But here is the help, many will keep off the word, that it shall not have a full blow, and so they shield and ward that stroke, that should martyr and crucify sin in them. Let us thrust the word upon him, by hearing and meditation: but alas, many give so few blows, or so weak strokes in using these exercises so seldom, that they prevail little. But thou wilt say, Christ hath overcome for thee. True it is, but had he suffered a thousand times, he never overcame for thee, unless in some measure he overcome in thee. Now we must overcome, even as Christ (Matth. 4.) did overcome. Do this, do that, saith the devil. No, saith Christ, it is not agreeable to the word. But how did Christ overcome the world? even by being overcome of the world. First of the crosses of the world, a strange thing to observe by being overcome, and so shall we do. How then must we overcome the flesh? By crucifying it, Galath. 5. We cry against the Jews for killing of Christ, we may cry as justly against the nails of the Cross, and say, that they crucified him: it was the corruption of my heart that crucified him, the works of mine hands did nail him, my sins were the spear that pierced him. What did my faults crucify him? Well, I will be even with them, I will have a Scriptum est for them, I will surely nail them, and in the revenge of the death of the Son of God Christ Jesus, I will never make much of them, I will certainly persecute them. Alas, how can we make of our desires, seeing they crucified Christ? We must kill them and bury them, that so caused Christ to be killed and buried. Nay, if we see one that would kill our sins, we would kill him, and on those sins, which on Christ did set a crown of thorns, we are not ashamed to set a gorgeous garland. But if we can overcome God, may we not easily overcome the Devil, the world and the flesh? What is there a way to overcome God? I surely, even as a poor woman overcame him: this is your victory even your faith, as thus. God hath set down this rule: Whosoever calleth on the name of the Lord, shall be saved: the woman marking this calleth on Christ: Christ would not hear her, a hard point, he had promised to save her, and now he will not hear • er. Well, she comes again to him: what then? He saith nothing to her. This was strange, yet she prayeth again. Now he speaketh, but with small comfort. I am not sent (saith he) but to the lost sheep of Israel. The silly woman replies by the word, then he yieldeth and consesseth himself to be overcome, saying: O woman go thy way, thy faith hath saved thee. See, she held still the word of the Scripture more than the word of Christ. Well then, faith is the victory, and by it God is overcome, and much more sin, the world, the flesh, and the devil.
11 This is the plea of the Lord against us, that we dwell in a land, where we are usurpers and have no right. No man is of so reprobate a sense, but he will grant, that whatsoever we have, we have it at the Lord's hand. But are these free gifts, and without all condition? No, Come to the land of Canaan. Was it given to the Israelites upon no covenant or without any agreement? It is not so. For it is plain, Psal. 105. The Lord gave them the possessions of the Heathen. What barely? No, but upon this condition, that they should keep his statutes. There is no man hath a foot of ground, or never so small a possession to dwell in, but he hath it on this condition: Whosoever inhabits this or any other land, he keeps all by violence, because he keeps it without performance of the condition: but if we keep the Lord's statutes, we keep the condition, and consequently have a good right, and the Lord hath nothing against us: otherwise (I say) we are violent usurpers, because the Lord his grant is upon limitation, and for such a one, if the Lord either remove him from the land, or take the land from him, he cannot say, but that the Lord his action is just against him. Now albeit if we seek elder times, this people of England hath as much been dispossessed, as any country. But it is all one, whether this displacing be general, or particular in losing some part of our possessions. If we inquire of the reason, why it comes to pass that tenures and lands be often alienated▪ so as they be here among us: our verdit is, that howsoever sinful the father was, the son is an unthrift, I ask then, why another keeps his inheritance. Thus they say, he is wiser; then this man was a fool. True, the question is, how he comes to be so: answer is made, the fault is in education. But there is no end in these things. Men will not see the cause to be sin, but they fly to coverings and curtains. Let us come then to the Lord his awarding, and that is, because there is no truth, nor mercy, nor knowledge: but killing▪ stealing, and whoring, Hos. 4 1. 2. Whether then we know of whole towns, or of particular families, that have lost their inheritance: we must know the Lord his inditement to be executed there against some sin. Therefore when we bless our selves for our riches, and say, the Lord be blessed for my wealth, this is a goodly inheritance: My lines are fallen in a fair place: we must also say, though this also be a good saying, All this I have of the Lord, and hold whatsoever I have of him: do I keep that part of the covenant, which is of my part, as he hath performed his part of his condition with me? If I do, then I am no usurper: for he hath given me a condition, and I have kept it; he commended knowledge to me, and I know in knowledge: so that I am able to make an account of it, &c. but otherwise though I never come for any other sins to judgment, yet our action for dwelling in our possessions is sufficient to stand against us. For if we keep not the covenant, the Lord hath, or will enter an action, and to thee or thy posterity he will surely perform the execution of it.
CHAP. LXI. Of Sacraments.
GOd might have wrought miracles without the rod which he willed Moses to use: for he used it not for himself, but for Moses and the people of Israel to help their infirmities: So must we receive the Sacraments as helps, Contra • aereticos. And as the rod in it self was a common rod, but being appointed of God for more excellent use, was so to be accounted of them: So water, bread & wine although in themselves common, yet put apart for the use of the Sacraments, are to be esteemed and received as the ordinance of the Lord, for the strengthening of our Faith, wherein also the Lord will try our obedience, whether we will worship him in these things which have so small a show.
2 The neglect of God's Sacraments doth provoke him against us, as it did against Moses, for the neglect of the Circumcision of his Son. The Lord met Moses with some▪ such affliction, as that he was ready to die according to the threatening, Gen. 17. Where we may see the neglecting of God's ordinance punished, but not the want: for Moses did omit it, either to please his wife, or his father, or both: wherein he honored them more then the Lord. The like is said of the Passover, Num. 9. Deut. 27. Our Baptism and the Lord's Supper do answer these Sacraments, therefore the neglect of them requires the like punishment. We have no less grace offered to us in our Sacraments, then they had in theirs: if they then were worthily cut off, much more are we if we refuse either of our Sacraments, unless it be for necessities sake. And although the Lord doth not presently meet us as he did Moses, yet is he the same God, as in mercy to those that use them in Faith, so in judgment to take vengeance upon the contemners of them. But some will say they would come, but the Ministers will not suffer them. If the Ministers do hinder them without cause, they shall bear their condemnation: but if for want of Faith and repentance he do stay them▪ and be diligent and willing to teach and warn them, and they still continue careless, their blood shall be upon their own heads: they can claim no part in the company of God's children, for he should communicate with them in their sin, if he should receive them being unworthy, either for want of knowledge, or because of sins which they lie in.
3 The institution of the Passover, Exod. 12. hath in it some things, which are peculiar to the first celebration, other some things, which belong to the continual observation, as in the •• . verse and before, that they must not go out of the doors, &c. These belonged▪ to the first celebration of it, & afterward were not to be used, because they had respect only to the present Time: therefore our Savior Christ offended not when they did eat the Passover sitting, and went forth after the institution of the Lord's Supper: some things were personal and had respect to the present time, which were not after to be used, as that it was to be eaten with unleavened bread; for then there was none other: then that it was at Night in a parlor, which was that it might be shown that the other Passover was abrogated, and this came in it stead: other things that had no such particular respect are wholly and only still to be observed.
4 We must be prepared to receive the Lord's Supper with sincerity and holiness, which is the truth of the ceremony of unleavened bread: for unleavened bread had first respect to true doctrine, as our Savior Christ himself expoundeth it; Beware of the leaven of the Pharisees. And this teacheth us not only to beware of all false doctrine, as the doctrine of the Papists, or such like, which in it self is evil, but also to beware that we be not defiled with the corruption of the true doctrine, which in it self is most pure: for the doctrine of the Pharisees was much of it true, yet somewhat mingled and otherwise defaced: and this corruption of true doctrine is called leavē, because if it be suffered it will corrupt the whole. Secondly, this hath respect to malicioiusness: for so Paul expounded it, The leaven of malicioiusness, where also not only the gross sins are said to be of the nature of leaven, but even the very roots of sin & malicioiusness. Contrary to this are we commanded to come in a pure and sound religion and doctrine, also in sincerity and truth of heart, having respect unto, and having a desire to fulfill all the commandments of God. Thirdly, whereas it is called the bread of tribulation, Deut. 16. 3. it showeth with what affection we must eat this Passover: namely, that as the poor man hath much pain and labor before he can get bread, so that his heart fainteth with want, or when all taste is gone, by reason of his sickness; and when he hath gotten bread, or findeth nourishment thereby, he even weepeth for joy: so should we even a long time bewail our sins, and repent us of the evil which we have done, and even saint for the desire of JESUS CHRIST, that so we coming to the table of the Lord being refreshed, may effectually receive grace, and be heartily thankful.
5 This is one great cause why the Family of love and others, do with so deadly hatred despise our Sacraments, because they never felt the power of them, nor sought to have by them the assurance of the merits of Christ, conveyed unto them, and sealed in their hearts▪ Would we not then be like unto this kind of people, in d • spising the Word▪ Sacraments, and other holy graces? let us not then rest in the bare use of them, let us not come to them of fashion, let us not content our selves with having the outward things▪ but let us labor to feel in our hearts the power of the spirit, let us pray that by them the spirit may work in our hearts, and in them always let us look for the teaching of the spirit, so shall it come to pass, that we shall always reverently and worthily think of the means, and never be weary of them, but always carefully use them: and yet not separate them from the spirit, but looking for the working of the spirit in them; we shall find the graces of the holy Ghost most plentifully poured on us, and as it were by Conduits, conueighed into our hearts.
6 The Lamb was not the Passover but a sign of it; so is bread and wine in the Supper called the Lord's body and blood, because it is a sign thereof. This is an usual speech, when the Scriptures speak of Sacraments, to teach us that although there be not carnal presence, as the Papists imagine, yet there is a true spiritual and effectual presence of the things signified: and therefore we may certainly look for the performance of the same, if by faith we can receive it.
7 He said this was his manner in dealing with them that came to the Communion, if they were but indifferently instructed thereunto, he by exhortation charged them to beware what they did, he would not wish them to come, but if they came, he would not utterly deny them if they lay in no sin.
8 Barzillai having done a great benefit to David the King, could not tell how sufficiently to gratify him with recompense. In the end he chargeth Solomon his son that the son of Barzillai should sit at his table: which thing, both in David's opinion, and in Barzillais estimation was the greatest benefit, wherein they could both stay either for his liberality in bestowing, or for the others contentation in receiving. Now if this for so great a benefit seemed so great a reward; how rich and how glorious is the bountiful dealing of God with us, which without any desert or deed offered on our parts, hath in his love appointed it to sit at his son Christ Jesus his table, where not Solomon, but a far greater than Solomon is present?
CHAP. LXII. Of sin, and how to abstain from the least, and of iniquity and the punishments thereof.
THere be some which call good evil, and evil good, they shrink up evil into a narrow scantling: and would fain bring it to this, if they could, that none do evil but they that are in gailes. But we must take • eede of this, and therefore let us know what it is to do evil. Evil is either naturally evil, or evil by circumstance. In all our actions to avoid evil, 1. Thess. 5. 22. we must learn this lesson, follow nothing but prove it first, and keep that which is good, but abstain from all apparance of evil. Be sure that it is good ye do, but if it have but a show of evil, avoid it: if it be an evil favored thing to see to, fly it. 1. Cor. 6. All things (saith Paul ) are not profitable, though they be not plainly forbidden.
2 To hear the threatenings and to tremble at them; to hear the promises and to believe them; to reverence the Sacraments and to receive them; to pray unto God in all our wants, and to be thankful for all his mercies, are ways to keep us from sin, and to recover us from sin when we are fallen thereinto. Therefore the neglect of these doth pull down judgments upon men: for though Paul rebuked the Corinthians of many sins, yet for this cause (saith he) some are asleep, some are sickly, &c. For if these had been used as they ought, sin should never have grown so far as it did.
3 Let them that fear the Lord account it his great mercy, that he will not let them prosper and thrive in their sins: least they should be carried away thereby to perdition, and those who belong not to the Lord (though they think all well) so long as they feel their profit: yet let thē know that the Lord doth show no greater sign of his wrath, than when he suffereth thē to prosper in their wickedness. For as a father that hateth his child most, when he giveth himself to be ruled by his own pleasure: so it is with the Lord. Therefore let them that take pleasure in following their own lusts, and satisfy their own desires in sin and wickedness, though for the present they obtain that they delight in, take heed least the clouds of darkness suddenly overshadow them; and so the Lord send them to be tormented in hell before they be aware. Whereas contrariwise he chasteneth his children in this world, that eternally they might not be condemned.
4 We shall never througly leave sin, until we know and acknowledge sin to be sin, and be truly sorrowful for the same.
5 The nature of the wicked is, that there groweth their love, where they be not gainsaid and reproved for sin, and where they be admonished, there groweth their hatred.
6 If once we give consent to sin, we are made ready to fall into moe and many sins, and making no conscience of one sin, we shall not make conscience of many and great sins: and so being once in wrapped in sin, it is an hard thing to get out of the claws of the devil. Lord give us grace to see and to resist the first sin, even the first motions unto sin, I am. 1. 13. 14. conferred with Heb. 3. 12. 13.
7 It is the greatest judgment of God that can be, to thrive in sin.
8 We must take heed that by the occasion of others that sin, we give not our selves to do the like: but rather by the fall of others into sin, we must learn to rise up unto the Lord.
