Works

CHAP. LXXI. Of truth and errors, sincerity and contempt of the word.

T Here is no profit in teaching or hearing without application. Ephes. 6. Paul speaking of the truth, calleth it a girdle of truth, it must not be a loose truth, out of which a man may easily be shaken, it must be a tied truth, not a ranging truth, if it be loose about us, it will fall away with the least flaw of wind Rom. 15. The Apostle speaketh of this putting on of Christ, we must not make a broad clothe of him, to make him apparel to warm us at the hour of death, or in some time of trouble, but we must presently make him a garment, that it may sit as close to us as our coats. James saith in his first chapter, that the word must be engrafted in us, it must not hang by us: but as there is no true grafting without the renting of the old stock, that the new graft may he fastened and closed up in the rent: so there is no true receiving of the word, until our corrupt wisdom be rent asunder and the word of God closed up instead of it: So that as there is truth required, so a girdle of truth: As Christ is our comfort, so he must be put on: As the word is received, so it must be engrafted in us. In more sensible things we are familiarly acquainted with this matter. What profit is there in a plaster, be it never so skillfully made, unless it be applied? Well, nothing indeed is good without applying. The Sun is comfortable, but what doth it if we be shut up and it never come to us? What nourishment is in meat, what use in apparel, if we use and apply them not? So Christ and the word not applied are nothing to us, though most profitable in themselves.

2 Truth is a thing specially esteemed of the Lord, and it is a service so acceptable unto him, that he will not be without it, and therefore a rent or pension due unto the Lord. But why doth the Lord so require truth at our hands? the Prophet saith, The Lord hath magnified his truth and his name above all things, and he hath put on himself, as his name, to be called the God of truth. And Christ the second person in Trinity witnesseth his death to this, in calling himself, not the God of truth, but truth itself, and he bare witness before Pilate, that he especially came into the world to bear witness to the truth, so greatly he loved it. For the holy Ghost we read John. 14▪ He is said to be the spirit of truth. So we see how great a thing this truth is with God, for he makes himself glorious in this title, and makes it the Crown of his head, his Son, his Spirit, his Ministers are glorified by it. In a second respect truth is dear, for that Adam being charged to beware of the forbidden fruit, had his first assault of Satan against the Lord's truth, & backsliding from it, he lost all his posfession in Paradise. Because of this dealing of the Devil in Paradise, ever since the Lord hath been very jealous of his truth, and wills men should whatsoever they do remember to pay him truth. The third respect, why the Lord will have truth, is, because it is a thing most concerning us, and comforteth us in the agony of a distressed conscience. For in this case mercy cannot so comfort us, for God hath justice as well as mercy, and he is just as well as he is merciful; and for Christ he cannot comfort us, for he is not given to all, and it may be not to thee, and therefore in these two only there is no comfort. But to challenge the Lord his truth is best, and his faithfulness in giving Christ, whom he hath promised, is our chiefest hold, and nothing can put us beside it. This is the surest tenor of our salvation, because by this we hold whatsoever we hold, and howsoever we are defective in other things, yet in respect of truth we must make much of it. Thus in these respects, that truth is the diadem of the Lord, in respect that Satan doth so assault it; & it is the tenor of our salvation, it is sure that it is a pension to be paid. But to come nearer, whether this truth be in us or no, we see the earth it self is not only true, but liberal to us. And as it hath truth and mercy, so knowledge is in it too; for it knoweth all times and seasons, When to receive, when to return, it shows it self a cunning Scholar, and it keeps such a comely course in all seasons, as if it had perfect knowledge, and this is another reason, why we must labor for truth. We may well be compared to a land: For though there be a soul in us of the substance of heaven, and coming into our bodies made of earth, should make them like to heaven, and so heaven should lift us up to heaven from the earth, yet our bodies, which by the soul should be more heavenly, have so weighed down heaven as it were to the earth, & pressed down the soul to things below, That we have set earth as it were above heaven in all our attempts and imaginations▪ and so our souls are become a very ground and land, for all our intent being earthly, we are justly called earth.

3 There are found out three truths. First, The truth of life, which every man must labor for. The second is, The truth of Justice, which is in Common-wealths. The third is, Truth in doctrine and religion, which is in the Church. For that truth of life, which ought to be among men, that we may better understand it, we will show it in measures and weights. In a measure there is a Standard, and in weight there is a Seal, and if our measure be equal with the standard, and if our weights be just with the seal, so as they be neither lighter nor heavier than the standard weight: our measures and weights are true. Now to apply these things: the main and standard truth is set down, John. 17. Thy word is the truth: Then here is the point, the word is truth. If our thoughts be agreeable to this standard, and then our tongues be agreeable to our harts, well agreeing to the standard, if our doings agree with our tongues; then comes sincerity of heart, simplicity of speech, and constancy of life. Now here is the question then, whether the conclusion we make in our brain, be equal with the standard, or else our hearts are false, and they being false our tongues are out of rule, and our outward life can never be true. For surely if the word have not taught us our truth, we have no truth in the world, and then we truly measure all things according to the truth, when we esteem all things as the word doth esteem them: look what conclusions the word hath set down of the world, and of other things, that must be our conclusion and principle in everything. Phil. 3. Paul, who doubtless knew the truth, and delivered nothing but measured by the standard of the truth, hath this conclusion, that to win Christ, he would lose all: there was nothing so glorious in the world, but he counted it riffe raffe for the attaining of Christ. This is then the first thing to do all things by the analogy of the word, and then we shall have but one heart, not a heart and an heart. Otherwise we shall be as deceiveable as the vineyard that Isaiah speaks of, whereof grapes were looked for, but it brought forth wild grapes. And because men have worldly conclusions, and the world not the word is their standard, so that they are resolved of their principles speaking thus secretly in their hearts, We will keep this gain and profit, they have lost the truth. So must it be in the simplicity of our speech, for unless our words be according to our hearts, we delude our selves. For if in the Church we shall have an Amen, a great praising of heaven, and a large cursing of sin, and yet no regard of this simplicity, all is but an illusion. When men shall publicly sing out of the Psalms, that nothing is more precious than the word of God, and yet we set by nothing less: this is plain mockery to bear the world in hand that we love the word, and yet our thoughts are more large and deep, and attentive to the world. So that we have false hearts and dissembling words: and truly though we dare not show this to the world, and though in our hearts we care not for a Sermon once in seven years, yet if we were asked how we stood affected to the word, what great credit and commendations would fly out of our mouths? But now let us come to the truth of our actions in steadfastness of life, that a man may bind on our word: the overthrowing of our lives, do so much drown the voice of our mouths, that whatsoever we protest in word, we spoil in our works. The blood of Abel was an action, and it cried up to heaven: our Amen in our mouths is drowned by the blood of our actions crying so loud before the Lord. For our actions bewray men, for there is such wringing, going, ouergoing, and encroaching, that there is no Truth in our lives, in respect of the concordance of the tongue. And whatsoever their bonds are, we must have other forfeiture upon forfeitures, to proclaim their falsehood to the world. Now come to the Truth of the Common-wealth, we see, as the Prophet saith, Judgment is turned in to Worm-wood, (that is) a man had as good eat a hand-full of Worm-wood, as have our cause pleaded in the Courte. Let Noble-men be never so wise to open the Truth, yet the Devil hath made many wiser in breaking of the Truth, then any can be wise in setting it down. It is known too well, that many grievances have been, for that men have grown more cunning in overthrowing of Justice, then many have been able to establish Justice. But every man would be content to bear this burden, because it concerns another Courte. But what say you to the Truth of Religion that is among us? why, our Doctrine is sound enough, that needs not to be spoken of. No? Yes surely, very needful it is to speak of it. Truth indeed runs about the Church-walls for ears, and goeth about the Pillars, but it findeth no nearers, and as the wise man saith, he that hath a Treasure in store and not in use, is, as though he had it not: so we may say of our Age, men have a little knowledge, but for want of using it, they are as though they had no knowledge, and seeing we hide our knowledge if we have it, and we cannot speak the truth, at our going in and our going out, as men are charged by Moses, we cannot be said to have the truth. So in a second degree Paul would have us use the world, as though we used it not, surely had he made his wish of the Truth, as he did of the world, he had surely had it. All our knowledge is a knowledge of the brain, it is not a knowledge of the heart, for it never makes us set less on the score of sin: ye shall see this plain, we know that fire will burn, and because we know it indeed, by no pain almost can we be brought to put our finger in the fire; and doubtless, if we were persuaded that sin would burn us as a fire, we would not so easily put our hands unto it. And I would know, if a man had a rule or gold-weight, whereby he might measure his timber, & weigh his metals, and yet he never useth either his rule, or his weights, what good it would do him. Talke of religion, and begin to speak of the word, and you shall have many, that will hold you talk a whole dinner time, or half a day, and look into their lives and common course of their conversation, and they will falsify whatsoever they have said; so they have a thing, but without all use of it. There is yet another thing mentioned, Ephes▪ 6. and that is a gyrdle of Truth, it must be tied to us, but our truth is not gyrt to us, it sitteth not close to us, it will easily be shaken off from us, if the Cross come, and persecution shake us a little, we can easily shift it off.

4 A man would not willingly dwell by an evil▪ nature, and hatred will drive any man a way. Truth is hated among us, and no marvel, though it delight not to be among us. If a man should take upon him to pluck up an old-hedge, and to admonish one of sin, straight way one Snake or other will be ready to hiss at him, and to sting him for his labor. They that should look to us, are hated, and if a man be so bold as to tell a man of his fault, he shall have a rebuke for his pains, with this scoff or the like: this is one of the wise generation which can telll the truth: so cold an occupation is it to tell the truth. So that we are not only culpable for not having Truth, but because we have driven Truth out of the Land. It would grieve me to name men's sins herein, but yet yourselves know, that a man will sell credit, Faith, and all that he hath, to set Truth out of the way, and shall we think then, that Truth hath any heart to dwell among us, seeing we sell it for two-pence, or a groate; nay, for a pair of old-shoes? But let us know, seeing that CHRIST hath pronounced himself to be the TRUTH, he hath made these men that sell the Truth, guilty of the sin of Judas: they sell Christ not for so much, but for half so much: nay, for a quarter so much as Judas sold him. For CHRIST is TRUTH, and CHRIST is sold.

5 Contempt and hatred overthroweth all estates, if either the Law be contemned, or the Law-giver hated. And as in Kingdoms, so it fareth for this point in the Church, if the law of God be not esteemed, then the jealousy of the Lord of Hosts will surely either take away his Law, or punish the abusers of it. The cause of contempt commonly, as they say, is familiarity. Familiarity breedeth contempt. Indeed the wise men of the world noted, that there were three excellent mothers, which brought forth three very evil daughters. The mothers are these: first Familiaritie, which is the high pitch of friendship, brings up contempt, so the more we enjoy the thing loved, the viler it grows in our eyes. Secondly, truth breeds hatred. The third is peace, and that is the mother of idleness and security▪ So that whatsoever is free in v • e once, that grows vile, as Manna (though it were a very precious thing) did in the eyes of the Israelites. Yet we must know, that albeit sometime these issue from these mothers, yet they be not their natural daughters. The natural child of familiarity is not contempt, but it cometh of our corrupt nature, which is clean opposite to the nature of God. For as the nature of God is so perfectly good, that he doth turn even very evil things to very good things, as the malice of the Jews in putting his Son to death, to be a mean of our salvation; so our nature is so absolutely evil, that it turns very good things into evil. Wherefore retaining this foolish axiom of vanity, that nothing is precious but rare & strange things, it cometh not of the nature of the thing, which is still good, but of our nature, which no more esteems it. In the first of Samuel it is said, the word was precious in those days, which was, because it was rare, for they accounted highly of Samuel, because they had no Prophet long before, but we must not do so, neither in other things do we so. Do we in natural things contemn the sun, the water, and the fire, because they be usual? we do not. Then surely, naturally we contemn not a thing for familiarity: but the cause of contempt is the ignorance of the use of the thing; and therefore no doubt, as we do not contemn the sun, the water, the fire, because we know and are persuaded of the true use of them: so therefore we do in long use contemn the word and prayer, and sacraments, because we know not the necessity and the use of them. Whensoever then we begin to be cloyed, let us know the nature of a sin doth begin to grow in us, not that in the long use of the word we are so full of knowledge, but for that we know not the use of it, and therefore like swine we leave the pearl, and go to the shells. Greatly therefore are we to pray against this. Concerning hatred, when the pearls are contemned, the Jeweler is wrathful, and when the word is despised, the Lord is surely displeased, for which cause good men feeling their spirits to grow hot at the sight of such contempt, and the contemners seeing themselves to be drawn out into the midst of the congregation as it were, then they begin to war with the Lord and his Ministers, and they seek either in their living to muzzle them, or else to pursue them with the sword of Ishmael, that is, with their tongues to smite them, and so to try them even as with coles of Juniper. David complains, that he was compassed about with dogs, which thing was most accomplished in Christ, who was made of many pieces, sometime thought to be a Demoniacke, sometime a drunkard, sometime a friend of Publicans and sinners▪ and as they speak of the Master, so will they speak of the Disciples, whatsoever comes into their choler. Yet though there be three parts of the land naught, for the fourth sake we must sow, that though three parts of the congregation be not good, yet for the fourth part we must preach, as Christ, who went about into all places, for an hundred and twenty souls, who no doubt had four times as many hearers: and so we must follow the renting part for their sake, that hear with reverence and fruit.

