Works

A TREATISE OF ANGER.

M Oses in the twelfth of Numbers is commended for the meekest man upon the earth: yet Exod 32. 19. he is said to be angry, and also is commended for it, and his anger is allowed: where we learn, that every anger is not forbidden in the word of God; but that only, which is either without, or not for a • ust cause; and which is not measured by the word. For anger is in us, as other qualities of the mind are: that is, if it be ruled by our corruption, it is evil, and is forbidden in the word, as a work of the flesh: but if by God's good Spirit it be sanctified, and ruled by God's word, it is a duty commanded; and we ought to bring it • oorth as a fruit of the Spirit. And many of God's servants in the Scriptures being angry for good causes, and observing measure, are commended for it: whose examples in the like causes we ought to follow.

That we may therefore know spiritual and Christian anger from fleshly & carnal anger, and that we may discern the works of God's Spirit in us, from the corrupted works of our flesh: it shall be profitable by some notes to make a difference between them, that so they may both be known.

The first note or difference between these two kinds of anger is this: If we can patiently swallow up and overcome injuries and faults committed against our selves, yet in the cause of the Lord, we can be very hot, earnest, and jealous; this is a good sign, that our anger proceedeth from the Spirit of God within us. But contrariwise men in their own causes, and quarrels, and when the injury is done to them, will be very hot, and angry, and marvelously much moved: but in the Lord's cause they are as cold as ice, and there is no heat within them, which is a testimony unto them, that their anger is fleshly, and that it doth greatly displease the Lord. Therefore if when we see a man commit any sin, and we also know, that it tendeth to the dishonor of God, and the hurt of his own soul, and if then we can be grieved, and if then we cannot choose but be angry; hereby we may know that our anger is good, because the glory of God, and the profit of our brother did thereunto move us, and not our private injuries. Now if we would be glad thus to make the glory of God the chief cause of our anger; let us first learn to pass over injuries done against us, and quietly to bear them, and by that means we shall better learn more safely to be angry, when the thing concerneth the glory of God, for if a man hath not learned to put up his own injuries patiently and without revenge, he shall mingle it with the other, and so shall pass measure, and most commonly he shall make both unprofitable.

Secondly, some men can never be pleased, and every light trifle doth stir them up to anger, which cannot but be evil: and this proceedeth altogether from the flesh, this anger cannot be allowed. But spiritual anger is not easily stirred up, and when it is, then it is measured by the quantity of the fault: a small fault, a small and short anger; a greater fault, a greater anger, & of a longer continuance. For herein must we be like our heavenly Father, who is slow to wrath, chideth us not continually, marketh not what is done amiss, nor recompenceth us according to our deservings. But continually useth more means to cause us to love him, than to cause us to fear him. And thus ought it to be with us also, if we will be children of such a father: so that we ought to strive and labor to be loved rather than feared, and by love to allure, rather than by fear to compel. Again, with the Lord we ought to be greatly grieved for great offenses, & for smaller offenses to be lesser grieved. Now if a man find himself to be of a hasty nature, and quickly angry; know also that such a one exalteth folly, and that anger resteth in the bosom of fools. But a man of a patient spirit passeth in wisdom. Yea, let him know, that such anger is not good, and therefore labor earnestly that it may be repressed in him: which that he may dolet him think and know that before holy anger there must go prayer, that the Lord in mercy may rightly direct him in the same. If therefore we cannot, or do not before our anger, or when the occasion is offered, pray unto the Lord, that he may keep us upright in the same: we have to suspect our anger, for we are in danger to fall and offend therein.

Thirdly, it is a mark of Christian anger, when we are angry with sin in whomsoever we find, or whosoever committeth it; for many will in their own matters and causes be very angry, and in them will pretend a careful zeal of God's glory: but if a sin be committed which toucheth them not, they can easily let it pass; as if a man's own wife be a whore, his children disobedient, his servants stubborn, and willful, or if any sin be committed which toucheth him near, thē will he exclaim & cry out for that God is dishonored and will say, Who ever saw such servants? What wickedness is in children nowadays, that they be thus disobedient? and what women be these to do thus wickedly? In the mean time if another man's servant be disobedient, if his wife be an whore, he cannot be angry, he cannot be grieved Such men as these must needs suspect their anger, for herein they bewray want of faith, want of love, & want of care of the glory of God, which as it is advanced by the obedience of others, as well as by ours; so it is likewise dishonored by the sins of others, as well as by ours. But when the sin doth not concern us, if then we cannot be contented, but the very zeal of God's glory, and the love of our brethren doth move us thereunto: then may we think that our hearts be upright in that anger.

Again, there be diverse, which when their enemies offend, then will they be ready to cry out against it, and will be highly displeased withal: but if their friends offend; they can bear with them▪ and think the sin in them small or nothing But Christian and spiritual anger is clean contrary, for it rather bears with the fault in his enemy, than in his friends, and will sooner more sharply rebuke it in his friend than in his enemy. Therefore such friends as can smooth a man in his sin, are neither to be liked, nor desired: for, Open rebuke is better than secret love, and the wounds of a lover are sweet. We see that if a man's child or his wife, or some special friend were sick in body, they use all means, that they might be restored to their health; and if they did not, their wife, children, or friends would quickly think they loved them not: And why should it not be thus in the spiritual sickness of sin▪ How doth a man love me, when he will not use all means to deliver me from the danger of sin? When therefore our friends do fall into sin, if then we can be angry, and that, when they do most favor us, because the cause is God's, and concerneth their salvation: if then we can remember old love, and temper wisely love with anger to reprove them, it is a sign that our anger is not fleshly but of the spirit.

Fourthly, there is a note of Christian & spiritual anger, which though it be very like to the former, yet it discerneth one from another, as much as any other doth. For many men will be angry with other men's sins, but they can never be angry for their own. Against such as these, the Lord speaketh, saying: Hypocrite cast out the beam out of thine own eye first, and then thou shalt see to cast out the mo • e out of thy brothers eye. And again in another place: He that is clear among you, cast the first stone at her.

When we therefore can be first angry with our own sins, and more angry with them, than with others, yea when we can throw the first stone at our selves; then is our anger of the Lord. For no man can ever be angry in uprightness of other men's sins, which cannot first be grieved, and angry with his own. If our anger begin first with our selves, and that for every sin that is in us, so that there is no sin which we are willing to favor in our selves, or desirous to continue, and lie in it still, and no man is more grieved for our sins than we our selves are, and we do more accuse and condemn our selves than any other doth, or can do; and again if a sin be not in us, yet we be afraid least it may be, and therefore we use means against it: then if we be angry with the sin of others, we have this good warrant, that our anger is good; yea, if we be accused or thought to be corruptly angry, either with our own causes, or with our enemies, insomuch that mē condemn our anger, yet we have the testimony of our hearts and consciences to tell that it is not so, and therefore herein may we take sound comfort.

Fifthly, some men there are, who when they are angry with one, they will be angry with all, and their anger doth so chafe and overcome them as it were, that they are unfit for duties either to God, or their brethren. This anger is altogether fleshly, & to be condemned. That anger then which maketh us unfit to hear God's word, to go to prayer, which disquieteth our minds and troubleth us, that anger, I say is to be misliked, though it were for a good cause, and in God's behalf: for the works of God's spirit do not one let or hinder another, but rather do further one another: insomuch that if we were cold in prayer before, yet this earnestness in God's cause doth quicken us up, and maketh us very ready unto prayer; if we were dull in hearing the word before, we are now better affected, and this true zeal and anger in the Lord's cause, and for his glory, will put an edge to every good thing we go about. True anger doth not let us from doing our duties unto God, nor diminish our love towards our brethrē; but rather stirreth up in us a compassion over them, for the wrath of God which we see hang over their heads. And for that cause, we are in pu •• moved to pray for them more earnestly than before; so far are we from taking revenge▪ yea there is a greater care in us, how we may help them out of their sin, than to punish them for their sin. So that here anger for the sin is joined with a loving compassion over the party: and the one doth not so much move us to take revenge of them, as the oher doth move them to pity their case. Here then is a special difference betwee •• them▪ for Christian anger hath ever a grief joined with it, both for the dishonor of God, & the hurt of our brother: but carnal and fleshly anger hath a joy and pleasure in it, and • eedeth it self therewith, and is puffed up. Such godly anger was in Christ against the Pharisees, where it is said that he was angry and sorrowful; and in another place, when he saw the destruction of Jerusalem, for their sins, for which he had been angry with them: it is said of him that he wept. Likewise Paul, threatening the Corinthians that for their sins he would come to them with a rod; saith after, I am afraid that when I come, the Lord do humble me, and I shall bewail many that have sinned▪ contrariwise he describeth fleshly anger to be such, as puffeth men up, when they see the sins of their brethren.

Now that we may come to have an holy anger wrought in us for sin, it is needful that we labor for that affection which was in the Prophet David when he saith, The rebukes of them that rebuke thee, have fallen upon me. Where the Prophet showeth, that every sin which was committed against God, he thought that it was committed against himself: and was as grieved and angry therewith, because the glory of God (which was committed to his care) was stained, and God himself dishonored; and this did make him angry and zealous in the cause of the Lord: and this zeal must be also in us. Which that it may be tempered, and not too rigorous, we ought▪ also to consider how the Apostle Paul appheth the same place, when he would exhort them to bear the infirmities of the weak, and not to deal over sharply with them: he bringeth the example of Christ, who suffered for the sins of the people, as for his own, and so accounted of them: So then we ought to think, that the sins which by our brethren are committed, are committed of us▪ and are ours: which if we can do, it will much abate rigor and sharp dealing in admonition, as also in the punishment of sin. The Apostle in another place saith, Bear y • one another's burden, and so fulfill the measure of Christ. Now if we shall join these two affections together in us▪ first to think, that every sin committed against God's majesty, is committed against us▪ and again, that every sin which our brother doth, we in our own persons do the same: the first will breed in us an anger and zeal for the glory of God: the other will work in us patience and compassion, because of our own flesh, and of the Image of God, which our brother beareth: and thereof will come a zealous anger joined with love and compassion of the party.

By these notes may true Christian and spiritual anger be tried and discerned from that which is fleshly and carnal, that we may follow the one as commanded in the law, and wrought in our hearts by the spirit of God; and that we may avoid the other as forbidden in the law, and proceeding from the corruption of our flesh, that we may neither be fools which are always angry for everything, neither of the damnable and blasphemous family of fleshly love, which will not in their perfection be angry at all: other differences there be; but if a man do well consider of these, and practice them, he shall easily discern the rest.

A TREATISE OF BLESSEDNES.

H E may be said to have tasted true blessedness, whom the Lord before all beginnings hath chosen▪ to salvation; whose salvation purposed by God the father, is performed by God the son: to whom the election by God the father, and redemption by God the son is ratified by God the holy Ghost: in whom this assurance of faith is wrought by the word preached: faith breeding peace of mind; this peace causeth joy, joy being accompanied with security, security working in love, love laboring with a care to please God, with a fear to displease God▪ from whence issueth a desire of well-doing to others, endeavoring to bring them to the peace with God and man, which he tasteth of himself. Lastly, he is truly blessed, who besides all the former things, knoweth how to use prosperity moderately, and adversity patiently, waiting and looking for the accomplishment of God his promise in the kingdom of heaven. More particularly we will entreat of true happiness by the causes and by the effects of it.

The original cause is the love of God, in ordaining us to be heirs of life eternal, Ephes. 1. 4. Matth. 25 34. Wherein is laid open the bountiful riches of the mercy of God to us ward, in that before the foundation of the world was laid, the foundation of our salvation was made: before we sinned, the remedy against sin was found: before the malady, the Lord had prepared a medicine; before we were damned, he had purposed a way how we should be saved. In respect whereof, seeing we are rather to rejoice in this, that our names are written in heaven, than if we had power (without hurt) to tread on Scorpions, or had spirits subdued unto us, Luke 10. 19. 20. we conclude with the Prophet, Psalm. 65. 4. Blessed is the man O God▪ whom thou choosest, and causest to come unto thee.

The substance of this blessedness is our redemptiō in Christ Jesus, which is the Lamb of God, that taketh away the sins of the world, John. 1▪ 29▪ by whose blood we have the forgiveness of our sins, Ephes. 1. 7▪ and by whose Spirit (when we have believed the Gospel) we have the earnest of our inheritance, Ephes. 4. 14. The excellent price whereof is set out unto us herein, in that being filthy in the blood of our sins, he washed us with his own blood, Heb. 9. 14. in that he being just, suffered for us being unjust, 1. Pet. 3. 18. in that we being of no strength & ungodly, he died for us, Rom. 5. 6. in that we being enemies through sin, were reconciled by him to God the Father, Rom. 5. 12. Wherefore seeing he is Blessed whose wickedness is forgiven, and whose sin is covered, Psalm. 32. 2. let not the wise man glory in his wisdom, as though it made him happy, nor the strong man glory in his strength, neither let the rich man glory in his riches, but let him that glorieth glory in this, that he knoweth the mercy of the Lord, wherein consisteth our salvation Ier. 9. 23▪ 24. And let us all learn the meaning of the salutation of Elizabeth to the virgin Marie, Luk. 42. Blessed art thou because the fruit of thy womb is blessed.

The formal cause is the illumination, of God his spirit, making us capable of the former mysteries, sealing them to us with such assurance in our hearts, that we dare boldly cry Abbafather, that we dare boldly say, If God be on our side, who can stand against us? Such blindness, folly, and incredulity possesseth us by nature, that of our selves we can neither see into these mysteries of our saluatiō, nor believe the thing we see concerning our comfort until we have received of this Spirit, which cometh from above. For none cometh to Christ, unless the father draw him; and how draweth he but by enlightening the hearts of his elect by the holy Ghost, John. 6. 44? Wherefore seeing these things are not revealed unto us, but by the Spirit, 1. Corinth. 2. 14. we end with that blessing of the Lord Jesus to Peter, Matth. 16. 17. Blessed art thou Simon, thou son of Jonah: for flesh and blood hath not opened this unto thee, but my father which is in heaven.

The instrumental cause is partly within us, as faith, & partly without us, as the word, and the appurtenances accompanying the same, as Prayer, the Sacraments, the discipline of the Church▪ Faith being the ground of things, which are hoped for, & the evidence of things which are not seen Heb▪ 11. 1. doth so apply the promises of God to our proper and peculiar comforts, that it sealeth us up to the Lord, affording a certain testimony to our hearts, that we have not in vain received of the good spirit of God. Now, because there is a certain kind of faith, which Satan himself doth broach in his school, and propounds as a principle to all his scholars; seeing the Papists urge faith in their unwritten verities, the Familists will have it in their foolish revelations. The Turk requireth it in his dry speculations of Mahomet, and the wizard will seem to demand it in his devilish incantations: we must not believe every spirit, but trust to the word only▪ which is our sure loadstarre and touch-stone, and being it self firm, doth make our faith in it most firm, sure and unchangeable. This blessedness to have the Lord communicate himself to us by his word, is privileged above that praise, which the woman gave our Savior Christ, Luk. 11. 27. as may appear by his sharp answer, Yea blessed are they that hear the word of God and keep it. We conclude then with the Psalmist, Blessed are they that dwell in the house of the Lord, they will ever praise him. Blessed is the man whose strength is in the Lord, and in whose heart are his ways, Psal. 84. 4. 5. If the Queen of Saba counted those men happy, that might stand before Solomon, and hear his wisdom, 2. Chron 9. 7. if David thought it a high recompense and princelike benefit to prefer the son of Barzillai to sit at the table of Solomon: how great is our happiness to hear the wisdom of Christ? how high is our blessedness to sit at the table of the Lord, where not Solomon, but a greater than Solomon is present; where not Solomon, but a wiser than Solomon speaketh unto us? Behold then the causes of true blessedness, which are our election, redemption, illumination, & sanctification: all which are sealed unto us by the holy Ghost, the spirit working faith through the word preached, Christ Jesus so sending his Spirit to renew us, God the Father sending his Son to redeem us, redeeming us to call us, calling us to justify us, justifying us to sanctify us, sanctifying us he sealeth us by his spirit: and so by all these doth he lay the sure groundwork of our salvation and eternal blessedness.

Concerning the effects of blessedness, some are inward and some are outward, the effects inward are partly in respect of our selves only, & partly in regard both of our selves and of others: those in our selves are either concerning mortification, or about our sanctification. The first of these is both truly & orderly couched in that sermon of the Lord Jesus, Marth. 5. where those men are set in the first rank, who are emptied both of the opinion of their own wisdom, and of all persuasion of their own righteousness: and of those it is said, Blessed are the poor in spirit, for theirs is the (kingdom) of heaven. Now because many have lost their hold in judgment, who have not so thoroughly given over in affection: in the next degree happiness is promised to such, who are so far descended into the sight of their own vileness and sense of their natural coruptions, that they are not only convinced of an unrighteousness inherent in their judgments, but also are much humbled for it in their affections, of whom the Lord of comfort hath thus determined: Blessed are they that mourn, for they shall be comforted. Further, for that Satan laboreth and prevaileth much in over coming exercised minds with petty shames (a thing oft incident to afflicted consciences) the next be atitude is allotted to them, that are meek in spirit, who mourn rather in themselves, possessing their souls in patience, thā murmur against others, as laboring in a secret disdain of them: and of this sort of mourners the Lord Jesus hath pronounced this judgment, Blessed are the meek, for they shall inherit the earth. Neither must we be of too abject a spirit, as they that will patiently suffer all things, because they would be troubled with nothing (for that were rather a stoical and unchristian sottishnes, than an heroical and Christian meekness): but willingly submitting our necks to the yoke, by the Lord his appointment imposed upon us, we are rather patiently to wait for the time of our deliverance, and by laboring to keep a good conscience, we are to hunger and thirst after righteousness: where with upon the credit of the Lord his own word, we shall in his good time be satisfied.