9 The occasion of sin may be by another, but the cause of it is in our own corrupt nature, which is always ready to sin.
10 Sin getteth most strength, when good men fall into it.
11 It is a great mercy of God to go bungar like, and foolishly about a sin.
12 It is good to resist that which nature most liketh.
13 That God that drew light out of darkness, will draw goodness oft times out of our corruption. Our corruption corrected by the mercy of God, maketh us esteem better of good men, being removed or taken away from us, than we did when they were near and remaining with us.
14 One sin goeth not alone: but one sin will open the doors of the soul to let in another.
15 We never will labor to leave sin, so long as we be quiet in mind, but still flatter our selves and bedawbe our consciences with rotten plasters, until we be either stricken with fear, or cast down with judgments. The greatness and enormity of sin is seen by six points: First, on God's behalf how huge and detestable it is may be seen, who by sin is so greatly dishonored: for how much the higher his Majesty is, so much the greater enormity it is to sin against him. Secondly, sin is noted by the quality of a sinner. Sins are made so much the higher & greater, the more that a man is bound unto equity: for the more and greater benefits he hath received of God, so much the more is he bound to do his will. Thirdly, it is weighed and noted in the quality of the matter, whereabout the sin is committed: for a sin against man's person or name is greater, than against his substance or goods: but those sins are most grievous which are directly done against God, which do impeach and touch his Majesty, so nearly piercing him, as it were to the quick, as distrust, despair, blasphemy, idolatry, &c. Fourthly, sins measured by means of the end which the sinner bendeth to: for the worse that the intent or purpose of the sinner is, the more grievous is his sin. Fifthly, circumstances are to be respected of time, and place. Sixthly, of the very deformity of sin it self according to it self, the which is always so much the greater and more loathsome, as the virtue is more excellent and worthy which is contrary to it: whereupon as the love of God is the highest virtue, so on the contrary part the hatred of God is the greatest vice. S. Gregory saith, A vile and stinking carrion is more tolerable to man's sent, than a sinful soul unto God. So then if we fear, and be unwilling to appear vile, filthy, and detestable before the holy and most worthy Majesty of God, and if we abhor that the countenance of our Creator should be turned from us, let us then avoid sin with all carefulness and pure affection, within and without: for no deformity can so disfigure us in man's eye, as the reasonable soul by sin is deformed, and made vile and hateful in the eyes of God, and before his sight: for by sin the soul of man is made like the devil himself.
16 Evil doers shun the light, what they cannot avoid, they endeavor to conceal, they do things they shame to hear of, they walk disorderly, and think to shroud themselves in the clouds: That, which the fear of God cannot cause thē wholly to avoid, that the shame of men enforceth them to convey frō the eyes of the world. So sin is ashamed of it self, and showeth that God had naturally implanted in all a sentence, and condemnation against sin, which though we commit, yet committing it we condemn it, and because we condemn it in our selves, we conceal it from others. Yet many have so deprived themselves of this natural remorse, they open the face of sin to the view of all men, let a man shut his eyes never so close. How earnest was Athanasius with the Emperor, sharply to correct the Pastors in his time going from their flock? If for the reverence of their person, saith that good man, thou wilt not contstrain them to dwell with their flocks, suffer me to avoid them out of thy government, and if God ask me a reason, why I do so, I will show it him. And yet these sins being written in the open foreheads of many in this land: how many do pull down their hearts one whit the more for it? Thus to walk in sin without shame at all, is it marvel, if the godly bewail to see it? If there were but one unjust man, iniquity for this one man's sin were lamentable, much more when whole families, when whole streets, nay when whole towns and cities are such, the case is to be lamented. And be it that generally the common sort of men be so ill inclined, yet so long as the Ministers be unpolluted with blood, there is hope, the rest may be recovered: but if they be as a thief that lays wait for his pray, And living not only of, but from the altar, work evil in the eyes of the people, what then can be hoped for? Yet hope of better is not only cut off, if those that be in authority correct both the one and the other, and censure both people and Pastors. But if a state be so ruinous, that they do the greatest wrongs, which sit in the highest rooms, when iniquity & authority kiss each other, when the workers of iniquity will not be controlled, and cannot be corrected; then it is a time of mourning and lamentation. If the Prophets in their days did bewail such things, what should we do, whom God hath cast into such days, wherein we see the books had and read wherein iniquity is prescribed? As for swearing, and profaneness, these are the sins of poor men, they that will bear a top in the world, must now think oppression and adultery be things indifferent, so far are the precepts of iniquity spread even in our highest places. This thou feest, O Lord, and canst thou suffer it, that what thou condemnest for a crime we should account it virtue? When such things are among us, and suffered and practiced instead of harmonious songs, the music of Jerusalem should be to lament. Otherwise it will bring those times, when it will be our greatest mishap that ever we have been happy, so much our present sorrows shall be augmented by our by▪past joys. Then it will be time to burn our Crown to ashes: when for these abominations we that seemed as God's, shall be trampled under foot as dung; when the Nobles, that are as the purest gold, become to be as earthen vessels; when our Ministers, that were honorable, shall become contemptible; when the Babylonians shall drink in our holy and honorable vessels of God's worship. Oh that this could teach us wisdom, to make the bowels of the poor the coffers of our treasures. Yet herein is not all; our sins deserve a greater scourge. Our children, for whom we would not promise an heavenly inheritance, shall wallow in their own blood before our faces; when that comes to pass, though thy child be dear, yet remember that he should not have been so dear to thee, as he that shed his blood both for him and thee. And yet beyond all this our ground shall be burnt to the ground: our vines shall dry, our trees shall be eaten up with fire, our pastures scorched as an heath, our sumptuous buildings shall be ruinous houses, our fields shall be like unto the paved allies, and our cities shall be as a plowed field, the enemy shall find a Paradise, and shall leave us a wilderness. But you will say, what is all this to us as yet? I answer, if the least of the Saints (which be precious stones in the Lord's Sanctuary) be better than all buildings in the world, who can think of our spiritual vastation, and not to have his countenance sad with the remembrance thereof? Hath not the Lord even in our days and in our eyes, pulled off the bark from every pleasant tree; how hath he made it bare? is there one branch, which the enemy hath not made white? How do the herds pine away? how do the flocks perish? That which the Paliner-worm hath left, the Canker-worm hath eaten; that which the Canker-worm hath left, the Caterpillar hath eaten, they have spoiled the Church from hand to hand. Wherefore it behooveth those places, that have so cast the Lord out, to labor the harvest may be recovered, and that the branches be new planted, that the holds cast down may be reedified, and that the vines decayed may be repaired. For want whereof every private man's field being as a garden, and every man's garden being as a Paradise, the Lord's garden (whether for want of manuring, or for the sleeping of the dressers, I know not) lieth like the field of the sluggish man, and his vineyard like the vineyard of one that is idle. And where every house is curiously ceiled, every city aptly compacted, the house of the Lord (whether for that the spiritual workmen are confounded among themselves, or the overseers of the work be willingly corrupted) lieth void & waste in many places, so that they that see it, are constrained to say, O Lord, why doest thou behold us thus, and sufferest to see such vastation? Neither yet shall the voice of the enemy crying in the day of revenge; race it, race it down to the ground, strike us with such a terror, as when violence shall come upon us, our wives, our children, without all respect of age and estate. It is not possible, that we in our great security, should conceive a shadow of that inexplicable grief, which shall follow that persecuting plague hastening towards us, when the carcases of our friends shall make a way, and be as a path in our streets, when our women shall villainously be abused in the Lord's Zion, the children put to the edge of the sword, the Princes hanged up by the hands, no sparing shall be of sex or of age, and besides so outrageous a rage, when our foes shall come to tread as holy ground, where the glory of God his house should strike them stone dead, when their sword should be abashed and lose it glittering, when it should see the Majesty of the Lord in his Ministers and Preachers. This is a matter of grief and indignation: for the harmless blood poured out by the king of Babel on the ground, being compared to the blood of the Saints shed by the Pope, it would be but as a spoonfull in respect of the Sea. When this moodie Tigre comes, he will pretend that he roots out heresy; but then why doth he suck the blood of infants, who are not capable of heresy? Well, if this be his intent to root out heresy, is the sword a fit instrument to do it? Paul and Peter, and the rest of that blessed college, and Christ himself put many notable heretics to silence, by the force of reason, and not by dint of sword. Was it Christ his meaning, that the successor of Peter should draw out his sword, when Peter himself was bidden to put it up? And yet this royal Priest and Bishop, generally will drown the Church in her own blood. And do we not see how the guides, Pastors, and overseers of the Church, are driven out of sundry places, where this Bishop hath set his foot, whose harts could have been better contented at once, to have sealed their doctrine with their blood, than to be separated from them, to whose souls they had devoted themselves? An heavy farewell, no doubt they took of their congregations, when as we read of some, who filled their high ways with their beasts, & laid their children at the feet of the Pastors, whē they departed from them, crying unto them, What shall be our estate, now ye are gone to martyrdom? Who shall wash our children in the cristall waters of Baptism? Who shall ease our afflicted consciences when the adversary shall accuse us? Who shall lead us the way of life, and bring our souls to rest? Recompence them (O Lord) as they have deserved, that are the cause of this, (O Lord) give them sad harts. So heavy a cross will it be to see an irremediable desolatiō of holy things: we know not yet the bitterness of this cup, yet we have them among us which have tasted it, whom let us entertain with Joseph with tears of mercy, and let us in their suites say to the Lord, they have beholden misery (O Lord) cause them to behold the light of thy loving countenance, for their relief & comfort. So be it.
17 It is the great judgment of God upon the corrupt judgment of the world, that unless sin be prodigious and monstrous, such as go round about the world, we are not moved with it. When we admonish other sins of jesting, and such like, forsooth we must smile when we do so, and we must laugh upon them, least we move choler, and give offense. Well for all sin in equal measure, and for the least of all sins, Christ Jesus the Son of God was fain to shed his precious blood. Howsoever sin seemeth little to us in committing, it was very great to Christ in suffering for it. They be small sins to us which are usual to all, but if they were not usual, they would seem prodigious.
18 All the senses especially the eyes, as they are most singular instruments to receive good things by, if they by God's spirit be directed: so if they be not well ordered, do bring greatest evils, and therefore David prayeth that his eyes might be guided aright, and Job maketh a covenant with his eyes, under which the other parts are included, as also when David maketh a covenant with his mouth. Joseph his mistress first offended in looking without a cause: for the wantonness of vain looks bewray the corruption of the heart, we must then strive to have a lawful cause of all our doings, that so we may be assured of God's providence to watch over us, least if any harm happen unto us, we be the just occasion thereof. Secondly, she offended in not keeping a measure: for whosoever seeth his own corruptions truly, will be afraid of the very appearance of evil, as Job, although he was never adulterer, yet privy to his corruption he made a covenant with his eyes. Joseph's mistress spake to him day by day and he refuseth, she abideth still in her evil purpose, but he still refuseth her, and here is the difference between God's children and the wicked, the one continueth still in wickedness and would have all others such, the other persevere in godliness, and would bring all men to the same, she was convinced of her fault, and yet sorrowed not but continued. Where note, the oftener sin the less grief, a note of the children of the devil. But contrarily, the oftener sin the more grief, a note of the child of God. Joseph was young about thirty four years, and yet chaste, contrary to those that say, fornication is but a trick of youth. Joseph was enticed and yet yielded not, a sign of a pure heart, for although temptations be offered of those, yet it proceedeth of our corruption that we yield to them. As Bathshaba yielded to David because she was corrupted: Joseph yielded not to his mistress, because his heart was pure. If we will be clean in all, let us first know our hearts, and see where we are weakest, and get a special defense against that, otherwise we shall take too much liberty, and indeed the chastest in heart, will be chastest in look, because they know their own corruption and strive against it, for whosoever hateth sin truly, will hate the garment defiled with sin: and will beware of those things which in themselves are lawful, because he is ready to abuse them.
19 If God hath made any as the eye to see, as the mouth to reprove, as the hand to redress sin either in families, in Church or in Common-wealth, they must specially look to themselves, they sin not. For of all others it is a great disgrace to see them, as the principal members of the body hurt. Again, the hurt of such a member is the endangering of all the other members. Now great reasons there are, why such men sin most dangerously. First, the higher we ascend, the greater strength we receive of God to resist sin; a thing then it were most deformed, that the more strength we have to keep off sin than others, the less we should do it. Again, the greater and better credit we have, the more we must think our selves bound to thankfulness, then where thankfulness should abound most, unthankfulness being found most, it is the greater blemish. Thirdly, where we are nearer to such dignity, we should have the chiefest gifts to keep our motes and beams, both great and small sins; now if the eye, that should foresee and prevent such things should receive motes and beams in it self, it is a thing most absurd, when they, I say, that should rid the house, the Church or Common-wealth of blemishes, be most full of blemishes, it is a great deformity. Lastly, the least offense that such a one commits, everyone is grieved with, and then rather than such a thing should be, it were better not to be a Governor, or that he were fair burned. For as without the eye no other member can do this office, neither the hand, nor the foot can do their function without sight; so without the direction of such governors, no part can do his duty. The safety of the eye is the safety of the other members, the good estate of the people is in the good estate of the Prince, every member hath his interest in the ey • , and therefore the fault of the eye sticks in every member. So that in the peril of the eye how many members soever are dependant of it, so many are in danger, and so many slips that men of authority fall into, so many occasions of offense are offered to their charges.