6 The Galatians esteemed of Paul as of an Angel, yea he beareth them witness that they would have plucked out their eyes, and have given them to him: and the Millaines were so affected to Ambrose, that they protested that they would rather loose their lives, than their Bishop. David being called from a shepherd to be a king, had friends more than a good many, thick and three-fold. But when the oil is poured forth, sharp wine must go in. But yet Paul is imprisoned, Ambrose hath fair promises, and David meeteth with one Shimei or other, that will give him hard good morrows, and pelt him with stones: so long as the quail last, and the fleshpots, and Manna comes down as thick as dust and feathered fowls, as the sand of the sea, who but Moses then: but if they have not flesh at their call, if they fall once a shrugging and whyning, if Moses get him not out of the way, he may be spurd and perchance go to the pot. Christ if he can so provide that the water may be turned into wine, and that there be taken up twelve baskets full, and so they may sit down on the green grass, and eat by 4000. and 5000. it is a trim world, why Christ shall be a king, and Rabbi and Rabboni, and good master and Hosanna in the highest, and all that may be, and more than may be. But if Christ cast out a word, and say that a Prophet is not esteemed in his own country, his countrymen are ready to lay hands on him. It is good being for S. Paul at • conium, if he and Barnabas can promise so, that they can make men whole with a word, such fellows shall not lack. Jupiter's priest shall be sent for, and sacrifice shall be made; they shall be taken for no men, but for Jupiter and for Mercury, if they can do us any good. But if Paul go and gather sticks, and so a viper cantcheth him by the fingers, then out upon him murderer, ah wretch, God's judgment seized on him: yet for all this, let him shake it off quickly, and he shall go for a God.

7 If thou wilt diligently hear, there are two kinds of understanding, one in judgment, another in heart, the one is but little, the other bringeth practice. Deut. 29. for we are said to err in heart, though not in judgment. Psal. 95. so in judgment though not in • art, if we understand in heart, thē it will be a small matter to bring practice. For when we allow in judgment, and love in heart, then are we carried willingly to that thing: so that if we know a thing which we cannot be brought to do, it is because we understand not in heart.

8 The chiefest thing, that God is pleased with, is to be truly religious, to love truth with singleness of heart, and a prepared mind to be obedient unto it, without the which, though a man should lead an Angels life in outward show, yet by how much it were the more praise of the world, by so much it is more abhominable in the sight of God.

9 If we play with our own affections, sin in the end from sport will spur us to confusion. For though we are given to flatter, and presume of our selves, that being twice or thrice spared, we dare sin again, yet we must know that the Lord will recompense his long tarrying with wrath.

10 If any man make no conscience to walk uprightly, I will not free him from poverty, from sickness, from heresy: for as well can & will the Lord punish the mind as the body.

11 Pharaoh scorning God's people and his messengers, the Lord turned it to a blessing, and it may teach us not to mock the children of God, & again to hear patiently the practices of scorners, as David did Shimei: and so shall it be turned into a blessing unto us. Pharaoh could mock and contemn God in his prosperity, but he could not withstand the plagues when they came, but was most fearful: and this is the course of all the wicked, to contemn God in prosperity, and to be most fearful in any trouble.

1 The promises of God must be to us, as a double string to our bow, as Jacob ceased not to wrestle, though his thigh was bruised until he had the blessing; so we must not faint in temptation, though we be humbled until we have victory. We must not despair of the victory in temptation, because of our striving, albeit we have some infirmities, but rather we must rejoice in our will, and in God his grace, whereby we have desire to go to God.

2 We need not go far from our selves for monstrous temptations.

3 It is ill halting before a cripple, when one hath been exercised with many temptations he can discern others.

4 Satan by temptations maketh a man forget mirth, & casteth a mist before his eyes that he cannot discern, & corrupteth his taste that he cannot judge of meats. A certain man laboring grievously of a great sickness in body: yet the passions of his mind were such, that he was senseless of the pain of his body. Again, the Lord afterward changing his mourning into rejoicing, gave him such abounding comforts of his spirit, that as before through extreme anguish of his spirit; so now through most wonderful passions of heavenly joys, and assurance of his sins pardoned, he felt no outward pain of his body, though dangerously it was afflicted.

CHAP. LXXII. Of Witchcraft, vows, and unbelief.

WItches and wizards can do nothing, as appeareth in that wizard Balaam, Num. 23. who saith, that God must first be displeased, or ever he could prevail against Israel by his witchcraft; therefore must we not seek for help of them, they have not power to hurt nor to help us. Ford God is almighty, and he must help thee, therefore turn to him by faith and repentance, and do not fly to them. Means may stay God's children for a time, that they look not to God, nor to their sin: yet if the punishment be long upon them, then they lift up their eyes unto God, Psal. 30.

2 As when a man brought into the iayle, conveying him out by bribing the iaylour, purchaseth to himself greater punishment, if after he be taken, yet suing to the prince for pardon, getteth it and scapeth clearly: so if a man be healed by a witch or wizard, which is unlawful, he deserveth a greater evil, if the Lord visit him: wherefore let such speedily repent: but if we be healed by the Lord, and the means he hath ordained, then we freely escape and may be thankful.

3 The wise men of Egypt could not do as Moses and Aaron in the small creatures, where we shall note, that witches cannot hurt, further than the Lord will, as the devils paces are also limited, and they cannot hurt, when, nor where they will, but as the Lord is displeased, as Balaam confessed. And Ahab was not deceived, before the Lord gave the spirit leave, that so the hypocrisy of men, which receive not the truth in love, may be detected, yea the Lord may afflict his children for a time hereby, for to let them see their unbelief, and to stay their faith.

4 Many not knowing their own infirmities, rashly vow, and promise liberally, as whores and thieves, and therefore anon after return to their vomit. But the children of God, knowing their own weakness, are afraid to make large promises, and yet stand more strongly afterwards against sin.

CHAP. LXXIII. Of the word of God: and of the confirmation thereof by wonders.

T He Lord being about to give his law unto the Israelites by the ministry of Moses his servant, doth aforehand warn Moses thereof, & this he telleth him, that he will be seen of him in a dark cloud. Of this the Lord's strange and wonderful appearing, there are two ends or causes; the first was, that he might get more credit to his law, and also to Moses the Minister of the law. The second was to show Moses his weakness & infirmity, whereby he might be humbled. And for the first, we see that when the Lord would bring to pass any mighty works, he did withal show such mighty signs, as made his works with reverence to be received, and those whom in his business he had appointed Ministers, to be well accepted. In the day of Elias, when the law had lost credit in the hearts of men, and was little or nothing at all regarded, then did the Lord wonderfully, work by his servant Elias, and did great things by his hands, that credit might once again be won unto his law. And when he brought his son into the world, by whom he would publish the Gospel, even the saving health of all men, such works were shown, as had not been from the beginnings, and such wonders were wrought, as made all men amazed, at such time as these more than ordinary mercies were brought and offered unto the world, whereunto these extraordinary works were coupled and adjoined, and therefore such works cannot ordinarily be looked for, because they were never ordinary. For if such works, and signs, and wonders should now be looked for, and if we should attend unto them, and believe them, the Lord would then have warranted them to us by his word, and then he would have foretold us, that such things should after come to pass. And hath he done this? No, no, he hath taught us another lesson, and clean contrarily hath he admonished us, when he biddeth us beware of false Prophets, which come to us in sheep's clothing, and would purchase credit to themselves by lying signs and wonders. Seeing therefore that there shall be many such false Prophets, especially in the latter days, which shall be sent abroad even into all places, effectually to delude those that have not received the truth in love. And again seeing the Lord is not bound to means, but he will work, when, and where, and how it pleaseth him, that we may wisely judge of them, and discern the spirit of error from the spirit of Truth and life: it shall be profitable for us to set down some true notes of those wonders which are set out to us in the Word: if by comparing them together, it may appear when, and how far they must be received, and contrarilie, when we may and ought to refuse them. The first note or difference is in the works themselves; the other is in the persons by whose ministry they are wrought: & for the works themselves, which God hath extraordinarily wrought, there hath evermore such Majesty appeared in them, that the finger of God might be so plainly seen, that all men, yea, even wicked sorcerers have been brought and forced to acknowledge the same: and though the Devil can turn himself into an Angel of Light, and his ministers make a show as though they were indeed the ministers of righteousness; yet let them work what they will, and say what they can, neither their works nor words shall bear such an apparent show of Majesty, as the works of God have ever done. Every man therefore may plainly see God in his works, and none shall be deceived by the oaths, but those that love to believe lies, and are willing to deceive themselves, whom God doth justly give over to be deceived, and to fall from Faith, because they loved not to abide and stand steadfast therein. For as an Ape, of all other living things most like a man in shape, & yet most unlike of all others in quality and condition, can deceive none: but everyone will easily know an Ape from a man, unless they be fools or children, or such as will be willingly ignorant: so between the works of God, and the lying wonders of the Devil, there are so clear notes of difference that all may easily discern them, but those that shut their eyes that they may not see, and harden their harts that they cannot understand. The children of God do receive such wisdom from above, and such knowledge doth the Lord in mercy bestow upon them, that they are able to discern the spirits, to try their works, whether they be of God or no, and to sever true doctrine from the false. And albeit the Lord sometimes correcting them for their sins, do suffer them for a while to be deceived, and that they might hate falsehood the more, doth let them a little be deluded therewith: yet because the Truth of God it cannot fail, not an hair of their heads perish, it is impossible that they should forever fall away; it is impossible that they should finally be deceived, and become open enemies of the Truth, or obstinate maintainers of a lie. Secondly, the Lord did never raise up such extraordinary work-men, or show such extraordinary works, but it was either to confirm the doctrine that had been taught, to get further credit unto it, or else to make it more clear, and to give a greater light unto the same: As we see in Moses, who came to bring the Law unto this people; not a new Law, nor contrary to that which was before, but he renewed it, confirming, and making it more clear, and that which they had before, delivered from hand to hand, that he gave in Tables, and that which they afore had practiced, he giveth forth unto them now in Precepts. For by the whole story of Genesis it is soon perceived, that not only the moral Law contained in the two Tables, but evē the Ceremonial & the Judicial law were known unto Abraham, and others, that lived before the law; it was never lawful for them to have anymore gods but one only and true God, and so consequently that his pure worship, which was according to his will. The Sabbath was observed and kept not only in Paradise, but even of the Israelites, when they were in Egypt, before they came to the wilderness: which they could not have done, had they not received it by traditions. The duties also in the second Table were as common, and as well known as any others were. And when we read in Genesis of Priests, and Altars, and sacrifices, differences between clean and unclean beasts, &c. it doth easily appear that the substance of the Ceremonial law was long before Moses his time: the death of adulterers, and the punishment of murderers, do plainly declare that they had the political Law before the days of Moses; & that he was not the first giver thereof unto the people: he taught therefore no new or strange doctrine, nor yet contrary to that which was before. He was only the means to confirm it, and to make it more easily to be understood, for he delivered it in plainer manner than it was delivered unto the Fathers. The Prophets did expound it more plainly then he▪ and as every Prophet was more nere the time of Christ, so did he bring greater light to that which went before. John the Baptist had clear revelations than any of the Prophets. For our Savior doth prefer him before them, not in respect of his person, but in respect of his office and calling: but the Lord Jesus even our God and Savior, & our only Prophet of all others, hath brought most clear light, which he hath revealed and made known unto the world, both by himself, and the Apostles: whose Epistles and writings are by many degrees more plain and manifest than the writings of the Prophets which were before them. And do we not see, that since the time that the Lord began to renew the light of the Gospel, and to deliver us (as it were) from the darkness, wherewith we were well near oppressed? Do we not see, I say, that greater light doth more and more appear, & that many things are now more manifest than they have been in former times and ages? Moreover, the law had testimony from the covenant made with Abraham, Isaac and Jacob. The Prophets did prove their doctrine by the law, and the covenants, and our Savior hath his witness out of the law and the Prophets: and his Apostles did draw their proof from all. The law is in the Gospel, and the Gospel in the law: and therefore whosoever shall not make their doctrine agreeable to the law & the Gospel, they may, nor ought not to be received: but in the boldness of God's good spirit, we may say with S. Paul, Let them be accursed. For the Lord is not contrary, nor unlike to himself. As the spirit spake in old time in the Patriarchs and Prophets, so spake he in the Apostles of our Savior Christ, and so will he speak in his true servants and ministers to the ende of the world: there is with him no variableness nor shadow of change, but he abideth ever the same, most like unto himself: and so doth his word, which is of the same nature. Whosoever then shall b • ing unto us any doctrine not warranted by God's word, or contrary to that which before hath been delivered: yea, if he bring it in harder and more dark speeches, than the word of God is, or if he deliver it more strangely or obscurely, and yet will bear us in hand, and make us believe that he hath clearer revelations, we may then justly suspect him of untruth, and utterly refuse him, further than by certain grounds & reasons out of God's word, he doth confirm his Doctrine. And as we may rightly hold all the doctrines of men accursed, when they speak or write anything contrary to the wholesome word of truth, or else do add anything thereto. So likewise if any shall take away from the word of God one jot or tittle: we may in the fear of God, and in the zeal of his truth pronounce against him that sentence, wherewith God in great wisdom hath closed up his holy Scriptures: The Lord will take his part out of the book of life, and out of the holy city, and out of those things which are written in this book.