Now that we may continue sanctification with mortification, as we join together Christ his passion and resurrection, let us add somewhat of those quickening graces of the spirit, wherein some effects of Blessedness do appear most evidently: the first is peace of conscience and joy in the holy Ghost, Rom. 5. 2. whereby we find both truce with God, and are at league with his creatures: so as both for our comfort in the promises of God we have access to him, to rejoice under the hope of his glory: and for our confidence in the promises of God, we can lie down and sleep in many perils, because God hath either means to deliver us out of them, or else is ready to sustain us in them, Psal. 3. 6. and 4. 8. Of this thus speaketh the Prophet: Blessed is the people that can rejoice in thee, they shall walk in the light of thy countenance, O Lord, Psal 89. 13. Now, least we should deceive our selves with some false peace and illuding joy, we put unto this peace of mind sincerity, which the holy Ghost hath linked together, Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. And Psal. 119. Blessed are those that are upright in the way, and walk in the way of the Lord. Beware, least this uprightness of mind be boisterous) and void of love, without which all is as nothing but a swelling pride: so with this we make known our faith by fruits, and our feeling by sweet effects: For love the enemy of security is careful to please God, and fearful to displease him: and blessed is the man that feareth always, Prov. 28. 14. Blessed is the man that feareth the Lord and walketh in his ways, Psalm. 128 1. Lastly, this fear is joined with a care to please God in the obedience of his word, Luk. 11. Blessed are they that hear the word of God and keep it. Those effects, which concern not only our selves but others, are of two sorts, and comprehended Matth. 5. The first, a Christian care to work in others a taste of that sweet reconciliation, which is from God to man, or from man to man: whereof it is said, Matth. 5▪ 9. Blessed are the peace-makers, for they shall be called the children of God. Many may undertake this duty, but upon some sinister affection: and therefore we require a fellow-feeling of the evils of others, mourning both for their inward defects & outward necessities, of whom Christ hath said, Blessed are the merciful, for they shall obtain mercy. Of the other the Psalmist speaketh, Psal. 40. 2. Blessed is he that judgeth wisely of the poor, &c. And when wisdom joined with compassion & pity, mixed with policy, doth work such a moderation in our affections, as that we may use such a merciful severity, where it is needful, and a severe lenity, where the matter so requireth it: this causeth us to avoid on the one side taking of offense; for, Blessed are they (saith the Lord Jesus) that are not offended at me: and on the other side it teacheth us to reach out our hand to the needy: for it is a blessed thing to give rather than to receive, Act. 20. 35. The outward effects are prosperity, as a sign of God his love; and adversity as a thing sanctified unto us in the cross of Christ, Psal. 128. Many temporal blessings are propounded, not universally, but as restrained to them that fear the Lord, because indeed they have the surest interest in them & right unto them The like felicity falleth out, Psal. 144. but to such as have God for their Lord. And much more is, a certain gain and handsell of happiness ariseth even out of the bitterness of affliction, to them that fear God, in that thereby the Lord strippeth them from some sin, wherewith they might have rotted; or whetteth them up to some actions of godliness, wherein their zeal began to freeze for cold; or to try their faith, which else would have been dross; or for the good of others that might make their profit thereby. The Prophet his testimony of this is, Psal. 99. 12. Blessed is the man whom thou chastisest, O Lord, and teachest him in thy law Herevnto may be joined that beatitude of the Lord of all blessings, Matth. 5. 10. Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. To draw at the last to the consummation of all, this we make the full heap of all happiness after this life to be filled with the Lord of life, and with the sweetness of his presence, who is happy above all, that can be thought and counted happy. This is foreshowed, Matth. 25. Come ye blessed of my father, possess the kingdom prepared for you. And Revel. 14. Blessed are they that die in the Lord, &c. For thus shall we be joined to God the Father, the Son, and the holy Ghost, then shall all tears be wiped from our eyes, then shall our infirmities be taken from us, then shall we dwell with the Angels, & with all the hosts of heaven in most happiness, and blessedness itself. We see now by this chain not forged by our own brain, but framed out of God's his word, that he is indeed blessed, whom God chooseth, whom Christ redeemeth, whom the Spirit reneweth, whom faith stayeth, whom the Word, Prayer, Sacraments, and discipline build up in the Lord, in whom faith breedeth peace, peace sincerity, sincerity love, love a fear of displeasing, and a care of pleasing God: in whom this care striveth to a mortification in poverty of mind, this poverty coming from a mourning heart, possessed in a meek spirit, which hungereth after righteousness: all these things being joined with that sanctification which lamenteth the sin of others, and relieueth the wants of others, knowing to use prosperity and adversity as pledges of God his favor, and vndoubtingly looking for the kingdom of heaven in the life to come. If any of these links be missing, the chain is broken: if any of these members be wanting, the body of blessedness is vnperfit.

A TREATISE OF THE DOCTRINE OF FASTING.

S Ome fasts are general and private, as the fast instituted of Hester and Mardoche, which was commanded generally to all the Jews, but yet privately practiced in their several houses: some are public and particular, as the fast of Ezra in the behalf of the Jews, which married strange wives. This must needs be confessed first in him to be singular: Secondly, when they that feared the words of the Lord would adjoin themselves unto him, to be particular, yet done in the Temple before, and for others to be public. It may be granted that the fasts now of our time in the same sense, may be said to be generally used, that is in all and every place of this realine, for that they may be used according to God's holy ordinance, and in this sense it is often taken, both in the Scriptures, and common speech; but as it is taken in our proper sense there cannot as yet be any general fast observed: when all those things can in no measure be performed, which in that kind is necessarily required. It may be indeed, that such days of general mourning may come (which God for his Christ's sake turn away from us) as of general wars, plagues, and famines: for then men will be easily brought to general fasts with the Ninevites. But these kinds of fasts as they are now used, and as in the Scriptures they are commanded to be used, be to be taken up in the wisdom of the spirit to move us to mourn for many spiritual evils present, the very causes of general dangers to come, which by these means may be prevented, and can be understood of no kind of men, but of them which are truly taught out of the word of God, to see and feel their own sins, and the sins of others, and to fear those judgments of God to come. And here holdeth the direction of our Savior Christ, concerning the rent cloth, and new wine; for because it cannot be so general, rather then there should be none, it is better that the doctrine be truly delivered, and some example thereof shown, to provoke others by an holy emulation thereunto, that both the people may be delivered from their ignorance, and also being taught the truth of the doctrine, that they should not think the use of it impossible. Besides the true fast both public and private truly taught, and faithfully practiced doth deliver us from our errors: wherewith we have been entangled, keepeth us from carnal liberty which otherwise we might take, confuteth the erroneous, and dangerous opinions of the Papasts about fasting, and stoppeth their slanderous mouths, who of long time have accused us that we fast not at all.

The necessity of fasting in our Church may easily be seen, for that we abound with so many sins: fasting is necessarily to be used with prayer, for the preservation of Religion, & of the Estate, & that the word of God may be divided aright, that the consciences of mē being terrified with their sin, they may see how they have deserved the change of Religion, and alteration of this prosperous government, though God in his mercy hath hitherto continued both, & will do still, if we still bewailing our sins, & amending our lives believe both his threatenings and his promises to be true. But above all, Fasting in these days is necessary, because our sins do more abound than before, greater tokens of God's wrath do appear than before, more fear of danger both in the Church and Common-wealth than before, which being manifest, it is requisite not only that there should be ordinary preaching and praying for his Majesty, his Council, the Church & Common-wealth, which w • always used: but also extraordinary use of those means with fasting, to prevent the wrath of God that may ensue. And concerning the ordinary defense against evils to come, it must be confessed, that as they are subordinated and joined with spiritual means, they may be good; & without them they will not prevail, because they want the help of prayer and fasting. It were too great security to rest in the ordinary means of defense, as of wisdom, policy, multitude of arms, furniture of weapons, &c. and to boast in these, because God resisteth the proud, & giveth grace to the humble. So thē the neglect of this exercise of humbling our selves will declare our security, & security showeth our pride, & doth bewray our infidelity. Neither is y ^e end of prayer or fasting, the neglect of y ^e ordinary means, but the pulling away of our confidence in them; that we might rest in the only power and goodness of God. Which how necessary a thing it is, plainly appeareth in the two great overthrows which the Israelites had of the Benjamites, whereas they being more in number, better appointed in the defense of a good cause, were notwithstanding constrained twice to retire with great slaughter, until at the last by casting off all confidence in themselves, by prayer and fasting acknowledging themselves to be nothing, they obtained victory. For then shall corporal means most prevail, when all the spiritual, which God commandeth have been truly used: And they are fittest to use the outward means of defense, which have learned to convey their faith frō thē, by the public exercises of humiliation, unto the promises of God. If with fasting and prayer we can wrestle with the Archangel of God, then shall we never be afraid of Duke Esau nor all his Edomites; if we be Israelites to prevail with God, we cannot be but Jacob's to prevail with man. What should I say of our forefathers, which by this faith have obtained their victories? The time would be too long to tell of Gedeō, Baruch, Sampson, Iepthah, David, Asa, Jehoshaphat, Ezechia, who through faith obtained the promises, subdued kingdoms, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of aliāts, of some of which it is pressed, that they did these things by faith, helped by prayer and fasting: and of the most part of the other it may bewel understood. Seeing we are compassed about with such a cloud of witnesses, shall we be so bewitched as to dream of the like victories without the like faith, or to imagine of the like faith, without using of the like means? But it may be some will object, that this exercise of humiliation weakeneth the hearts of true subjects, and encourageth the enemies: this was of old slanderously objected to Jeremiah by the unbelieving and carnal Princes, who would yet seem to be wise politikes. I have heard indeed of the Arch▪atheist Machiauel▪ that writeth of the Religion of Christians, that it being practiced in truth doth weaken their hands, making them cowards; and emboldeneth their enemies against thē (although there be no doubt many that think so) yet never have I heard godly or wise men say so. Neither doth this kind of humiliatiō lift up our enemies the Papists at home or abroad, but their own proud hearts & malicious attempts against God's people: by both which (seeing that pride will have a fall, and before glory goeth humility) we may assure us the rather of the victory, having so many promises in God's word for the same, confirmed with so many examples. In the stead of many in the Psal. 119. this promise shall suffice: They draw near that follow after malice, and are far from the law: thou art near, O Lord, for all thy words are true. The terrible judgments of God against the pride of Moab and other Nations (who conspiring together against the people of God) at the last were made their own executioners, and the great destruction of blasphemous Sennacherib his host. Hezekiah king of Judah being set free from the siege, both these being wrought by public and private fasting, do most evidently confirm the same: which examples may serve for us to look after others which are many in number. True it is indeed that the great security with the floods of our sins flowing over the banks in every place, have hitherto rejoiced our enemies heart; and if once they arm themselves with God's wrath, (which the Lord turn away for Christ's sake) then will they certainly fray us: which to prevent all means will not help us, unless in fasting, weeping, and mourning we rent our hearts, though not our garments, unfeignedly acknowledging our sins, & trembling at his judgment, that so we may turn unto God with our whole hearts by repentance, by faith, believing him to be gracious and merciful, slow to wrath, and of great goodness. And this doing, we may assure our selves, that the terror of the Lord shall be stricken out of our hearts, and the spirit of gladness and power shall be poured upon us: and through faith helped by prayer and fasting, shall we do valiantly. Thus the spirit of God moved Joel the Prophet, to threaten the people of his time living under a prosperous Rain: unto whom this objection might as justly have been made, as against the exercise; and a great deal more, because his Fast was more general, his threatenings more fearful, his descriptions of their dangers more terrible. Again, some may object, that fasting is an exercise of sinners: what shall we say then? shall the hypocrisy of man make the appointment of God of none effect? yea, was it not therefore appointed, that he which cometh hither of custom, may yet go away with conscience? may he not being reproved, and rebuked in his own soul, and seeing his hypocrisy laid open, labor from thenceforth to approve himself, or at the least be without excuse against the day of the Lord. May there not be also at this exercise, some that come in truth, and in the fear of God, whom God will accept? is it meet that these children of God should be bereft of the use thereof, for the abuse of the wicked? Moreover we are to be circumspect that we require not a daily fast? for as in Physic it is a thing most absurd to prescribe a continual use of violent vacuation, & seldom of ordinary food: even so it is as absurd divinity, to say, it is sufficient that preaching be used at sundry times, in sundry places, and that fasting should be daily used: when as the ministry of the word of God is as often to be used, as milk for babes to be nourished; or as meat for strong men to grow up to the fullness of the age of Christ: & fasting is to be admitted, but as letting of blood, or purging some corrupt humor, when some great cause urgeth the same. We lament the want of diligent Preaching, which some without a continual course whereof think to be sufficient: A Christian heart may appeal to God's blessed word, the true judge of all them that are teachable, but the judge of all, even of the froward in the last day; yea, we may appeal to the great inquest of all God's children which know their own sins; yea to the experience of twenty * years, which is a witness so sufficient, that no exception can be made against it whether to work all and every point of that knowledge, with a care to practice it, in any sufficient measure, in all places, so few Sermons so little preaching in most places, be not very insufficiēt? The Law saith, that the mouths of the Priests should always keep knowledge, both that they might teach the people by public doctrine and exhortation; and that the people might require of them by private conference▪ The Prophets are commanded to cry and not to cease; and the Lord is said by their Ministry to rise up early, and to stretch forth his hand all the day long: and the Kingdom of God is like to the father of an house, that bringeth forth of his treasury things new and old for the daily food of the family. What is this that every true Minister is charged with, as he will answer it before the judgment seat of Jesus Christ to preach the word in season and out of season? Surely once in a quarter, and once in a month, may soon seem to be out of season, or scarce in season: But sure I am that twice on the Sabbath, (if God's word be the judge) can be termed no more but in season: and to preach longer and oftener on the fasting days, may not be called in the Apostle his sense, out of season. Now to fast every day were more than the Pharisees did, who fasted but twice in the week: if we will be counted the sons of Patriarchs and Prophets: and the disciples of the Apostles, to take that liberty of God's creatures, that they did, why should we be burdened with the traditions of Esaues, Heremites and Heretics? It is said of Basil the great, and Nazianzen the learned, that they use thus to macerate their bodies with very often abstinence: but what follows after, they were made (as a great learned Censurer saith) unprofitable to the Church, lying sick sometimes half a year, sometimes an whole year. Why then should we tempt God to lay an yoke upon the disciples necks, which never our fathers were able to bear? Seeing we are dead with Christ from the ordinances of the world; why, as though we were in the world, should we be burdened with traditions? as touch not, t • ste not, handle not, which all perish with using, and are after the commandment and doctrine of men; which things indeed have a sh • we of wisdom, in voluntary religion, and humility of mind, and n • t sparing the body, but are of no value, save for the fulfilling of the flesh. Moreover we must learn to make a difference between a temperate & moderate use of God's creatures (which we call sobriety, and ought always to appear in the life of Christians) and an utter abstinence from the use of the creatures, called Fasting; which neither by God's word ought, nor yet by natural reason can be continually or daily. And here let us learn to avoid the extremities, & to keep the mean in fasting, which master Bucer hath taught us, who saith that if we • schue not fasting at all, or fasting too much, we shall fast aright. Call they this a fast, for a man to abstain every day from a meals meat? to use prayer at morning and at night, although that he spend the most part of the day, and the whole night in the commodities, refreshings and pleasures of this life? this is no sound Divinity. The blessed Baptists course, and rusticall diet of locusts and wild honey, which he used according to the nature of the barren and wild soil wherein he lived, maketh nothing for this purpose, unless those that will have it used, put on also the Camels hayte • His disciples which foolishly followed him without a warrant of that (which he did upon good ground) are said to fast, not every day, but oftentimes.

The hyperbolical phrases of praying and fasting, and of the continual abode day and night in the Temple of the ancient Anna, a widow of fourscore and four years, living in contemplation, will not serve to prove, that a daily exercise of fasting should be used of married folks, and others that lead a life active, either civil or ecclesi • sticall, who for their years may endure the traueiles of their mind and body, and by their calling are bound six days in the week, without some special occasion to follow the works of the same, and on the seventh day to celebrate a feast unto the Lord, and not a fast with the Maniche • s. Thus the most excellent servants of God, David, Daniel, and Paul are most notably commended unto us for their holy exercises of prayer, and fasting: whereof one (as we read) they used daily and according to their ordinary wants: the other upon special and extraordinary needs, which God did press them with. These examples are we bound to follow, so far forth as they followed Christ, who although he fasted (no doubt) very many times, yet notwithstanding his life was so far from a daily fast, that it was thought a continual feast. Indeed the Popish fast may well enough, and without danger to the body be continually and daily used, and yet many ways dangerous and hurtful to the soul; but other fasting being daily used, would be both hurtful to the body, in puffing it up with winds, and filling it up with corrupt humors, and also to the soul in that pride would be engendered and noisome opinions also nourished in it. A true fast requireth not an emptiness of the belly only, because the kingdom of heaven is neither in meat nor drink, and that if we eat we are not the worse, and if we eat not we are not the better, and seeing the bodily exercise profiteth little, yea oftentimes hurteth much more in puffing up the mind, than it can do good in pulling it down: we must as much, and as carefully use the word, and prayer, and other holy exercises, public and private for the increase of spiritual things, as we use abstinence from natural, adding so many means to the inward man as we take from the outward: that we may not only humble our selves in body, but in both together, that we wait on God's good time to receive from him comfort to our spirits, as we look and make account shortly to take sustenance for our bodies. Besides, the true fast requireth us to rest from our ordinary profits and pleasures, and if it be public to hear also two, three, or four Sermons in one day with long and fervent prayer; and serious meditation before, in the midst and after these exercises, reverent reading of the Scriptures, of singing of Psalms joined with fasting, as it is perfectly taught in the perfect use and true ende of this exercise. The Prophets Isaiah and Joel thought it not enough to exhort the people to true reap̄tance, but called also for the public exercise of the same, which doctrine of the Prophets is sealed by Nehemiah and Ezrah, and the rest of the people, who notwithstanding had their notable profiting in the knowledge of the law, yet seeing the secret threatenings of the Lord against their spiritual evils, added this mean of a fast beyond the ordinary use of the word, leaving an example to the Church for her instruction in all ages. Were we as sharp sighted, as tender conscienced as they, we might discern greater judgments threatened of the Lord against us, and feel more spiritual evils in our selves than ever they did: for to let pass that great plague of the Lord upon our times, as the Ministry so ignorant and dissolute, such sacrilege by impropriations, and irreligious Patrons which are not all this while amended; the carnal life of Protestants, the stifnesse of Papists which cannot thus long be converted, the dangerous dissembling of Atheists and Machiauelists in the Church and cōmonwealth: the long bitter contentions of the true professors, besides many moe evils not to be spoken; and many known and professed evils in these days, against which hitherto neither law hath been established, nor the preaching prevailed: and we forget our brethren's calamity in the persecuted Churches, with whom we have thus long, and still do forget to mourn. Hath not the Lord himself blown a Trumpet to our Fasts? let then those which are the Ministers of the Lord be continually exhorting hereunto. God grant them to rebuke sin, to threaten the law, move Repentance, and to urge Fasting.

OF THE SENDING OF THE HOLY GHOST.