20 In a public reformation we must specially meet with the greatest sin, and begin first to cast out beams, & then motes. This is the order of God himself: for although he first talked with Adam, and so proceeded to Eve, and then to the Serpent, (for Adams sin is as the mote) yet when he comes to judgment and to sentence of casting ou • , he first begins with the Serpent, whose sin was a beam sin, and so proceeds against the other two, which in respect of that were but as mote sins. This was David's order, first Psal. 101. he will cast out Apostates, and Atheists: secondly, scorners of Religion and all perverse spirits: thirdly, the slanderer and taleteller: and lastly even him that looketh but proudly, which thing we little account of. This was the order of Christ: for bodily diseases, it is said, Matth 4 he healed all sicknesses, and then it is said he healed cripples: for spiritual he first cured them that were possessed, thē the lu • atike, then the leprous, &c. Lastly, this was the order of the Primitive Church, whether they dealt in excommunication, in suspension, or in admonition. For excommunication, first they began with scorners, then with blasphemers, thirdly with heretics, fourthly with perjured persons, and fittly, with the obstinate enemies of Discipline. For suspension, they dealt first against common scorners: secondly, against neglecters of the liturgy: thirdly, against quarrels: fourthly, against incontinent persons, & fifthly against slanderers. For admonition, first they met with the idle persons: secondly with common pratlers: thirdly, with vnrederent behaviors of themselves against superiors: fourthly, against them that exceed above their ability in their apparel: fifthly, with them that neglected the state economical by needless running into debt, and so into debt, and so into willful poverty. Thus we see the order of God himself, of David, of Christ the Son of God, of the Church in it excellent beauty.
21 The estate of sinners may well be compared to them that be sick: for as when one keepeth his bed, and goeth to Physic, it argueth some notable malady, and disorder, whereby he is hindered from some necessary function: so our soul by the distemper of sin, is not only hindered from her duty, but is clean put out of all good course and temper. David complaineth of this, My sin hath taken such hold upon me, that I am not able to look up, they be gone over my head, they have worn away my beauty, there is no rest in my bones by reason of my sin. Very aptly are they compared to sick men that are sinners, to the end they might more warily look to thenselves, search the bottom of their thoughts, feel their grief where it lieth, find out the cause thereof, seek be • imes for remedy, least not taking it in time, it rankle and fester inwardly, it eat and infect more and more, it come to a running sore, as David complaineth, and so prove very near incurable. The Pharisees are well called sick men, to move those Peacock-tailed iusticiaries, to pity the miserable plight and pickle they were in, and not so slightly to overlook themselves as they were wont to do. Who is so unnatural, that is not moved with pity towards the sick? who is so without all bowels, that is not touched with compassion of a sick man? If his heartstrings be not so hard as a horn, if he have not a flint stone in place of his heart, if his reins be not steel, and his heart and bowels hewed and framed out of an hard Oke, he must needs have some remorse, his bowels must needs yearn, and his heart within him cannot choose but mourn over the groans of a man that draweth his last breath. And as the Lord spake, it is a memorandum for them to strike their frozen hearts: so for our selves we have to take this Item also, for in them he toucheth us, our share is in it, he shadows therein the whole estate of mankind subject to every disease, always drooping and complaining, always laid up on one side or other, teaching us to give over, and to divorce our selves from all security. The Scripture in this point is plentiful, Who can say his heart is clean? There is none that doth good, no not one, all are sick either of the covetous dropsy, or ambitious fever of the itch of concupiscence. He that hath not the fit on him, may start up and look to his neighbor. All our health is a perilous disease, our righteousness is as a rag stained with the flowers of a woman. If none be void, if many sins lie hid in us (for who can tell how oft he offendeth, who can say, he is not crazed?) if our cleanness be filthy, if our light be darkness, if our health be sickness, how filthy is our filthiness? how dark is our darkness? howsoever is our sickness? And how truly is our body called abody of death? If then we had any hope of our recovery, it would make us look for our Physician Christ.
CHAP. LXIII. Of Physic and Diet, Sickness and Health.
IN that Christ doth vouchsafe to be called our Physician, and to be so, it doth greatly commend unto us his kindness unspeakable, and mercy immeasurable, that he would come down from heaven from his throne of glory, to become a Physician to heal our desperate diseases. More that he is no common leach, but such a one as we may safely put our lives into his hand, it will appear easily if we consider the properties of an expert Physician, in whom these three are chiefly to be considered and required. First a sense of the infirmity, whereby in looking well over us, we may know the disease the more thoroughly. Such a one was Christ, Isaiah 53. He had good cause to know our infirmities, he needed not that any should counsel him, he knew what was in man. Secondly, a very ready and willing mind to heal them, and take pains with them that are diseased. This also was in our Savior, Isaiah 64. The Spirit of the Lord is upon me, in that he hath anointed me, that I was willing to heal the broken hearted, & preach forth the acceptable year of the Lord. Thirdly, a faculty and facility in healing. This also was in full measure in him. He went about, saith Matthew, doing good, healing every disease and malady among the people, which may far more fitly by way of a Metaphor, be translated unto the soul, where after a more singular way he worketh great masteries, and doth great cures. This is the comfort of all comforts to the groaning soul, to have a pitiful, a willing, and a skillful Physician to look upon them, and take them in hand.
2 When sickness or any affliction is upon us, we must take heed that we indent not with the Lord, but learn presently to live righteously, and to profit by whatsoever is laid upon us, though we see not present release. For if the cross only humble us, and we be not humbled in heart, what shall we be when the cross is gone? Therefore let us see the Lord, and be humbled, because it is his doing, and with our whole heart subscribe thereunto, and let the Lord remove it in his time, so that we presently profit by it.
3 A certain man who had been three years pained with a grievous disease, and finding no remedy by Physic, wished many times to die, and yet when he had better considered, he humbled himself and said with his heart, If this lie on me all my life, yet will I serve the Lord, which done he found present ease, and was not troubled therewith afterward. Also when men are fallen into the hands of the Magistrate, or of the discipline of the Church, they will show great repentance for the time. But when the time of their examination and course of Justice is past, then also is their piety past, they are never the better; which showeth that they were not truly humbled, neither received any profit by their present correction. But let us learn to profit by both, namely, by the immediate, or mediate hand of God upon us, and know that if the Lord forgive our sins they shall be forgotten of men, and if we shame our selves, and be truly humbled under his hand for them, then the Lord will take away our shame, and whatsoever affliction in his due time.
4 If we promise amendment in the time of our trouble, and yet follow it not in the time of prosperity: it is for hardness of heart. For Pharaoh his example is for to fear, we must not put it off for time to come, but presently learn to amend our lives, otherwise the Lord may deal with us as he did with him.
5 When sickness or any other trouble doth afflict us, if we would know▪ whether it proceed from the favor & love of God towards us, let us learn to see it in the example of the thief on the cross, who fled unto God, profited by the cross, and would that others also should so do: for if we can in trouble fly to God, not to witches, and profit by our cross, which in it nature is able to make us worse, whereunto also Satan will set to his hand; if we desire to amend our life, and that others also should amend by our example: by these fruits we may see that our sickness is sanctified in Christ, and all other our troubles are also sanctified in him. For God would not have received us so graciously in the sacrifice of his son Christ, if he meant to destroy us, he hath given us so many pledges of his love: So we may reason with our souls, as Manoal • s wife did with her husband, ludg. 12. 23.
5 Seeing God created all things, nothing hath virtue in it, but as God giveth it; and when it pleaseth him he taketh it away. Our father Adam lived with herbs, and yet should have lived forever; but we have many other things for our nourishment, and yet live not. Again, our fathers before the flood lived longer than we do, yet had not so many •• shes as we have. The children of Israel lived forty years with Manna, and Moses and Elia▪ lived forty days without meat: all these teach us, that man liveth not by bread only, and that the want of the creatures doth not necessarily cast us into diseases, but that it is our si ••• e which casteth us into them. Meat doth not nourish us, Physic doth not heal us, and the creatures do not strengthen us, but the Lord doth all in all, as it pleaseth him, to try his children, or to punish the wicked.
6 In corporal blessings, if we have not the spirit to teach us, that by the word, and by prayer they are sanctified unto our use, if we cannot receive even every morsel of meat at God's hands, as tokens and pledges of his favor, surely we shall either at the last be brought to loathe them, or to set our hearts too much upon them: so that the Lord shall be constrained to take them from us, to make them • ot, melt, and stink, so that we shall not find them, nor have any good, holy and profitable use of them. Contrariwise, if the spirit do teach us, and assure our hearts, that all the creatures of God are sanctified unto us by the word, and by prayer: then shall we give God due glory in them, find profit by them, and have them so long continued unto us, as shall be expedient for us. Some do look on the word of God only to get knowledge, or to be as others are, at the last it will be loathed of them. So the Minister of God if we like him only for favor o • some gifts that he hath, and not for that he is the minister of our salvation, we tha • quickly either make him an Idol, or else utterly despise him. Therefore if we will always have them in due estimation, let us acknowledge them to be such as labor for our salvation.
7 As oftentimes it falleth, that some men receive natural sicknesses from their natural parents; so do some likewise receive from their natural parents natural sins.
8 When some had admonished him for making mention of old sins when he was at the death of any: he said first, I esteem not men as they are in the time of their sickness, but ordinarily I measure them, as they were in their lives. Again, they are not guilty of olds sins in death, which repented truly of their old sins in health, and life. Besides, if they be not guilty, my prayer or speech hurteth them not, but profiteth others: if they be guilty, the trouble of them shall turn to their good, in that they shall find the judgment of this world, and escape the final judgment that is to come.
9 He thought that there should not be one Minister for the sick and the whole in the time of the plague, but that one should minister to the whole, whilst their own Pastor tended the sick.
10 So greatly he rejoiced in troubles, that he would not wish to be utterly freed from often infirmities, because the Lord had very much by them provoked him often to examine himself.
11 A certain godly and especial friend of his making known his purpose in taking physic to help him in a less infirmity, he said, Sir your physic may ease you of some pain, but I hope it shall not purge you of the favor of God: for although you be eased in this, yet for that God loveth you, he will meet with you in some other thing.
12 Asa was reproved, because he sought not the Lord when he was sick of the gowte, which was a punishment of his unlawful covenant, 2. Chron. 19 though it came of his age and travail. The children of God must so think of the means, that they see God disposing nature, & destituting them of grace, if they fail in the right use of the means. Many nowadays in sickness go to the Physicians with Asa, never considering their sins, the just cause thereof. It is good to seek to the Physicians, so that God be first sought to by repentance of that sin, which we think to be the cause of the same. But when the Physician cannot help them, and when they know no cause of their sickness, but are strangely stricken, and suddenly, then they are found, and say they are taken, as Moses Exod. 4. iuddenly stricken saith, that the Lord hath met him: so the strangeness of the thing did sooner bring him to God. Therefore as the children of God are by this means sooner brought to God, as Moses and Job; so the wicked in the like cases do fly further from God, and think it lawful to go to witches, when their Physicians cannot help. Let us then both in ordinary and extraordinary means of blessings and punishments always confess, that the hand of the Lord hath wrought it, and seek to be cured of him by whom we have been wounded. And let us so look to the means, as that we first reconcile our selves to God for our sins, and pacify him, in that he may bless, and not curse the means of Physic.
13 The Lord sendeth plagues one greater than another, yet always threateneth before the plagues do come; so that if we would profit by the threatenings we should prevent the plague that it should not come. And this use ought we to make of the threatening, that so we may escape the judgments by profiting by the word, and by them.
14 Some will say, that they do not find in themselves those fruits of true repentance, by their sickness and troubles, which are set down to be in the children of God. Such must take heed that they do not deny that which God hath wrought in them. Job could never be brought to do so. But if thy afflictions continue, and thou findest not that profit that should be in thee, reason thus with thyself: I am the child of God, and am afflicted, and yet profit not as I ought: therefore God doth continue the same upon me, that I may reap due profit by it. Therefore I willingly yield to the cross, and take it up▪ but if thou feelest not this, yet if in thy heart thou doest love God's word, and his children, and all goodness, and hatest sin, and all wickedness, thou must needs be his child, and therefore be comforted: for because thou art not humbled, therefore thou reapest not the fruit of affliction, and therefore they lie still upon thee, that at what time soever thou art humbled, the Lord may take away the cross, and give thee the fruit of thine afflictions. For when thou art humbled, he will cease to afflict.
16 A godly Physician in the time of persecution having three patients resorting unto him, to be cured of one great evil, said: this strange disease and sickness be tokeneth some strange sins and corruptions to be in you, and therefore if you will by me be freed from the sickness, reconcile yourselves to God that he may free you from your sins. They all at once excused themselves, wherein they bewraying their great ignorance: the Physician vnripped their lives, and at the first inquired of them, if they did not frequent the Mass. They could not plainly deny it, but covertly excused it, saying, that therein they did but as others: which when the man of God perceived: have you so highly displeased God, and know not of any sin to be in you? go your ways, and first learn how grievous your sin is, before God: for the Lord having laid his rod upon you, I dare not take it off, unless ye show fruits of repentance. And thus he dismissed them, until they knowing and acknowledging their sin, with grief returned, and afterward were healed.
CHAP. LXIIII. Of Satan's practices, and of Schism and security.
THe Devil setteth an high estimation of a man, for that (as we may read in the Gospel) he thinks himself whilst he is in a man, to be in a palace; but when he is out of a man, he thinks himself in a desert. Hereof it is, that being cast out, he keeps such roaring, foaming, and trembling, as is wonderful. Paradise, one would think, might have delighted him being so beautiful: yet he esteemed it but as a wilderness in respect of Adam.