2 John saith, the Spirit bloweth where it listeth, so also as much as it listeth, sometime breathing softly like the cool air, and sometime like the whirl-wind: for man is full of wandering thoughts, and imaginations, especially when he heareth the word: but nothing is more dangerous than the young man's heart, which is in all places of the world at once, if you speak not what he thinketh, he doth not attend, if he be not astonished: and for this cause doth the holy Ghost often offer galling concessions, and pinching permissions, as Eccl. 10. God seemeth in such speeches at the first to favor sin. But as we lift up a thing high, to drive it the harder, so God useth such speeches to throw them to eternal destruction, to break them to fitters. Yea we would think the Lord to be a proctor of evil, if he should not sometimes be very vehement. The bitterest kind of denial is to bid us go, yet so •• ine would God work on our heart, that he useth such vehemency.

3 It is as far from God his nature to deride any man, as it is for him to repent: but our sins are so great, that if it were possible, ye should make him a scoffer. But as when salvation is wrought in the highest measure, it is wrought in greatest compassion; so the highest point of revenge is derision. We know the nature of God is full of pity, and (unless it be to very evil persons) his speeches are full of compassion. Speak my people, saith he, Micah. 6. And Isaiah. 5. What have I not done that I could do to thee? And, Oh that my people would have heard, Psal. 81. And when they would not hear, he speaketh to the dumb creatures: Hear heaven and earth, Isaiah 1. And Christ saith, O Jerusalem, Jerusalem, &c. These are good and royal speeches, which are very sweet, and sweetness it self. But when he speaketh to the desperate and wicked, he changeth his speech into sharpness, as Mat. 6. If light be darkness, how great is that darkness▪ If sweetness become bitterness, how great is that bitterness? Every thing, when it degenerateth into his contrary, becometh most contrary, as of the sweetest wine is made the sourest vinegar, and that, which is coldest, when it is boiled, is most fervent, the sea calmest, when it is moved, is most raging. Augustine saith, that his laughter is more to be feared than his anger. That which he speaketh with laughter, let us read with weeping. For God never useth such speeches of derisiō, but there followeth immediately destruction. Prov, 1. 26 27. Psal. 2. He will laugh them to scorn, and then will break them in pieces. And because this is the last warning before judgment, when we find the Lord speaking so unto us, it is as much, as if he should say: Now hear the word, or never. Well these speeches are used to willful sinners, as Micaiah speaketh to the King, that would go to battle, whatsoever came of it, Go to and prosper, Prov 2. Because you have not heard any word, nor profited by my sermons, nor by my inward checks, nor come when I shown out my benefit, but refused my correction, then cometh this: I will laugh at your destruction. Ephraim will needs follow Idols, well let him saith God, Joshua 4 Psal. 2. We will not be yoked: and will ye not? go to, the Lord in heaven will yoke you. And again, such as drink iniquity, till they have no use of God his gifts in them, woe be to them.

4 We must redeem time even from our ordinary callings, to read the holy Scriptures.

5 It is best to note the general virtue of the word, and not to use exceptions, but upon particular and constraining necessity.

6 It is the grace of God, when the word of God is of such credit with us, that it humbleth us more than all manner of corrections.

7 The usual dealing of the Lord is, that he first sendeth his word, then his wonders: which if they prevail not, then doth he fall to afflicting us, and the ending of one cross shall be the beginning of another, till he hath brought us to him, if we be his; or till we be hardened, if we belong not to him.

8 The word of God is the savor of life to some, and the savor of death to others, it bringeth some to repentance, and others it hardeneth.

9 We must esteem highly of the Sacraments, & admonitions of our brethren, because in contempt of these we despise God's ordinance, and they can never have their fruit in us. For whosoever have felt the fruits of the spirit, can tell that nothing is so comfortable to us, as that great joy, which they felt in the right use of these holy ordinances of God. And hereof cometh that continual joy which the children of God take and find in reading, hearing, and speaking of his word, prayer & Sacraments. Therefore let us learn to esteem the word of God, which hath been offered so long, and let not our corruption as in other things, so in this less esteem it, because it hath been long with us, which through corruption we shall do, if God by his great grace do not sustain us.

10 Our father Adam had nothing to lead him by, but the great book of the creatures, which when by sin it was blotted, the Lord supplied this want by the word though not written (which is clear) (for that without faith it is impossible to please God) but Abel by faith pleased God, and that faith presupposed the word, therefore they had the word: for which cause some were called the sons of God, because they were ruled by the word of God. And this word is said by the Apostles and Prophets, that it endereth forever: therefore our Fathers had this word, though not always written.

11 We must learn principally those things, which the spirit of God most purposeth to teach us, and be more sparing in those things, which to know, God's spirit is the more sparing to teach us.

12 Although the word of God is always in season to be ministered, yet men's hearts are not always in season to receive it.

13 To one that said she had a thing told her in the spirit that should undoubtedly come to pass: he answered, how it might be of God: who after some great and grievous conflict, comforteth her. But evermore such workings are according to the word, if they be of God. And seeing such inward motions, for the most part are either offered or wrought by our own corruption, or sent of the devil, as an illusion: we must try these motions by the word, whether they be for spiritual or temporal things: if they be of God and according to his word believe them for the words sake, and not only because of the revelations: if they agree not to the word how pleasant soever they seem to flesh and blood, listen not then to them too much, and less believe them.

14 The word of God is reverenced with many titles, it is the revealed will of God; the library of the holy Ghost; the cubit of the Sanctuary; the Lantern of Israel, Psa. 119. • 09. the spiritual Manna; Christ his Aphorisms; the wisdom of the cross; the Lord his legacy; the touchstone of error; the key of the sheepfold; the mystery of godliness; the oldest way of life and truth, Prov. 28 the fullness of knowledge; the School-master of mankind; the beacon of the soul; the seed of new birth; the mouth of the Lord Jehovah; the twoedged sword; the acts and statutes of the highest Parliament; the mint of the Church; the lode-star of the faithful pilgrim; the sign • of God his right hand; • he Lambes book; the watch-b • l; the glass of our life, 1. Pet. 2. 2 the scepter of his kingdom, the arch of the truth; the breath of the holy Ghost; God his Oracle; the Epistle of God to the world; the inestim • ble pearl; the tenor of our freehold; the covenant of promise; the Court-roll of his fi • es and amercements; the well of the water of life; the Lord his treasury; the lightning and thūder of the most High. Whē God speaketh anything, although it be no more than once spoken, we ought to receive it with that faith and devotion, as if it had often been spoken. We must think of the Lord his writings at the least, to be as sure▪ as the proclamations of the Medes and Persians, which alter not, Dan. 6. 12. Every jot & title in the library of the holy Ghost, is fined, hath passed seven times through the fire, ere it come to our hands, so it shall not need the furnace of our vain reason, for it further trial, Psal. 12. This word was given first by God in his own person: secondly, by the ministry of Angels: thirdly, by his servants the Prophets: fourthly, by his own Son, Coloss. 2. 3. it was written, 2. Pet. 1. 21. it was inspired, 2. Timoth-3. • 6 it is perfect, Prov. 30. 6. Deut. 4. 2. it is plain, John. 7. 17. Whereunto we must give our diligence, bewaring that the rule of our obedience be not our own good intent, will or devotion: nor the rebellious affections of our corrupt nature: nor that wisdom, inventions, doctrines of the carnal man, nor the examples, customs, fashions, manners of the world, but only the pure and perfect word of God, which is compared to a sword for the cleaving and deviding of the hard heart. If a sword will not serve, it is compared to fire for melting, and dissolving of such, as will not give place to the edge: but if we be so stony, as fire will not do us good, it is an hammer to batter, bruise, and • ush us in pieces.

CHAP. LXXIIII. Of good Works, and our obedience to his word.

IT is written, Exod. 10 5. 6. Moses and Aaron did as the Lord commanded them, and so did they. And the Apostle Paul saith, that of our selves we can do nothing. Yet through the Lord Jesus we are able to do all things. Upon such like places the Papists gather that the commandments may be kept. I answer, that those words concerning Moses and Aaron are to be referred to that particular action of bringing the people out of Egypt: for both before, and after we see many infirmities in them, yea with what temporal punishments are they punished, that they cannot enter into the promised land. That also that was said of Noah, is to be referred to the making of the Ark, Gen. 6. 22. So when David prayeth to be heard according to his righteousness, it is in respect of that cause which he had in hand, for the which his enemies did persecute him. Again, the children of God from time to time have fallen into great sins; as Noah, Abraham, Lot, and David, whose examples we ought to lay up in our hearts, to keep us from despair, when we feel infirmities in us.

2 Nothing is so available to obedience as the due consideration of God's ordinance.

3 The obedience of God is as a chain to tie up all the creatures of God from our hurt, and as a thing to muzzle their mouths that they cannot bite us. Again, disobedience breaketh the chain, and openeth the mouths of all things to our destruction.