I N the former part of this chapter is set down the work of God in sending down the holy Ghost on the Apostles, as also the effects hereof, both in the Apostles, and in the hearers, wonderful in the one, diverse in the other, the Apostles speaking with such strage tongues, the hearers hitherto not greatly moved, but secretly murmuring & saying, they had drunk deeply, and so became eloquent. Whereat Peter taking this good occasion confuteth them by two reasons, first telling them it was but yet nine of the clock, or the third hour of the day, at what time men use not to be drunken. Nay, saith he, it is so far off, that we are drunken, as ye suppose, that it is with us clean contrary. For the thing is not come to pass, that one of your own Prophets foretold you, it is not superfluity of drink, but an abundance of God his spirit, not promised by special privilege to us alone, but to all sexes, conditions, and estates of men whatsoever, if ye be prepared to receive it. For as the Lord hath bestowed the gifts of his spirit on us, so will he also do it to you, if ye willfully refuse not: and therefore the Lord is ready now to work wonders in the world; & whoso either wittingly refuseth, or carelessly abuseth these graces, shall be snared in these judgments, yet so, as the Lord being more ready to magnify his mercy, than to show his justice, will accomplish this, that whosoever calleth on the name of the Lord, shall both escape the judgments threatened, and also obtain these. And thus much both generally & briefly for the scope of this place. More particularly we may observe three special points: first, the liberal testimony of Joel, and his rich commendation of the grace of God in bestowing such graces on his Church under the kingdom of Jesus Christ, and this is set down, verse. 17. 18. the second thing is, that at what time the Lord will thus deal with his people, the Lord will send many judgments, as heresies, offenses, dearths, plagues, and wars, which here are declared in figurative and borrowed speeches of blood, fire, vapor of smoke, and such like, whereby he will punish and avenge himself for the contempt of so gracious mercies, as verse. 19. 20. and the third thing is the means how we shall escape such heavy judgments, and attain to such heavenly graces, and so persevere in them, which is declared verse. 21. But before we enter further into the deep discourse of these particular points, we will observe the occasion and the circumstances of this speech of Peter: the occasion was, that the people not profiting by the former and marvelous work of the Lord, the Apostle taketh occasion further to instruct them that were teachable, and to reprove the scorners: and yet he was not so offended at them, in that God his wonderful works did nothing profit them, as that therefore he left off all, but he stirreth up himsel • e the more earnestly, and endevoreth familiarly to teach them. Whereby we are to learn not rashly, suddenly, or unadvisedly too much to be offended at the not profiting, slender profiting, or back sliding of some; but rather we must labor to attempt the matter with a new onset, remembering always, that not only a woe is threatened to them, that give just occasion of offense, but also unto them, that in Christ do take offense; and therefore taking a view of our selves either in natural or spiritual gifts we must try our selves, how patiently we can sustain without offense, either the want or resistance of the like gifts in others: and yet we see, that if after some means used, men go slowlie forward, and not make such speedy proceedings as is desired, men for the most part are ready to leave off all, and are glad to draw out of the yoke of their duty, as thinking themselves well exempted, and as it were discharged; when as spiritual men in such cases think themselves to be stirred up to the more earnest and painful using of the means; to which well meaning minds, and to men of so upright an heart, the Lord often giveth good increase of gifts, that they may employ the use of them unto others. And surely if flesh and blood might judge in such a case, we would think that this present occasion might have made Peter give over and go from the people; but he more meekly and modestly as the foreman of the quest, followeth the matter, and answereth unto them as we have heard. We may read Acts 6. how there did arise a murmuring between the Jews and the Grecians, in so much as the Apostles credit began to be called into question, that they had not care of the widows, which was a duty belonging unto them, as though they had the faith of God in respect of persons. This might seem to be able to discourage them▪ but contrariwise through the blessing of God his spirit they espied their own wants in themselves, and began to seek a new Ministry. Now if they had taken the matter too much to heart, they might have become unprofitable, but they meekly passing over the offense, and wisely looking to the counsel of God, thought themselves to be but men, and that they could not infinitely be occupied or busied in many things, ordained Deacons in the Church. This then we must make a special use of, when for some good means used, or otherwise much unkindness is offered us even of our friends, or we find little thanks for our travel, nay sometime reap reproaches at their hands for our reward; that then we grow not slacker in our duties, or wax cold in love, and droop in our affection towards them; which if we do, we shall bewray that our affection was merely and only natural, and not spiritual. True it is and cannot be denied, that a kind heart and liberal mind is most broken with reproaches, but yet this offense must be overcome, and striven against in us, after the example both of Peter in our present text, and of the rest of the Apostles in that former place, Acts 6. who rather took occasiō to accuse themselves, than to cease to be profitable to the Church of Christ. Neither is it, neither ought it to seem to us a strange thing, that the graces and gifts of God have found such cold entertainment, yea which is a thing more contrary, great repulses and reproaches. Much learning, saith Festus, Acts 26. 24. maketh Paul mad: the works of God his spirit here are counted drunkenness. Ezekiel is thought to sing a fond song; Christ was thought to cast out devils by the power of the devil: John the Baptist was thought but a melancholic man; Jehu being threatened, called the Prophet a mad brain (for so they judged of the Prophets, digressing somewhat from the set order and compositions of words and precepts of their art.) So that the graces of God seem often to men to be clean contrary. If this hath been always the judgment of the world, that, because they could no longer hear men, or further see into things, than either reason or art did guide them, they thought the Prophets, and Apostles railing spirits and barren soils; we must not think it a new thing. And hearers are here greatly to be circumspect, that they think not so basely of men zealous in gifts of the spirit, as that they should account them mad, melancholic, or cholerike men, and such as either would hurt themselves, or do some hurt to others; but rather reverently acknowledge, that there is a secret and mighty power of the Spirit, which the Lord often conueieth into the hearts of the godly. Men can for the most part well away with an ordinary course in preaching, and so long as it falls into an oratory style, and just proportion of words, or so long as a man showeth a witty invention, and comely composing of the matter: but if a man press into the consciences of men, and with some vehemency speak against their familiar sins, straight way they say, surely this kind of teaching bewrayeth him to be brainesick. And that we may be the more weary herein, let us consider who they were that inueyed thus against the Apostles▪ were they not men out of every natiō fearing God, and such as were somewhat religious? yes surely. And who nowadayes will sooner and sorer open their mouths against zealous preachers, than men claborate in art, and skillful in precepts, who not being able by reason to see into this vehemency, judge them that use it too austerely? Wherefore as this must correct judgment in hearers, least they justly offend God in being unjustly offended at them that are zealous for the Lord of hosts sake: so also it must teach the Ministers of the word patience, if sometimes they be wrongly cōstrued, & so recompense their fury with meekness, as the Lord may humble their adversaries the more, even by their meek dealing, of whom they thought so hardly: which undoubtedly oftentimes is most effectual even to break the hearts even of the most obstinate gainsayers. And it cannot be gainesayd, that these men seeing the Apostles meekness, were far more won, and sooner humbled, than if he should have breathed out furious speeches, and so have ceased from his holy business. And we shall see by experience, that men thinking one to be curious, singular, or precise, after the Lord hath sanctified some cross upon them, and humbled them in some measure underneath his hand, they are more humbled at the meekness and long suffering of him whom they offended, than by any other means, because they then perceive they have resisted the grace of God, and persecuted the gifts of God in him.

In the last days: That is, when Christ should be manifested in the flesh, preached unto the Gentiles, believed on in the world, and received up in glory, shall these gifts of the spirit abound. It is called the last day, because of the stability of the Church, and perfection of the word, in that in it we look for none other doctrine, until Christ come in judgment. 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the Jews, he cometh • o apply his doctrine in this manner: Now all these things came unto them for ensamples, and were written to admonish us, upon whom the ends of the world are come. As if he should say, these things seemed not to serve for them alone, but for us in the last days. And Heb 1. • it is plainly in evident phrase said, At sundry times and in diverse manners God spake in old • im • to our fathers by the Prophets; in these last days he hath spoken to us by his Son, &c. All which places in sense at the least agree with this place, together with that Galath. 4. 4. where it is called the fullness of time. For the estate of the people before Christ his coming was childish and paedagogicall, and therefore men looked as John's Disciples for another that should come: and the Samaritans had this general principle among them. That the Messiah when he came would restore all things, and set them in order. Whereby we must learn, not to look for any new doctrine, or revelations of men. Christ himself is come, and hath made things perfect: Christ the prince of Prophets whom they looked for is manifest in the flesh; by how much the Prophets were nearer him, by so much they had the clearer sight of him; the further they were from him, the dimmer was their knowledge of him. The Lord himself hath spoken, the book is now shut up with a complete conclusion; if any man shall diminish of the words of it, God shall take away his part out of the book of life; if any man shall add unto it, God shall add unto him the plagues threatened in the book. And therefore all Heretics, Papists, and Turks, will not stick to agree in this common error. The Turk though he doth not deny Christ and the scripture, but gives them their time and place, yet will have a way for his Mahomet, who must expound the word to him as he please. The Papist in plain terms dares not deny Christ and his Gospel, yet can he not see all sufficiency therein, but complaining of some defect, he looketh to unwritten verities, and leaneth to old traditions to be given to the Church, & therefore he will have the Pope to be Christ his vicar, and look whatsoever their Synods do conclude, that must be established as a catholic truth, measuring the scriptures by their traditions, and not their traditions by the scriptures. The damnable Family of love make the word (which is a thing fearful to be thought, much more to be spoken of) but a nose of wax, or a shipmans hose, and yet they will have their H. N. who is the eight person and the last man, who must be joined with the Gospel, and so far forth as he with other gray-headed, and illuminate elders do interpret the Scriptures, they will agree. We now against these and all other heretics confessing the scriptures of God to be perfect and absolute to salvation, join none other thing with them, but say, that we live in the last days, wherein Christ left the fullness of doctrine, of prayer, of Sacraments, and discipline to the Church by his Apostles; and therefore we mind no revelation, Mahometicall interpretation, nor traditions of men, but though an Angel come from heaven, & bring an unwritten verity varying from the truth of God his word, we utterly reject him. Neither as running too far on the other hand do we utterly and simply refuse all orders of the Church, although sometime there be no express word, but if by consequence, if by cause or effect we can find it agreeable or not repugnant to the word after trial had with the holy scriptures, we will receive it: thus to make the word the touchstone the heretics will not agree. Besides, as in all other arts it is requisite, that whosoever will attain sound knowledge of them he must credit their principles, for otherwise as the very heathen saw, there is no farther dealing in the learning of them; so we have certain general truths and rudiments, whereby we train up new comers to Christ, and try both old and young by them: which thing our heretics will not admit. We hold then certain general rules of the power, providence, and wisdom of God, of our redemption and salvation by Jesus Christ, of our effectual sanctification, of the forgiveness of our sins, of the hope of the glorious resurrection and of a better life, of obedience, prayer, discipline, and holy conversation in despite of all heretics, against which though they dispute, declaim, rail, and write, we will never leese the hold. Secondly, which is a thing unto these men unacquainted, we use to mark the scope and drift of the writer, we compare the things that go before, with the things that follow after, we confer one place with another, the old Testament with the new, the allegories with the plain speeches: we see a perfect harmony in the scriptures, we refuse all dissenting and disagreeing doctrine to the scriptures; all which neither Turk, Papist, nor Familist will do; and therefore we have the truth in these last days, which neither Mahomet, Bishop of Rome, nor H. N have: and therefore we will not be judged by their revelations, traditions, and dreams, but by the scriptures, whereby we judge them: and in this sense we say the last days, or fullness of time, because we have the truth. But yet the villanoust wretches which heap up to the brim the measure of their sins, will not also stick to say with us, that these are the last days, that is, as they interpret it, who so cometh into the house of love and is illuminated, is now risen again, and hath heard the last trump, and is become of an Angelical nature, needing no eating, drinking, or marrying, after the manner of men: and these are our ranging rogues, who will tie themselves to no calling, but live as they think in the resurrection. See how needful it is to understand this phrase aright of the last days. We call not them the last days, in respect that no further time shall be, but in respect hereof that these days shall not be ended until Christ come, and give up the kingdom to God the Father: and as these last days were begun at his first coming in humility in the flesh, so they shall ende at his last coming in glory to judgment.

It followeth in our text: In the last days, saith God. All the Scriptures are worthy to be heard, because they proceed from God, and not from man, although man may be the pen of the holy Ghost. Wherefore it is said, 2. Pet. 1. 20. 21. First know this, that no prophecy in Scripture is of private motion. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost. The Prophets wholly to disauthorise themselves, in all their weighty embassages, use to say: Thus saith the Lord of hosts: Thus saith the Lord the holy one, and such like: whereby they would purchase the greater credit, whilst they remove the imagination of men from all dreaming of man's doing, and set their faith a work in acknowledging it to proceed from God. Wherefore we must so hear the word, as though we heard God himself speaking to us, yea as though we either went up to heaven, or God came down to us. Likewise whether we read, hear, or meditate privately, we must still think our selves in the presence of God, who narrowly watcheth over the pure use of his holy word, remembering that holy speech of Cornelius, Act. 10. verse. 33. unto Peter the Apostle, Now are we all here present before God, to hear all things commanded thee of God. It is also said in that exhortation to the Church to praise God, Psal. 95. verse. 2. Let us come before his face with praise, &c. This is that which will humble us, when we know that we come before God and his Angels, whose presence is described Ezek. 1. and therefore the Apostle. 1. Cor. 11. 10. to move the womē of Cor. the more, telleth thē, that they are in the presence of the Angels. This meditation breedeth religion in hearing, without which whilst, we behold a man speaking as of himself and by himself alone, we are never moved, threatē he, promise he, menace he, comfort he, exhort he, reprove he never so much. No, we cannot thoroughly be wrought upon, until we can say; Surely it is the Lord speaketh to us▪ it is the word of the most high God uttered by man, we will not receive it as the doctrine of men, but of God, either as the doctrine to save our souls, or to confound us; it is the mighty power of salvation, if we believe; it is a mighty power to cast us down to the hells, if we do not believe. It is the word of God that moveth, not the word of man. For if a man were a Turk, how should he move a Papist? or how should a Papist move a Turk? If he take away Muhammad's dreams from the Turk, or the Fathers traditions from the Papist, or the eight man his revelations from the Familist, and vrgethem with the word, they are gone: so that it is the only word of God, maugre the head of the devil, that vnblindfoldeth all their errors, and is able to move them, and convert so many of them to the truth as God will have saved. Thus we see what the persuasion of God his presence and the authority of his word worketh in us. Now before we go into the other particulars, let us by the way consider somewhat of the reason here used.

Before he used a reason of probability from the circumstance of the time, now he cometh to a reason of necessity, because never drunken men could speak the wonderful things of the Spirit. This argument is drawn from contraries: men full of drink cannot so show forth the works of God, men thus endued with God his spirit cannot be drunken. On this manner Paul thus reasoneth, Ephes. 5. 18. Be not drunk with wine, wherein is excess, but be filled with the Spirit. As if he should say: if ye be filled with wine, there is excess, if ye labor of excess of wine, surely you cannot have the Spirit▪ Christ also useth this argument: No man can serve two masters, &c. If a man wholly give over himself to God, he cannot serve the world; if all our mind, heart, and affections be given to the world, we cannot serve God. They then that are filled with wine & are drunken, cannot have the holy Ghost. I say drunken, because otherwise there were no reason. For one may drink wine moderately, and yet speak wonderfully of the works of God, and a man may after eating and drinking utter the graces and praises of God, to show that he hath not immoderately abused God his creatures. For it is a flat argument, whereby we may prove our selves, that, if after our repast received, we can discreetly, reverently, and humbly speak of things to God his praise and glory, we have not been immoderate or intemperate devourers of his gifts▪ This is a profitable argument, and worthy our meditation. In what worldly thing soever we exceed, we cannot apply our selves to God his kingdom. For if the kingdom of God be our chiefest delight, we shall use this world, as though we used it not. We are wont to marvel much, that after the word preached, our prayers made, the Sacraments received, there yet appeareth no change nor alteratiō in us, our affections are as they were, our life is the same that it was before: but we do not consider, that before we came to the word, prayer, and Sacraments, our hearts were fraught and ballaced with worldly cares, so that there was no place left void in our affections for the word; and that our hearts were so pestered and thronged with vain pleasures, that there was no room for God his spirit to keep residence in, and for religion to dwell among us. The due consideration whereof must wane us from the world and surfeiting pleasures, which lock up our hearts that the Lord cannot enter in. We cannot well run with the Hare, and hold with the Hound, we cannot hold fire and water together, we cannot reconcile Christ and Belial, light & darkness, God and the devil. If one be up, the other must down, if one be down, the other will up. Again, we marvel that after the word preached, we are so overtaken with our accustomed pleasures and profits, seeing that whilst we did hear, we had a secret and sweet disliking of sin, and an irking of our selves for the same, so long as these afterthoughts correct the former. Surely I answer out of Paul, 2. Cor. 3. 3. because we are yet carnal, we are more carnal than spiritual, we are babes in Christ, we have but young beginnings in Christ, but old proceedings in the world. Why then do we come to God so halting and limping? even because we are not come to any good growth in new birth. Howbeit, let us beware that we continue not still to be staruelings, least it breedeth in us a sickne▪ unto death both of body and soul. If we were more spiritual than carnal, & had the Spirit poured upon us in some plentiful measure, & were fully persuaded of God his providence watching over us, of the ministry of his holy Angels waiting upon us, & assured of the glory of the life to come, feeling the mighty power of the word, of the law to humble us, of the Gospel to breed faith in us, of the Sacraments to seal us, of Christ to live in us; oh how should we live in this world! Whilest Christ lived in Paul, he used this world as though he used it not, he felt such joy in the fruits of the Spirit, that all other things were vile unto him So the cause why good motions die in us so soon, and the suggestions of the flesh prevail so strongly against us, is, because we are more carnal than spiritual. Many rules may be given, how a man may use himself: but to set down all, either we shall come short, or else in reaching some good measure of them we may swell in privy pride, but learn this well, and learn all: which after a long part of a sermon our Savior Christ concludeth with Matth. 6 33. First seek ye the kingdom of God and his righteousness &c. This is hard: but if we come to any mean growth in holiness, and taste how sweet the Lord is to us, then we shall surely feel our flesh not to be so masterfull, neither shall it be so laborious to do the good we desire to do. The argument of the Apostle we see is this: It is so far from these men that they are drunken, that it is God his spirit in them, than which two what can be more contrary? and it is written even by one of your own Prophets:

In the last days I will pour out my Spirit upon all flesh, &c. This is now come to pass, and therefore Christ his kingdom is now. For whensoever God his Spirit shall come upon all, then is the kingdom of Christ come, but now God his Spirit is come upon all, therefore now is the kingdom of Christ come▪ Thus the Apostle reacheth us, how we may know when, and where Christ his kingdom is, even where as well the young as the old, the women as the men, the servants as the masters can show forth the works of the Lord. In Popery men and women, old and young, masters and servants, could not talk of the mysteries of God, therefore in Popery there is not Christ his kingdom. And though our compound Anabaptists have great things in their mouths, yet because their men and women speak nothing but dreams, forsaking the word of God, they have not the kingdom of Christ. In many places in the days of Queen Mary both old and young were not afraid to show the praise of God, as well women as men boldly professed the truth, not only masters, but servants gave testimony to the Gospel with their blood, and therefore then in such places appeared this kingdom. And we may safely at this day reason so in every congregation, where old and young, men and women, can speak the praise of God, there is the Spirit of God, there is the kingdom of Christ; otherwise, if these things are not there, there is not his kingdom, what means so ever are used. And now to branch out these words more particularly, first we are to note, that God bestoweth such an excellent thing as his Spirit; secondly that so excellent a thing is sent to so vile a thing as flesh; thirdly this grace is not leased out to a few here and there, but is freely offered to all sorts, ages, sexes, and conditions of men; fourthly, it is not distilled by thin drops, but poured out in full measure and plentiful abundance. What more vile than flesh? what more precious than the Spirit of God? the excellency whereof we shall see more evidently, Joel. 2. where after the Prophet had severely threatened the Jews, and exhorted them to convert, he comforteth them again by promising unto them the renewing of God his mercies, and not staying in telling them how the Lord would send them again corn, wine, and oil, he cometh at the last and putteth them in mind of that which counteruaileth all the rest, and saith, that the Lord will give them his Spirit to be poured out upon all flesh, which may seal and season all other his benefits, and which never should leave them until they were come to life everlasting. Above all gifts then in the world this is the gift of gifts the Spirit of God, in which one the Lord prefers us not only above all other earthly creatures, but also above many men like to ourselves, whilst he maketh us Kings, Priests, & Prophets by pouring the same spirit upon us. The excellency of this benefit Christ himself teacheth us, where he teacheth the people to pray, saying, Which of you, i • your child shall ask you a pe • ce of bread, will inste • d of bread give him a stone, &c? if you, that be evil, do know how to give unto your children good things, when they ask them, how much more shall your heavenly father give you good things, saith Matthew, his Spirit, saith Luke? This is the top, this is the head, this is the height, this is the depth of all good things even the Spirit Now, if this is life eternal, John. 17 3. to know the Father to be the only very God, and whom he hath sent, Jesus Christ, and no man can ever do this but by the spirit of God, whereby we know and believe this according to the word, and so live forever; who will deny this gift of all gifts to be most principal? If this be the dignity of dignities, that we are the children of God, and heirs of a better life; how precious a thing is it to have the privilege of God his own spirit, which giveth us the full title, interest, and assurance of all these things unto us? Again, if this be the • ulnes of our rejoicing in the day of Christ, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, and that through him we are as fully & more assuredly perfect, as ever Adam was in his creation, and we cannot have this wisdom, unless the Spirit telleth us, how we are cleared thereby from our ignorance, we cannot rejoice in this righteousness, unless the spirit assureth us, that by it we are aquitted from our guiltiness; we can have no comfort in that holiness, until we know by God his spirit, it answereth for our impurenes and profaneness, and so seuereth us and putteth us apart to the works of sanctification, we cannot triumph in our redemption, until the comfortable spirit of God stay our impatient spirits by an undoubted expectation for the glorious appearing thereof; without this spirit all things are death, but with this all things are life. This bringeth knowledge in the things whereof we are ignorant; this brings to our remembrance the things which we have known and forgotten; this assures us of things wherein we have been wavering; this joineth us to God, and uniteth us to Christ; when we go astray, we come home by the spirit; when by it we are renewed, and by the same we are established, come life, come death, come honor, come dishonor, prosperity, adversity, wealth or woe, the one shall not too much lift us up, the other shall not too much cast us down. If the Lord giveth us an healthful body, credit, riches, and authority, we are hereby resolved to glorify God by these things, to redeem the time, and so to possess them as though we possessed them not: if the Lord denieth us these things, and sendeth sickness, discredit, poverty, and obscurity, the Lord will send a recompense of inward things, and wanting bodily health, he will give the salvation of our souls; instead of outward credit, we shall have credit with God, and be well thought of among his children; and if wanting worldly riches, we be enriched with heavenly things, we have lost nothing, having changed dross and dung for gold. Without this, wit becometh subtlety, wisdom worldly policy, authority is armed to tyranny, dignity breeds ambition, riches engēders covetousness Physic is made unfaithfulness, Law proveth craftiness, Divinity degenerates into heresy: to be brief, without this heavenly gift of God sanctifying all gifts, the wiser man, the fairer man, the stronger man the fitter pray for the devil, the meeter subject for him to work upon. But to have wit, and therewith the spirit of God sanctifying it, what a thing is this? To have riches, and the spirit of God to use them, is a double blessing; to have authority, and in it to be guided by God his spirit, what good may one, having this benefit, do, either in Church or Common-wealth? If the spirit be absent, all turneth to our hurt, to God his dishonor, to the establishing of Satan's kingdom, and with this all things are seasoned with their use, service, and ministry unto us. Oh how are we to pray, that Ministers, that Magistrates, that everyone of us may have so great a good! The Ministers, that they may purely & boldly preach Jesus Christ, that they may be Ministers of the quenching spirit, not Ministers of the bare and killing letter, that they may preach the cross of Christ sincerely, and not themselves vain gloriously: Magistrates, that they may provoke obedience by good government, & that we our selves might live holily both before God and men. This then is that which keepeth a tenor in all things, this giveth the pith and marrow of goodness to everything. If religion come once but to serve for fashion, all will be confounded. Among many rules this is a notable rule to have our hearts filled with heavenly and spiritual delights, which fenceth out as at the door and first entry many idle discourses, and vain platforms of worldly devises, and causeth us to use this life as though we used it not. And as they that are given to the world, are not fit for God his kingdom; so they that are replenished with good things, have such an inward and sufficient working in them, as they seek not after earthly things with those greedy affections, wherewith others do. The Papists and Anabaptists rather babbling than prophesying, show they have no true revelations, how soever they brag of them, because they have not the spirit: and yet in that they are so painful by their illuding spirit, wherewith they were deluded, to delude others, this must make us ashamed either of our ignorance, or that having knowledge and the holy Ghost teaching us, we travel no more to win others unto Christ. For whosoever is so ignorant, that he cannot give an account of his faith to God his glory, and the edifying of others, he cannot say, that he hath the spirit of God. If any have Christ his spirit, he is Christ's; if he be Christ's, he must be a Prophetable to give an account of his faith, being required, and so he is God's; if he be God's, then come life, come death, come health, come sickness, come what will, all comes well: if a man hath outward things, he is not too much puffed up with them; if he hath them not, he is not too much grieved. But if we have not God his spirit, surely we belong not to God. For have we wit, wisdom, health, power, wealth, authority, credit, friends, or any such thing, and yet have not received the spirit of God; what are we but a more fit substance or subject, whereupon Satan may frame the work of sin? It is not the poor, silly, or simple people that be the main instruments, which the devil doth use in his greatest affairs to do hurt; but the wise, politique, rich, and mighty men of the world. Contrariwise, if with these good gifts we have the spirit of God; what great good may we do in Church or Common-wealth? If besides the beauty of God his spirit, we have the flowers of outward things, what a singular ornament is this to our garland? What shall I say more? In affliction the spirit showeth us the hand of God both humbling and comforting us, revealeth our sins, worketh in us the contempt of this life, the desire of the life to come, and so sanctifieth our cross by wisdom, repentance, and patience. Seeing then these are the effects of God his spirit, that it feoffeth us by faith into everlasting inheritance, it assureth us of all our rich treasures in Jesus Christ, seeing it sanctifieth all inward gifts, & seasoneth the use of all outward things: briefly, seeing with it all things seeming miserable are most blessed, and without it all things seeming happy are most miserable, it followeth, that of all gifts the holy Ghost is the most excellent. Howbeit one thing here is to be added, that we may wholly separate our selves from the Anabaptists; we speak of the Spirit, as he showeth his force in us, and worketh in us by the ministry of the word, which two work together, and therefore it is said John. 6. My words are spirit and life. For without the Spirit, the word is as the bright Sun to a blind man, who not for fault of a pure object, but for want of sense is not able to discern the clearest thing in the world: and therefore the Prophet David, Psal. 119 saith, Open mine eyes, O Lord, that I may see the wonders of thy law. True it is, the Sun is bright, but what is that to a blind man? True it is the word is glorious, but what is that to a man without the spirit of God? For so far we profit by the word, as we receive the power of it by the inward ministry of the Spirit; we must try the spirits by the word, and we shall then know that we have received the spirit of God, when he giveth us the pure understanding, the careful receiving, and zealous practicing of the same. Carnal men and our late Anabaptists be but boasters of themselves, in terming themselves spiritual men: we are not taught so to brag of the Spirit, or any work thereof, but as it is warranted unto us by the written word: we confess, that blind is our mind, and that we cannot profit by the word, but by God his spirit: we look not for the spirit in our fantasy, but for the spirit which worketh by the word; which spirit spake by Abraham, by the Patriarchs, by Moses, and the Prophets, by Paul and the Apostles, and by our Savior Christ himself. Seeing the spirit of God is so high a thing, we are here to complain why we hunt after life, profit, and pleasure, and have so small care to obtain God his good spirit, which is so precious. It is a great fault to fancy so much the things of this world, and so little to esteem this.

And here, not of a set treatise, but by the way, we will speak of the last part of our division, that is, of the mean how to attain to these graces of the Spirit. We know rich men can for their increase frequent fairs, ambitious men can get preferment, carnal men will watch their opportunities, and every man in his kind knoweth how to provide best for his profit and pleasure. Our way goeth on the other hand, and heth in the careful hearing of the word, the fervent use of prayer, the reverent & fruitful resorting to the Sacraments, and most holy submitting of ourselves to the discipline of the Lord, in frequenting the company of God his children, and in waning our selves from the world; by all which means the spirit may have a more voluntary, free, and perfect work in and upon us. And although all these things are not particularly here set down, yet mark, here is named the most proper mean pointing at all the rest, and this, as ye see, is prayer, by the which the Lord conueigheth his spirit into us, to make all the other means more pleasant & profitable to us. Why then are not so many sermons nowadays more effectual, when one or two sermons touched these people so powerfully? Surely God his spirit worketh not in us, as he wrought in them. Why, when any be converted, do so few turn to the Lord, when as the Lord drew so many of these men at once to himself? Because we are drawn away too much of our own flesh, and taste not the sweetness of God his spirit, as they did. But can a man pray for faith and God his spirit, which as yet hath neither faith nor the spirit of God? Whatsoever good gift we have, it is certain we have it by faith and God his spirit in some measure in us, and then we may pray for the increase of them in us. For it is God his spirit that prayeth in us, Rom 8 True it is, that many have received God his Spirit, before they feel it, and faith before they see it, and by this means they pray to receive faith and the spirit of God, as they think, or rather the increase of both, think I, because they have received them before, for else could they never truly have prayed. But they then that are called, owe this duty to Ministers, that they must pray for thē, even as Preachers must pray for them. Thus we shall see the prayers of the Church, Psalm. 67. The Pastor for the people, the people for the Pastor must make prayers & supplications. Generally, all must so let their light shine before men, & so watch in prayer, that others seeing our godly life may say, oh what a people in wisdom & true godliness is this, it is a good and an happy thing to join our selves to them, what zeal, what humility, what plentiful fruits of faith are here, blessed are the people that have such a Pastor, blessed is the Pastor that hath such a people! And here let us remember, how the Apostles did not only pray for the increase of God his spirit in themselves, but for the beginnings of it in others, which as yet had not received it: teaching us thereby what is our duty, to wit, that we rest not in our own private feelings, or in praying for the increase of them, but that we pray that others may taste of the like joys as we feel, & that the seed of God his Spirit may bud forth, that both we and they joining together in devout prayer and Christian practice of our profession, may call and allure others as yet further from us to come nearer to us. But some will say unto me: I was wont to have better dispositions, and to feel sweeter motions, than I have done of late, I profit little or nothing, nay I fear rather I go back. Why, I pray you, is this? I say, surely God his spirit worketh not in me, as he hath done before, because I cannot have such delight in the word, such sweetness in fervent prayer, such joy in the Sacraments, I have not such a plentiful measure of God his spirit in me.

Now followeth the second thing in these words: Upon flesh. Here are two things in nature opposite one against another, the one most precious, the other most vile. What more precious than the Spirit of God? what more vile than flesh, that is, than a man merely unregenerate? That this word flesh so signifieth, it appeareth Genes. 6. 3. where the Lord saith, My spirit shall not always strive with men, because he is but flesh, that is, such as in whom my image is blotted out. And Rom 7. 18. the Apostle saith, I know that in me, that is, in my flesh, dwelleth no good thing: In which place the Apostle speaketh of himself as of a man merely natural and unregenerate. And John. 3. 6. it is said, That which is borne of the flesh, is flesh, and that that is borne of the Spirit, is Spirit. Where the antithesis and contrariety doth show the meaning of this word flesh. Here then is the depth, height, length, and breadth of God his mercy commended unto us, in giving his holy spirit to sinful flesh: and therefore we may justly cry out with the Prophet, Psal. 8. 4. what is man that thou art mindful of him? and the son of man that thou visitest him? Oh what is man that the Lord should give him his Spirit! If the man of God cried out thus for the benefit of outward things; how much rather are we to cry for the benefit of God his Spirit▪ If Job in his book reasoneth, that it is a great mercy of God, that he will take pains to chastise man; how much more mercy is it, when he will vouchsafe his Spirit to be given unto him? If then flesh is so contemptible a thing, that it lieth without all honor, until God doth send his blessed Spirit; here is confuted the doting opinion of the Papists, who think that there is some good thing in man, which moveth the Lord through a liking and loving of him to bestow these inestimable graces of the spirit on him, when as of it self it is wholly, always, and in all things corrupt, and only evil continually. Wherein these blind Divines show and bewray themselves not to have tasted truly at any time of the spirit of God, but to glance at it with some glimmering sight to their further condemnatiō, as the foolish Philosophers For God his people do plainly feel, and to the glory of God boldly confess, that there is no first degree or preparation in themselves, whereby they might move the Lord once to cast his favorable countenance towards them, but that it is only the merit and the undeserved mercy of God, that his spirit, which worketh any good proceedings in them, doth also begin in them, and the same spirit both continueth the work, and maketh a way for the work, which he himself must work upon afterward. It is said, Isaiah 44. 3. I will pour water upon the thirsty, and floods upon the dry ground: where our nature for barrenness is compared to dry ground, and the Spirit to a fountain of water. The Lord moreover by his Prophet showeth, that until by his good spirit he doth soften us, we have stony hearts. And can a stone bleed, though you bruise, cut, and break it in pieces▪ Surely no more can we be bruised, humbled, and broken in heart for sin, be the judgments of God never so sorely urged upon us, until God by his good spirit touch us. If it be then a great work to turn a stone into flesh, to make a thing most insensible most sensible; then surely to make a stony heart fleshy, and our hearts that are hardened, to melt, bleed, and to be resolved into tears is a more excellent work, and this is the only work of God his spirit. And as thus much we have spoken for doctrine, so also it may make for our consolation, and for the comfort of all them that are broken in mind, and feel the burden of their natural corruption. True it is, that all generally and naturally are flesh, dry ground, and hard hearts: but all do not feel this, all see not this, all lament not this: and therefore all that have not the beginnings of faith, and have not tasted the first fruits of the spirit, because they are but flesh; how can they feel anything in themselves? But when the spirit cometh, that hardness is taken away, the vale is rent, and then we begin to complain of our deadness and dullness, then we will cry out of our selves as of men unworthy of any grace or favor of God. Then remember to thy comfort the covenant of God made unto us, that is, that God will pour out his spirit on flesh, and thou shalt receive of the power thereof, if thou complain in truth, and not as a Parrot counterfeiting the work of reason. For as some birds can counterfeit men's words, so some men can counterfeit God his words. If then thou art not truly moved and purely affected, neither feelest such gracious working in thee, as thou desirest, remember that God will pour his spirit on flesh, God will pour waters on dry ground, God will soften the hard hearts; and though in our selves we find no towardness, the Lord will send floods of water in steed of dryness, and fleshinesse instead of hardness, and comfort instead of heaviness.

Now followeth the third thing, that is, that this benefit shall universally be poured out upon all. And this setteth out the goodness of God that doth give it, in that he doth it without respect of persons as well on children as on fathers, as well on servants as on masters, as well on women as on men, as well on young as on old: together with the fourth thing, in that this heavenly gift shall in plentiful measure be poured out, in that the ions and daughters shall prophecy, the young men shall see visions, and the old men shall dream dreams. Wherein we observe first the difference between the Law and the Gospel, between the Fathers under the Law, and those that are under the Gospel. We grant that we all had one substance of faith and repentance, only they looked for Christ to come, we to Christ already come. And here are to be noted two other differences: the one, that then the spirit was given to few, and as it were to an handful; now it is given to many and to all nations; then to one sex more specially, now to both: the other is, that then they had knowledge, now they have more and a greater measure both of knowledge and repentance. For young men shall see visions, and old men shall dream dreams. This, I say, is the first difference that this grace is offered to moe nations. For the first was bestowed only upon the Jews, for they only had the Law, Psal. • 47. 19. but now all is one, Christ is the head both of the Jew and Gentile, there is one shepherd and one sheepfold both of Jew and Gentile. The second note of difference is, that the young men should see visions, and the old men dream dreams. This is a great benefit, and a singular sign of God his love to his people, that they should some of them see visions, and some dream dreams. It is said, Numb. 12. 6. that the Lord would be known to a Prophet among his people by a vision, and that he would speak unto him by a dream: and though then of all some did prophecy, some did see visions, some did dream; yet now all shall prophecy, all shall see visions, all shall dream dreams: not that all shall be Prophets, as the Anabaptists, and Family of love do gather, but that now sons and daughters, servants▪ and women, should have as great knowledge, as they that among the Jews were chosen Prophets. Now that it cannot be literally understood (& there is great danger if it be not rightly understood) it is proved thus: Because there was never any age at one time, wherein all were Prophets, yet this saying was true and fulfilled in the Apostles time, and yet not so literally, that we can perceive, that all the Apostles prophesied and saw dreams. Peter and Paul indeed saw dreams: but where shall we find, that all the other Apostles did so? and yet this were not so fulfilled, unless the hearers also should prophecy. But this was not so even at that time, and therefore it was not literally fulfilled in them, that all sorts of men had all these gifts: and therefore it must needs follow, that it was never so universally fulfilled, because either at that time it was fulfilled or never. For even in the Apostles time all were not Teachers, neither shall it ever be in any time hereafter, because God is a God of order, and not of confusion, and hath appointed and purposed this diversity, that some should be Teachers, and some learners. Wherefore the Apostle, after he hath set down the diverse callings of Christians for edifying of the Church, 1. Cor. 12. he addeth verse. 29. Are all Apostles? are all Prophets? are all Teachers? Yea Paul proveth, that it was not then so. For as there be diverse menbers in one body, & all members have not the same office: so it is in the Church of Christ. For all are not Prophets, all are not Apostles, all are not Teachers. As if he should say: We see it is not so, but God hath otherwise disposed it. Ephes. 4. it is said, that Christ when he ascended did ordain diverse offices, some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of the Saints for the work of the ministry, and for the edification of the body of Christ, until the number of the elect be fulfilled, and not until men become perfect in this life, as some men have foolishly dreamed. Here we see some Teachers, and the rest the work of the ministry. Again, Paul in his Epistle to the Philippians intituleth his Epistle to the Saints, which was the Church, and to the Bishops and Deacons, which were the Ministers of the Church: all the Saints were not Bishops, all the Saints were not Deacons. Besides, if all were Bishops, what need the rules which Paul giveth to Timothy and Titus for the choosing of Bishops? 1. Corin. 14. Paul saith, if any man be a Prophet, or spiritual, that is, a disciple: where he constituteth two orders, to wit, a Prophet or Teacher teaching by the spirit, and a Christian not of the common sort, but taught of God, or one that hath received of the graces of God. And again it is said, that young men should prophecy. Were then all young men Prophets▪ Indeed Titus was young & a Minister, but he was chosen by Prophets, and foretold of, & had been instructed in the Scriptures from his childhood. For Bishop▪ he is so called of his office, because he ouerseeth, & so he is called an Elder for his gravity: which showeth, that even ordinarily then the Teachers were old. Christ began not to preach, until he was thirty years old, and John was old before he began to preach: and therefore ordinarily men ought to be of good age, before they come to that calling: not that I think, that none ought to teach before they be thirty years of age, but that it never was ordinary, that any young man should teach: for it is given in precept, that Teachers should not be young scholars. But it is one question, what God may do, and another what is ordinarily done. For God can, and doth often raise up young men to shame the aged, as it may be thought he hath done even in our days: but this was never ordinary, neither yet ought it to be. Women were not ordinarily admitted to this function, yet God to show his power and to shame men, doth sometime raise women Prophetesses. It is said here, that women should prophecy. What was this ever fulfilled? did women ever take upon them the room of teaching? Indeed there was a Prophetess among them, but that was not ordinarily. And when the women of Corinth began to be bold and to speak in the congregation, the Apostle giveth out a flat rule, that women should not speak, but learn in subjection It is said further, that servants, maids and men should see visions. Was this ever fulfilled? did they at any time take this office upon them? Indeed, if they had had the gifts, they had been fit, but we see it never came to pass. And seeing it was not then fulfilled in the Apostles time, then was it not any time fulfilled before, nor in any age since. Yea let us draw an argument from the Anabaptists, and from the Family of love themselves; this is not fulfilled even in them. For are all of them Teachers▪ Indeed if they could do this, that were the way to convert all unto them: but they are not. For some, yea and the most of them are learners, & those men that seem to be teachers, are not yet according to this prophecy full of the Spirit. For the abundance of God his spirit maketh his people the bolder. Peter was not afraid of the whole Council: Steu • n made his persecutors and accusers ashamed, and the Apostles were always the first to answer for the defense of the doctrine. But it is thus with the Family of love? No surely. For come to the younger sort of them, then novices and learners, they will say openly somewhat, and will give some reason of their doctrine: but their Elders and illuminate men cannot be seen, they fly the light, and go into corners. Are these men full of the spirit, who so cowardly forsake the trial of their doctrine, and leave the poor people to stand to it, who are not so deep in their revelations, nor so well grounded in their mysteries of iniquity? Vndoubtedly they are not: yea rather the elder heretic, the ranker knave, and he is called most notable, not which is most wise, but which is most subtle to deny a truth, and to set a face on a lie. Wherefore this is not fulfilled even among the Anabaptists and Family of love themselves. This thing then cannot literally be understood, they must needs confess that there is a borrowed speech in the verses following, where mention is made of blood, fire, and vapors of smoke: whereby is meant, that there shall be great troubles, heresies, and such like. And here the Heretics will grant a trope, though in the former they will not. God spake of the blessings of the New Testament after the manner of the Old Testament, because that was best known to the Jews. This deceived them, in that when they heard of the new Temple, they were zealous of the old Temple, and rejoiced in that Temple which Herod made, though it was nothing like that which Solomon made, and this deceiveth the Jews unto this day. The like error are the Papists in. For where the Scriptures say, that in the time of Christ there should be sweet incense offered in all places: then, say they, behold the daily sacrifice, the sacrifice propitiatory for the quick and the dead. Neither of these do consider, that the Lord in the Old Testament doth adumbrate & foretell these things to come, and that under those terms and phrases, which were best known to the Jews, and used of the old Prophets. This folly of theirs do the Anabaptists see, and yet they run as far on the other side, as also doth the Family of love. One of them reproveth another, and yet neither of them will confess his fault to the glory of God, nor return and receive the truth.