2 The Devil hath a palace of pleasure and a court of liberty for those that he his: but if we will be the Lord's, we must be hedged in and stinted, we must not go awry. The Devil will let you do, speak and think what you will, the more liberty ye use the better he liketh your service: but God hath a st •• ct house, he will have the heart, the mind, the soul, the body, and the whole heart: this is hard service: well, it is easy to enter service with the devil, if one say, I will serve you freely, if another say, I will be a retainer to you, but I will wear God's livery, all shall be received, none refused. If you be well, the Devil is well: if you be quiet, he is quiet, but this is a miserable service.
3 The Devil is very painful in his assaults. He works with Christ, and doubles his temptations on him, and pursueth him all his life long. When he gate David once to con sent to adultery, then he trebles his blows, he causeth him to make Uriah drunken, he useth deceit, he causeth him to murder Uriah, yea, he murdered many with him, he will not be contented with the borders, but he will assay to take the principal city. Take Peter for an example: first he comes long behind: secondly, he was hailed in by the shoulders, thē he began to palter, after he denied Christ, not long after he sweareth, and last of all he curseth.
4 It is a part of the Devil his sophistry, as in good things, to sever the means from the end, so in evil things, to separate the end from the means; David joineth both together, Psalm. 119. I am thine, oh Lord save me: The Devil persuades us, that God will save us, but makes us never look to that, I am thine. In evil he beareth us in hand we may use the means, and never come to the end, and so clips off half, as when he can suffer this, Eccles. 11. 9. Rejoice, O young man: he would leave out this, but thou shalt come to judgment. But these hath God joined together, and neither the subtlety of youth, nor any wit of man, nor all the devils in hell can separate them, the pleasures of the flesh▪ and the judgments of GOD. As to our first parents, Ea • e ye shall not die; To whom some Solomon might have said, if it seem pleasant to you, Eate it, but death shall come: So in these two that Ezekiel hath joined; the ease of the Pastor, and the blood required at his hands. He might have said, go too, build you Tabernacles, where you may take most profit, and give ear to nothing, yet God shall bring you to judgment, God with a chain of Adamant hath knit the pleasure of the world with judgment, he that hath one must have both.
5 It is often the policy of Satan, to make us travail in some good things to come, when more fitly we might be occupied in good things present.
6 We must be proud against Satan in CHRIST, and humble to all men in Christ.
7 Satan will tempt us, though he cannot overcome us.
8 As GOD and his Angels are about us, so is the Devil and his Angels: and as the good Angels have not been seen, but extraordinarily: so are the evil Angels, and he that depriveth himself of this meditation weakeneth his Faith. For it is to our comfort, that though we be in danger, and no man by us, yet GOD and his Angels are with us to keep v • ▪ And this meditation ought also to humble us, that though in evil doing no man can see and hurt us, yet the Devil, and evil spirits still hover over us. Again, we must know, that as the Angels have appeared to good men for special defense: so the soul spirits may appear to some men for special sins: which evil spirits are not the souls of an • e departed, as in the blind papacy it was imagined, but the evil spirits in the Air, as the Apostle speaketh, Ephes. 6. 12. which are there truly called the Princes of the darkness of this world, because they do as Lord's, command, and sway in the blind souls of men, Ephes. 2. 1. 2. John. 1. 4. 5.
9 Experience teacheth, that many meddle with the matters of the Church, which are senseless and barraine in the doctrine of Newe-birth. But alas, what if a man knew all things, and knew not himself to be a new man in CHRIST? all is nothing. We must stir up our own sluggishness, by the forwardness we see in others, so shall we rightly profit by God's graces in them.
10 If we play with our own affections, sin in the ende from sport will spurr us to confusion: for though we be given to flatter and presume of our selves, that being twist or thrice spared we dare sin again: yet we must know that the Lord will recompense his long carrying with wrath in the ende.
11 As a man being outlawed, may take his pleasure for a while, but whatsoever and wheresoever he may be taken, he must yield to the punishment which by verdict he is appointed: so the wicked on whom sentence of damnation is already passed, may for a while shake off their pain with vain pleasure, but afterward they shall be arrested, and carried violently to the place of woeful execution. But for the godly unto whose conscience, the assurance of their inheritance of heaven, by the evidence of the Gospel and • eale of the Spirit is ratified, all the devils in hell shall not prevail against them, but in death they shall be warned to make their open appearance in the day of the resurrection, yet as honest and before the Judge, and not as fellonious offenders.
12 It is a fearful thing to be over quiet with our selves when we have sinned: for the way to draw sin with Cart-ropes, is, not to be grieved with sin; and the casting or shaking of temporal grief, is the way to eternal grief. When we have sometime quaked at sin, which we have seen in others, and afterward (although we like it not yet) if we dislike it not with as great indignation, as we were wont to do, but by little and little we can well away with it: It is greatly to be feared, that by degrees we shall fall into the same sin or sins our selves.
13 Many that are not mere evil men by security, have fallen into the hands of God's judgment.
14 It is the righteous judgment of God, that there often is most deadly enmity, where hath been worldly and carnal amity. If there be any hatred risen between our selves and such men, who have been our friends, let us examine our selves if we • ought first to please God above all, and then to please them by good means.
15 God's judgments are most sudden, and when men are in greatest delight. Even in the Sun-shine Sodom was destroyed, and in the banquet time Job • children were slain: therefore we are to learn to be most wary and watchful, and then most to suspect our selves when the world thinketh least of evil, and is most secure.
CHAP. LXV. Of Parents, Education of children, Governors of youth, and Care of posterity.
WHen children have infirmities, their parents are to see and consider whether they have not received such sins from them. If they have, they are rather to pray for their children, than too much to correct them, least they persecute their own sins in the persons of their children.
2 When Moses was to go at the commandment of the Lord into Egypt, he first returned with his wife to his Father in law Iothro, to have his leave of him, thereby showing his duty and obedience unto him, that so he might give no occasion of offense, and might avoid all appearance of evil: so must all the children of God, be careful in the like case, and not to excuse themselves by good meanings.
3 The Lord is careful that his works should be recorded, and that not for his own cause; for he knoweth them well, not for the age present, for that many remember it, but for posterity to whom he would have it to come, that in them, thereby he might be glorified. Therefore the Lord made choice of Joshua, to whom he would have Moses to rehearse the victories which he had given the Israelites over Amalek & his people, that he might not be proud thereof nor glory in his own strength, but that he might give the glory wholly and only to the Lord that gave it. Secondly, that thereby he might be prepared to help the people, and to govern them after Moses departure. And this must teach us to pray, that the Lord would ever prepare such as may be profitable to posterity. And therefore in the 78 Psalm, God commandeth that the works of the Lord, should be taught to posterity, and so saith Paul to Timothy, deliver this to men, which may be fit to deliver it to others, &c. From whence we may learn, that when the Lord will have a blessing continued to any people, he will also prepare instruments to convey his blessings to posterity. But when the Lord will not continue his mercy, then will he deprive them of the means. Seeing then in our time men are careful only for themselves, and few care for them that shall come after, and that so few regard to Catechize their families: these things, I say, are signs, that the Lord will not continue those mercies to our posterity which we do now enjoy.
4 Youth especially is to take heed of pleasure: for though fire be good, yet in fl • xe or tinder it is not good; so though pleasure be good, yet pleasure in youth is not good. We need not plough for weeds, they will grow fast enough in the fallow. But some will take their pleasure in their youth especially, and they purpose to become good, and to live gravely hereafter in their age. This is to make a covenant with the devil, as the devil said to Christ, I will come out: but the time is not yet come: so we will leave pleasure when the time comes, and in the mean time he keepeth us in a purpose. Young men make their sins of a double die, Crimzen sins, they become a disease of the bones, and custom is turned into a necessity; whereupon diverse say, I would fain but I cannot leave them, of these if one recover, forty rotte away.
5 If Satan can make our youth an unprofitable age, in all the ages following little good is to be looked for. For if ye once nip the blossom, where is the hope of the Autumn? Where may we look for fruit? Well, if we will needs use our pleasure, then must we set down some measure. The devils rules never have exceptions, but God's Saints must learn restraint; we must never make our hearts the stewards of our affections, that our thoughts wander not in them, and least in desiring things too much, we exceed when we have them. There must be the least lusting of these outward things, because there is least use of them. If a man cannot want them, he will abuse them when he hath them. It is true that Jerome saith: The beginning is honest, but the greatness is deformed. And that also sin is very reasonable in the beginning & very shamefaced. Tamar went first to play the whore with a veil before her face, but now with an open face: first honest recreation, and then a pleasure of vanity, recreation before labor, to play before we study, we use pleasure, but to no good end.
6 There is a general rule, wantonness is the beginning of sin. We see in Esau, to what great profaneness his wanton pleasure in hunting grew. So in the Scriptures there can be found none other beginning of Solomon's fall, but this, that 1. Kin. 3. whē he had spent seven years in building the house of God, he spent thirteen after in building an house for himself. This was scarce a good proportion, to bestow thirteen years on his own house, and seven years on God his house, and the Apes and Peacocks that he brought into the land, set the people in such vanity, that they vanished away in their wanton thoughts. Idleness and trifling be the callings of Gentlemen nowadays, as also needless expenses. 1. Tim. 5.
7 If ever we would have the Church of God to continue among us: we must bring it into our households, and nourish it in our families.
8 A certain woman saying without pity at the birth of a poor child, here is the mouth, but where is the meat: had this saying replied on her at what time she brought forth a child which died, here is meat, but where is the mouth?
9 We are not to justify our selves before God only by faith, but we must also justify our selves by good works before men: so that we must not only labor for our selves, but endeavor to stir up others also, and look one on another, as the Cherubims did, and tell things one to another, as John told his brother. We must be careful for one another, and that not only for the time present, but for the time to come. This we are bound to do, and our common dealings ought to bind us thereunto. We provide for our children, should we not provide for the Church which is spiritually tied unto us? Surely, if we consider the plenty and peace, which we enjoy, we shall see that it is not for our deserts▪ for we abound in sin, and none iniquity is wanting in us, but it is the blood of the Martyrs, who have purchased this so dearly. For these days did they sow with tears, and we have reaped them with joy. Now, if we will not have our posterity to reap the tears of our lives, then let us be careful to sow the good seed of godliness, else they shall feel the smart. The meaning is this, that they which have househouldes and have been called themselves, should labor to leave behind them a go 〈…〉 eed for the continuance of the Church, as we see in Zache, unto whose whole house ••• Lord Jesus brought salvation. It is a fearful thing to hasten to be worldly, and to linger to an evil thing is an holy lingering, and to make hast to godliness is a godly hastiness. Elisha must not salute any, whom he meeteth; the Apostles must not tarry to talk with any in their journey, and why? The Lord requireth great hast in his business. It is profitable to make hast to heaven, but it is no wisdom to make hast to hell, yet to do well we find a Lyon in the streets, but to do evil, there is no hoe with us. Well, the kingdom of God suffereth violence, we must make hast to it, and beware we linger not as the foolish Virgins, to store our selves with Oil and to furnish our selves with the graces of God.
10 Job saith, wisdom is not found in that land which liveth in pleasures. If you find a land of good fellows, you may seek somewhere else, for wisdom is not there. If God hath appointed, Gen. 3. that none should eat a crumb of bread without the sweat of his brows, how much more the bread of everlasting life? If they be not able to direct themselves, the next way is to seek counsel of others. But, as Horace saith, This age will bear no admonition. Rehoboam thought his own counsel best, more resolute at twenty years, than at fifty, yet reason is but as a gristle in us. Set them in a good way, and yet be unconstant in it, desirous to try conclusions easily drawn from evil, and yet they will easily slip the collar, and turn to evil again.
11 There is no sacrifice so acceptable to the Lord, as for youth to strive with this double, triple and seven fold cord, to abandon all pleasures, before we have tasted of the honey with Jonathan. It is acceptable I say before a taste, not after a loathing: God loatheth such service, when the stream of affection is weak. Look how many baits and snares Satan hath for sin, so many remedies hath God to crown us. But young men will have their reasons, I will do it, but for a while: A foolish reason, seeing the whole age of man is but short. God will not allow a minute, therefore not our youth. Again, in our time we must not look for longum, but opportunum, this is the time of salvation. It is in man as in other things, in breaking of Horses, luring of Haukes. Vegetius in his fourth book De remilitari had rather have a Soldier that never learned to fight, than one il brought up in warfare. Timaeus requireth a double tuition for a Scholar, that had been ill brought up. The diseases of the spring are more curable than those of Autumn: So the sins of a young man are curable, if they take not many surfeits one vpō another. In youth it is easiest to resist the pleasures, which we never tasted of. If a young man then say, I will tarry until I be old, before I resist sin, it is as much as if he should say, I am strong now, I will stay till I be weak. This is the indignity of our reason, Isaiah 2. There be sins called purple, cri • zen, sins of a deep die. If it be right purple, it was died both in the wool, and in the thread. So if Satan do die us before we are made clothe, in our youth, whiles we be wool if we be so died, it is like to stick by us. But if we will needs be died purple, we must be so died as purple is taken in the Apocalypse: purple righteous in the blood of the Lamb. When a man hath long had a trusty servant, he is loath to forgo him, he will rather give him double wages, so is it with the devil, and thus for their continuance. Augustine said of a young man that had lived riotously in his youth, and afterward suddenly converted: I grant true repentance is never too late, but late repentance is seldom true. Therefore to make sure work, let us carry the yoke in our youth. Often God doth punish the want of his fear in our youth, with the want of wisdom in our age, he punisheth the flesh with the world. Oh saith Job, all these things that I suffer, are for the sins of my youth, his conscience accused him of nothing else.