4 In good works we must not only be wrought upon as patients, but work as agents. There be three special signs of good works: first, a good work must have it foundation in the word, for a good work is grounded on a good word, and every plant, that is not planted in God his Eden, shall be plucked up. In vain we worship the Lord, with our own traditions, whatsoever thou doest, do it, because God commandeth thee. Now because wicked men may do good things, as sacrifice, hear the word, pray, build houses, use hospitality, &c. we must next see whether these be apples of the tree of faith or no, which only purifieth the heart, Act. 15. and even makes the actions pure. Kain kneeleth at the altar, Abel kneeleth at the altar, both sacrifice, both obey the commandments, in both the same work according to the same word: but the one offers in faith, the other not. Chore offered his sacrifice, Aaron offers his sacrifice, the same work, but not the same faith. Esau leesing the blessing wept, Peter leesing Christ wept: here are tears alike, but not in truth alike. Judas said peccaui. David said peccaui: here is repentance, the work like, the faith unlike. Yea again, as we must look to have a writ from the Lord, and with a good writ have a good heart; so we must beware we look not at these things with a squint eye. The Pharisee prayeth in the market places, he would have a good work in hand, but his heart was not right, it was mixed with a little leaven of vain-glory. Here then falls all the great works of Papists, who will pluck part of their salvation from God, and make the Lord to become debtor to them, whereas even the very works of Christ without the promise could never have merited salvation. We must say rather, my well doing O Lord, extendeth not unto thee, all that I do, is nothing, I am still an unprofitable servant. Now all men must do good works, for the law being written for all, shall be exacted of all. Under the steward we are all contained, we must all appear, we must give an account, every tree, that bringeth not forth fruit, as well the vast oke of Bashan, as the low shrub shall be all cast into the fire. It still runs in an universality, yea the very reprobate must do well, and though he cannot attain heaven, yet his condemnation is not so deep, his worm is not so sore, his stripes are not so many. But is none more bound to do well, than others? Yes the faithful. If a brother offend, admonish him. Though the ignorant shall have stripes, yet they that know the truth, shall have moe stripes. If I had not come saith Christ, ye should not have had such sins, but now have ye not wherewithal to cover them, yea of the children of God one is more bound to good works than another. Upon every soul cometh tribulation, upon the Jew, &c. Who, for that they had the Prophets, the tabernacle, the covenant, and we for having good Ministers and Magistrates are especially bound to good works. If we would know on whom we should show these works, I answer universally on all, even as our heavenly Father doth on all; yet this hath also a bound and restraint, Gal. 6. 10. Let us do good unto all men, but especially to those that are of the household of faith. Among them also they are especially to be helped, which most stand in need of our help, as we may see in the man in the Gospel that lay wounded. Lastly, to show why we must provoke and be provoked to good works, to pass Jews and Gentiles we will come to Protestants, who are most bound to good works. We are slandered to deny good works, because we would supplant and depose them out of the chair of Christ, and deny them to have the prerogative of salvation. But we defend good works. First, we affirm good works out of Ephes. 5. 1. Be ye followers of God as dear children, because as God hath called us to be his children, so herein we ought to resemble his image by doing good both to just & unjust. Secondly, where it is said, Tit. 2. 12. that Christ gave himself for us to this end, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works, we also say, that we are debtors to do good. And surely this commends all the pains of Christ, if we be zealous of good works: so not to be given to good works doth in some sort crucify him again. But it is enough that we have once grieved him on earth, & therefore let us not grieve him in heaven also. Thirdly, being the temples of the holy Ghost, 1. Cor. 6. 19. it were a despite against the Lord, if we make the house of God the stye of Satan, and sink of sin. Fourthly, the Angels rejoice to see a sinner repent, as also there is great sorrow, when a Professor falleth away, the heavens seem to be clothed with black thereat, and the Angels wear mourning attire. But to come down from heaven to earth. Fifthly, whereas the rankest heretics have had often great feelings (whereby this is no good way to salvation, to think our selves sure in a carnal security) Peter teacheth us another way: Make your election sure by good works. 2. Pet. 1. 10. as by a sign consequent, not as by a cause antecedent. Sixthly, we must by good works avoid the offending of our brethren, least that as Lot was vexed among the Sodomites, we grieve the hearts of the Saints. Seventhly, as we are not to grieve strong Lot, so we must not offend the weak ones, for whose sakes we must abridge somewhat from our liberty in things lawful: and much more cut off our licentiousness in things that be unlawful. Eighthly, we must do good even for the wicked. Wherefore the Apostle, I. Pet. 3. 2. admonisheth wives so to live, that even they which obey not the word, may without the word be won by the conversation of the wives. If women are thus charged, then much more men. Ninthly, because the Devil not barred out by good works, doth make us his palace, or rather his paunch, or his stable; and at the fall of a righteous man, the damned do (as it were) make great bonfires in hell, let us bring forth the fruits of righteousness, which may make the Devil to some in fretting, and work more madness and melancholy in the damned. Tenthly: for the confusion of the wicked in the last day, it shall be good by well-doing to redeem some comfortable confidence of our being in CHRIST, against that day, when the sides of the wicked shall lie panting in pain. Now to make up the number of a dozen, we may be moved to do good works, by considering the ende of the godly, and the end of the wicked, Mat. 25. These reasons many and weighty, shall redeem us from this reproach, wherewith our enemies do charge us.

6 To do good is worth the doing, albeit in vain, and as Sencca saith: He is a perfect man that can loose a benefit & give it, not to give & loose it. But whose is the hurt? CHRIST preached in vain to the Jews, and Noah to the old world, and Lot to the Sodomites, but were Noah, Lot, and Christ hurt for it? And yet many writers think no good work is in vain to him that it is done too. But certainly to him that doth it, it is not in vain: there is a great reward for them in the life to come. And in that respect GOD will have his children do many good works in vain. As to Moses he said, Go preach to Pharaoh, he shall not hear thee, yet go. Again, that which is well done, is better done then not done: for then it perisheth with them, otherwise it should perish with thyself.

7 There is none hath a privilege whereby he is exempted from doing of good works. The Law is given to all, John 10. Everyone had his Talent, Luc. 19. Everyone shall bear his burden, Gal. 6 Everyone shall stand before the Tribunal of GOD: every man's blood shall be upon his own head, Ezech. 5▪ Every Tree that bringeth not forth fruit, shall be cut down, Matth. 3. Tribulation and anguish shall be upon every soul, Rom. 2. Thus we still see it runs of all and everyone. The reason is, God accepteth no persons, neither in gifts of Nature, nor in gifts of Grace, nor in judgments, even the little Hills, the small Trees, not one pin made of an unfruitful tree. But are the wicked tied to do good works? Yea, even they, Matth. 11. it is said, it shall be easier for some, then for others, which is interpreted, Matth. 8. that there is utter darkness: whereas Basil saith, the greatest sins go thither, and Luc. 7. He that knoweth his Mastere will, &c. Even the wicked must do good to make their judgment easier, their stripes few • , and their place better. Must any, more then others do good works? yes, the Christian must especially be zealous of good works, Tit. 2. warn them that believe, Tit. 3. 14. and in the ende of the same chapter, Let our men learn to show forth good works: what manner men ought we to be? 2. Pet. 3. If any that is counted a brother. I. Cor. 5. Now then among Christians who are most bound? Tribulation, &c. on the Jew first, &c. The reason is, for they had the Oracles of GOD, Rom. 3. 1. 2. He that knoweth his Masters will, and doth it not, that fellow sinneth indeed: so then this person, on whom the pouring of the ointment hath been first, ought to be most thankful in good works. We must do good even to all. Be merciful as • am, Luc 6. and we know he suffereth his sun to shine ouerall. The reason is, God his image is in all. But especially to the faithful. Job. 22. I cannot profit thee, &c. Psalm. 16. My well doing extendeth not to thee, but to thy Saints. It is Christ his own desire, Luc. 22. Whe • thou art converted, confirm thy brethren. We can do him no good, but in his Saints. And yet • o go further, to him most of all that is wounded, as to the Samaritan, Luke, 13. If he need our help, though he be a Samaritan. God could have made there should have been no need of them, but for that he would try the liberality of the rich, and the patience of the poor. Then much more to the soul, which is the subject of immortality, must we show well-doing in pity and compassion.

CHAP. LXXV. Of Zeal.

THe zeal of Moses, and Phineas, and CHRIST, we should strive to have, that we may be grieved with the corruption and sins of the time, but to redress them belongeth not to us, except we be Magistrates.

2 Zeal leaveth in men a great impression, being tempted with Faith and love.

3 We must desire to be zealous and earnest in matters weighty concerning the Lord, or his people, but in small matters, our own affairs, and worldly friends, we must take heed it be not natural earnestness, or carnal, or not savoring of the Spirit.

4 One saying in his hearing, that it might be observed from time to time, that men have been more bountiful in furthering a corrupt religion, then in relieving the professors of the Gospel: he answered his judgment was the contrary, for though many in popery give much, yet it is of their abundance, but we read in no place that ever men sold their whole possessions to give to the preachers, as it was done in the primitive Church.

5 The nature of true zeal is set down, Heb. 10. where the Apostle heavily threateneth them, that willingly give over thenselves to sin; there is named in the proper tongue the zeal of fire. For as fire is not without heat, so zeal is hot, & cannot long be holden in. It is set down by the contrary, Reu. 3. when after the Church of Laodicea for her lukewarmnes, is threatened to be spewed out of the Lord his mouth, it is added, be zealous and amend: where we see zeal to be opposed to lukewarmnes, which is too temperate an heat for the profession of the Gospel. Again, I. Cor. 14. 1. that which in our common translation we read, Follow after love, & covet spiritual gifts, &c. the natural text hath, Be zealous after the more excellent gifts. And Rom. 12. Be fervent in spirit. i. let God his spirit kindle in you a fire which may flame out of you. Now there are diverse kinds of zeal, as the zeal of the world, of the flesh, of false religion, according to the world. And every man is eaten, spent, & consumed with some kind of zeal, which must shame us if we have not the true zeal, for that this zeal leaveth in us some advantage and recompense, which the world, and carnal men have not. For when they have spent & set on tilt all the strength of their bodies, & powers of their minds, they have no gain but torment of conscience, whereas the godly being spent in a good cause, have that repaired in the inner mā, which is consumed in the outward. Now to know what that true zeal is, as near as by properties we may describe it, we must first understand, that it is grounded on knowledge. For if our zeal be not according to knowledge, much like to the zeal of them spoken of, Rom. 11. we may come to persecute the Truth, and think we do very welll. Our zeal must begin where the word begins: & end where the word ends, that in all things it be proportionable to the word. Our Savior Christ rebuketh the Pharisees, for straining out a gnat, & swallowing up a Camel: for tithing cummin▪seed and mint, and for pretermitting the weightier matters of the Law, wherein they bewrayed a rotten zeal, in that they were careful in the less, and careless in the greater points. So now a days many rather desiring to be counted zealous then to be zealous; for a ceremony will be as hot as may be, and yet in more principal points of religion they are as cold as can be: in greater causes let this be our canon, to use greater zeal: in less matters let this be our pedagogy, to use less zeal, so that we remember to count nothing small in the word, and that we can increase & decrease in affection, as the thing loved doth increase or decrease in goodness. If I say, we can zealously pursue the most principal things, and for the peace of the Church can tolerate less things (for if any man in matters of less importance list to be contentious, we have no such custom, neither the Church of God,) we shall observe this 1. rule still remembering this caution, that we count nothing small commanded or forbidden in the Word. The second rule is, that we have an eye as well to things inward as outward: our Savior CHRIST reprehendeth the Pharisees, for that they made clean the outside of the platter, and left the inner-side foul, whose lives though outwardly they were without reproof, yet inwardly they were full of pride, disdain, self-love, & such like. Well, our zeal must begin within, and in time appear without: we must no less fear to do evil, being by our selves alone, then if we were eyed of the whole world, least that we become as painted sepulchers, and as such dishes, as are clean without and foul within. A branch of this Rule is to have a narrow and jealous eye of our own corruptions, lurking in the bottomless pit of nature, and gaged only by the word and spirit. When we love to be hypocrites, in dissembling this natural corruption, and yet are busy in pretending some outward sanctimony, the justice of GOD in time will uncase us, & then the sin which we would hide, shall appear in the face outwardly, and the good which in Truth we never loved, shall be seen never to have been in us. Herein then we may go to school with the covetous man, who had rather be rich, than be counted rich, that we may rather be godly indeed, than be counted to be godly, least that seeing we be not such indeed as we would be, we become notoriously to be such as we would not be.