There may be also another argument, why this place should not be literally understood, and that is drawn from the interpretation of the like places of Scripture. Exod. 19. Moses telleth the people, that the Lord hath called them to be Kings, Priests, and Prophets. This is repeated by the Apostle Peter in the New Testament, & by John in the Apocalypse, and is applied as in this place generally to all Christians. Now the Jews did never think, that every man was a King sitting in a throne, thereby overthrowing the political estate▪ they thought not, that every man was a Priest, taking that office of the Priest vpō him, but that they had the liberty of their consciences, & were freed from the bondage of men, & of sin, as also that now through Christ they might offer up first their prayers, thē their souls and bodies to be an holy and acceptable sacrifice to him. Neither do we at this day think any otherwise of the kingly Priesthood of Christians. And why then should we think grossly and literally, that indeed we are become Prophets having that special calling, and so take away that order of Teachers and learners, which God hath ordained. For as we be Priests, so are we Prophets: if the speech must be qualified in the one, why ought it not so to be in the other? Again, we say of prophecies, as we say of miracles. Before the word was written the Lord taught his people by visions and by dreams: and that he might prepare them to receive his doctrine and confirm them in it, he both wrought miracles himself, and gave power to others likewise to work, as we may see in Mose • ▪ E • iah, and Elisha: yea he gave power to do miracles, when the Law was written, because the Gospel was not yet revealed; and when the Gospel was revealed, he continued his gift, because the holy Spirit was not yet given; yea and when the Spirit was poured out upon the Apostles, yet this gift was in the Church, that as yet the Spirit had not gotten credit. But when the Gospel was revealed, the spirit sent down, and confirmed by signs and wonders, then the use of miracles ceased; not that there are no miracles at all now (for we do not shorten the hands of the Lord) but yet they be but few, and those extraordinary. Now the rules whereby we shall try them whether they be of God or no, be these: If they do either convert and win men to the word, or confirm them in the word who are already won: if they be agreeable to the word, and bear the same majesty in them, as doth the word, then may they be received as from God. But when they agree not with these rules, though the thing wrought be miraculous; yet they are much to be suspected as the miracles of old time were with reverence to be received. For God in his secret judgment doth suffer sometimes such to be wrought, that the wicked and unbelievers may the more effectually be deluded. Again, we know that Antichrist cometh with signs, yea and the same so effectual, that even the very elect, if it were possible, should therewith be deceived. In like manner do we say of dreams and visions, until the Gospel came and had gotten credit in the hearts of men, there were visions and prophecies of things to come: but these being now ceased, it is not ordinary, that the Lord should make all Prophets, or teach by visions and dreams. But what do we stand longer to prove that this place cannot be so taken and understood, as the words at the first show might seem to give, especially seeing that the devilish ouerthwarters both of Papists and of the Family of love are so gross and papable in this point▪ For such is the spirit of these men, and so contrary to the good spirit of God, that where the Scripture ought simply, and without any trope or allegory to be interpreted, they will there turn it into allegories, as we see many places perverted by the Papists, and almost the whole Scriptures by the Family of love: and whereas the Scripture by conference of places doth show, that it ought tropically to be understood, they stick bluntly to the bare letter, as in these words, Hoc est corpus meum▪ The Papists here would have no trope, & yet the whole course of the Scriptures doth enforce the same. The Family of love will in no place almost admit the natural sense, as it floweth of the words, and yet here they do bitingly abide by the word, notwithstanding all the former reasons. And this surely cometh to pass by the righteous judgment of God, that seeing they would neither acknowledge, nor yield to the natural sense, when they might, therefore they cannot see where a trope should have his place. Thus it went with their great Master and father of allegories Origen, who giving himself to follow his devised allegories, could not through God his righteous and just judgment see those places, that will admir a trope. For coming to that saying of Christ our Savior, where he entreateth o • three kinds of chaste persons, whereof one maketh himself chaste for the kingdom of God sake, he taking it too literally did cut off his own members, and so grossly did misunderstand it▪ The true understanding of this place then is this, that in the Apostles times, and in the ages following there should be riper knowledge, than was in the ages before. But if it be here objected, that the men of our days are not like the great men and Prophets of God, as E •• y, David▪ Jeremiah, or Daniel: to this we answer, that comparisons must be always in the like. Then, if we compare the Apostles with the Prophets, that were before them, we know, the Apostles in cleerenes and excellency of knowledge did surpass them. And our Savior Christ testifieth of John the Baptist, that he was the greatest among the Prophets, and yet that the Apostles and Ministers of the Gospel were greater than he. Then compare our Evangelists with the Patriarchs, and they saw a clearer light than these did. For Abraham saw Christ but a far off and to come, they saw him evidently, and already come. Proceede to compare the common sort of people then, with the common sort in these days, and even we do see Christ more liu • lie painted out before us, than they did: they had assurance that these things should come to pass, we know that they are already come to pass, seeing plainly the effects and issues of them. And thus we see that God his graces are moe, and more excellent, than they were in the time of the Law. Compare Christ with Mose, and he did as far exceed him, as the Master builder doth the hired servant. Compare their common Ministers the Priests and Levites with our ordinary Doctors and Pastors▪ and they go beyond them in the evidence of knowledge. All these notable men of the Law knew that Christ should come, and that the holy Ghost should come: but the manner of their coming they saw but very darkly, but we see it and rejoice therein. The plain meaning then of this place is, that whereas God did in the old time reveal his will unto some by visions and by dreams, now all sorts of men young and old, man and maid shall be instructed in the knowledge of God more plentifully and more perfectly. For it is to be understood, as that Exod 19 Ye shall be a kingly Pri • sthood, &c. and 1 Pet. 2. & it must be interpreted as often in Isaiah, as chap. 11. in Jeremiah, and in the Gospel a • ter John it is said, They sh • ll all be taught of God, and that which is in his Epistle, the annointing shall teach you all things. These do not take away the ordinary ministry of the word, but do show, that men shall not only have the outward means, but shall also have the teaching of the Spirit And all of these are so begun in this life, that they be not performed to the full until we be unclothed of this flesh, and have our full part with Christ in the life to come. This is the meaning of the place, and herein do we go beyond the men of the old ages. And besides this, in the very manner of delivery there is far more cleernes and evidence now, than was in the times of the Law. For the Prophets and holy men of God indeed labored, but the fruit for the most part was little, and the Apostles, as Christ saith John. 4. entered into their labors. Y • a the Apostle Peter goeth further, and saith, that they were a light shining in a dark place: but we have a surer light of prophecy. Further, he addeth in the same place, that they served not so much their own ages and times, as us, that are come after them Now having the right understanding of this place, we are to be greatly thankful to God, for that he hath not left us to doubtful dreams, but hath given us the certainty of the word written, whereunto served all the former visions, dreams, and prophecies, and it is confirmed unto us by everyone of them. Thus we have the sense of this place, wherein it was fulfilled in the Apostles times, as Peter here witnesseth, and in this sense it was fulfilled in the Primitive Church, as all good stories do record.

Let us further see, what it is that men shall prophecy, that is, they shall be taught by the spirit of God in the word to try themselves, to try the spirits of their teachers, to teach others, and to be able to give a reason of their hope before their enemies: for as the holy Ghost came upon Christ, so must be come upon everyone of his members, and as he was anointed a Prophet, so must his members also be Prophets. This sound knowledge consisteth in four things. The first thing required in a Christian is, that he be able to try himself and his estate • efore God, whether he be in the faith or no, whether he be God his child or no, contrary to the doctrine of the Papists, and cold Protestants, that rest only on common injunctions and accustomed proceedings. Thus Paul giveth charge to the whole Church of Corinth▪ 2. Cor. 12. Examine yourselves, whether ye be in the faith or no, and hereunto he addeth a fearful speech, unless you be refuses. Who so is not in the faith, is a refuse: and if a man knoweth not, whether he be in the faith or no, then he doth not know whether he be in Christ or no. This examination must be according to the Scriptures, for so saith our Savior Jesus Christ, search the Scriptures, for they testify of me: and in another place he saith, ye err, because ye know not the Scripture. Then we must not hang on the Preacher, nor on this, nor on that man, but we must believe, because we have found it in the Scripture, and have been taught it by the Spirit, according as the men of Samaria said to the woman, when she told them of Christ. Again, we must not simply and barely know the Scriptures, but apply them to our own use, and make our own faith sure by them, if we be not reprobates: and this is the first thing required of Christians. The second thing is, that we be able to try our Teachers, not in everything that they speak, but in things pertinent to salvation. Thus we are commanded to do, 1. Corinth. 5. Ephes. 4. and in the Epistle of Saint John, Try the spirits, whether they be of God or no: and in the epistles of Peter and Jude it is said, that those were perverted with heresies, that never came to know the truth, but were unstable, and carried away with every wind of vain doctrine. Wherefore we must not be ever learning, and yet not come to the knowledge of the truth, but the truth must dwell plentifully in us with all wisdom, that we may discern the spirit • ▪ And when we have waied and found anything according to the word, then must we receive it as the word of God with reverence, and if we find anything false in it, we must be so far off from receiving it, that we must hold him accursed that shall bring it, though he were an Angel from Heaven. Foolish then is that phreneticall fancy of the Family of Love, which will say, we may not judge, we cannot condemn. For every Christian taught by the spirit may, yea, and ought in the liberty of the spirit to try and condemn all that is not consonant with the holy word of God. The third thing required of a Christian is, that by his knowledge he be able to instruct and admonish others. This doth Jude in his epistle require, that we should do, whē he exhorteth us to edify one another in our most holy faith. This also is given in charge Hebr. 3. that we should admonish one another, and Hebr. 5. it is said, that in respect of the times we ought to be teachers. Our Savior Christ also commandeth us if our brother offend, that we should admonish him. This duty we owe, and this we must be able to discharge, especially to them of our household, of our town, of our kindred, and so by degrees to all men, as we have occasion to deal with them, and as our calling shall suffer us. The fourth thing is, that we should be able to give an account of our hope, even unto our enemies. This Peter requireth in plain words; this doth our Savior Christ require, that if we would, he should confess us before his Father, that we should confess him before men. These things were fulfilled in the Apostles times, in the primitive Church, and in Queen Mary's days, and this even among us may be found in many places: therefore this is the true and natural meaning of this place. This was never found in the Anabaptists, who the younger they were in heresy, the better they were in honesty: and if once they wax old in their heresy, they grow not so much in knowledge as in subtlety to invent men's phr • ses, to delude and deceive with new starched terms. They will avouch nothing before a Magistrate; if they be taken, they will reca • t; if they die, they will say it is for treason and not for heresy. And although nowadaies there be found few Christians, which be able to try thenselves, their Teachers, to teach thenselves to admonish others, & to give an account of their hope before the adversary: yet we may less marvel at it, though they be not ashamed of it: when as some occupying the rooms of Ministers, and many wise and politique Magistrates cannot examine themselves, and much less try others. Examine them, and deal with them in matters of a better life, of doctrine, or discipline, and they can say nothing but by act of Parliament, by injunctions, and the common proceedings. If there were a contrary blast of heresy blown in their ears, they could not tell what to say to it, they would follow the Court, and do as most do, affirm as the superiors affirm, and deny that they deny; because all their religion hangs on the Councils determination, and on the Kings proceedings. So that everyone is not a Christian, that carrieth the title and beareth the face of a Christian: but they indeed are professors of Christ, who are anointed with his Spirit, wherewith he was anointed, whether in a dropping or more flowing measure. We see then what we ought to do, and do not: wherein we may be the more ashamed, that the Papist, the Turk, the Family of love delight so much in their study. They be so careful to dishonor God, we are careless to honor him: which thing ought to move us, and to make us more careful to seek knowledge. Many so far exceed, that they begin now to be ashamed, and they bid away with exercises of religion, they can leave them for, and post them to others. I am no teacher, but an husband man, saith one: I am not book-learned, but a poor artificer, saith another: I was never brought up at schools with these learned men but at home, saith the third, it is not for us to be seen in these points, it appertaineth rather to Doctors. The words of God are here very flat: I will pour out my spirit upon all flesh, &c. And surely, if any man hath not received God his Spirit, the Apostle pronounceth him to be none of God his children; and if we have the spirit, we shall sheew it in the fruits of the spirit. Wherefore let us cast away these vain excuses far from us: We are young men, we must have a fling, youth is unstable, it will be time for us to be graver hereafter, when we become old men. Howbeit the Prophet David saith, Psal. 119.9 Wherewithall may a young man redress his way? &c. And Eccles 12. 1. it is said▪ Remember thy Creator in the days of thy youth, &c. If young men will appertain to God, they must have God his spirit, that is, such gifts as they may do these things. Let none say, we are old, our memory fails us, if our wits were as fresh as they have been, we could do something, now we can remember nothing. For men can remember things of vanity done in their youth, and in chronicling thē they will wear tongues, and to fetch evidences of lands, or money, which they have hidden, their memory fails in no point. Well, as the Lord saith, that young men shall see visions, so old men shall dream dreams. If wisdom and the fear of God be the crown of old age, and without these the aged man even of an hundred years old is accursed, they had need to labor for knowledge. Old men will plead for their privilege to go before young men in worldly things; and will they hope for plackards to excuse them, if they come behind them in heavenly things? None must say▪ We are but servants, and under others, we must labor for our wages, and no time can we have as others, to learn such things, it is well if we may have the Lord his day to rest on, we must have our recreation then, we cannot always be toiling. Well, if ye be the servants of God as well as the servants of men, men or maids, ye must by God his spirit be able to prophecy. Is your condition hard under the Gospel; oh praise God, it is nothing so hard as under the Law. For in times past servants were bondmen, little better in condition than brute beasts; and yet men being at that time in such an estate, under such heathen men▪ did so carefully attend upon the Lord in the word, and in prayer, that they would redeem all times possible for to get knowledge and feeling. Wherefore all men must look to this, men and women, old and young, masters and servants. What will they challenge themselves to be Christians, and glory in the title alone, and not esteem of the duty? They will leave that part peradventure to book learned men, and to Preachers. Well, they must know that again, whereof they are willfully ignorant, that there is a mutual coherence between these two things, the title and the duty. What▪ ye glory that year Prophets, and yet ye prophecy not; ye boast that ye are Kings, and ye overcome not; ye be glad to be counted Priests, and ye sacrifice not. Even Papists, though they taught ignorance to be the mother of devotion, can say more for their superstition, and Heretics can say more for their devilish opinions, than Protestants for the defense of Christ his glorious Gospel. Look but to the Papists and Family of love, how painful and cunning they are to go, to run, to ride, to make one like of their heresies; see how they will look for you at markets, how they will entertain you, what meekness, what mildenes they will use to salute you. This ought to shame us, this ought to make us labor more for knowledge, that when temptations invade us, when Satan accuseth us, when heresy shall assault us, we may stand steadfast and unremoveable, we may edify one another, and in persecution not be dismayed, but resist constantly unto blood. Now, as Peter hath shown that which Joel prophesied to be fulfilled, so these verses following show the judgments of God, which should fall upon the Church for the neglect or contempt of these graces offered. There is some question here about the time. Some understand it of Christ his coming in the flesh-some, of his coming to judgment: others more truly think it to be that whole time, which is between his coming in the flesh and his coming to judgment: and so it appeareth the most probable opinion both by the things going before, and by that which followeth after. For in the words going before, it is said, In the last days I will pour out my spirit, now the giving of the spirit was fulfilled in that whole time spoken of. Again, that which followeth after concerning calling upon the name of the Lord, is also meant of that time. Now it both that which goeth before, and that which followeth after, be understood of that time, then it is probable, that that which is in the midst is likewise so understood. And although Christ his first coming was a most glorious time, as we may see by the testimony of the Apostle, yet his last coming shall be a far more glorious day; as we may see Titus 2▪ 2. Thess. 4. where his coming is described to be with Angels, and with a shout. Yet because this glory doth appear in the whole course of redemption, it shall be good to understand this as the places going before and coming after, that is of the whole time, in all which he ceaseth not to offer these graces and to execute these judgments As for the words themselves, some think them to be understood literally, some allegorically and spiritually. But they admit both. First, that they have use in their natural signification, it appeareth, because the Lord never leaveth his Church without some instructions in the Sun, the Moon, the Heavens, and the Earth. For besides natural eclipses in Sun and Moon, and other exaltations, yet there have been works extraordinary in them both, which have been as prognostications of God's wrath for sin. Further we may safely gather, that there was never any strange Eclipse, Comet, apparition in the heavens, shaking of the earth, strange and unnatural births; but after this change of nature some event came strangely sooner or later: which shown that men had broken their obedience with God, and were become monstrously disobedient, which the Lord maketh known to us by changing the course of nature. Therefore we say, that before great Earthquakes, plagues, wars, Comets, famine, or such like, goeth great contempt of religion, monstrous profaneness: so they be the prognostications of some notable sins either in religion, or in life, or in both. Thus we neither exclude the literal sense, and yet we do not admit that fancy, or rather frenzy of the Family of love, because we grant, that after strange disobedience and contempt, follow strange punishments and revenge: so that the Prophet showeth the works of God for sin either by the things following, or by the signs going before. It is a question, why at this time, wherein he would show himself so gracious, the Lord should send such tokens of his wrath. Here we see a contrary order of teaching to flesh and blood, because God will then have his mercy manifested, when he will show his justice. And because men hearing of the Gospel, imagine of a felicity in this world, therefore Peter to awaken them out of this dream, lets them to understand, that unless these gifts be reverently received, God will be most angry, because they either refuse or abuse the mercies of God so offered. The use of this is partly in respect of the elect and people regenerate, and partly in respect of the wicked and unregenerate; in respect of the elect, either before, or after their regeneration; before their regeneration to bring them to seek Jesus Christ. For though it is certain, that God in time will call them whom he hath predestinated, and chosen: yet because his Gospel is not so precious unto them, as it should be, therefore the Lord sendeth them crosses, sometimes poverty, sometime sickness, sometime reproach, sometime a troubled mind, sometime private misery, and sometime a public calamity to involve them among others, because they have no more trust in the promises of God before they be humbled. And because men will not easily or usually be humbled by the bare word, the Lord sealeth it by sending of troubles, that when we can feel no comfort either in heaven or in earth, but perdition and matter of damnation in our selves, we should then be the fitter to receive comfort in Christ. Again, for as much as God his children have one special fault or other, as privy pride, vainglorie, self-love▪ or such like privy corruptions, that the word of God cannot be suffered to draw us out of these sins: for this cause the Lord sendeth affliction, & by his correction he draweth us out of our civil righteousness, & maketh us make conscience of inward and hidden corruptions, and putteth them in mind by misery, that the same corruption is •• rking in them, which hath broken forth in others, and that naturally it did dwell in them, though repressed by the finger of God it did not violently flame out. Again, where others lie in sin, and know it not, because the very light of nature is choked in them, & God his spirit can take little hold to work anything upon them, that the Lord might bring them to see sin unknown, and to make conscience of sin being known, the Lord visiteth us with private and public means, that as the wicked shall be without all hope, ease, or end tormented in hell; so these in mercy and measure should have their hearts broken: which because they would not do by the loving inuocating and inviting of them by the Lord, therefore it is done by some crosses. Secondly, it respecteth the regenerate either to continue them in their good estate, or to keep them from some gross sins. For God his children do sometime fall, and always may fall, if God keep them not. Because David and Manasseh had sinned, God sent them the cross that they might not forget him. Now because the same may be in us, if the Lord will pour out his wrath upon the wicked, surely he will not suffer his own children to be uncontrolled. We must not then, as some are wont to do, say, Did not David sin, make ye so much at me, was not David a great sinner and yet saved? It were well indeed, if we would bind David's sin with David his repentance: or if we consider, how the Sun was turned into darkness, & the Moon into blood in his kingdom; if we shall see the pillars of God's judgments, and vapors of God his wrath against him among his own, how his sons rebelled, they that would be Counsellers, became traitors, and how the wicked caitifes insulted over him; we would surely know that it did little help us to reckon up David his sinning. This doth God to sow the lips of the wicked, that they should not say, that God doth spare and punisheth not sin in his, and that they should not dream of escape, when his own servants are so punished. And although God his children presently fall not, but are ready to fall, he wrappeth them often in the crosses of the wicked, not so much to punish any sin present, but to prevent in them some sin to come, that thereby taking away the occasion of sinning, he might humble them before they fall. Again, albeit they be not subject to gross sins, yet because they are oft puffed up with privy pride, dead, unmerciful, dull, forsaking their first love, sometime neither hot nor cold, luke warm, without zeal: briefly, in that they are not, as God his children should be, or as they themselves, sometimes and before have been, the Lord in wisdom correcteth these wants and infirmities▪ that from infirmities they should not burst out into enormities; from sinning of ignorance they should not sin against conscience; and from secret sins, that they commit not presumptuous sins. For this cause Revel. 3. the Lord sent plagues on the Church of Laodicea▪ not so much for gross and notorious sins, but because they were not humbled and zealous enough, but such as might more easily have fallen into deeper enormities hereafter. If men use to try gold seuē times in the furnace, not for any mass of dross in it, but to prove it; how much more had the Lord need to try our faith, although we be not given to any great and notable crime? For as there may be two uses in the trying of gold, the one to purge it from dross, the other to fine it the more: so there are two uses of corrections, the one to punish sin, the other to try their faith. And although the Lord more principally doth not punish sin, but rather secondarily, chiefly trying the patience of his children: yet when men cannot accuse us, neither we can accuse our selves, yet the Lord will purge us from some secret corruption, which may breed a sin in time to come. And hereupon it cometh, that privy pride, secret self-love, close covetousness, hidden hypocrisy, and such like are counted sins of God his children, though of worldlings they be thought good virtues. But some will say: Is this the truth, ye stick to? Is this the Gospel, which ye profess? See, what hurliburlies, see how many opinions there are, what a company of religions are start up, see what denying of the faith, what gross sins are sprung up, see what deaths, plagues, and wars are accompanied with it? Surely it seemeth that this is not the Gospel. Before all things were in better case, no such disturbance in religion, no such noise of notorious sins, no such turmoilings on every side, all things were at good quiet: but now we have more troubles, than ever in former times were heard of. The wicked do not only break their necks at this block, but God his own children have dangerously stumbled at it. For when Job, David▪ Jeremiah without God his spirit beheld the prosperity of the wicked, and the adversity of the godly, they confessed their feet had almost slipped, saving that they durst not condemn the generation of God his children. To remedy this the holy Ghost saith, that, when the graces of God do most appear, then will the Lord send greatest judgments for the contempt of his Gospel in the wicked, and for the neglect of it in the godly. Now this is foretold, that we might not be offended when it cometh: & this use doth Christ teach us to make of it, These things have I told you before, that when they come to pass, &c. For to God his children, being but babes in Christ, this is a great temptation. And to come to our days: Doth it not trouble men much, that there be so many unlearned Ministers, of learned Ministers that there be so many ungodly men, that they see such oppressing Magistrates, such rebellious people, such careless governors, that there is such an height of subtlety in covering and cloaking sin; where is most knowledge, such running to sin; where is most preaching, and where the Gospel is received, that there should be such sects and heresies; when they shall see the Papists ready to outface the Gospel, what may a man do now, or how may he stay himself, if the Lord should leave him? Surely God hath foretold it. Even as the Sun then shining bright, the Moon giving light, the clear air are tokens of God his love, so much more the word: and as these being darkened & obscured show God his wrath; so the word obscured doth testify his wrath much more. Yea if dearths, plagues, famine, or such like come, we must be forewarned of them. And our Savior Christ, when men asked him signs, he told them of many: and Mat. 24. that there should be such wonders in the heavens, in the earth, and in the seas, that even the very elect should be confounded almost. Now if Christ had not forewarned these things in the equity of his judgment, we might indeed have had some occasion of offense. And for this cause our Savior Christ saith, Matth. 11. Blessed are they that are not offended in me, because such confusions shall be, that men will be ready to lay the cause of these things on the Gospel and on the word: and therefore blessed are they, that are forewarned of these things, and know why they come. If the Jews would not hear the Apostles speaking the truth; was it any marvel if they were seduced by false teachers? If men do not receive the word in love, is it any marvel if they be deluded with heresy? 2. Thess. 1. If men neglect the peace of their minds offered by the Gospel preached, is it any marvel if they have wars? If men neglect the food of their souls, is it any marvel if they find a famine? When we see then that men turn the Gospel into wantonness, and write against it, is it marvel if the Lord sendeth troubles? No, no, when men shall see such a confusion, let them know that God will clear his justice, and recompense vengeance to the wicked, and restore the godly to their joys; and yet show them that here is no place of rest, but that they must lift up their heads to heaven, where they shall have rest without trouble.