CHAP. LXVI. Of God's worship, and of Religion true and false.
A Lthogh the word of God is always in season to be ministered: yet men's harts (because of their corruptiō) are not always in season to receive it.
2 The Devil doth oftentimes bring men to superstition in a good thing, that afterward he might procure them to leave it off utterly.
3 Superstition doth break off love in all estates.
4 • is a great and secret offense through the corruption of nature, to persuade our selves that we may go to see idolatry, though in heart we consent not unto it. But doubtless as by the judgment of God we often fall into that sin, which before we did not know, so the offense is great. First, in respect of our corruption which naturally is given to superstition, Secondly, in respect of our brethren, if they be strong, to grieve them; if they be weak to offend them. Thirdly, in respect of God's glory, the zeal whereof should make us with heroical spirits, to cry out against such sin.
5 In the first Commandment the substance of God's worship is set down, in the second the means, in the third the ende; and in the fourth, is the time prescribed, wherein these things especially are to be practiced.
6 God requireth the body to worship him as well as the soul, and therefore let him that hath an ear to hear, heir: he that hath a tongue to speak, let him speak; he that hath hands to lift up, let him lift them up: and he that hath knees to bow, let him bow them. There are strange speeches to this end in the scripture that not only they that have tongues should praise the Lord, but everything that hath breath; yea, he requireth to be praised of every bone in the body. The right & title whereby God challengeth this service of our members, is because we are his, and when we were not his, he redeemed us with a price. First, the clay whereof we are made was his, by creation of right he may claim us: he findeth us here at his own charge, cost, and expenses, and so by the testimony of the book of his providence we are his. The LORD by bleeding from his heart by the spear, from his hands & feet by the nails, from his head by the Thorns purchased us to his service, and therefore his title to the body is good: wherefore against the Anabaptists & Familists we say, that as God is the God of the spirit, so he is the God of all flesh; and though he will be worshipped in spirit, yet not in spirit only, but in truth also, which truth (being his word) requireth the service of the body. So many then as refusing the congregation, making the corners of their chambers only witnesses of their religion, detract from the Lord his worship. But they excuse themselves with fearing the suspicion of hypocrites, an easy slander, a thing that none can purge himself of, a case therefore to be referred to the Lord himself. But these men of all other do evil in speaking against hypocrisy: for if they be no more inward than they are outward, if their Chamber-holiness, be no more than their Chappellgodlines, then are they of all men most miserable. Read Psal. 122. and 84. and 68. and we shall see the Prophet David highly to magnify that which they smally account of.
7 Many carnal men think they can trust in God and in riches too: they will carry two bowstrings into the field, that if one fail another may serve. But we must serve God either ever or never, either in all or in none, either everywhere, or nowhere. These mē will not say with Christ, one thing is necessary, but they will serve God and the world. Thus some pray to God, and perform their vows to the devil, some are only retainers to Christ and bear his livery, but are indeed the servants of sin and their own corruption, some bear the mark of God in their foreheads and in profession; but they bear the mark of the beast in their hands and conversation: we dare and must credit the Lord with our souls, why should we not credit him with our bodies also? God knoweth that we are but frail, and he having made us, will surely preserve us.
8 The place where God is worshipped, is called in the Scriptures, The presence and face of the Lord. It is oftentimes said in the Psalms, that we must come before the face of the Lord, and they that eat of the sacrifices are said to eat with the Lord. Therefore when we come to hear the Word, to or pray, to receive the Sacraments, we come even before the Lord, where he showeth his presence more clearly, although wheresoever we be we are in his presence: for as the power of the Prince is over all the land, yet his chief presence •••• the Court; so is the presence of the Lord chiefly in the house of prayer, though he be everywhere: which if men would rightly consider of, then would they also take heed with what feet they enter into the house of the Lord, and would not • e so bold as to come thither without preparation, nor to pass away without any meditation of that which they have done or heard. The want of this persuasion causeth all carelessness, both before and after, and when we are present. If this kind of dealing will not be liked nor allowed of any worldly Prince; that men should be admitted to the Chamber-of-presence, and yet care not what they speak, nor how they b • lieue themselves: surely the Lord will not always bear with such as abuse the house of prayer, and •• reverently behave themselves in his holy presence: though for a time he suffer them, yet certainly in the ende he will be sure to punish it most grievously. Therefore we had need to be watchful over our selves both souls and bodies, least by abusing our selves before the face of the Lord, we provoke him unto anger, and cause his displeasure to fall upon us.
9 In the beginning of our gracious Sovereign her reign, it was usually said, that the dearths that then were, was for the New learning. Afterwardes the Lord sent peace and wealth, as we do now see: whereby he giveth us to understand, that it is he that brought them from popery, so that now hereafter none can complain. Wherefore they do sin very grievously that shall say the Gospel hath brought dearth, diseases, and war▪ For we can all testify, that the Gospel hath brought peace, plenty, and health, which if we will not believe, then the Lord will root us out, though for his Name and glories sake, and for his Son Christ's sake, he will raise up a seed after us, that shall confess this to his glory, as we see in the example of the Israelites, which had a Joshua and a Caleb. But as he punished the Egyptians because they were ignorant, and the Israelites because they abused knowledge; as he punished the Israelites because they would not worship him, and punished the Egyptians because they would not suffer them to worship him: so he hath punished the Papists because they were false worshippers, and the Protestants for that they abuse the true worship: and as he punished the Papists, because they would not suffer the Lord to be worshipped; so will he punish the Protestants, if they will not worship him in spirit and truth, for there is like proportion.
10 Some will say, what can we gain by hearing the Word, can we live by prayer? Our household must be provided for: if we could come by our living so easily as some do, or if we were as well to live as such a man is, we would serve God then as well as any of them, they may serve God freely, and without any cares to hinder them, we must take p • ines for our living, necessity calleth upon us to follow our labor. But dost thou not know • ô man, that the Lord leaving thee in this need, doth now prove thee, whether thou serve him for thine own ease, or for his glory sake? If thou do not now discern of thy temptation, and apply thyself to the serving of God, in hearing, praying, reading, & thinking of his Word, but doest in a greedy care seek after earthly things, be sure that if thou be his son▪ he will at one time or other correct thee, & by one way or other wane thy mind from these outward things: but if thou belong not to his covenant of Grace, he may perhaps give thee thy desire, and leave thee also without correction, which is a sign of a Bastard, but at the last he will cut thee off from the things that thy chief delight is in, and finally, thou shalt perish everlastingly in hell.
11 When men will not hearken unto the Truth, then will he give them up to believe lies, and when they will not regard his faithful ministers, that labor with them to bring them to holiness, then will he leave them to such deceitful workers as shall please them in profaneness. And as it fared with Pharaoh and his people▪ that would not believe Moset, but hearkened to the sorcerers of Egypt, so shall it fare with all those that will not believe God's faithful servants, the true Preachers and ministers of the Gospel, but will be led & headlongly carried away with popish seminaries, and such wicked guides as sow false doctrine, and lead them into all errors and heresies. The Sorcerers could not take away the plagues of the Frogs, &c. but indeed they caused moe to come, whereby the King and his people were the more troubled: so is it in all false religion, they will bring men •• to many troubles, but they cannot help them out of one, they will help to perfect sin in men, but they cannot rid men out of one sin. It is proper to the word of God only, and to the true doctrine delivered out of the same, that ministereth comfort to God's people in their troubles, and stayeth them in their distresses, as David saith, Except thy law had been my delight, I had perished in my troubles, Psalm 119. 92. Wherefore if in death, and in troubles we will be quickened and comforted, let us delight in the statutes of the Lord, and wholly depend upon the doctrine of his word.
12 Moses was not so well when he was in Madian, as if he had been in Canaan, yet better than when he was in Egypt: for though Jethro had not the worship of God pure in every respect yet was not he an Idolater. For then Moses would not have dwelt with him, nor yet have sacrificed with him, if he had offered to a strange God. Whence we learn two things; the first, that if we have the chief and principal points of religion with us although there may be some wants and defects, yet that we make much of God's great blessing therein, and labor carefully & diligently to use them, showing our selves thankful to God for them: so will the Lord in his due time bestow moe blessings upon us, & minister that which is wanting unto us▪ Secondly, that the Lord will always have some to keep his truth, to the glory of his own name, and the condemnation of the wicked. Iethroes religion may be tried by these notes. 1. That he rejoiced more for the deliverance of God's people, than for the promotion of his son. 2. Because he was careful to confirm his faith, by the experience of them which had received greater graces. 3. Because his joy did break out into an open profession of sacrifice. 4. His divine speech and good counsel which he gave to Moses, doth testify that he was a pure worshipper of God: at the least he held the chiefest, and was not a novice in religion. By Jethro his example we may learn to try our religion, if it be pure, then it worketh in us a care to use all the means. 2. We take joy in them. 3. We express the fruits of it in our life. 4. We rejoice more at the prosperity of God's people, than at our own preferments or commodity.
CHAP. LXVII. Of Regeneration, and Sanctification.
I T is a greater miracle that a man should become a new creature, than a man should be cured of never so strange a disease. Hereunto agree the Prophets, as Isaiah 11. where it is shown, that men as savage as wild beasts shall change their nature, and become tame, so that the Prophet counteth this a miracle: yea, if we our selves saw the wild beasts tamed, we would count it a miracle. The Fathers think that the regenerating of a man is more miraculous, than to turn water into wine: for the wine is of the grape, the grape is of the tree, the tree is nourished by the water, so that wine after a sort doth come of water: so that the one is more common: the other is to bring out one contrary out of another, & a thing of that which have no cause going before, and he that marueileth not at the conversion of men, he hath not tasted of the gift of regeneration, and new birth.
2 Men must first be made, by feeling of their sins, to seek after Christ; then by an holy faith to find Christ; and then by newness of life to dwell with Christ.
3 We have nothing to do with God the Father, the Son, or the holy Ghost, unless we be regenerated.
4 As we have taken a vain delight in the vain course of this life; so we must sigh and pray, to be delighted spiritually in▪ spiritual things. If the blood of Christ hath washed us from the guiltiness of our sins, then the holy Ghost hath purged us from the filthiness of our sins.
5 The reason why the graces of God are sweetest in our new birth, is, because we do after the same, fall somewhat to the flesh again, otherwise it would not be so. And regeneration (John 3.) is the work of the spirit only, although in respect of us it seemeth contrary between us and the world: for the world thinks the pleasures present always sweetest: so do not the children of God, even of their spiritual delights, nay they are contrary in another thing to themselves, for they think their present corruptions and temptations ever greatest, as in sick men, the last sickness is the sorest, but they think the present feelings of the spirit ever least, though it may be, they be as great as ever they were before: but who knoweth the cause of these things, seeing it proceedeth wholly from the spirit of God, who as the wind bloweth here and there, and in what measure it pleaseth him.
6 Seeing we are the temples wherein the Lord will vouchsafe to dwell, it is good reason we should cleanse our selves. In respect whereof, first the Prophet Isaiah. 52. 11. and then the Apostle, 1. Cor. 6. 17. building the exhortation of cleansing, presuppose this, that where God will dwell there is a place cleansed, and indeed a temple.
7 There is no man of judgment, that though in other places he thinks many things lawful, or at the least indifferent in their own nature to be done, yet he will not do them in the temple. So consequently, if we be God's temple (as every Christian ought to be wheresoever he goes) we must be cleansed. Again, for that the Lord hath made us priests, and we must carry the vessels of the Lord, therefore we must be clean, Revel. 1. for priests were to cleanse others, and therefore good reason it was they should be clean▪ and we, if we will be cleansers of others, necessarily we must be clean our selves. Yet there is a third argument, Jer. 31. 1. which is most effectual, and that is, because our heavenly father is holy. And if this move us not, we are rather as servants holy, for fear of the whip, or we are mercenaries, we will cleanse our selves for hope of reward. God our father is clean, therefore we his children must be also clean. God is of pure eyes, and no defiled thing must enter into the new Jerusalem: wherefore we must cleanse our selves, because we be the Lord's Temple, because we be priests, because our father is clean and holy. A thing is filthy in the Law, either by touching another thing that is unclean, or which hath unclean issue in it self, so that there are these kinds of pollutions: the first, if we touch an unclean thing: a thing unclean of it self, as a leaper: and thus, if we touch sin, or the devil, or any limb of the devil, which be things unclean, we shall be also unclean. The cause is, pitch will defile a man. There is a second kind, which is this: we know that water, for as much as it is a baser substance than the wine, though in it self it be no mere unclean thing, corrupteth the wine being mixed with it: In like sort, the creatures the things of this world, though they be not wholly unclean of themselves, yet because they be things of baser condition than our souls are, if our hearts be set on them, they pollute us. There is a third kind, and that is not by touching any unclean thing, but by committing impure by it own nature: and this is the touch of our own reason, of our own wit, of our own imaginations proceeding of our selves, which will defile us: though we touch neither the devil, nor the world. And indeed this is such a kind of defiling, as comes by a man's own sweat, or by our own blood, being polluted in it self, as the babe which God passed by, Ezech. 16. 4. 5. From these kinds of filthiness we must be cleansed. And yet there is another manner of cleansing, and that is put down for us, Levite. 13. 48. where it is spoken of a warfe or woof which had been defiled with the plague of leprosy, that shall be washed. And yet although the Priest see it be clean, it shall not be clean, until it be washed the second time, verse▪ 55. We must proceed from cleansing with sope to cleanse with Fullers earth, and with Nitr • . Now, how this cleansing must be, the Lord Jesus showeth, John. 15 3. 4. Now are ye clean through the word which I have spoken unto you: but the spirit worketh by the word. In Baptism we are cleansed, it is not the water that cleanseth us, but the spirit which is as a fire: how be it this fire hath oil to minister matter to it, which is the word. This word is that, which quickeneth and inflameth us: and this is not only holy in it self, but it maketh us holy also, if we believe it.