3 The third rule is, that we keep a tenor of zeal in both estates, as well in adversity as in prosperity. Manie in peace are professors, who in time of troubles are persecutors, who loving the peace of the Gospel, not the Gospel it self, do more bewray that they were never truly zealous. Others, whilst they be under the Cross are very demure and devout, who if once they come aloft, forget the simplicity of the Gospel, and fall to the security of the world. Hereof comes that fearful complaint, that men hot in preaching and professing, while they are under, are choked in their zeal when they come to preferment. Such men are glad not of the gospel, but of the prosperity of the gospel; such men will be sad, not for the want of the Gospel, but for the adversity which followeth the persecutors of the Gospel. Our trial herein may be thus, if our private estate be prosperous, we lament with David, the estate of the Church, being ruinous: or if our private estate being perilous, we can rejoice with Paul in the estate of the Church being prosperous, our zeal is according to truth. David near the Crown for his happiness, fasted for the estate of the Church, lying in abhominable filthiness. Paul a prisoner in bonds, thought himself at liberty, so long as the Gospel was free.

4 The fourth Rule is, that in pure zeal we be patient in our own causes, and devour many private injuries, that the Lord his cause may the better be provided for, & have the better success. Many can be as hot as fire in taking up their own cause, who are as cold as ye in defending the Lord his cause. This Rule observed, would sow up the lips of the adversary, who though for a time he think us to be cholerike, & mad-men, madly reuēging our private affections, yet one day should confess, that we sought not our own commodity, but God his most precious glory. And to stretch this examination of our harts one degree further, let us beware of that corruption, which springing from self-love will give us leave to rejoice at good things, so long as they be in our selves, but repineth at the sight of them in others, which will permit us to be grieved at evil things in our selves, and yet make us to rejoice to see the same in others. True zeal loveth good wheresoever, and in whomsoever it is: true zeal hateth sin, wheresoever, and in whomsoever; true zeal loveth friends, as they be God his friends: true zeal hateth adversaries, so far as they are God his adversaries: true zeal loveth a good thing in our most professed enemy: true love hateth a sin in our most assured friend: if we are persuaded that our enemies be God his children, howsoever we disagree in some particular, yet we can swallow up many private injuries offered, and we more rejoice in them, as they be God his children, then we can be grieved at them as they have injured us. Indeed true zeal is most grieved for the sins of the godly, because so much is their sin grieuouser thē the sin of another, by how much they came nearer to the image of GOD, then another; howbeit this must always be with a Christian sympathy; which worketh in us a grief for their sin, as well as an anger for their sin, & which changeth our grief into prayer for them. Though then we be never so far asunder, we must love them that love God, though we be joined never so near, we must hate them that hate God; in the mean time in devouring on the one hand to do all duties of love and obedience unto them, in admonishing them, praying for them, and mourning for them, as they be joined in any band unto us; and remembering on the other hand, when nothing will do them good, but the matter is at this point, that we must either cleave to God and forsake them, or forsake God and cleave to them; that nature and civility in the second table are to give place to religion, and piety in the first table.

5 The fifth rule is, that we must not be stricter to our selves, than to any other, and be more liberal in some things to others, than to our selves. This will first cause us to cast the first stone at our selves, this will teach us to pull first the beam out of our own eyes, and then the mote out of another's eye, this will make such an experience of sin in our selves, that we shall neither flatter too foolishly men in their sins, nor rebuke too rigorously men for their sin. Some we shall see justly misliking a ceremony, refuse it in themselves, yet for that it is a thing indifferent, they can tolerate it in others: others there be, who being unwilling to use it themselves, judge straitly all others as heinous offenders that use it. Moses refused to take so much as a shoe-latchet himself from the Egyptians, and yet to others that would take, he would not deny the law of arms; so straight he was to himself, so liberal he was to others. Paul seeing that in some places he could not so conveniently live of other men's charges, as at Corinth & Thessalonica, although at Colossos he received somewhat, where they were able to bestow on him, yet he would not that all men should be tied to this example to do the like: for he laboreth much in all his Epistles almost about this, to show how Ministers ought sufficiently to be provided for, so strict he was to himself, such liberality he left to others, Rom. 14. 2. Cor. 8. 10. where he entreateth of things indifferent. It were good then, that Christians might say thus with themselves. I can do thus by Christian liberty, but if it be an hindrance to the glory of God, or an offense to my brother, I will not do it; if others do it, so their heart be good in this, and their conscience is used in other good things, I will not herein wage war with them, but to join with them in greater and better matters, I will pardon the less. If this wisdom had been used long ago, what vanity had there been in the Church of God? for want of this, what trouble hath risen therein?

6 The sixth and last rule is, if we have a zeal against the sin, because it was against the law of God, and therewithal have a compassion to the person, because one like our selves hath offended, this mixture of affections causeth anger to feed on the sin, not on the person. When our Savior Christ going about on the Sabbath day to heal the man with the withered hand, was reprehended of the Pharisees, it is said he looked about him angerly, and after it is added, that he sorrowed for the blindness of their hearts: see how anger and sorrow meet; anger, that men should have such little knowledge of God, or love to their brother: sorrow; that being such excellent creatures, they should slip so foully. Look upon the Prophets, which, if in the heaviness of spirit, they did not utter their word, which in the zeal of God his glory they did denounce: so that when they most threatened, they were most grieved, that the plague spoken should fall upon them. Now that is an outreaching zeal, where our anger rather seedeth on the person, than on the sin. Samuel in the zeal of God's glory, spares not flatly to tell Saul of his sin, and yet in love to his person, he was always bent to lament Saul's cause, and to pray for him. Doest thou love God's glory? Then wilt thou surely admonish thy brother of his sin, because zeal cannot suffer God to be dishonored. Doest thou love thy brother? then wilt thou admonish him with compassion, because love lamenteth the weakness of thy brother, who hath done that which thou mightest have done.

GODLY OBSERVATIONS, CONCERNING DIVERS ARGVMENTS AND COMmon places in Religion.

More special directions to be observed, for the comfort of afflicted Consciences.

ACcording to the measure of Temptations, GOD is accustomed to give graces afterward.

Believe that GOD the FATHER doth govern your Temptations; that the HOLIE GHOST shall, and doth assist you; that JESUS CHRIST was tempted to overcome in you; that the Saints on earth do pray for you, even those which never knew you, but do pray for the tempted ones.

Use the Word, Prayer, and Sacraments, Psalms, Conference, Fasting, Vowing.

Nothing must trouble you, but God his Word truly understood, nor comfort you, but the same.

A false fear doth often trouble and vex one more, then that which is a true one.

None can judge of the work of the Spirit, but by the light of the Spirit: as none can judge the light of the Sun, but by it self.

None can say they are asleep, which are so indeed: So none can say they are secure, which in heart confess their security.

Leave off reasoning and complaining of your own corruption: but above all things beware you complain not of God.

Dispute not with GOD, least you be confounded; nor with Satan, least you be overcome.

Be still persuaded that your punishment is far beneath your sin.

Beware to say you cannot be helped; this is to hinder the work of God: if you have so said, repent you heartily thereof, ask God forgiveness therefore for Christ his sake.

Think not, nor speak not that secretly (unless it be complaining of yourself) which you would not openly think or speak.

Envy not the gifts of God in any, neither think too hardly of any for their infirmities: fret not yourself for the prosperity of the wicked. Judge not too hardly of yourself, because you see so many of God's graces in others, which you cannot find in yourself.

Take not pleasure in hearing or seeing evil in any, or of any, but be grieved rather: rejoice in the good of others.

In such multitude of God his mercies as you enjoy, marvel not you have some crosses: God sends blessings with crosses, least we should despair: likewise crosses with blessings, least we should presume.

In any outward blessing which you see you cannot have, beseech God you may never be vexed for it. Any spiritual or corporal, inward or outward blessing which you trust God will give you in time, beseech God you may not covet them too much, but • arie his good hour until you do enjoy them. If you will have an outward blessing, be well content to want it: If you would have a cross removed, be content to go under it, and bear it until the Lord remove it: If too greedily you covet any such things, it is longer, or ere you shall enjoy them, and more danger to abuse them when you have them.

A wi • e walking in your calling is a means to avoid Temptations.

1. Our need, &c. 2. God his goodness to his creatures. 3. His commandments. 4. His promises 5. Examples of others. 6. The benefits received before unasked. 7. The assistance of the holy Ghost. 8. The mediation of Jesus Christ. 9. The ministry of the holy Angels.

10. The communion of the Saints. 11. Psalms and prayers, made of others, read of us.

Think nothing so vile as sin: Nothing so precious as God's mercy.

Water and blood were especially used in sacrifices; water signifieth cleansing, blood reconciliation: therefore there gushed out of Christ's side both water and blood, to declare that by him we have both sanctification and justification.

The blood of the beasts which were sacrificed was not only shed, but also sprinkled upon the holy vessels, upon the book, upon the Tabernacle, & upon the Altar; to signify that the shedding of Christ's blood is unprofitable to us, unless our harts be sprinkled with it by the holy Ghost; and that God accepteth no sacrifice at our hands, except his spirit come upon it to sprinkle it with the blood of Christ.

Our Lord Jesus Christ fasting and praying at the entrance of his calling, is our instruction: first, in respect of the greatness of the calling: secondly, of gifts needful: thirdly, of the grievous perils which may insue: fourthly, of the loss of our labors at the least. He prayed in his own ministry often: and when he sent forth others, Matth 9▪ and Luke 21.

As Abraham feared more, so likewise Job, the nearer they came to the presence of God. Job 39. 37. and 42. 5. Gen. 18. 27.

Circumcision was neglected in the wilderness forty years, likewise the Paschal Lamb more; yet the Church of God was among them.

A LETTER AGAINST HARDNES OF HEART.