Now let us consider, what these afflictions work in the wicked, and to what end they are sent unto them. Surely to plague them, and to leave them without excuse. They are sent to God his children to humble them, to bring them to repentance, to keep them from evil, to encourage them in good, and to recover them being fallen. But they are sent to root out the wicked, & to consume them from the face of the earth: and therefore he poureth out all the vials of his wrath upon the wicked remnant. And these manifold plagues have often come to pass where the Gospel hath been preached, because as it is the greatest mercy & treasure, if it be received; so the unnatural refusal of it doth cause the greatest judgments. So the Israelites in the wilderness were punished, first by idolatry, then by plagues, & were rooted out of the land. And after Christ had spoken, the Apostles preached, & the Jews remained unprofitable, the Lord in his justice, in that they would not believe the true Christ, suffered them to be deluded by false Christ's, and that they that would not profit by the true Apostles, should be deceived by false Apostles, and then being punished with famine and sickness they were by the Romans subdued. When the Gospel came to be preached among the Gentiles, and was contemned, the Lord first punished them by suffering them to fall into vile sins, and then after gave them over to the Turk. We see how in the West-country, where the Gospel was preached and refused, the Pope was sent to them. So likewise must we make our profit herein. When God his Spirit falleth plentifully in us, & yet men by his word will not be reformed, the Lord will send heretics and wicked men to corrupt them. And will the Lord thus censure his own people, and will he spare the wicked? No: when we think all is quiet, the Lord will send plagues for refusing the health of our souls; the Lord will send famines for refusing the food of our souls; the Lord will plague us with wars for neglecting the peace of our minds. And Matth. 24. the Lord hath set Jerusalem a type, in that the Gospel never continued quiet or uncorrupt in any one place above the space of an hundred years. Well, if we see not the beginnings of these things, we are half mad; if we will not fear the events of them, we are worse than so; if we will not profit by these things, woeful experience will teach us our miserable estate. We see how needful affliction • s, whether we look to God his children, or to the wicked. Miserie maketh mercy sweet, and trouble maketh grace gracious: Christ is then sweet, and Jesus is then a Savior, when we feeling no comfort at hand, are driven and drawn out of our selves to seek some relief abroad. And experience teacheth us, that in prosperity we are ready to nestle our selves here below, and forgetting the life to come we are blinded with the God of this world, & so we become worldlings, staying wholly in these inferior things Now, that God might by evidence prove, how whom he once loveth he always loveth, & to admonish others a far off, he sendeth corrections to teach us, that we may not stay here below. For, if judgment begin at the house of God, what shall become of the wicked? If the Lord so hamper the godly, how shall the wicked look to escape?

Now in these distresses and miseries it shall be, that whosoever calleth on the name of the Lord, shall be saved: for so the Lord offereth grace in wrath, mercy in judgments: so will the Lord move his chosen and elect to desire these graces, and will cause these judgments threatened to fructify, whilst they that pray for the Spirit, which shall convey comfort into them by the word and Sacraments; and so shall not only be preserved from sin and iniquity, but also remain sounder in judgment and life, passing by these plagues to heaven, the wicked going down by them to hell. This is then the third thing which in the beginning we noted, the plain meaning whereof is thus much: If ye will now but join in fellowship, in prayer, and in God his worship with us, you shall avoid these judgments threatened, and receive these graces promised the sure pledges of life everlasting. Great is the grace and mercy of God, who doth appoint a mean to remedy such miseries, and a way to obtain such mercies, and therefore it is worthy further consideration and examination.

A SHORT TREATISE OF PRAYER, UPON THE WORDS OF THE PROPHET IOEL, chap. 2. 32 alleged by Peter, Act. 2. 21.

W Hosoeuer calleth on the name of the Lord, shall be saved, Joel. 2. • 2▪ By calling on the name of God in this place, which is but one and a particular part of God his worship, are meant and understood the other parts of the worship of God. Thus the Scriptures sometime ascribe to this one other parte of God his worship: as Genes 3. Then began men to call on the name of the Lord: and Gen. 12. Abraham built an Altar▪ and called on the name of the Lord, that is, worshipped God. Again, Psalm 50. Call upon me in the time of trouble, and I will hear thee. In the New Testament we shall see the same. For this place is alleged Rom. 10: and 1. Cor. 1. the Apostle wisheth grace to all thē that shall call on the name of God that is, worship God 2 Timoth. 2. Whosoever calleth on the name of the Lord, that is, worshippeth God, let him depart from iniquity. So that under this one part of invocation, we see understood all other parts. And in our English tongue, we rather use this phrase; We will go to prayers, or, Are prayers done, than, we go to the word of God to hear it, we go to receive the Sacraments, and such like; when notwithstanding we frequent other actions of religion in the congregation besides prayer. And both Jeremiah, and our Savior Christ calleth the Church an house of prayer, as Matth. 21. 13. Mine house shall be called the house of prayer, &c. It is an house of hearing the word, of receiving the Sacraments, of executing discipline, as well as of prayer: but yet this one name comprehendeth all.

Now before we show the reason of it, how cometh it to pass that few care for the word, fewer for the Sacraments, and fewest for discipline, yet all show themselves friends to prayer; yea and Heretics, which in the other things will depart from us, will acknowledge this thing? This is God his goodness, that none do forsake this. That by prayer is meant all parts of God his worship, it is manifest Matth. 24. 13. where our Savior Christ saith: But he that endureth unto the end, he shall be saved. Now the means to avoid these judgments come after, The Gospel of the kingdom must be preached to all nations. John 3. Christ by the preaching of the Gospel must be lift up, that who so hearkeneth to the word, should be saved. These are joined both together, Rom. 10. where it is s • id, Whosoever calleth on the name of the Lord, he shall be saved▪ and a little after, But how shall they call on him, on whom they have not believed? and how shall they believe, unless they do hear? So that as faith saveth, so faith cometh by the word of God. And Eccles▪ 4. 17. and 5 1▪ When then enterest into the house of God, look unto thy feet, &c. In which place the holy Ghost first teacheth men to hear, & then to pray, because as they came into the Temple to pray, so also to hear. Likewise Psal. 95. first the Prophet saith, O come let us worship and kneel donne exhorting to prayer, and after, To day if ye will hear his voice, harden not your hearis, making mention of the word, because these must be joined together▪ That the Ministers of God are joined to come to the one, and to the other, the Scriptures show, as Deut. 33. where the Levites duty is first to teach Jacob, & then to offer incense, that is, to pray, as Psalm 141. and 2. Sam. 12. where the people acknowledging their sins, request Samuel to pray for them: who answered them, that he would not only pray unto God for them, but that he would also preach God his word unto them, threaten God his judgments, and proclaim God his mercies to them, if they would repent. Act. 6 whē the Apostles found themselves troubled with the ordinary ministry of tables, they ordained new means, and they would give themselves to the word and prayer. 1. Timoth. 1. and 2. Paul teacheth Timothy first, how he should preach to the people, then how he should pray for them: and so the Lord would have the people as well to come to hear the word preached, as to pray. We shall see this the better, if we consider what the Lord requireth of us in praying. First, a man cannot be heard, unless he do the will of God. Matth. 7. Not everyone, that saith unto me Lord, Lord, shall enter into the kingdom of he • uen, but he that doth the will of my father that is in heaven. Matth. 15. 8▪ 9. This people draweth near unto me with their mouth, &c. But in vain do they worship me, teaching for doctrine men's precepts. Psal. 145. 18. The Lord is near to all that call upon him, yea to all that call upon him in truth. And it is said in the Proverbs, that the sacrifices of the wicked are an abomination to the Lord, and his prayer is his sin. Psal. 34. 15. 16. The eyes of the Lord are upon the righteous, and his ears are opon unto their cry. But the face of the Lord is against them that do evil, &c. But notable is that place Psal. 66 18. If I regard wickedness in mine heart, the Lord will not hear me. Now, if we cannot call on God without faith, because I am. 2. 6. saith, we must ask in faith, and waver not: for he that wauereth, is like a wave, &c. and as Christ saith, whatsoever we ask believing, we shall obtain, seeing he taught his Disciples so to pray, Lord increase our faith: and I am. 5. 15. the prayer of faith shall save, because it is grounded on God his promises and infallible truth: and seeing with faith the Lord would have us join repentance, because 2. Timot. 2. 19. everyone that calleth on the name of the Lord, must depart from iniquity; we must labor in all our prayers to come with faith and assurance, that in Christ we shall be heard, waiting on the Lord in newness of life. If such faith, fear, and holiness is required of us in prayer, seeing both faith and repentance, are begun, continued, and increased by the word, it is meet that the ministry of the word should be joined with prayer. Therefore where it is said, Whosoever calleth on the name of the Lord, it is as much as, whosoever worshippeth and serveth God, although great calamities come, yet if he be a true worshipper, believing God his promises, repenting of his sins, and giveth himself to serve the Lord aright, he shall be preserved from all plagues; and either he shall be taken away in mercy, if the Lord seeth him to be weak: or else if he live, he shall have strength to pass thorough them, and by them take his voyage to heaven, even as the wicked by them make a way to the hells. We stand on this point the rather, because most men nowadaies are of this mind, that, if they come to the Church to pray a little, all is well, they have been very religious, not thinking it in the mean time so necessary a thing to come to the word preached, which may breed in them faith and repentance. And therefore in that all will grant prayer, some few forlorn persons excepted; we say there is no true prayer, where is no faith, and no faith without the word: and therefore without the word neither faith, nor prayer, nor repentance. Now, if we will ask on the contrary, why the Lord rather nameth prayer, than hearing of the word: I answer, that naturally men had rather hear than pray, and then we are fit truly to pray, when we have reverently heard, because the hearing of the word inferring prayer, when we have heard, we are most ready to pray. We shall see, that ignorant and superstitious persons much commend prayer, but not preaching: but come to them that have knowledge, and they on the contrary are more ready to hear, than to pray, and they will longer continue in hearing than in praying. The holy Ghost then not respecting Turks, Papists, or such like, but professed Christians, which will brag of their worship to Godward, teacheth us, that all is nothing without prayer, knowing that neither foundation, nor continuance of repentance can be without prayer, the word and Sacraments are unfruitful without prayer, without which we are unworthy of anything, because we will not vouchsafe once to ask it of the Lord. I appeal to the consciences of God his children, who, that I might pass by other loathsome persons loath for to pray, know, that prayer is not a thing of the mouth, but of the mind; not a sounding of the voice, but a yearning of the spirit; not a labor of the lips▪ but a travailing of the heart: and therefore will confess, giving God the glory to their own shame, that they had rather hear the word two hours, than thus seriously strive in prayer one quarter of an hour. And why? It is a small thing to lend the ears in hearing, it is easy to feed our delight with hearing a man renewing our knowledge: but to set on work the eye, the ear, the hands, to travel with the heart to set the whole body in a frame of subjection, as becometh them that pray to the Lord (which showeth, that prayer is a thing both painful and laborious) we shall prove it to be a very hard thing. Prayer bringeth the experience of the things which we know, and without it we have as little proof of our knowledge▪ as they have use of an hidden treasure, which never are the better for it. The word maketh known to us the treasures of God his wisdom: but faith bringeth the experience of them, by applying and appropriating these mercies of God to our selves, & prayer is the instrument, whereby this faith is continued in us. The word telleth us, that God will plague sinners, prayer brings an experience of this: The word telleth us, that God careth for us, prayer proveth this: the word showeth, that the Lord hath both power and mercy to show to his people, prayer obtaineth the trial of this: the word revealeth to us the wisdom, providence, majesty, and goodness of God, prayer conueieth the certainty of these things into us. God will be glorified wholly and only, and cannot abide that we should be fellowpartners with him therein. If a man come by knowledge, faith, and repentance by hearing, it is rather an infusion into a man than an action from a man, and it is the great mercy of God: but when the Lord brings a man on his knees, and humbles him in prayer, and constraineth him to ask all of God, that we might hear rightly, and so use the things heard, this breaketh the heart of a man, and makes him to say, Great is the Lord. This, I say, humbles a man to acknowledge his wants, this calleth down many blessings both spiritual and corporal from the Lord. We know, that though a father is ready and fully hath purposed to leave an inheritance unto his children, yet to acquaint them with obedience, he will have them ask things of far less value at his hands: so God, notwithstanding he hath purposed to give unto us an heavenly inheritance, which in Christ is purchased, yet to continue us in faith and obedience, he will have us to ask it of him. If man's wisdom can come thus far, shall we not hereby gather the wisdom of God▪ If man hath this pity, shall we doubt of mercy in God? and as prayer bringeth experience of God his love, so also it proveth our knowledge, faith, and repentance. For if we will be suitors at God his hand, we must not willingly displease him. For we see, that when we would obtain a suite of a man, we will be careful not to offend him, least we should suffer repulse: and likewise when we pray, we must address our hearts to obedience: and therefore the Scripture speaketh of cleansing our hearts of hypocrisy, and unfaithfulness. If this care be had in suites for things corruptible, that willingly we will not offend him, to whom we sue; then must we know, that God is Lord of the spirits: and therefore to pray unto him without avoiding things displeasing him, and doing things pleasing him, is but gross by pocrisie. He must needs be a godly man then that prays often, and if we be so bold to pray, nourishing some sin in us, besides that we are dull in prayer, we are inwardly both accused and accursed. Hereof comes such plentiful acknowledging of our sins in prayer, with a purpose to avoid them, hereof come such vows and protestations of obedience: so that prayer doth not only continue repentance, but also breedeth thankfulness. For it is our corruption, when we know that we obtaiened a thing any other ways than by prayer, that then we ascribe it to the means: but when we see God hath heard our prayers, it sealeth our faith, it confirmeth our thankfulness. True it is, that God giveth many mercies without praying: yet this must the more make us thankful, and nothing slack us in using the means which God hath appointed. That prayer further confirmeth love to God, it is manifest already: now we must show how it worketh love even to our brethren. When a man comes to pray, and hath this choke-peare, that he must forgive, or else not be forgiven, he must needs be either an hypocrite in his prayer, or cease from prayer, or forgive his enemies. It is palpable hypocrisy to desire God to forgive us many and great sins, and we will not pardon our brother a few and light offenses. If we will take a view of the weight, height, length, depth, and breadth of our sins, we will confess it hypocrisy to crave pardon for so many sins, being hardly brought to forgive others a few trespasses. And for this cause the Scripture saith: If ye forgive not others, ye cannot be forgiven. If then Prayer be such a thing, as nature doth least entertain, if it brings such experience of God his love towards us, if it so confirmeth Faith, continueth repentance, and causeth love both to God and man, it is good cause that this is set to infer the other, and to make all other parts of God his worship the more effectual.