8 If we were to be cleansed but from some kind of filthiness, it were an easy matter, we would easily conclude it. For there is no man, but cleanseth off some filthiness, no man hath all the spots that are mentioned, but to be scoured from all: this makes the purification full. It is said, Herod heard John, and he heard him gladly, and he did many good things. So he was cleansed in many things, but not in all, when it came to the sweet sin, Thou shalt not have thy Brothers wife: which should have made up all, then he broke off. When Felix, Acts 24. had heard Paul's matter, he gave him liberty, but with all he hoped he should have gotten some money, so that his heart was not wholly cleansed. Ananias and Sapphira, Acts 5. gave a great part of all their possessions to the Apostles: but all came not, they kept back a piece. Naaman (2. King. 5.) would worship and sacrifice to none, but to the true God: but yet he would have the house of his master Rimmon excepted, to offer to the God Moloch. So may we say of our times. The Bethulians would have a term to serve God in: they were tearmers, but it was but for a time. This (all) then is that which makes all perfect. And then it is wittily said of a Father, of this word Catholic: As it signifies an University of all, as that God hath a Catholic Church, that is, in all Ages, and in all places, and of all estates of men, a Church; so me thinketh, that they are good Catholics that are sanctified throughout, that will wholly cleanse themselves. So then we must thoroughly be cleansed; that is, both in the flesh, and in the spirit: As 2. Cor. 7. 1. both in heart and in hand, James, 4 In the Hebrew tongue it is worth the observation, how two words commonly to this effect run together: the one is, that we must be straight, as were all the Saints, Job, Paul, and Daniel, who were always straight: So must they be that deal with God; they must have no crookedness in them: the word (as I think) is alluding to the outward timber in a building. The other word signifies Sound. It must not be hollow, though it be straight. So that these two must go together, straight, and sound: we must neither be crooked, nor hollow. So referring these to the Saints of God, whom we named, if you look to their outward parts, they were straight, if you look into their internals, they were sound. This then serveth well for two sorts of men, which are both hypocrites. There be some men that will be are the world in hand, that the best side is inward, and the worst outward, as the Nicodemites, who, howsoever they do outwardly, inwardly they worship God devoutly. Others there are clean skinned, men as clean as Alabaster outwardly, but inwardly they be dissemblers, and they are contrary to the other, and bear the world in hand, that the best side is outward. These have the cleanness of the flesh, though not of the spirit: as the other think, they have the cleanness of the spirit, though not of the flesh, and these be mere dangerous dissemblers. If a man bow to Baal, one may see a spot of his knee, and yet he will have a clean spirit, he is an hypocrite. Well, we must not be half Christians, we must be good Catholics, clean throughout, clean both in the flesh, and in the spirit▪
9 The flesh is sure a very corrupt thing, and we should soon see it but for the soul, which is as Salte to keep it from putrifying for a while, which if it be gone, the flesh corrupts straight, which we should see, if we would but take the view of a dead man out of the grave▪ It is but a rotten thing, and therefore all that is bestowed on it, is laid upon that, which in the end will make all as rottenness it self. They therefore do evil, that lay out all their substance on their flesh, for it will rot: in regard whereof, the Apostle bids us not to take any great thought for it, or to provide much for the lusts thereof, Rom. 13. All that comes of the flesh, and all that ends in the flesh is filthy, and therefore we must not make our flesh a Queen, or as a Paradise on the earth.
10 Our Savior CHRIST saith, our righteousness must exceed the righteousness of the Scribes and Pharisees, therefore not to exceed the Pharisees, not to exceed Heretics, nay not to exceed the Heathen men, but to want even the out ward good things which they have, showeth that all our Religion is in vain. And yet to cleanse hand, foot, eye, tongue, and all without, is called but the cleansing of the outside of the platters. But we must not rest here. We must go yet further, and be pure in heart: for Blessed are the pure is heart: such shall receive the blessing. We had great need to cleanse our spirits: for as they retained the image of GOD before sin came, so now being corrupted, they are most corrupt. For everything degenerating into a contrary Nature to that, which it was, is made most contrary. The honey a very sweet thing, yet when it is often purified, many have a most bitter matter of it. So GOD his nature is gentle, and he is long ere he be provoked to wrath: but when he is angry, who is able to abide his wrath? down go mountains and hills, and all before him: so the perfectest part of man being evil, is of all things most abominable to the Lord. This deceives all men, to think some good thing is left in them. But if the tongue which speaketh out of the abundance of the heart, have but the overplus and superfluity of the heart, be a world of wickedness, (as S. James saith) how much wickedness think ye is in the heart? Nay; the sin of the spirit is so evil, that the Lord hates the small smoking stemes of it, even the very euaporations which ascend out of it. There be some motes in it, which in the dark cannot be seen, as in time of superstition, because of their palpable ignorance, they cannot be discerned: but when the Sun beams come, those little motes are espied. Until the Sun-beam had shined to Paul, he could not see these motes, but afterward he saw, that Thou shalt not lust, was a great thing, and then seeing his motes, he fell out of conceit with himself. Our fine spirits now-adays will admit Religion, but they will mingle it with that filthiness, that comes out of thenselves, I mean their own witty conceits. Thus we see, that a man that will grow up to the clear hope of a better life, he must be cleansed from all filthiness of the spirit, even from his finest sins: for otherwise they will work him woe enough.
11 Touching sanctification, we must have our direction out of the Old Testament, and we must consider, whether our thoughts, words, and works, be cleansed from their outward corruptions, and though we be not guilty to men, notwithstanding, I say, our thoughts are not sure. And all things are impure unto the Lord, unless they be sequestered and made impropriate to God; so that, if we have set our very thoughts apart to God, then there is a holiness begun, and then we are meet not only for meat, but for a sanctified use. To understand this the better, we must know that the Jews (who refer us by proportion of sanctification to the signs which the Law hath set down) say, that sundry beasts serving for meat only, were not unclean, but if they come to an holy use, they were unclean. So we, though we be not unclean in these outward things, yet that is not enough, we must be clean also to serve the Temple, & holy, as the Temple that is holy. Now the difference of the beasts used in the Temple, and other common beasts, is in this, the beasts used to a common use were used in many things, but those of the Temple, were used but to one. So if we be to serve for an holy use, we must not be for when and for what we list, but taken up in thought, word, and deed, to screw the Lord: we are not to bestow our thoughts on all things, but to refer them to the Lord mediately, or immediately.
12 Certain it is, that to the cleansing of our selves, as it was in the Law, that the go •• and silver being cleansed for the service of God, had such a defiling by the service of Idols, that no water could wash them clean enough, but being never so well purged, yet they must of necessity pass through the fire: so we say of our corrupt nature, though we cleanse it, and cleanse it very oft and very much, being so much corrupted both of it self and with the touch of outward things; yet it must needs go through fire, and pass by death, which must thoroughly purge it, without which it cannot wholly be purified. For before an universal cleansing, there must be a dissolution of nature. There may be other services to use in us, as there was of those beasts that were for meat: but when we must come to that one and immediate service of God, there cannot be any, until our nature he dissolved, and are passed through the furnace of death, and so we shall be freed from all filthiness. In the mean season the crackes and breaches of our nature, and the corruption crept into the bones, sinews, and veins hidden in the secret parts, between the marrow and the joints, (whither, the Apostle saith, the word of God doth pierce, Heb. 4. 12▪) I mean the sins of natural corruption shall not be laid to our charge, and for other pollutions in our souls we are to strive against them, and to grow up in the fear of God, which (2 Cor. 7. 1.) is to fulfill, as the Virgin Mary fulfilled the days of her purification, the days of our sanctification. The word is taken from the text of the book of Numbers, where the days of consecrating a Nazarite must be fulfilled. He should be many days in cleansing himself, which if they were not fulfilled, his sanctification should not be perfect. So that if the Nazarite coutinued thus until the end, then he should be free: but if even the very night before his time was ended he touched any unclean thing, then all that he did before was void, and he was to begin all his days again, for he was impure. For so long as any part of the sanctification is to be done, all is imperfect. This is more clearly set down Numb. 19 11. 12. where mention is made of purifying the third day, and the seventh day, and if the man touching the dead did not fulfill every day, then though he came near the end, and fulfilled not the end, he should be impure still: if he purified not himself the third day, he should not be clean the seventh day. So we must not deliver an holiness to God for a time, or in some causes, or for some persons: but we must thoroughly fulfill the days of our holiness, not presenting (I say) a maimed holiness: as in the Law it was not permitted for a man to offer a lame or maimed beast, though it wanted but a tail, which was a small thing, yet for that defect the Lord refused it. There are a great many of professors, which would needs be men sanctified, but they are loathe to be cleansed, and to fulfill the days of their holiness. They will go a while, a day, or two days, they will not come to the third, and then they are unclean the seventh day, and so all their labor is in vain. Others, when they cannot away with this strictness to continue, say on this manner: Seeing we are still imperfect, let us be imperfectly imperfect, let us be unclean still, let us prepare rivers of sin: for Christ shed streams of blood, the more we sin, the greater glory will come to Christ. And thus they stand at a stay, their holiness is a standing holiness, it fills not, it stands at a stay, they are no perfect Nazarites, they still lie in their pollutions: their motions are from the house to the Church, and from the Church home again, and at the years end they are as holy as in the beginning of the year: they go & go to the Church, and make many voyages, as an horse in the Mill makes many circuites, who labors still from morning until night, and then he is but where he was at the first: so they are in a motion from morning until night, and at night they are even where they were when they begun in the morning. There is another sort not standing still, but they make many beginnings: and when they come to the third day they begin again, and again, and again, still they go back, and then they must begin again, and so they come to holiness by fits. These many beginnings are not good. There is but one motion commanded, but it must be continued, we must fulfill our many days, when we have once begun, we must not defile our selves to become new Nazarites. Neither must we stand at a stay, but go forward; but if happily we do fall, we must take a view of our selves, that if we fall not the second time▪ we will fulfill our days indeed. The equity hereof stands in this, the Lord respects the fruit, and not the blossom. He calls himself Alpha, the beginning, for he▪ is so; but in respect of the end he is also Omega. So must it stand with them, that are his Temple, they must not be only Alpha, but also Omega, they must fulfill their holiness. In regard whereof, we see Ezech. 9. that the mourners are marked, it is with the letter Tau, which is the last letter in the Hebrew Alphabet, and it betokeneth an ende, to show they had not quaumes and starts of well doing, but they were men fulfilling their days. We know the Trees in God's Orchard, are Palms and Cedars. The nature of the Palme tree is to grow being young, and to bear fruit continually: the Cedar though it be long indeed ere it grow, yet when they bring forth they bear fruit long, and when they are very old. So they that are planted in the Lord's house, the older they grow, the more fruit they bear, being of the nature of the Cedar, growing from faith to faith, not making many beginnings. And if the Lord be not content to abound, but to over-abound in mercy, then must we also even abound more and more, in mercy, grace, and sanctification.
13 It is not possible without affliction to enter in Christ's kingdom, except ye sup of that cup, and be baptized with that baptism, that he was baptized with: Why? But here is now no persecution. Surely if we have not Esaues sword, we shall be sure to have Ishmael's tongue, and that is worse than a two edged sword, This time will afford no sharper, but when the beast shall be loosed again, and when the Dog-days come in again, we must learn joy fully to receive the other, and to accompt a chain of gold less honorable, than a fetter of iron, which shall be clapt upon us for Christ and his Gospel sake.
14 The belly was the first sword the devil drew against man. Paul saith to Timothy, drink no more water: in sickness or infirmities we have leave to drink wine, otherwise we must take heed of wine wherein there is excess. Noah thought that after the great water, wine would have done him no hurt, but it made him a laughing stock to his own son. The children of Israel did eat and drink, and then rose up to play, for they had not so much lust before meat: and what play played they at that time? that which made Moses break the Tables for▪ anger. Lot did most shamefully abuse his body, where though he cannot be accused for willfulness, yet he may be condemned of negligence. And what children came of that stock? surely the washpot, and the maker clean of shoes, the enemies of God his children, which might not be received after fourteen generations. Whē Elijah was to be provided of God, to have him his Cater, what meat fed he of? A cake bakte on the coals, and a pot of water: might not God have sent him roast meat and baked meat? But he knew it was not best for him. So Daniel being in the lions den, God might also easily have caught one of Nabuchadnezzers garde, carrying a service up to the Kings board, to bring meat to Daniel: he seized upon Habacucke carrying the Reapers their meat, which I think was but a homely service. Elisha when he made a set feast for the young Prophets, they had nothing to dinner but a few worts, and there were Coliquintidaes among them too. Daniel durst not venture on the Kings fare, but put up a supplication, that they might have nothing but gruell.