I Beseech GOD the Father of JESUS CHRIST give me his good Spirit in writing to give advice, and you in reading to receive it, Amen. Since the time that I received Master S. letter, wherein he declared his careful compassion over your estate: I have been not a little grieved, because, partly for want of a convenient messenger, and partly because of my manifold distractions, with the like occurrences, and other weighty affairs, I have been hindered from writing hitherto unto you. And albeit even still I am in the same case; yet conscience towards God, and compassion, and love towards you forceth me to overcome lets, which hardly I could otherways prevail against. And albeit I cannot write as I would, yet of that which I shall write, proceeding from the forenamed grounds, I look for some blessing from God through Jesus Christ, if you will not too much faint in faith, and yield to the adversary: yea, if you will but hope so well of yourself, as (in the fear of God I write it) I hope of you. First, whereas it seemeth you are sometimes grieved, because you tarried not still at Cambridge, according to my advice: you must know that I advised it not as a thing necessary, but more convenient (as I then supposed:) but yet that I advised you to obey your father, if his pleasure still continued to have you home: whereunto you yielding, I cannot see how you offended: it being your fathers pleasure you should so do. And who knows whether being here, you might not have been as much troubled, there being no privilege for persons and places, in such cases? And who knows whether it be the Lord's pleasure, for the ensample and instruction, and I hope the consolation of others in the end? And albeit you will now think, that here you were nearer the more and stronger means: yet know you and he persuaded, that GOD can, and doth in such cases work by fewer and weaker, according to his good pleasure. Besides, it is in our corrupted nature, to make much of such means as we cannot have, and not so to esteem those which God doth offer us, as we should. I beseech you therefore in the Name of Jesus Christ, humbly to praise God for those means which he offereth in mercy unto you, and to use them in faith accordingly: and so God shall bless you by them; and then by such conference as you may have from hence by letters. Wherein if I may stand you in any stead (rather for the good opinion you have of me, then for any great matter I am able to perform) I shall be ready to offer any office of love unto you, as God shall enable me, and so far forth as I shall be instructed in your particular estate, by some letters sent from you by convenient messengers. That which I presently perceive by M. S. letters, is, that you are afflicted with the blindness of your mind, and hardness of your heart, which cannot be moved either with the promises of God his mercies, or fear of his judgments; nor affected with love and delight of the things which be good, or with hatred and loathing of the evil. Great cause you have of grief I confess; but no cause of despair dare I grant, because I am persuaded, that your persuasion is somewhat false, partly for want of a sound judgment of your estate, and partly for some defect of faith, somewhat through your own default. First therefore know you for a certainty, that this is no other temptation, than such as diverse of God's children have for a time been humbled with, & afterwards have had good issue out of. And if it please God to move you to credit me, I myself have known others as deeply this way plunged, as you can be. Remember therefore that God is faithful, and will not suffer you to be tempted above that which you shall be able to bear, &c. 1. Cor. 10. 13. And yet further to confirm you herein, the holy Scriptures do record that this way God heretofore hath humbled his own people: In whose person the Prophet Isaiah lamentably thus complained, chap. 63. verse. 15. O Lord look down from heaven, and behol • from the dwelling place of thy holiness, and of thy glory. Where is thy zeal, and thy strength, the multitude of thy mercies, and of thy compassions▪ they are restrained from me. And afterwards: O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? And in the next chapter, verse. 6. We have been all as an unclean thing, and all our righteousness is as filthy cloths, and we all do fade like a leaf, and our iniquity like the wind doth take us away; and there is none that calleth upon thy name, neither that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. And afore in the 59. chapter, verse. 10. We grope for the wall like the blind, and we grope as one without eyes: we stumble at the noon day as in the twilight: we are in solitary places like dead men: we roar like bears and mourn like doves. So complains Hezekiah in the bitterness of his soul: Isaiah. 38 14 Like a cr • ne or a swallow, so did I chatter: I did mourn as a dove. And Psal. 51. 10. &c. when David crieth, Create in me, O God, a clean heart, renew in me a right spirit, restore to me the joy of thy salvation, establish me with thy free spirit: doth he not declare, that his heart was unclean, his spirit crooked, the joy of his salvation lost, and himself subject to the spirit of bondage; so that wanting the spirit of liberty, or adoption, he could neither cry Abba father, nor •• ue any power against sin? Thus you see how God his children may be blinded in mind, and hardened in heart for a time, so that they feel in themselves the graces of the holy spirit to be as it were perished and dead. Further, to relieve the infirmity of your judgment in this point (because I know it may much distress you) you must understand that there be two kinds of hardness of heart: the one, which is not felt nor perceived: the other, which is perceived and felt: and of the former, that there be two sorts: the first, which is most fearful, when any do purposely resist the motions of God his spirit, and willfully refuse the means of their salvation. Of the which the Prophet Zechariah speaketh, chap. 7. verse. 11 &c. They refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear: yea they made their heart as an Adamant stone, least they should hear the Law and the words which the Lord of hosts sent in his spirit by the ministry of the former Prophets. The outrageous sin of these men, the Prophet Isaiah expresseth in these their own fearful terms, chap. 28. 15. We have made a covenant with death, and with hell are we at agreement: though a scourge run over, and pass through, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hid. This was a fearful estate indeed: yet for all that, no man can say, but some of those having so hardened their hearts, might be, and were afterwards converted. The other kind of hardness of heart, which is not felt nor perceived, or if perceived, yet not felt (which albeit it is less fearful, yet it is dangerous enough) is in such, as, although they willfully resist not God his spirit in good means, yet securely, carelessly & willingly they lie in sin without any remorse of it, or true taste of good things. Such was David's state, by the space of a year, before Nathan the Prophet came to prove him, and rouse him from his lulled sleep. Both these kinds I am persuaded you are free from, otherways than in temptation Satan may sometimes move you thereunto. The other kind and hardness of heart, which is perceived and felt, is of two sorts; the one in them which are desirous of means whereby they may be relieved, although they do find small or no ease in themselves for a time. Of this kind the Prophet Isaiah, in the name of some of God his people complained, Isaiah. 63. 15. And such was David's state after that Nathan had reproved him, and God his spirit began •• work with him: yet crieth he out (as you heard before) of the loss of God his graces: and when he saith that God will accept of no sacrifices, be they never so many or precious, without a contrite heart and broken spirit; he showeth that for a time (even after the Prophet had reproved him) he wanted both. This is your case, and therefore you are in the state of salvation: for David was in this case, even after he had confessed his sin, and had received absolution & pardon from God, by the ministry of Nathan, although he neither felt joy thereof, nor true grief for the other: yet because in truth of heart he confessed his sin (as my trust is you do) and was certainly persuaded of the pardonablenes: of it by God his mercy, as you must be if you will have mercy (although he was far off from feeling it, or applying it to his woeful conscience) his state was good and very well to be hoped of. And you must know and be persuaded; that those things which are written of God his Saints; and namely of David, and Peter, and such others, are ensamples for us, if we will stay our selves upon the word of God in the ministry of his servants; and wait upon the Lord's good time, until he come nearer unto us by his spirit: nearer, I say, for he is come already unto you (or it may be he never went from you) because to be grieved and humbled with blindness of mind and hardness of heart, to believe certainly the truth of God his promises in general, and to reverence the servants of God, which bring the glad tidings of salvation, and to long after comfort, using the means of the Word and Prayer, the Sacrament of the Supper, and the company of God his children, contrary to hope under hope, yea, without any present feeling; all this is a certain argument that God his spirit is with such, and therefore with you. This estate though it may be very grievous, yet it is never dangerous, much less is it fearful, unless any be so willful that they do persevere and continue in desperate refusing all good means: unless they persevere, I say, for that through the subtle sleight of the spiritual adversary, and his forcible power, whereby God suffereth him sometimes for a season to winnowe them as Wheat, they are so bewitched and intoxicated, that they are carried by violent force of temptation to wax weary of, or to refuse all means of comfort by fits: yea almost to have no desire at all unto them: yea sometimes, even to speak evil of them. But all this is but in temptation, and therefore God will be merciful unto them for Christ his sake. Thus Job cursed the day of his birth, and wished to be strangled: Jeremiah also repented that ever he preached in the Name of the Lord: both scarcely abstained from blasphemy. David moved with the spirit of ambition, though dutifully admonished, willfully went on in numbering the people. Peter also vaingloriously presuming of his own strength, being most wisely and effectually premonished of his weakness even by our Lord Jesus, yet wittingly rusheth, as an horse into the battle, and then very cowardly yieldeth, yea, doubly denieth, yea, strengtheneth his sin, with a threefold cord, and fasteneth it with banning and cursing. And yet all these obtained mercy most bountifully. For why? as Sat • ā had desired to winnow them; so our Lord JESUS CHRIST prayed for them, that their Faith though it were vehemently assaulted, yet should not be overcome, although it was battered, yet that it should not be destroyed, and though it were sore oppressed, that it should not be extinguished. And here be you fully persuaded, that though (Luk. 22. 32.) the words seem to run as belonging but to Peter, (viz. I have prayed for thee, that thy Faith should not fail ) yet that he prayed as well for the rest of the Apostles, yea, for all the faithful. For first he saith not, Simon, Satan hath desired to winnow thee, but you. Why then (saith he) I have prayed for thee? Verily, because he should more grievously offend then the rest (although their offense was very great) therefore his and our most blessed Savior applied to him the promise, but did not impropriate it to him only, and restrain it from the rest. Compare with this place, John. 17. 20. and you shall see that the heavenly verity affirmeth, that he prayed not only for the Apostles, but for all those which should believe through their word. Yea further, our Lord Jesus Christ was yesterday; is today, and shall be forever. And as the forefathers were baptized into him, and did eat his Flesh and drink his blood, so was his prayer effectual even unto them under the law, much more unto us under grace. And whē you can find testimony of your heart, that when you would do well, evil is present with you, and that when you do the evil you would not, then do you not it, but sin in you, when it leadeth you captive, Rom. 7. much more then whē Satan worketh withal, buffeting you, assure yourself that God hath pity on you, that the virtue of his power shall be perfect in your weakness, 2. Cor. 12. 9. If you believe, according to your faith it shall be done unto you. But you will say, you cannot believe that this vile and crooked hardness of your heart, can be remitted and renewed: and even this was the second point, which in the former part of my letter I gave you to understand, was the cause of your excessive distress. I beseech you, and I charge you in the name of our Lord Jesus Christ, that you will not willingly lie, nor offer injury to God his spirit, nor to yourself who have received it: tell me, what is the reason why you think you have no faith? Verily because you have no feeling, nor no other fruits thereof, as you think. Well, first then agree with me herein (as you must, if you will not disagree with the truth) that feeling is but an effect, and a fruit of faith. And therefore there may be faith without feeling, as well as the cause may be without the effect, and the tree without any appearance of fruit, yea of sap for a season. And as a man sore wounded, or diseased; may for a season be deprived, almost of all operations of the natural life to the outward show, and his own judgment and feeling: so may a spiritual man be so sore wounded by Satan, and diseased by present sight and feeling of his sinful corruptions, specially in temptation, that he may think, yea and may appear to others, that the life of the spirit is not in him. Thus Peters faith did not wholly fail (as you have heard) or else the prayer of our Savior prevailed not. Thus when David, Psal. 51. 12. declared that his heart was unclean, and his spirit crooked or unstable, and verse. 14. that he had lost the joy of his salvation, and the spirit of liberty or adoption: yet verse. 13. he prayeth that God would not take his holy spirit from him, therefore he was not deprived of the spirit of sanctification. Here seemeth repugnance, but there is none. He was deprived for a season of the graces of the fanctifying spirit; but none of the holy Ghost wherewith he was sanctified Which graces as God restored unto him: so I am persuaded he will unto you: yea I doubt whether you are deprived of them, but only, that partly melancholy, and partly Satan worketh therewith, make you do injury to yourself, and to the graces of the spirit in you, which I beseech you take heed of. But the messenger cannot stay; and therefore I cannot write as I would either of this, or of the remedies you should use, which hereafter I will, as God shall enable me. And I pray you let me understand (as I requested in the beginning) of your estate iu particular somewhat more: and that by this bearer if you can, because he is of your acquaintance, and will bring it unto me faithfully.

Only I add now, unto that I have written of hardness of heart at large, that you must diligently observe the word, Create, which David useth Psal. 51. declaring how he had no feeling of his heart. To this join that which the Prophet Isaiah speaketh in the person of God, chap. 57. 23. I create the fruit of the lips to be peace, peace as well to him that is fare off, as to him that is near. Therefore in faith you may as well pray with hope to obtain, as did David Therefore say with him often, and with God his people, Isaiah 64 12. O Lord thou art our father: we indeed are clay but thou art our maker, and we are the work of thy hand. &c. Know you that God can cause Wolves, Lions, Leopards, &c. dwell lovingly with Lambes, Calves, Kine, Isaiah 11. 6. &c, and that which is impossible unto men, is possible unto God; even to cause a cable rope to go through a needles eye; that is, to change the hard heart of the unbelieving covetous wretched man; much more yours. Yea know you that all things are possible to him that believeth: cry then, I believe, O Lord help my unbelief. And I dare promise you in the name of our Lord Jesus Christ, that you shall have your harts desire in goodness. Thus abruptly I must make an end. I commend you unto God, and the word of his grace, which is able to build you up, and give you the right of inheritance among them which are sanctified. And the very God of peace sanctify you throughout, that your whole spirit, and soul, and body may be kept blameless until the coming of our Lord Jesus Christ: faithful is he which hath called you, which will do it. Amen. I pray you pray for me; and I trust, as I have, so I shall pray for you, and much more.

A LETTER CONSOLATORIE TO Mistress Mary Whitehead.

THe Lord Jesus Christ by whose blood you are justified, stay and strengthen you now and forever, Amen.