He shall be saved. That is, in the midst of diseases he shall not be taken away, in the time of iniquity he shall not be overtaken: but in all these he shall suffer with Faith and a good conscience. Besides, by the word of saving, is meant the obtaining of all graces, as pledges of our salvation, and gages of our inheritance: so that it doth not barely betoken an exempting of us from the former judgments threatened. Will a man then escape the wrath menaced, and enjoy the grace promised, let him use true and hearty prayer, which hath it fruit commended unto us both in the chapter going before, in the election of an Apostle, and also in the beginning of this chapter, in that being gathered together in prayer, the holy Ghost was sent down. Now let us speak a little of the circumstances. First, of the persons, it is said, Whosoever: Secondly, for the extremity of the time, it is said, shall be saved, that is, from those judgments, and endued with those graces, that even then when there shall be so many opinions, that we shall not be able well to discern the truth, when wickedness shall abound everywhere, examples of godliness be nowhere, when we shall be able to find no comfort either in our selves or in others; we shall be so governed, that we shall not only avoid evil, but coldness in well doing; and look what is detracted through the injuries of times, it shall be added in inward graces, and recompensed in the kingdom of heaven. When we shall then in extremity of offenses say, Good Lord, what shall we do? whither shall we go to hear a good Preacher▪ what may we do to go to some good man and zealous professor? Remember then, if thou wilt stay on the Lord, and fall to Prayer, though thou art troubled with Papists, or Heretics, or monstrous livers, then lean to God, trust in his word, and use prayer. When thou shalt see no good neither in Church nor in Common wealth, then have recourse to prayers, and thou shalt not only be preserved from dangers, but also thou shalt enjoy God his spirit with his graces. Thus we shall see in the volume of God his book, not only what deliverances the godly have had by prayer, but also by what means they were delivered. Noah calling on the name of GOD, was saved in the Ark, from perishing in the waters. Lot was delivered out of Sodom: the Israelites obtained meat from heaven, water out of the rock, passage through the Seas, and many other righteous persons were not only delivered, but greatly joyed. But if we should pass them, and look to the days of persecution under Queen Mary, when the Sun seemed to be changed into darkness, the Moon to lose her light, then Christians were not only many delivered, but also in the prisons, in cabbins, in bushes, in flame and in fire, they ever had sweet dreams, heavenly visions, and wonderful consolation: so as they were not only comforted, but at the stake they would prophecy of the restoring of the Gospel, and they presently would rejoice, as foreseeing the truth should come unto their posterity.

And it shall come to pass. This importeth the time of the Gospel, and here is shown a difference between the time of the Law, and of the Gospel. If our fathers were heard under the Law, if they received not the repulse in the dawning of the day; what may we hope for under the Gospel, what boldness may we receive now, when the sun shineth out at the fullness? Look what proof they had, we may have more; see what experience they had, we may have it in greater measure, because what they had confirmed, we have confirmed. The Lord requireth of us now to trust in him the more, & we must remember that saying of our Savior Christ, John. 16. 24. Hitherto have ye asked nothing in my Name, ask, and ye shall receive, that your joy may be full▪ If our fathers prayed fervently, why do not we? have not we mo deeds of God his favor? have not we mo promises? have not we mo examples? all which accuse us of want of zeal in prayer. In the Old Testament they named not Christ, we are bold to look upon God in Christ his Son. Woe then be to us, if these things do not move us, seeing Christ standeth on the right hand of God the Father, who is not now in the loins of Abraham, or in the womb of the Virgin, or in the bowels of the earth; bu • • o, as •••• •• even we may see him sitting in heaven on the right hand of GOD. The circumstance remaining is in this word, whosoever: which showeth that whether it be man or woman, master or servant, young or old, Jew or Gentil, no age, no sex, no estate, no condition is excluded. True it is, that there be privileges of the man above the woman, of the master above his servant, of the elders above the young • : but this is in some things, not in all. For in the worship of God, in the matter of God his glory, and our salvation, there is no respect of persons with God; but, whose • ever calleth upon the name of the Lord, he shall be saved. In respect whereof we are to be exhorted, that if we will rejoice in this privilege, we must use the means due to them that are within the precincts of it, we must not excuse our selves, and say; I am a woman, and the weaker vessel, I am a young man and rechlesse, I am an old man & forgetful, I am a servant, and am not at mine own liberty. For if we look for the grace offered, we must use the means proposed. But yet here is a further thing than this, that not only the righteous shall be saved, but also the poor sinner, if now he will repent, and having a pure purpose to please God, call on the name of the Lord. Behold, ô repenting sinner, the These on the Cross; the Sun was darkened, the vale of the Temple rent, earthquakes, and troubles, confusion was an ong men, terrors were in himself, and yet he calling on the name of the Lord, and saying: Lord remember me when thou comest into thy kingdom, received this comfortable answer: This day shalt thou be with me in Paradise. Peter seeing Christ, was pardoned. If we behold David's misery, in the troublesome estate both of Church and Common-wealth, when he had not one of his own children to comfort him, but to the increase of his grief, one brother murdered another, one of his sons being a traitor, was through God his judgment hanged by the hair of the head, his chief friends rebelled against him; he was not only in all this mightily preserved of God, but also received plentiful graces of the Spirit. When Manasseh had caused Jerusalem to swim with blood, when the City was near destruction, and he himself in chains; what hope was there either of the Kingdom or Prophecy to continue? and yet calling on God his name, he was heard and helped. If such great things were for poor sinners before Christ, what comfort is there for them, since Christ is come? If the wretched man was so helped of CHRIST, even when he was on the cross; what comfort may afflicted consciences hope for in him, being advanced to the Throne & Kingdom? Nay, I will add more, even very hypocrites by Prayer, have escaped outward perils, as A • ab, and such like. Yea, and mark them that are in wars or in some great distress, how praying to the LORD, they are helped. The same we shall observe sometimes either in worldlings, or in God his children unregenerate. All which will grant, that after they have prayed but in their manner, the Lord hath strangely delivered them. If wicked men have had this benefit, how much more shall the godly have it? If God his children have found such grace, before they knew God; what grace shall they have, when they know him, believe in him, and call upon him? Here then is all doubting to be taken away, and we must cease to say: Oh I am a sinner, I cannot be helped, mine unworthiness makes me ashamed▪ Consider the tenor of this runneth in an universal point to all, thou ca • st not be excluded, if thou exclude not thyself. And why? It is said, that all shall be saved: which point is necessarily to be noted: For the devil will tell us, Christ died for others, but not for us▪ True it is, that all repentant sinners, compared with the number of the unrepentant, are but few: Howbeit, if I truly abhor my sins, and myself for my sins sake, if I purpose to leave sin • , and travel in the ways of righteousness, if I love GOD and hate • niquitie and depart from it, although I want all these solen ne preparations, yet I am persuaded I shall be saved. And yet remember, that here is no such liberty for hard-hearted sinners; neither is the Sea of mercy denied to sorrowful sinners. For, as no sinner shall be damned that will repent, and it truth desireth to be saved: so the Lord will not justify the wicked and obstinate sinner. Whosoever therefore hath ears, let him hear, who so hath eyes let him see, who so hath an heart, let him consider of this bountiful mercy of God, whether he be in misery outward, or trouble inward; and know from the Lord his own mouth, that, Whosoever calleth on the Name of the LORD, he shall be saved.

THE FIRST SERMON.

A Ll the doctrine of the Scriptures may be briefly referred to these two heads. First, how we may be prepared to receive the spirit of God. Secondly, how the spirit may be retained when as we have once received it. And therefore Saint Paul having labored to instruct the Thessalonians, in the former part of this Epistle, how they may receive the spirit, doth here teach them how to keep and continue this spirit unto the end. And this the Apostle doth by giving them a charge and commandment, that in no wise they do Quench the spirit: thereby doubtless teaching, that as the shunning of evil, is the first step unto goodness; so the ready way to continue the spirit of God in our hearts, is to labor that it be not quenched. Now the Apostle upon great & weighty consideration, doth here deliver this precept: For first of all, though all those be worthily and justly condemned, that never tasted of the spirit of God: yet as our Savior Christ saith; A more just and fearful condemnation is like to come upon them, that having once received it, do afterward lose the same again. Moreover, without this spirit of God, no holy exercise can have his full effect: for the word worketh not, where the spirit of God is wanting; prayers have no power to pierce into the presence of God: the Sacraments seem small and silly things in our eyes, and all other orders, and exercises which God hath granted & ordained for man, they are unprofitable to man, where the spirit is not present to cōuey them into our hearts, there to seal up the fruit of them. Last of all, we are fit to receive no good grace at God's hand: nay, we do not esteem God's graces, when we have not the spirit to teach us to set a due price upon them: for speak of the Law, or of the Gospel; of sin, or of righteousness: speak of Christ, or of our redemption, and justification by him: yea, speak of that huge and heavy weight of glory, wherewith the elect of God shall be crowned, all this moveth not, we are little affected therewith, unless God give us of his good spirit, to profit by the same. The Apostle therefore with good reason, gave this precept, and we, for many great causes, are to listen unto it, least by any means the spirit of God be quenched in us, & so we deprive our selves of all these fruits. Now, whereas the Apostle saith, Quench not the spirit, it may appear that he speaketh to those that had already received the spirit: For, as the fire cannot be said to be quenched, where it is not: so they cannot be said to quench or lose the spirit, which have not as yet received it. Then know, that this precept doth properly belong to thē that have received the spirit of God, and they especilly are to make a special use of it: for the other, it cannot profit them, unless that, as the seed lying in the ground a long time, doth afterward bud and become fruitful; so this continue in their minds, till they have tasted (in some good sort) of the spirit of God, and then breed in them some carefulness that they do not quench it. Well then, to them that have felt and found the spirit of God in them, to them saith S. Paul in this place, Take heed that ye quench not the spirit. Of this, if we do somewhat seriously consider, these two questions will offer themselves, and soon arise in our mind. First, how we may know whether we have the spirit of God, or no. Secondly, if we have it, whether it may be lost again, or no: which if they be well and sufficiently answered, they will doubtless give great force unto this precept For the first then, if we will know whether we have the spirit or no; we must surely understand, that as he knoweth best that he hath life, which feeleth it in himself: so he best knoweth whether he have the spirit of God, that feeleth the spirit working in him. And if we will further know this by the peculiar working and effects of the spirit, then let us mark these.

First of all, if there be nothing in man but the nature of man; if nothing but that may be attained by the art and industry of a man; then surely in that man is not the spirit of God: for the spirit is from God, it is from above, it is above nature: and therefore the Apostle doth set the spirit of God against the spirit of the world, when he saith: We have received the spirit, not of the world, but of God. 1. Cor. 2. 14.

Besides, the spirit of God is eternal, and endureth forever: but all the doings and devices of men they perish, and in time they have an end. Therefore though a man have wisdom with great knowledge, though in wit and skill he pass and excel the common sort of men: yet, if from above he hath not been enlightened; if from heavē his wisdom hath not been sanctified, his knowledge shall decay, his wisdom shall wither like grass; he hath not as yet tasted of the spirit of God, that endureth forever. And therefore saith Saint Paul: We teach the mysteries of God, which none, no not the Princes, and the men of this world, which are above others most excellent, are able to understand.

Secondly consider, whether there be in thee any alteratiō or change. For the wise men which were expert in nature, could say, that in every generation there is a corruption. And we see, that the seed sown is much changed before it grow up and bear fruit: Then needful it is that in regeneration, there be a corruption of sin, so that as seed in the ground, so sin in our mortal bodies may decay, that the new man may be raised up, the spirit of God taking possessiō of our souls. Therefore the Evangelist John doth make this, the first work of the spirit, that it shall rebuke the world of sin: and this is so needful, that without it, there is not the spirit of God, neither yet can Christ come and enter into that man. Here of it was that Christ compared the Jews to children in the market place, who would not dance, though they were piped unto: and the reason was, because they had not first learned with John to mourn: for they that by the preaching of John, learned to lament their sins, and for their sins were pensive in their own souls, they received Christ, they danced and did rejoice to hear the joyful tidings of the Gospel. Therefore Christ saith, That whores and harlots entered into the kingdom of heaven, seeing they lamented their sins) before the proud Pharisees, which were touched with no remorse for their sins. And for the same cause it is, that Christ calleth unto him, them only that labor and a • e heavy lad •• : teaching, that if they find not sin to be a heavy load and burden to them, they have not the spirit of God, neither are they fit to receive Christ. Then to be rebuked of sin, is the first work of the spirit; which the spirit worketh in us by these degrees. First, it raiseth up in us a great and general astonishment, by reason of all those great and enormous sins that we have committed, and this doth strike us down, it doth terrify us, and hold us amazed wonderfully: then it dealeth with us more particularly; it bringeth us unto a special grief for special sins, it doth bereave us of our chief desires, and bringeth us out of conceit and liking with the best things that are in us: for then it doth display before us the vanity and darkness of our understanding, how unfit and unmeet we are to understand and conceive those things, that do above all others especially concern us: then doth it let us see the perverse corruption of our judgment, and that before God, and in things belonging to God, we be as brute beasts, not able to discern things that differ, nor to put a sound difference between good and evil: then doth it let us see that our reason is unreasonable, nay, that it is hurtful unto us, a great enemy to faith, and a great patron of infidelity and unbelief. When it cometh to our affections, it turneth them upside down, it turneth our mirth into mourning, our pleasure into painfulnes, and our greatest delight into most bitter grief. If it do proceed further, and come once to the heart, and to the stomach and courage that is in us, then it cutteth us to the quick, then doth it at once cast us down in humility under the hand of God: for while we had to deal with men, we were as stout as any, and would not start for the best. We had reason to say for our selves, and courage to defend our selves against all them that did deal with us: but now the spirit draweth us into the presence of God, it letteth us see that we have to do with God, & that our strength is weakness in respect of him. Then doth our heart begin to fail us, then do we lay our hands on our mouths, and dare not answer: nay, then do we quickly take up our cross, because the Lord himself hath done it. Behold here how the spirit worketh, behold how sin is corrected: and who so can behold here this in himself, may assuredly say, that the spirit of God is in him, that it is not in vain within him, nay, that it is mighty and lively in operation in his heart.

The third note and effect is, the bringing on forward of this work unto justification: for when the spirit hath brought us thus far, then doth it begin to open unto us a door unto the grace and favor of God: it doth put into our minds, that there is mercy with God, and therefore stirreth us up to seek mercy at his hands: afterward, it doth let us see how Christ suffered, to take away the sins of the world, that in the righteousness of Christ, we may look to be justified before God. And this it doth not let us see only, but doth effectually work a sure persuasion of it in our hearts, and confirmeth the same by two notable effects. The first is, a joy most unspeakable and glorious, wherewith our hearts must needs be wholly taken up and ravished, when we see our selves by the righteousness of Christ, of the free mercy and grace of God, redeemed from death, delivered from hell, & freed from the fearful condemnation of the wicked. The second is the peace of conscience: which indeed passeth all understanding: While sin, and the guilt of sin remained, there was no peace, nor rest, nor quietness to be found, but fear within, terrors without, and troubles on every side: but when sin is once nailed to the cross of Christ, when the guilt of sin is taken out of our consciences, and the punishment thereof far removed, then must needs ensue great peace: for our accusers dare not proceed against us, our sins are forgiven us, and God is at one with us: and for this, we have the warrant and testimony of the spirit. Can flesh & blood persuade us of this? can any creature assure us how God is affected towards v • ? no doubtless. And therefore where this joy and peace is, there must needs be the holy Ghost, the author & worker of the saine. For as no man knoweth what is in man, but the spirit of man which is in him: so none knoweth the will of God, but the spirit of God, and therefore it is the spirit of God that must certify our hearts and spirits of the same.

And hereof there doth arise that, which we take as the fourth note, when we find it in our selves: to wit, the life and nimblenes that is in us to do good: for when a man doth find favor from God, for the forgiveness of sins, then the love of God constraineth him, that joy which he conceiveth enforceth him, & putteth life into him, for the performance of those things, which are pleasing unto God: then he beginneth to find himself not only reclaimed from evil, but also applied and framed to that which is good; then is his understanding enlightened, to see into the mysteries of godliness, and into that great work of his redemption, and into whatsoever concerneth the saving health of his soul: then is his judgment reformed, and he is made able to judge between false religion and true, between the works of the flesh, and of the spirit, between that which is good, and that which is evil & displeasing in the sight of God. Then are his affections in some good measure altered, his desire is set, not upon earthly, but upon heavenly things; his joys are not in the earth, but in the heavens; his anger is wasted and spent, not upon his own private cause and quarrels, but upon his own sins, and upon whatsoever hindereth the glory of his God. This is the life of God in him; thus he liveth that hath received the spirit, and thus he leadeth his life continually: for they that have received the spirit, are led by the spirit, & do live accordingly, bringing forth the fruits of the spirit. But this hath weakness joined with it, and men through frailty may soon fall, and therefore their life is said to be hid in Christ, because in full & perfect manner it doth not appear. Therefore, if notwithstanding these frailties and falls, we will know whether we still retain the spirit of God, we must search our selves, and try our hearts by these rules. First, if through frailty we have fallen (for who is he that falleth not?) we will then know whether by our fall we have lost the spirit of God or no, let us see what liking, or misliking we have of sin: for if after our fall, we do hold our former hatred of sin, and the oftener we fall, the more thorough & deadly hatred we conceive against sin, undoubtedly that frailty hath not as yet deprived us of the spirit. Secondly, come and see how it standeth with thy sorrow: for so long as thy sorrow increaseth for thy sins, it cannot be thought that sin and the flesh, have overcome & utterly quenched the spirit in thee. Thirdly, try thy care: and if thou grow in a godly care, both how thou mayest be able to wage battle against sin in the plain field, & how thou mayest prevent sin in all his policies, then thou hast a further assurance, that sin, although it be as great as Goliath, yet it hath not hitherto prevailed against thy poor and little David, I say, against those few and small graces, which the good spirit of God hath bestowed upon thee. But the last is most certain, and that is this: When thou art careful to redeem that, which by the fall thou hast lost, and hast a care to run so much faster forward, by how much more thou hast been letted by thy fall; then it doth appear that the spirit is in thee, yea it is lively and mighty in operation, and such as shall never be taken from thee, until the day of Christ.