15 It is too unnatural to yoke the spirit under the flesh in most miserable thralldom, to set the crown on her head to make her a Lady, and to compel the spirit to take laws, injunctions and commandment at her hands; to set her at the helm, and to make her word to stand, and if she say, I will, that thou abuse thy body with surfettings, drunkenness, adultery, it must be done whatsoever it cost. Why this is to set a blind horse, or an vntuly mad horse foremost in the teeme: this is to saw off our own leg of flesh, and to get us on a wooden leg; this is to take the Crown, the Scepter, & the kingdom from the Olive tree, and Fig tree, and to give it to the scratching and unprofitable Bramble, which will serve us to no use but to scratch us by the hands. True it is, it goeth well with this body of sin, that it should be so, and it goeth to her heart it should be otherwise. But alas consider, though to a man ruled by the flesh, adultery • ee at the first as sweet as the honey comb, and as smooth as the oil, yet the end is very wormehood: nay, nay, it is a piercing sword. Though wine in the glass hath a goodly look, yet at last it •• ingeth like a Serpent, and biteth like a Cockatrice. Though to be unruly in wringing and oppressing, grudge not the conscience awhit; though stolen water be sweet, and bread privily eaten hath a good taste; yet in the end their mouth shall be full of gravel, and S • ch • ms whoredom will end with a sword, and Achan's Baby lonish garment will cost him his heart blood. Far otherwise is the condition of the soul than is of the body: for where as we have need of a table and sundry meats to cherish our body, and of many sundry drinks to refresh it, of clothes to wrap it in, of medicines to salve it, and of many other things to support and bear it up to the soul: to the soul there is but one thing necessary, even faith in Christ, this is to it the bread that came down from heaven, the rivers of water flowing to everlasting life: this is Esaues coat that smelleth so well in Isaac's nostrils, this is the sovereign plaster, this is all in all▪ Oh how much better is that, that needeth but one thing? By this faith we obtain the reward promised us. True it is we must fight; and overcoming we shall have the reward. Howbeit, God doth not only set before us the reward, and intaileth it to us, but he giveth us also to overcome, he assisteth us, he encourageth, he smiteth for us, he doth all for us, he giveth us the means: only this he requireth, that if we feel our selves overmatched, we will but cry to him, if our heart fail us to say to him, thou art our buckler. Let us therefore press down the flesh, and exalt the spirit.
CHAP. LXVIII. Of the Sabbath.
I N Exod. 16. 4. we may read how the Lord would try the children of Israel, whether they would keep the Sabbath or no: he applieth the same speech in particular for the keeping of that day, which generally is set down for keeping the whole law, to the end that as diligent as they would be to keep all the law, so diligent should they be to keep his Sabbath: and that they might do this the better, both in keeping it themselves and committing it to posterity, the mercy of God is commended herein, that he would give them double Manna for the Sabbath day. The like mercy he gave to this people when they were in danger of war, that the enemies that day should not invade them. Now although the Lord deal not in the same manner with us, yet the same promise is made to us, to take away that too much carefulness of provision, which we might excuse our selves by. Then we should trust to this promise, and equity thereof, as Paul allegeth it, 1. Cor 8▪ that albeit the Lord useth not the same means to defend us, and preserve us, yet we may be sure that he will ever defend us and minister to our necessity.
2 The keeping of this commandment, is the keeping of all the rest, as the breach of this is the breach of all the rest: for so he saith, Exod. 16. 28. That the Israelites had broken his commandments, when this one was only broken.
3 The want of the true doctrine of the Sabbath hath bred two extremities. First in Papistry, it brought so many holy-days. Secondly in the Gospel, many controversies about the ceremonies.
4 Of the ancient Fathers, some thought that this day was ceremonial, and therefore was appointed of the Church, as other days might also be appointed, and have been as we see: Other some said it was mere ceremonial, and now is ceased, so that now there remaineth a continual Sabbath: others seeking liberty, have been contented to use it, as their occasion served.
5 In Exod. 16. Moses speaketh of the Sabbaths, as a thing that was in use before, and came not in with his ministry; & therefore no reason it should be abolished with the same.
6 Whatsoever was requisite to Adam in his innocence, and to keep him from sin, is now requisite in regeneration to help us out of sin: if Adam being perfect had yet need of means, then much more we, whose regeneration is vnperfite.
7 If Adam being clean from sin, had yet need of means to keep him there from: much more we, from whom the dominion of sin is but only taken away, & yet the remnants of sin be within us. This kind of reasoning is good, for we use it against heretics, to prove the necessity of the Word and Sacraments. Adam had need of the Word and Sacraments, having the word in his heart and in the outward Commandment, therefore have we need of these as he had, though we could come to the perfection of Adam (which as yet we cannot) contrary to the Anabaptist. They will say, we are risen again; then let them not eat, let them not marry, let them show themselves void of all human infirmity, which must needs be, if we be risen again, for then should we be like Angels.
8 The Commandment of the Sabbath is of such nature, that it was given for our infirmity, as is manifest, for to him all days are alike, therefore he blessed it to man. Gen. 2. 1. In that he is said to sanctify it, he did it not for himself, but for man, as he is said to sanctify or bless the Creatures for man's use. A man must labor six days, and lead a life active, and the seventh day he must lead a life contemplative, in having a spiritual use of the Creatures. Why would the Lord have the garden dressed? even for that it might be more glorious: for there was the Summer and Winter, budding and falling of the leaf, which the Lord wrought by means: Even as needful was it that the soul of Adam should be dressed that he might grow: for although he was made in the Image of God, yet so that he should grow up therein. And this Commandment is for our imitation, it is plain by this reason, because that the same words that are here to persuade him to the obedience of this Commandment, is used, Exod. 20. to persuade all others to obey the same: therefore as Adam for his infirmity stood in need of this help, till he were translated to the heavens, to lead a continual Sabbath, so is to us.
9 The end of Marriage in the beginning, was to preserve man in obedience: since his fall there came another end to raise him from his fall, and to help him in his obedience: so the end of the Sabbath was one before the fall, and another since.
10 The moral law was not given first by Moses, but renewed, because the Lord had tried them long by tradition, and they profited not, as is plain in every Commandment, and therefore this law for the Sabbath was not then first given, but renewed as the others were, wherefore it is no more ceremonial than the rest.
11 In this that the Lord maketh express mention of the six days, and afterwards of the seventh, it appeareth, that the order of continuing the six days, is here noted to be usual, and the Sabbath to come after: therefore it was not then first delivered by Moses, it was before, though much abused.
12 Yea, the ceremonial law was in substance before Moses, because we read of Altars, and holy days for the sacrifices to be offered in, though they were corrupted: for the lord left not his people to worship as they list, because Obedience was ever better than Sacrifice. The Lord making Laws, respecteth not what any one man needeth, but what most stand in need of: therefore seeing there is mention of Priests, Sacrifices, Altars, Holy-days, and that the Gentiles which had these, borrowed them of the Jews, it is manifest that the Lord never left his people to their own government in his worship.
13 The Lord gave the ten Commandments and spake them himself, Exo. 20 Deu. 5. Yea Moses added many things: hence we may gather that whatsoeues the Lord spake himself, it belongeth to all, that which Moses added was for the Jews, and so is ceremonial.
14 The Lord sanctifieth this day, when he commandeth it to holy uses: the people sanctify it when they so use it.
15 The Jews were punished, not for breaking the ceremony, but for contempt of God's Commandment, and for doing it with an high hand: as appeareth there, where he that gathered sticks is adjudged to die. For first there is a description of the sin, and then followeth that in practice which was in word or in precept. This is also seen in the law of the Fast, wherein no man must work, for who so wrought, he should die, not for that he wrought, but for that he contemned the means to be humbled: so the like reason generally is for working on the Sabbath and the fasting days, that they were not punished for the ceremony, but for contempt of the ordinance of God so necessary. The equirie is, in that the Lord giveth six days to work, and but one to serve him, if the first being a permission doth endure forever, then doth the other also remain forever. And that this permission to work on the six days, cannot be restrained for any religious use, it appeareth, as in that Adam had the use of the creatures, & the Apostle doth leave all things free, and therefore these days came not for any religious uses.
16 But some may except, the Lord made holy days and fasting days, therefore we may do so now. Answer, first, exceptions do not take away a general rule. Secondly, the Lord maketh Laws for men and not for himself: therefore they may not follow him, unless they have the like reason, as in the day of humbling for any singular benefit, as in the Coronation of the Prince; yet these days are not taken up of men, but the Lord bloweth the Trumpet, and in neglecting them it is sin, for God must have this prerogative only, to make Laws. Seeing the equity of the Commandment is to us as well as to them, therefore the Sabbath belongeth to us as well as to them. The Lord created all things and gave them to all, and all may have use of them: therefore this is a sure proof that the reason is common to us with them, and so this Commandment.
17 The exposition of this Commandment showeth the same: for the worship of God is never commanded, but this also is commanded, and the corruption thereof never corrected, but this also above all the rest: as may appear in all places of the Scriptures, where mention is made of the Sabbath, especially, Numb. 15. And is all this because of the pretermitting of a Ceremony? Would he not be ever worshipped in spirit? Never to delight in the Ceremony? Therefore this was because the means of God's worship were contemned.
18 That it should be changed once it was meet, but never to be changed again: for as then the day of rest for the creation was most fit; so now the day of our redemption is most fit, seeing now the world is as if it were made new, and therefore cannot be changed.
19 Then they could not kindle fire, which we do, therefore it was ceremonial. First, some think that commandment was but for time of the wilderness. Secondly, the Jews in every commandment had something ceremonial, which we have not now being in CHRIST. As in the second commandment, we are to read, and teach the word of God, it belongeth to us as well as to them, but to have frontlets we are not bound. So of singing, we are bound to have singing as well as the Jews, but yet not with Organes and such like. So of burying the dead, we are as staightly charged to do it as the Jews, yet not with ointments, and such cost as they were at. So in every commandment they had something pedagogicall which is taken away; but the commandment it self, is more straitly required of us then of them, because it is more clearly set forth to us then to them.
20 Not only they that spend the Lord's day on their pleasures, are to be reproved as breakers of the Lord's service: but they also which work upon the same. Amongst them, those that are the children of God, whose hearts God hath touched by his spirit, shall see that the Lord will not let them prosper in the same sin; but what they take in hand shall go slowly forward, their bargains shall bring but small gain, they shall have but little use of that which they buy on that day. Nay, sometimes they shall see that when they have broken the Lord's Sabbath, some judgment or other doth light upon them and their labors, so that they will confess that their Sabbath days labors stand them in small stead.
21 Manie will observe straitly their Easter day, but we must have every week an Easter day, to consider of the benefit of Christ's Resurrection; not that we must only that day think thereupon: For as our Father Adam every day when he dressed the Garden, should think upon the Creation, yet on the Sabbath day he should wholly give himself to observe the same: So must we every day consider of Christ's Resurrection, yet on that day we must do it wholly, that we may recompense the want of the former days.
22 He that keepeth the Sabbath in truth and in conscience, will continually walk uprightly in his calling all the week after; and on the contrary, he that is a careless profaner of the Sabbath, if his life be examined, he shall be found to be a loose liver, if he lie not in some notorious sin. Therefore if any man desire to walk in the commandments of God, let him labor in conscience to be a sanctifier of the holy Sabbath.
23 Manie will be superstitious observers of their popish-holy-days, and straight keepers of their Easter-day, and then shall all business be done quickly, that all may go to Church: but the Lord's day is of small account with them. Yet must we make every Sabbath day, an Easter-day, (that is) a day wherein we are to record the Resurrection of Christ, and all other mercies which God through him, hath shown on us, & on those days must we labor diligently to feel the fruit of them all.
24 Playing should not be on the Lord's day, because man's finite nature being subject to distractions, is no less hindered by pleasure, then burdened with worldly cogitations: yea, and so many are the exercises of religion and love, both private and public, appertaining to that day, that a man is not able to perform all the number of them in one day, much less then hath he time to follow his delights.
25 Upon a great rain falling in a Fayre time, not long after the Sabbath, which by the Faire was broken, he had this working in his heart, how one should order his affections in such a case. First, in respect of God, whether one should not rejoice, seeing men would not be taught by so long preaching, to keep the Sabbath, that the Lord, evē by his afflictions should teach men his holy ordinance. Secondly, in regard of men, whether he should not pity them, for that their goods were subject to such dangers. True it is, that men are to be pitied: but when the question is of Piety towards GOD, and pity towards men, it were better to rejoice that the Lord will through some hindrance of worldly things, tender the obeying of his own ordinance, than piety should decay, and so many souls perish.