Seeing we be so miserable, blessed be God that we be also mortal: seeing we be subject to sin, praised be God that we are also subject to corruption. It would now grieve us to be mortal, because we sin, and by sin purchase misery: it is sufficient that we shall then never die, when we shall never sin, and then we shall no more taste of corruption, when we shall no more so much as fear condemnation. In regard whereof (good Mistress) look not so much to your grief for the death of your son (which you see to be the common lot of all, and the happy lot of the godly) as upon his freedom from misery, his liberty from sin, and his holy change to eternal felicity.

And albeit he was young in years, yet was he come to sufficient years to go to God, that he that hitherto did grow in Christ, should now be gathered and reaped up to the kingdom of Christ: so that we cannot think him to die in his flowers, whose perfection groweth to so blessed a maturity before the Lord. If then you rejoiced in him as he was the interest of the Lord: you are not much to sorrow, that the Lord hath his right. Which (if your love to him was right) you know did ever appertain unto him. He must not of you his earthly parents be deemed to be lost, which of his heavenly father is so surely preserved. And without all question his very growing in godliness, under so manifold afflictions in this life, could not have been so profitable to him, and comfortable unto you; as the loss of a few and faint pleasures, recompensed with so infinite and unspeakable joys in the life to come, are I hope, and must be unto you.

Be not then so grieved for that you have lost that which Christ hath found: but be thankful if by hope you can rejoice that Christ hath found that which you have lost. Whose loss of yours, and gain of Christ's, as it was by the will of God, you must yield to of necessity: as it was the wisdom of God, and mercy of God, so to have it, you must resign him willingly. The Lord God who gave your son as a pledge of his goodness, and who hath received your son as a pledge of your obedience, so over reach your griese of nature, by hope above nature, that you may fulfill that remnant of repentance which yet is lent you to the great praise of his holy name and endless peace of your own soul for his Christ's sake.

Master Greenhams care for the poor Scholars of Cambridge.

RIght Honorable, although it be a thing well known unto many, and specially to your Lordship, that the number of students in the University of Cambridge is greater of late years than hath been heretofore; yet it may be many have not heard, neither hath your Honor understood, how many of good hope for want of sufficient relief have been, and are forced, or tempted to forsake the University.

Of the which number some have entered into the Ministry both unseasonably and hurtfully, some taken upon them to be petty scholemaisters unprofitably, some fallen to be seruingmen or to some other mean trades of life inconueniētly, some have crept into popish gentlemens houses at home, or flying over sea have proved traitorous and unnatural Jesuits or Seminary Priests.

Besides that which is as true as ruefull, some straining themselves for love of learning to live in the University, for want of necessaries have either pined away there, or shortly after they have departed from thence; or else have lived there much discouraged to their far less profit in learning. Which sore as I have seen of some to be espied, of some to be pitied, even with desire of redress; yet have I not seen any sufficient care taken to salve and recover the same.

True it is, that diverse men of diverse degrees, as in the city and elsewhere, have somewhat largely yielded their helping hand hereunto: but by reason of the multitude of the needy, and for that by want, either of the wise care in the choice, or of a continued oversight of such as were chosen, diverse abuses have grown in the receivers, the hearts and the hands of the givers having been much straightened.

These things often weighed wrought much compassiō in me, so that I have indeuored, according to my power and place, a good while to procure some exhibition from diverse, for poor learned, and godly students in the same University: whereunto I was and am induced, the rather by a special charge of caring for the poor laid upon me (by a special occasion) at the time of mine ordination into the Ministry; which I willingly went under, because the holy Apostles Paul and B • rnabas did the same before me. Whose wise and worthy dispensation about the Church alms, often admonishing me of no less wisdom and discretion, than of duty & conscience to be used in this behalf. And foreseeing some offensive inconveniences of the sole dealing of one man in so great a cause; I have long thought of some men, most meet in many respects to join with me herein. And to this end of late I resolved of Master Whittakers and Master Chaderton; who, after diverse entreaties and persuasions, have yielded the right hand of fellowship both carefully and faithfully to labor with me in this matter.

The reason, why I rested rather on them than others, was, because as by their place and residence in the University, so by long observation I have judged them most meet, not only in regard of their promise to take pains, but also for their faithfulness and fitness to do good in it, being men well known unto many Honorable, worshipful, rich and merciful persons.

And for testimony of our more faithful service herein, I, in their names, do promise to your Honor our special care and conscience of employing that benevolence, without respect of persons, upon those scholars only, that either are learned or towardly in learning, and the same being religious, honest, poor, and making conscience of the right and reverent use of their alms; and that so long as they continue to be such.

Further we shall be ready each other year, or oftener, if your Honorable wisdom shall think good, to make our accounts to Master Nowell Dean of Paul's, Master Osburne of the Exchequer, Master Doctor Hammond, Master Vincent Skinner, or some two of these, or any other, whom your Lordship shall think meet herein. Now that with some good authority and greater hope of success this matter might be performed, I come first and principally to your Honor an humble petitioner, that you would vouchsafe by your Honorable word and hand, to commend and authorize us as meet men to be employed in this work; and then, if so it seem good to your Lordship, I will repair in the same suite for like favor to Sir Francis Walsingham, Master Secretary Dauison, Sir Walter Mildmay, or others of your most Honorable society, whom your wisdom shall advise me unto.

In that I have been so bold to mention myself in this action, I humbly crave your Honors favorable construction towards me, who, having received great mercies of the Lord from the University, think myself much more indebted to seek the good thereof, especially after so long waiting for others to do it; and so now, if any will do it without me, or any other means more fit than this may be used, I most heartily wish the same.

Thus I commend myself and the whole cause to your Honors wise and merciful consideration, as desirous of the most fruitful success hereof, and humbled in mine own vnabilitie to further it.

A LETTER AGAINST HARDNES OF HEART.

I Beseech GOD, the Father of JESUS CHRIST, to give me his good spirit; in writing to give advice, and you in reading to receive it, Amen.

Since the time that I received M. S. Letter, wherein he declared his careful compassion over your estate: I have been not a little grieved, because partly for want of a convenient messenger, and partly because of my manifold distractions with the like occurrences, and other weighty affairs, I have been hindered from writing hitherto unto you. And albeit even still I be in the same case, yet conscience towards GOD, and love and compassion towards you, forceth me to overcome lets, which hardly I could other ways prevail against. And albeit I cannot speak as I would, yet of that which I shall write (proceeding from the forenamed grounds) I look for some blessing of God through Jesus Christ, if you will not too much faint in faith, and yield to the adversary: yea if you will but hope so well of yourself as (in the fear of God I write it) I hope of you. First, whereas it seemeth you are sometimes grieved, because you tarried not still at Cambridge according to mine advise, you must know I advised it not as a thing necessary, but more convenient, as I then supposed, but I advised you to obey your father, if his pleasure still continued to have you home: whereunto you yielded, I cannot see how you offend, it being your fathers pleasure you should so do. And who knoweth whether being there you might not have been as much troubled, there being no privilege for persons and places in such cases? And who knoweth whether it be the Lord's pleasure, for the example and instruction (and I hope the consolation) of others in the end? And albeit you will now think that here you were nearer the moe and stronger means, yet know you and be persuaded, that God can and doth in such cases work by fewer and weaker, according to his good pleasure. Besides, it is in our corrupt nature to make much of such as we cannot have, and not so to esteem those which God doth offer us, as we should. I beseech you therefore in the name of Jesus Christ, humbly to praise God for those means he offereth in mercy unto you, & to use them in faith accordingly; and so God shall bless you by them. And then by such conference as you may have from hence by letters, wherein if I may stand you in any stead, rather for the good opinion you have of me, than for any great matter I am able to perform, I shall be ready to offer any office of love unto you, as God shall enable me; and so far forth as I shall be at any time instructed in your particular estate in some letters sent from you by convenient messengers. That which I perceieue presently by M. S. Letter is, that you are afflicted with the blindness of your mind, and hardness of your heart, which cannot be moved either with the promises of God's mercies, or fear of his judgments; nor affected with the love and delight of the things which be good, nor with the hatred and loathing of the evil. Great cause you have of grief I confess; but no cause of despair dare I grant: because I am persuaded that your persuasion is somewhat false; partly for want of a sound judgment of your estate, and partly for some defect of faith, somewhat through your own default▪ First, therefore know you for a certainty that this is no other temptation than such as diverse of God's children have been humbled with, and afterward have had a good issue out of it: and if it please God to move you to credit me, I myself have known others, as deeply this way plunged as you can be. Remember therefore, that God is faithful, and will not suffer you to be tempted above that which you shall be able to bear. And yet further to confirm you herein, the holy Scriptures do record, that this way God heretofore hath humbled his own people: in whose person the Prophet Isaiah lamentably complaineth: O Lord, look down from heaven, behold from the dwelling place of thy holiness, and of the glory. Where is thy zeal and thy strength, the multitude of thy mercies, and of thy compassions? They are restrained from me. And afterwards: O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? And in the next Chapter, verse 6. We have been all as an unclean thing, and all our righteousness is as filthy clouts: and we all do fade as a leaf, and our iniquities as the wind do take us away: and there is none that calleth upon thy name, neither that stirreth up himself to take hold on thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. And before: We grope for the wall like the blind, and we grope as one without eyes, we roar like Bears, and mourn like Doves. So complaineth Hezekiah in the bitterness of his soul. Like a Crane or a Swallow so did I chatter. I did mourn as a Dove. And when David crieth: Create in m • e, O God, a clean heart, renew in me a right spirit: Restore to me the joy of thy salvation, establish me with thy free spirit: Doth he not declare that his heart was unclean, his spirit crooked, the joy of his salvation lost, and himself subject to the spirit of bondage? So that wanting the spirit of liberty or adoption, he could neither cry Abba Father, nor have any power against sin? Thus you see how God's children may be blinded in mind, and hardened in heart for a time, so that they feel in themselves the grace of the holy Spirit, to be as it were perished and dead.

Further, to relieve the infirmity of your judgment in this case (because I know it may much distress you) you must understand that there be two kinds of hardness of heart: the one, which is not felt nor perceived; the other, perceived and felt: and of the former, that there be two sorts, the first (which is most fearful) when any do purposely resist the motions of God's spirit, and willfully refuse the means of their salvation; of which the Prophet Zechariah speaketh, 7. 11. They refused to hearken, and pulled away their shoulder, and stopped their ears, that they should not hear: yea, they made their hearts as an Adamant stone, least they should hear the Law, and the words which the Lord of Hosts sent in his spirit, by the ministry of the former Prophets. The outrageous sin of these men, the Prophet Isaiah expresseth in these their own fearful terms: We have made a covenant with Death, and with Hell we are at agreement: though a scourge run over and pass through, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hidden. This was a fearful estate indeed, yet for all that no man can say, but some of these having hardened their hearts, might be, and were afterward converted. The other kind of hardness of heart, which is not felt, nor perceived, or if perceived, yet not felt; (which albeit it is less fearful, yet it is dangerous enough) is in such, as although they willfully resist not God's spirit in good means; yet securely, carelessly, and willingly they lie in sin without any remorse of it, or true taste of good things. Such was David his estate for the space of a year before Nathan the Prophet came to reprove him, and rouse him from his lulled sleep. Both these kinds I am persuaded you are free from; otherwise then in temptations Satan may sometimes move you thereunto. The other kind of hardness of heart which is perceived and felt, is of two sorts; the one in them which are desirous of means, whereby they may be relieved, although they do find small or no ease at all in themselves for a time.