26 Against them that say the Sabbath is ceremonial, we must first mark, that the Prophets are continual vrgers of the moral law, as for the ceremonies, when they came to them, they pass them over, saying, that God hath no pleasure in them, as Isaiah 2. and 66. and among the rest, nothing is more namely, and precisely urged than the Sabbath, therefore it is no ceremony. Again, grant it to be ceremonial, and ye shall make God a confounder of the Law and Gospel, a mingler of the ceremonial law with the moral; and admitting one ceremony in the Decalogue, why may there not be two or three or moe? Concerning this mixture, many heresies hereby have crept into the Church: and it cannot be avoided, if we make the fourth Commandment ceremonial. We know that whē Saul was among the Prophets, 1. Sam. 19. it was a common saying, Is Saul among the Prophets? as if it were no good order, but the Prophets should be among themselves, and Saul with his companions. A third reason may be, that Christ in the Gospel delivereth a sum of the whole law, Love God above all, and thy neighbor as thyself. But this sum of the law is merely moral, therefore the law, whereof this is a sum, is merely moral, except we will accuse Christ for giving us a moral sum of a ceremonial thing. Besides, the Commandments were but a renewing of the law of nature, for it was written in the breast of Adam by the finger of God. Now there became a declining from this law of nature, by the negligence of them that should have taught it to their children. Therefore would the Lord have it written once for all. But in the law of nature there is no ceremony, for it is the image of God, and whatsoever is in God, it is altogether holy and forever, and ceremonies are holy but for a time: therefore in the image of God, in the Decalogue, there is no ceremony, and consequenly the Sabbath is not ceremonial. A fifth reason is this: they that affirm the Sabbath to be a Ceremony, must either say that the Ceremony is in the word Sanctify, or in the word Sabhath: for this is the Commandment, Sanctify the Sabbath: as for Remember, it is but a proviso, and no part of the Commandment, but the force of the Commandment stands in the word Sanctify, and it is a Verbe transitiue, and therefore cannot be without an Accusatiue case, as Day or Sabbath, and in sanctifying is no ceremony: Therefore the Commandment is no Ceremony. Moreover it must needs follow, that that which is concluded by a reason, is commanded by • precept; but in this it is concluded by reason: your labor and rest must be scanned by God's labor and rest, and the Lord labored six days, and tested the seventh day, therefore you must work all your works in six, and rest the seventh. As much reason is this, that as Christ reasoneth how the Diuorce being a thing brought in upon occasion, did not therefore bind the conscience of the Jews because from the beginning it was not so, which was as much, as if he should say or insinuate by the contrary, whatsoever was from the beginning it bindeth the conscience. So we say of the Sabbath, that it being from the beginning, not only printed in the breast of Adam, but also sounded in his ears, must therefore bind the conscience.
CHAP. LXIX. Of Thanksgiving and right use of the creatures.
NOne can ever praise the Lord, till he be ravished with his greatness, and goodness, and the want of this feeling causeth us to be cold in thanksgiving, even as our prayers be cold when we have but small feeling of sin.
2 And that we do in truth of heart acknowledge God to be the preserver of us from all evils, and giver of all mercies, we may try by our thankfulness and prayer.
3 The sin that was in the Israelites is in us, for the want of one good thing, doth make us rather to mourn, than the having of many good things doth make us thankful.
4 We must be thankful presently and speedily, when we will long keep the remembrance of any mercy.
5 Because our faith yieldeth but drops of thankfulness, the Lord is constrained to yield but drops of his mercies.
6 Being with one afflicted in body and mind, unto whom the Lord had shown great tokens of salvation, and fruitful to sanctify the present afflictions: he said, I fear not the time of the visitation of them, that thereby do grow in the gifts and graces of God: but rather I fear least the time of their deliverance should be tainted with unthankfulness, and so woefully they should loose the fruit of that good which so dearly they purchased of the Lord.
7 We have no continuing city now, but we look for another, not that we may not call these things ours, which are sanctified unto us by the word and prayer, and in a good conscience using them: but that we should not set our harts upon them, further than they are sanctified unto us, we should not desire to use them.
1 These outward benefits are promised with a condition, that so far we shall have them as is for his glory and our good, with which condition we are commanded to ask them: if then we want anything, we must know it is not good for us, but hurtful: we are to magnify his mercies, which holdeth those things from us which are not for our good: and yet giveth us that by the want thereof, which by the thing enjoyed we could not come unto. For the thing doth not hurt us, but our corruptions which abuse it, therefore he keepeth promise when he taketh it away, for he hath made the promise for our good.
9 It hath been the order of the Church, to begin and end their assemblies with praises. And no marvel, for of all sacrifices this seemeth to be most principal. First it was an exercise in Paradise, and it shall be an exercise in heaven. Again, this exercise shall continue, when all other shall cease. For in heaven we shall not need the word, nor prayer, nor Sacraments, nor discipline, but the praising of God shall not cease, being a peculiar exercise of the Angels and Saints of God in heaven. Besides, to this exercise of praising God are all other exercises directed. For why do we hear the word, but that feeling increase of knowledge, we may praise God? Why do we pray, but that having experience of God his mercy, we may more amply give thanks to God? Why do we receive the Sacraments, but that being ravished with comforts by them, we might give greater glory to God? And moreover, if we may conjecture the goodness of a thing by our unwillingness to do it, this exercise may be thought to be the best, because it is the hardest. Large volumes of protestations fly from us, but in our need, which would make one believe we would be thankful, but scarce a word of performing anything is found in us, after our prayers be heard: wherein also we are not unlike to the dissembling Shipmen, who in extreme dangers leave their Oares and fall to prayer, but coming to the land, they fill Cans, and drown all the remembrance of their gracious delivery with deep drinking. In sickness & health we are full of praying, but the tempest past we are too quiet and careless. It is marvelous in our Liturgy, that among an hundred prayers, scarce one thanksgiving is found, and yet in evil matters, either by a natural Logic, or cunning Rhetoric, we have learned to begin a new suite, with a thankful commemoration of receiving the old.
CHAP. LXX. Of Temptation.
GOd tempteth us not as the devil, or the wicked do to evil, but to try in what measure we have profited by his mercies, and yet by the same means that the devil doth, but to a far other end, as to let us see our unworthiness, and weakness of our faith. If we did thoroughly believe this, that as many benefits or afflictions we have, so many baits are for the devil, and so many means for God to crown his own mercies, we should be very careful to finish our salvation with fear and trembling.
2 If we do truly acknowledge God to be he that preserveth us in mercy from evil, and we have the testimony of a good conscience: then if the Lord try us with want of things, with disquietness of mind, &c. we shall sustain our selves, because we know it is not for sin, but for the trial of our faith, because we have walked in our ways, and tarried in our calling, he hath some ende in it which we know not, and therefore we may look for his help and comfort in his good time, and that he will give us wisdom to bear it, or else recompense our wants in spiritual graces.
3 The Israelites had a great temptation, yet many think they were not tempted, to be brought into a wilderness without meat: if he should try us so now, we would be as ready to murmur (though we think the contrary now) as they were, seeing we repine if we want but a little.
4 It is certain that the Lord doth as well try men by benefits, as by want, and a dangerous temptation is it: for as the Israelites were at the bitter waters tried by want; so also were they tried by enjoying the goodness of God in the Manna: Seeing thē that both ways men are tried, every man hath to try what his temptation is, and against what he hath to fight, as if he be in prosperity, he hath to fight against pride, security and contempt, or small regarding of God's creatures, with which we must continually strive, or else he shall have no trial of his faith, nor comfort in that he hath received. Again, if a man be in adversity, then hath he to fight against distrust, murmuring, repining, vnpatiencie, and such other, which will overcome us, if by faith we do not resist them, and so shall we spoil our selves of the goodness of the Lord.
5 Herein hath also every man to discern his temptation: a man is sick, and yet not altogether cast down; a man is poor, and yet not oppressed therewith, even here doth the Lord try him whether he love him or no, whether he worship him in truth or not. Herein doth the Lord tempt everyone of us still, when he commandeth us to pray but only for daily bread, we ought therefore herein to take a trial of our selves, but the over •• hartnesse of our nature is such, that we can never look to our own estate present, wisely to think of that, but if we be in poverty, oh then we would serve God indeed if we were rich: if we be in sickness, we would serve God if we had our health, Again, being in health, we think we would serve God if we were somewhat tamed with sickness: if we be rich, we think we should well serve God if we were in poverty; in the mean time not studying to glorify God in sickness, riches, & health, by thankfulness for them, and the right usage of them, to that ende, for which he hath given us them, neither yet regarding in our sickness and poverty, with faith and patience to wait on the Lord, being contented to serve and worship him with whatsoever he shall lay upon us: for by the want of these things the Lord doth prove us, whether we worship and serve him for these outward things, or for the loving zeal that we have of his name and glory: so that if we cannot willingly come to read and hear God's word, to pray, and receive the Sacraments, though we be pinched with want of things, but we bestow more study, care, and time upon them, then of this worship of God, it is a manifest sign, that for these things we serve the Lord, or else we would not.
6 By the example of the Israelities, we are taught to take heed that our hearts be rightly & wholly with God, that not only in the plentiful abundance of things, we can be content to serve him, but also even in want, and in greatest afflictions, knowing that by this means the Lord doth take trial of us, even as silver is tried in the fire, that the dross may be burnt and taken away. Secondly, that the metal be more pure and fine; even so we by such trials should not only have our great corruptions purged, but we should also be made more fit for the use and service of the Lord. For of our selves whether we be tempted on the right hand, or on the left, we are not able to stand, as we see in the Israelites. So long as the Lord continueth true Religiō with this government, every man thinketh he shall ever stand: but when there shall come a change, there will be a trial: so when God showeth us tokens of his love, we may think we trust in him, but when he denieth these tokens unto us; there is the trial. When the children of Israel were either in a moderate estate, or in some new deliverance, they lived very godly, and are commended, but if abundance of things did once make them wanton, they fell to Idolatry, and when they were in misery they murmured: where we see that it is easy to come to general obedience, but in particular to embrace it in every place and time, this is harder. Again, that is only true faith, which in trouble and want holdeth out constantly, and faileth not for any temptation.
7 The Lord doth try his people many ways, yet but with one thing at once: as sometimes with want of bread, or with want of meat, or with want of water, he doth not pour all his punishments at once, to let them see the corruption of their harts, because they are ready to distrust for everything: and again, to let them see, that for many things they cannot be thankful. This is the ordinary dealing of the Lord with us, he doth us good many ways, he trieth us sometime one way, sometime another way: & doth not lay all his punishments on men at once, unless their sins be come to the full, and they deserve it: or else if he be minded to take some singular trial of men, as he dealt with Job, & thus he dealeth with us, to bear with our weakness, and to try us, whether the having of many blessings would move us rather to follow the Lord, than the want of someone thing would cause us to forsake him. This may be seen in particular trials, as when he giveth a man many things, and letteth him want his health. If we consider this, we shall see that we are as ready to murmur as ever they were: for if the Lord give a man two years health, yet one years sickness doth more make him to murmur, than many years of health doth make him thankful. For the want of this will make men deny God, and the Gospel, and to be ready to go to witches for their health, and will not look for help at the Lord's hands. The infidelity of the Israelites was greatly herein bewrayed, for did God make the waters of Egypt blood? dried up the red sea? made bitter waters sweet? would not that God also make waters to come out of the rocks in the wilderness? their murmuring is here therefore very manifest, and our murmuring is now as great as theirs was. For though men think that this people did evil to murmur, & think that now there are greater occasions thē they had: let us consider their temptation, and we shall see it will excuse them, and greatly accuse us. For what temptation was it to have many children and cattle, and not to know where to have water for them? We upon less occasions will murmur, for though we confess that we are in better case thē our fathers were, yet because some have less than others have, therefore they are ready to murmur, though they have otherwise sufficient: Much more therefore would men murmur if they had nothing, and then would they bid God and his word and all farewell. And hath not God dealt with us as mercifully as with them? Yea surely, if we have harts to consider God's providence, for who cannot see that the Lord hath delivered him often from dangers? Whom hath not the Lord dealt his mercy most liberally to? Therefore are we as much without excuse as ever they were.
8 Moses finding the Israelites to murmur for water, calleth the murmuring, a tempting of God, because it did not proceed of infirmity, seeing they had tasted of, and felt the wonderful mercies of God for them, far greater than this was to give them drink: for by the former miracles they knew that God was able and also willing to help them, and therefore seeing they still murmured, Moses calleth this a tempting of God, whereas before when they murmured diverse times, yet he did bear with them, as such as did offend of infirmity. Where we see that God dealing with us as with them, hath borne with the time of our ignorance, and we may all confess, that the Lord doth not deal with us according to the works of our own hands: but if we will be ignorant still, and despise instruction, or after we have had experience of his goodness, if then we will presume to tempt God, it is fearful, when we know the great goodness of the Lord, and have experience of the same in our selves, Psal. 93. 2. When we know it is a sin which we commit, and yet we will tempt God whether he will punish or no, as Peter rebuked Ananias, Act. 5. and Paul rebuked those who in vain excuses would eat in Idols temples, saying, do you provoke the Lord, 1. Cor. 10. And this was the temptation with which the devil tempted our Savior, saying, cast thyself down. But Christ answered and said, if I should so do without God's commandment, I should deny his providence which only watcheth over men in their ways. And thus he putteth away the devil; this then is to tempt God, and this Moses meaneth when he rebuked the people, saying, why tempt ye the Lord? that is to say, You know your sin well enough, the dealing of the Lord with you is manifest, and mine also; now add not rebellion unto sin, but if you sin, then do you tempt the Lord: The Lord in Psalm. 95. passeth over other sins, and maketh th •• or •• of temptation. 〈◊〉 be sware, &c. Now let us consider when we fall into some sin which we know no • , the Lord is merciful, but if we then, when we know it is a sin by the law of God, and when we have felt every way the hand of God upon us, and the spirit of God checking us for it, and that the Lord hath used means to bring us out of it, if then (I say) we sin, this is a plain tempting of God. And this we must apply to our several transgressions, as if a man have been an adulterer or an angry person, or c • uetous before his knowledge, the lord will bear with it, but after the Lord hath dealt with us in these several sins as before is set down, then if men do sin, this is the tempting of the Lord, and this is the beginning of the wrath of God. And such men stand in a very fickle estate, and are in great danger to fall into the hands of the Lord. This is then a comfortable doctrine, to hear that the Lord will hear with the offenses of our ignorance, and will not lay them to our charge, if then we will go cheerfully forward, when he giveth us knowledge and other means to draw us unto him: but if we refuse instruction, and will not be drawn from our sins, this is a tempting of God, and this shall be laid to our charge: as we see that the Lord saith to