Of this kind the Prophet Isaiah (in the name of some of God's people) complained. And such was David's state. After that Nathan had reproved him, and God's spirit began to work with him, yet he crieth out (as ye heard before) of the loss of God's graces: and when he saith, that God will accept of no Sacrifices, be they never so many, nor precious without a contrite heart and broken spirit; he showeth, that for a time (even after the Prophet had reproved him) he wanted both. This is your case, and therefore you a in the state of salvation. For David was in this case, even after he had confessed his sin, and had received absolution and pardon from God, by the ministry of Nathan; although he never felt joy thereof, nor true grief for the other: yet because in truth of heart he confessed his sin (as my trust is you do) and was certainly persuaded of the pardonablenes of it by God's mercy, (although he was far off from the feeling of it, or applying it to his woeful conscience) his state was good and very well to be hoped of. And you must know to be persuaded, that those things which are written of God's Saints, and namely of David and Peter, and such others, are examples for us, if we will stay our selves upon the word of God in the ministry of his servants, and wait upon the Lord's good time, till he come nearer unto us by his spirit: nearer I say, for he is come already unto you; or it may be he never went from you: because to be grieved and humbled with blindness of mind and hardness of heart, to believe certainly the truth of God's promises in general, and to reverence the servants of God which bring the glad tidings of salvation, and to long after the comforts, using the means of the word and prayer, the Sacraments of the Supper, and the company of God's children, contrary to hope, under hope, yea without any present feeling: all this is a certain argument, that God's spirit is with such, and therefore with you. This estate although it be very grievous, yet it is never dangerous, much less is it fearful: unless any be so willful, that they persevere and continue desperate refusing all good means: unless they persevere I say, for that through the spiritual adversary, and his forcible power, whereby God suffereth him sometime for a season to winnow them as wheat, they are so bewitched and intoxicated, that they are carried by violent force of temptation, to wax weary of, or to refuse all means of comfort by fits: yea, almost to have no desire at all unto them, yea sometimes to speak very evil of them: but all this is but temptation, and therefore God will be merciful unto them, for Christ's sake.

Thus Job cursed the day of his birth, and wished to be strangled, Jeremiah almost repented that ever he preached in the name of the Lord: both scarcely abstain from blasphemy. David moved with the spirit of ambition (though dutiful admonished) willfully went on in numbering the people. Peter also vaingloriously presuming of his own strength, being most wisely and effectually preadmonished of his weakness even by our Lord Jesus, yet wittingly rushing as a horse into the battle, even then very cowardly yieldeth, yea doubly denieth, yea strengtheneth his sin with a threefold cord, and fasteneth it with bannings and cursings: and yet for all these he obtained mercy most bountifully. For why? as Satan had desired to winnow them, so our Lord Jesus prayed for them, that their faith, though it was vehemently assaulted, yet should not be overcome; although it was bartered, yet that it should not be destroyed; and though it was oppressed, yet that it should not be extinguished. And here be you fully persuaded, that albeit Luke 22. 31. the words seem to run as belonging but to Peter▪ viz. I have prayed for thee that thy faith should not fail; yet he prayed for the rest of the Apostles, yea, for all the faithful. For first he saith not; Simon, Satan hath desired to winnow thee, but you: Why then saith he, I have prayed for thee? Verily because he should more grievously offend than the rest (although their offense was very great) therefore his & our most blessed Savior applied to him the promise, but did not appropriate it unto him only, and restrain it from the rest. Compare with this place, John. 17. 20. and you shall see that the heavenly verity affirmeth, that he prayed not only for the Apostles, but for all those that should believe through their word: yea further, Our Lord Jesus Christ was yesterday, is today, and shall be forever. And as the forefathers were baptized into him, & did eat his flesh, and did drink his blood; so was his prayer effectual even to them under the law, much more to us under grace. And when you can find testimony in your heart, that when you would do well, evil is present with you, and that you do the evil you would not; then do not you it, but sin in you, when it leadeth you captive: much more when Satan works withal buffeting you, assure yourself that God hath pity on you, that the virtue of his power shall be perfect in your weakness. If you believe, according to your faith it shall be done unto you. But you will say, you cannot believe that this vile & crocked hardness of your heart can be remitted and renewed: and even this was the second point which in the former part of my letter I gave you to understand was the cause of your excessive distress. I beseech you, & I charge you in the name of our Lord Jesus Christ, that you will not willingly lie nor offer injury to God's spirit, or to yourself who hath received it. Tell me, what is the reason why you think you have no faith? Verily because you have no feeling, nor any other fruits thereof, as you think. Well, first then agree with me herein (as you must, if you will not disagree with the truth) that feeling is but an effect and fruit of faith; and therefore there may be faith without feeling, as well as the cause may be without the effect, and the tree without any appearance of fruit, yea of sap for a season. And as a man sore wounded and diseased may for a season be deprived almost of all operations of the natural life to the outward show, and to his own judgment and feeling: so may a spiritual man be sore wounded by Satan, and diseased by the present feeling of his sinful corruptions, specially in temptations; that he may think, yea appear to others, that the life of the spirit is not in him. Thus Peters faith did not wholly fail (as you have heard) or else the prayer of our Savior prevailed not. Thus when David declared that his heart was unclean, or his spirit crooked or unstable, and that he had lost the joy of his salvation, and the spirit of liberty or adoption, yet he prayeth, that God would not take his holy spirit from him: therefore he was not deprived of the spirit of sanctification.

Here seemeth to be repugnance, but there is not any: he was deprived indeed for a time of the graces of the sanctifying spirit, but not of the holy Ghost wherewith he was sanctified: which graces, as God restored unto him, so I am persuaded he will do unto you. Yea, and I doubt whether you are deprived of them; but only that partly Melancholie, partly Satan working therewith, make you do injury to yourself, and to the graces of the spirit, in you: which I beseech you to take heed of.

But the messenger cannot stay, and therefore I cannot write as I would, either of this, or of the remedy which you should use; which hereafter I will, as God shall enable me: and I pray you let me understand (as I requested in the beginning) of your estate in particular somewhat more, and that by this bearer if you can, because he is of your acquaintance, and will bring it to me faithfully. Only I add now unto that I have written of hardness of heart at large, that you must diligently observe the word Create, which David useth, declaring that he had no feeling of heart. To this join that which the Prophet Isaiah speaketh in the person of God: I create the fruit of the lips to be peace, peace as well to him that is far off, as to him that is near. Therefore in faith you may as well pray, with hope to obtain, as did David: therefore say with him often, and with God's people; O Lord, thou art our Father, we indeed are clay, but thou art our maker, and we are the work of thy hands, &c. Know also, God can cause Wolves, Lions, Leopards, &c. to dwell lovingly with Lambes, Calves, and Kids, &c. and that which is impossible to men is possible with God, even to cause a cable rope to go through a needles eye; that is, to change the hard heart of the unbelieving covetous wretched man, much more yours: yea, know you that all things are possible to him which believeth. Crie then, I believe, O Lord help mine unbelief, and I dare promise you in the name of our Lord Jesus Christ, that you shall have your hearts desire in goodness. Thus abruptly I must ende, I commend you to God and the word of his grace, which is able to build you up, and give you the right of inheritance among them that are sanctified. And the very God of peace sanctify you throughout, that your whole spirit and soul and body may be kept blameless until the coming of our Lord Jesus Christ. Faithful is he which hath called you, which will do it. Amen. I pray you pray for me, and I trust as I have, so shall I pray for you, and much more.

ANOTHER COMFORTABLE LETTER BY MASTER R. G. TO MASTER M.

B Rother, beloved in our LORD JESUS CHRIST, seeing you have had heretofore not only Knowledge, but also experience of God's gracious and merciful goodness in Jesus Christ, of your own unbelief, and of Satan's subtlenesse; I could marvel why you should give such place, and not keep your ground no surer, if I were not much acquainted with such occurrences. I know not therefore whether with words of rebuke, or of comfort, I should seek to relieve you. Because I cannot come unto you, my counsel and desire is, that you would come up to London the next Terme at the farthest; that so I might ask of God to frame my speech to your good. In the mean season (I beseech you) to call unto mind that which you cannot be ignorant of; that in the Law Sacrifices were offered for God's people, not only at their first entrance into covenant with the Lord, but also afterwards many times: and that not only for sins committed by ignorance, but also by error, that is, Forgetfulnes, Frailenes, Retchlesnes, Carelesnes, &c. If you have not Tremellius his Translation by you, you must take heed of the English that hath ignorance: for they failed that so translated it.

It is manifest, that the sin of error is there opposed against the sin committed with an high hand, that is, a blasphemy with contempt of God: and making his Law of no effect, but to be in vain. Which sin I am sure you are most far off from; I would you were as far off from unbelief and distrust. That God's children may fall after their calling, into diverse foul faults, may appear by many proofs. First, in the Law, when the Lord speaketh in his Majesty, and proclaimeth his glory, yet in how many words commendeth he his mercy, and for how many several sorts of sins? Doth not Isaiah the holy Prophet call the people of his days, the people of Gomorrah; and their Princes the Princes of Sodom? Doth not he accuse them as grievous transgressors, both of the first and second Table? and yet doth afterwards promise them, that though their sins were as crimson, they shall be as white as snow: though they were red like scarlet they should be as wool. Doth he not charge them that they were sunk deep in rebellon, and yet exhorteth them to return unto the Lord? Yea, doth he not charge them not only with rebellion, but also with vexing the holy Spirit of God? And yet read what is written, Pray, as there you may learn of Isaiah, chap. 63. verse. 7. 15. 16.

What? doth not the holy Prophet Jeremiah show, that Ephraim was as an untamed calf? &c. yet so soon as he mourned, and was ashamed of himself, doth not the Lord show that his bowels of mercy were troubled for his estate? Doth nor the Lord offer mercy unto the profane and forgetful transgressors of his holy covenant? Is not this part of the covenant made with all the sons of David in Christ Jesus, that if they not only omitting many good things, but also committing rebellions & iniquities, that though he may visit them, yet it shall be with the rod of his children, and that his mercy he will not take from them, nor break off his covenant made with them in Jesus Christ? Therefore remember that the holy promises, threatenings, precepts, & examples are written, that we should not sin: but, If any man sin, we have an Advocate with the Father, Jesus Christ the just, and he is • he reconciliation of our sins, and not for our sins only, but for the sins of the whole world. Doth not the blessed Apostle Paul charge the Corinthians (whom he affirmeth to be rich in Christ, and destitute of no spiritual gift) to be more carnal than spiriuall, yea babes in Christ, yea to be fallen into idolatry, committing of evil things, fornication, tempting not only of God but of Christ, yea murmuring against them: yet doth he not herein comfort them, that no temptation hath taken hold on them, but such as appertaineth to man, and that God will be merciful unto; David prayeth against presumptuous sins, that they should not reign over him: signifying, though he sinned presumptuously, yet if he did not persevere in presumption obstinately, without desire to repent, that such sin or sins were pardonable. Now the Lord's covenant towards his in Jesus Christ, is not to deal after their sins, nor to reward them after their iniquities, much less will he not regard in wrathful displeasure their infirmities. For if he should so mark what is said or done amiss, who were then able to abide it? But with him is mercy in Jesus Christ, that he may be feared. Therefore lift up your hands which hang down, and strengthen your weak knees, and say unto your soul; Why art thou so cast down and unquiet within me? I will yet trust in Jesus Christ, and wait upon the merciful graces of God purchased by his merits. Consider that true humility ariseth of faith in Jesus Christ, and that is true Faith that engendereth humility; as we may not diminish our sins, so may we not too much aggravate them, nor diminish Christ's merits: have evermore in your mind the example of the prodigal son, who saith not, I am not thy son: but, I am no more worthy to be called thy son: he saith not, Let me be thy bond-slave; Nay he saith not, Let me be thy hired servant; but Let me be as one of thy hired servants: his Father came, and met him, and fell on his neck, &c. So shall it come to you good brother. I need make no more application: the holy anointing which you have received, will bring the old mercies of God upon others, and upon your own soul, unto remembrance, and lead you into all truth, which shall be requisite for your salvation. Put your trust in the Lord, and be you assured, believe his Ministrrs and you shall prosper. The Lord Jesus came not to break the bruisedreede, nor to quench the smoking flax; his grace shall be evermore sufficient for you, and his virtue shall unto the end manifest it self in your weakness. Now therefore I beseech him to preserve your body and soul, and spirit, unto his most glorious appearing. Faithful is he that hath called you, and promised, who will also perform it, Amen. From my house in London, in Warwick Lane, Ann • 1591. Feb. 24.

A LETTER CONSOLATORIE, WRITTEN TO A FRIEND AFFLICTED IN conscience for sin.

M Y very good and loving friend in the Lord Jesus, I understand by M. H.