Thus may we in some good and competent measure try and prove, whether we have the spirit of God or no: for where these fruits are to be found, there is also the spirit of God. For further confirmation whereof, we may note the manner of speech, where he saith, Quench not the spirit, We do commonly use to say, the fire is quenched, when the light and heat thereof is taken away: and indeed nothing can properly be said to be quenched, but the fire. Now whereas the Apostle saith, Quench not the spirit, he giveth us to understand, that the spirit is in some respect like unto fire: therefore if we do but a little consider of the nature of fire, we shall a great deal better judge of the spirit And among others, these properties we find to be in the fire. First of all it will burn up, & consume things that may be burned and consumed: and therefore lighting upon straw, stubble, sticks, or such like, it bringeth them to ashes, and doth make them as though they had not been at all. Secondly, it doth purge and purify those things that can abide to be purged: and this it doth, first by taking away the superfluity of dross, that hath ouercouered the thing to be purged. Then by fining the thing it self, and by making it purer & purer. Thirdly, it giveth light even in the most dim and darkest places. And last of all, it giveth heat, and withal, doth as it were put life into those things which are capable of life: for whilst a man is frozen and starved for cold, he is numbed, and as it were without life: but being brought to the fire, he is heat, he is revived, he is cheered, & then becometh active & nimble. These are the properties of fire, and these do in some manner resemble and shadow out unto us the works and effects of the spirit. For first of all, when the spirit of God seazeth upon a man, and entereth into his soul, then it beginneth to burn, to waste and consume in him, those things that will be wasted: after this sort evil affections, noisome lusts, and other stubble which is in man, by the spirit of God are consumed and burned. Secondly, it doth purge us from gross sins, and daily more and more doth purify us, that we may be a clean and holy vessel and temple for him to rest and dwell in. Thirdly, it is a shining lamp, ever burning & continually giving light unto us, in that way which we have to walk. And lastly, it doth set us on heat, & inflameth us with a zeal of God's glory, with a care of our duty, and with a love of all mankind: yea, withal it putteth life and lust into us, to walk in that good way which leadeth unto life, and to do all those good works which may glorify God, or be commodious unto men.

Thus we see what likelihood there is between the spirit and fire, for which cause the spirit in the Scripture is compared unto fire: nay it is sometimes called fire: for John saith, That our Savior should baptize with the holy Ghost, and with fire: that is, with the holy Ghost, which is like unto the fire. Therefore, as truly and as certainly as we may say that there is fire, where we see straw and such like things consumed, or gold and silver finely purged, or great light in dark places, or great heat in bodies that were numbed before: even so truly we may say, and so certainly we may persuade our selves, that the spirit of God is in us, when we see our corruption consumed, our souls purged from the dross of sin, our hearts enlightened and made hot in walking, and working according to that light.

The second question to be considered is, whether that man which once thoroughly tasted of the spirit, may lose it, and have it quenched in him. To this it may be said, that because the spirit of God cometh to, and worketh in diverse men, diversely, in diverse measures: therefore we must consider of the diverse working of the spirit, & then frame our answer accordingly. First then, there is a lighter & lesser work of the spirit, which may be quenched in them that have it: and that this inferior or lesser kind of working may be taken away, appeareth plainly by the parable of the seed which our Savior Christ propoundeth, for that, besides them that receive the word into good ground, and bring forth fruits, some an hundredth, some thirty, some sixty fold: he doth also make mention of some others that received the word and yet continued not. And what, had not these the spirit of God in them? Yes doubtless, for they received the word: yea, they received it gladly, and that which is more, they believed that which they had received. Behold then three fruits of God's spirit in these men, and yet they continued not: for they believed indeed, but their faith was temporary, it lasted but for a time, and after a time it vanished away, and the spirit departed from them: for either the pleasures and profits of this life did drive out the graces of God, and dry them up, or else the fiery heat of persecution did quite consume them.

More plain and notable for this purpose is that, in the sixth to the Hebrews, for there the Apostle saith, That some may taste of the holy Ghost, and thereby be made to taste of the good word of God, to be enlightened to receive heavenly gifts, yea, and to taste of the power of the life to come. And what then? surely the Apostle saith, That if such fall, it is impossible they should be renewed: giving us to understand, that even they which have received the holy Ghost, that have been enlightened, that have received heavenly gifts, and have tasted of the power of the life to come, even such may fall away, and the spirit may be quenched in such.

There is a second kind of working of the spirit, which is a more thorough & effectual working, which can never be taken away frō them that have received it. This the Apostle Peter describeth when he saith, That the chosen of God, are begotten again of the immortal seed of the word. This is not a bare receiving, or a light tasting of the word: but it is a deep taste of the same, whereby we are begotten and borne again. The Apostle S. John setteth down another note of it, saying, That they that are thus borne again, cannot sin: that is, they cannot make an occupation of sin, they cannot fall flat away by sin: and why? Even because the seed of God abideth in them, even that seed, wherewith they were begotten to a lively hope of life, even that seed doth abide, and will abide unto the end. Who so is begotten again by this seed, and hath this seed abiding in him, the spirit hath wrought that in him, which shall not be taken from him: and therefore our Savior Christ saith, The word that I speak, is spirit and life. And in another place he saith, That none shall take his sheep from him, for the father is mightier than all: and therefore in another place he saith, That it is impossible that the elect should be seduced.

Thus then we see the question answered: namely, that there is an inferior working which may be lost; and a more effectual working of the spirit which can never be taken away from them that have it. And this must not seem strange to us, neither must we be offended that the Lord should take some, and leave others: or that he should begin in some, and not bring his work to perfection: for so he dealeth with other things in the world. Some corn is sown and never riseth: some springeth, and yet shortly withereth: some groweth up to an ear, & yet then is stricken or blasted: and othersome (at his good pleasure) doth come to a timely ripeness. In like manner, some trees are planted and never take root: some take root, but yet not blossom: some blossom, & yet never bring forth fruit: and othersome through his goodness do bring forth fruit in good season. If the Lord deal so with the plant and herb of the field, why may he not deal so with us, the sons of men? If we cannot conceive the reason of this, we must hold our peace: for all the works of God are done in righteousness, and all our knowledge is imperfect: therefore we must herein rather accuse our selves of ignorance, than the Lord of vnrighousnesse: nay, we our selves do deal in like sort with those things which be under our hand. In Colleges, Fellowes are first chosen to be Probationers, and if they be then approved, they be made full fellows, otherwise they are not. If a man being childless, do take some friends child to make him heir of all his goods: he will keep him upon liking, if his manners be honest he shall be preferred, yea it may be set over all his house, and yet afterwards for some fault committed, quite cast off. Some other man taketh another child to the same end, and maketh him heir indeed: so then we must think it righteous in the Lord to deal thus with us, seeing we are in his hand: and we must not be offended, though he call some, and do not enlighten them: and although he enlighten some, and do not continue them, and do of his great mercy continue some even unto the end: let us rather see what use we must make of this doctrine.

First, we must take heed that we never quench any grace or gift that God bestoweth upon us. Secondly, we must still labor to have greater measure of gifts: for the wicked may come to have some small gifts, & such as may be quite taken away from them. Lastly, it doth put a plain difference between the godly, and the godless, between them that bear a show of holiness, and them that are indeed the holy ones of the Lord: for the one endureth but for a time, and the other lasteth forever. Now if we require a further trial, whereby we may know whether we have received that spirit which lasteth but for a time, or that which will abide forever with us: then let us mark these rules, which put a plain difference between them. First, we must mark that enlightening and insight we have into the word of God. Certain it is, that both the godly and wicked are enlightened, but the enlightening of the godly is one, and the insight of the wicked is another: for that knowledge and insight which the godly have received, is certain and distinct: and therefore in particular things, they be able to apply the threatening of God's judgments to the humbling of themselves, and the promises of God to comfort themselves▪ Again, their knowledge is sufficient to direct them both generally, and in every particular duty. And last of all, it never faileth them, but directeth them unto the end: but the knowledge of the wicked is not so; for it is confused, general, & uncertain. And therefore though they have a general knowledge of the threatenings, and of the promises of God, yet can they not make particular use of the same. Their knowledge is insufficiēt, not able to direct them in their particular actions, and therefore it doth leave them in the end. Therefore as the knowledge of the godly for the cleerenes, the certainty, and the sufficiency of it, is compared to the Sun: so the knowledge of the wicked, is compared to the lightning, which doth not give any certain light, it doth not continue any time; and when it is gone, men are worse than they were before. So doth it fall out with the wicked: for beside that their knowledge doth soon vanish, there is also in them afterwards, greater and more dangerous darkness than there was before: herein then we do see one plain and manifest note of difference. Secondly, we come to our affections. Certain it is, that the wicked do desire the help and the favor of God: but look to the cause, and that will show a difference between them and the godly. The wicked do only seek help, because of some extremity which they suffer; they only desire to be in the favor of God, because they would be freed from grief: and therefore it is common with them to say; Oh that I were out of this pain! Oh that this my sorrow were taken from me! By which speeches they show, that so they might be at rest, or live at their ease, they would little weigh of the help or favor of God. But the godly find such sweetness in the favor of God, that for the desire thereof, they can be content to forgo all the pleasures of this life, yea they can be content to suffer much, and endure the cross patiently, so that at the last they may assuredly enjoy God's favor. Not the godly only, but the wicked also, are grieved when they have sinned: but the wicked do therefore sorrow, because their sin hath, or will bring some punishment upon them: and the godly sorrow, because they have offended God, and given him occasion to draw his favor from them, therefore his correction do they bear patiently: but the remembrance of their sin, that toucheth them still at the very quick. Then in their joy, and in their sorrow, may appear a second difference.

The third difference is in love: for though both of them do love God, yet it is after a diverse manner; the one of sincerity, the other for wages. A poor child that is taken up, fed, and clothed, will love him that doth thus feed and clothe him: but if he received no more of that man than of another, he would like him, and love him no better than another: even so it is with the wicked, if their bellies he filled, their barns stuffed, and they have their hearts desire, they love God indeed, but yet only for their belly, and their barns. Thus did Saul love God, but it was for his kingdom: thus did Achitophel love God, but it was because he was advanced to be a Counselor: and thus did Judas love God, but it was because he was chosen to be an Apostle, and carried the bag. But what became of their love the histories do testify: Saul was a little afflicted, and forsook God: Achitophel somewhat crossed in his devises, hanged himself: and Judas for gain of money, betrayed Christ. Some experience of this we may see among us; Courtiers will be professors, and Scholars of ripe wits will be religious, if that Courtiers may become Counselors, and if Scholars may be preferred to the chiefest places: but if promotion come, then their profession is forsaken, and their religion laid aside. And yet that is not all, for either they wax profane in their life, or heretical in their opinions. Do the children of God love on this manner? No, the holy Ghost which they have received in effectual manner, doth shed the seed of love in their hearts, and doth work in them a special liking of his goodness, of his righteousness, and of his holiness: and therefore of sincere affection they love him. As the natural child loveth his father naturally, and though his father bear him, yet beareth he it, and still loveth him: so do the children of God deal; They have poured into them (as Saint Peter saith) a godly nature, so that they do freely love God their father: & though he afflict them, or cross them in their desires, yet they love him, and in love perform their obedience unto him continually: therefore Job saith, Though he kill me▪ yet will I trust in him: They therefore are said to have received a free spirit, and to serve God in the liberty of the spirit. And who seeth not this to be a plain and manifest difference between them? therefore we may well take it as a third mark or rule, whereby to prove and try our selves.

The fourth and last rule is, in considering the work and effect which God's mercy received, doth work in us: for, herein do the wicked show their wickedness two ways, First, on the right hand, the mercies of God do work in them a wonderful contentation: but not such as causeth them to return the glory unto God, nay rather it is such, as causeth them to take all glory to themselves: for the graces of God do puff them up, and make them proud, and conceited in themselves. Here of there ariseth a great security, which bringeth first neglect, and afterward contempt of all good means, whereby they should grow up in goodness. On the left hand others offend, being never pleased nor contented with that they have: nay indeed forgetting and lightly esteeming that they have, and still desiring new. These men besides that they be unthankful, they do also murmur and grudge against God, & are never pleased with him Between these two, do the children of God hold a middle and even course: and therefore we shall see these things in them. First, a sight & an acknowledging of the wants which do move them, as S. Peter saith, Like new borne babes, to desire the sweet and sincere milk of the word, that thereby the graces they have may be increased, and their other wants may be supplied▪ and so far are they from being puffed up with pride, that they rejoice when their pride may be pulled down, or their haughtiness abated, either by some sharp rebuke, or by some fearful threatening, or by some moderate correction from the Lord. For they know, that if it were needful for S. Paul to be buffeted, and that by the minister of Satan, to the intent that his pride might be beaten down: then it is much more needful for them, after sundry ways to be humbled. Besides, they do not only desire the word, but they also wait vpō the Lord, until it please him to work further in them thereby: and this waiting is as earnest as is theirs, who having watched all the night, do wait and look for the dawning of the day.

Secondly, as they see their wants, so also they see that grace they have received, and are for that time well appayed, and contented therewith: and therefore as their wants do humble them, so the graces of God received do comfort them: and as their wants do call upon them, & cause them to seek more, so that they have, doth provoke them to be thankful for that they have received. See then a quite contrary course of the wicked, and those that of sincerity do worship God: see I say, how contrarily the graces and gifts of God do work in them. And therefore from the consideration hereof, we may well draw a fourth rule whereby to make trial and examination of our selves.

So to conclude this point in a word, when a man by the spirit of God hath been enlightened unto a certain and sufficient knowledge of God's will: when he findeth his affection, chiefly and above all other things set upon God: when he findeth a pure and sincere love of God in his heart, not for wages, but for the work of grace, which after an unspeakable manner doth move him thereunto: & when he doth thankfully acknowledge mercies received, as he doth carefully attend and wait upon the Lord: til he bestow some greater measure of graces upon him; then may he be vndoubedly persuaded, that he hath found the spirit working in him in a more effectual manner, and that therefore it shall never be taken from him. But what then? may such men cast off all care? No, for unto them doth S. Paul give this charge, That they do not quench the spirit. And notwithout cause doth he give them this charge: for though the spirit it self can never be taken utterly from them, yet doubtless if they wax proud, if they grow secure, if they fall into sin, then the graces and gifts of the spirit may decay and die in them, their clear understanding, their feeling, their affection and all may be gone; so that in their own judgment and in the judgment of others, it may seem that they have quite quenched, & put out the spirit. Neither must this seem so strange; for if the image of God, which was more perfectly placed in Adam, than it is now in us: If I say, this image might quite be lost and blotted out, as we see it was; then no marvel if the graces of the spirit of God be for a time, as it were dead and drowned in us. And that we may be the less offended herewith, the Scriptures do offer unto us such examples of men, as having been once effectually called and truly borne again, have yet afterward through some sins, lost the graces of the spirit: such were the Galatians, for they were truly called, and effectually regenerate by the spirit and Gospel of God, as may appear by this, that for the words sake they reverenced the Apostle as the Angel of God; yet they were snared with false doctrine, and fell very dangerously to the choking and quenching of the graces of God's spirit in them. The spirit it self was not take • n from them, nay, Christ did still continue in their hearts: but yet for want of godly graces, he was as it were without fashion or form: so that the Apostle did as it were travel again, until Christ was fashioned anew in them. David also upon the committing of his sin, was brought into the like • ase: therefore in the 51. Psalm he prayeth, That God will create in him a new spirit. What? was the spirit quite gone? No, for by and by in the same Psalm he prayeth, That the Lord would not take away his holy spirit from him. How can these two stand together, first to pray, that a new spirit may be created in him; and then, that the spirit of God may not be taken from him? Surely the spirit it self was still in him, and therefore he prayeth, that it may not be taken from him: but the graces, and gracious working of the spirit they were dead and gone; and therefore he prayeth that they may be renewed in him. By this then we see that the very chief graces of the spirit may be quenched, even in the most godly, when they fall into sin. But yet that no liberty may be taken hereby, let us a little consider what grief and punishment they procure to themselves, that do by any means lose the graces of the spirit. First of all we must know, that though the spirit of God cannot be gotten by our labor, yet it costeth us much labor, and we must undergo much travel, and suffer much trouble, before the spirit of God do take possession of us: now when the graces of the spirit are lost, all this our labor seemeth to be lost, and what grief is it to see the whole labor and travel of a man to vanish and come to nothing? Secondly, when a man receiveth the spirit of God, and by the same spirit is assured that his sin is forgiven him, & that he is in the favor of God; there doth arise in his heart a great joy in the holy Ghost; a joy I say, that is unspeakable and glorious: and this joy is lost and gone, when the graces of God's spirit are gone, with how great grief and woe, they know, that in any measure have tasted of it. Again, when the graces of the spirit are choked in men, then they have no heart to do good, they have no affection to goodness, but all is gone; and they are made for the time, as it were an unprofitable burden of the earth. What grief can be greater than this? what sorrow can sink more deep, than that a good man should be clean withholden from doing good Moreover it is sure, that whē the gifts of the spirit are in this sort gone, then he that was most righteous before, may soon fall into great sins, yea and which is more, they shall also suffer the reproach of their sins. For this is a part of the covenant that God made with his. That though he will not take his mercies utterly from them, yet he will visit their sins with the rod, and their iniquities with scourges: and what grief this is, the example of God's children may show us. What grief was it to Noah to become a laughing stock to his own son? What heart-breaking to David, by his own son to be thrust from his kingdom? So grievous were those punishments laid upon them, that if without any respect of hell or heaven, we could consider of them, we had rather want all the pleasures of sin, which they enjoyed, then we could bear the reproach and feel the pain which they suffered. Last of all, when the graces of the spirit of God are once decayed, they can never be repaired and recovered, but with much sorrow and great danger: for it cannot but breed much sorrow of heart, to remember his former sins, to examine and see the greatness of them, to apply God's judgments to them, and to provoke himself to sorrow for them. This is as it were to go through the pikes, and through a purgatory in this present life; and yet this must be done, before we can recover God's graces again. Again, it is a very dangerous thing: for in such cases men are brought as it were with Jonah, into the bottom of the sea: and as David saith, into the deep waters, so that all the surges and waves do pass and flow over him. Now we know what danger it is for a man to be thrust over head and ears into the deep waters: and therefore they that are in such a case, are in great danger. Wherefore all these things considered, the loss of all our labor, the loss of all true joy, the unfitness to do good, the readiness to sin; the grief and danger that ensueth thereof, will, or at the least wise may cause us to beware how we • quench the spirit. And this is the use of the doctrine, in humbling of us: which also doth furthermore serve to comfort us, knowing that we may suffer a great decay of God's graces; yet by the rod, or by the word of God, or by both, they shall be renewed in us again. And thus much of this commandment that the Apostle giveth here, that we should not quench the spirit.

OF MVRMVRING THE SECOND SERMON.

MANY men nowadayes hearing the often murmurings of the children of Israel, do even spit at them, and account them as the worst people under the Sun, which would so often and so obstinately rebel against the Lord. But these men do little consider either the temptations, wherewith the Israelites were provoked to murmur, or the corruption of their own hearts, which will as bitterly murmur upon less occasion. For albeit they were an obstinate and stiff necked people, as Moses witnesseth of them, ever since they came out of Egypt until now: yet here no doubt they were vehemently tempted, when they from the plenty of all things, which in Egypt they enjoyed, were brought into a rough & desert wilderness, being six hundred thousand men, besides women and children, & great store of cattle, having neither meat nor drink, wherewith they might be nourished. Wherefore let us cease to wonder at this people, and let us in them see our own corruption, & we shall find it to be as great as ever theirs was. For do not many men, I pray you, even among us, beholding the riches of others, or the plenty of things which the Lord bestoweth upon his Magistrates, or ministers, for the faithful discharge of their duties, do they not, I say, murmur against God's servants set over them? And are they not more grieved for the want of such things, than thankful for that the Lord hath freed them from such troubles, which others have, or given them sufficient to live upon? True it is, notwithstanding the greatness of this people's temptation, yet their sin was wicked in them, and great and heinous in the sight of God, because that whereas they had often times manifold ways▪ & after a wonderful manner felt and tasted of the goodness of the Lord, in so much that the very unthankfullest of them all, had been driven to confess it: (for wonderful was their deliverance out of Egypt, so miraculous was their preservation at the red sea, and infinite mercies more above hope and expectation bestowed upon them) yet now forgetting all his former benefits, would so gradge and murmur for the want of meat, that rather than they would continue still, they would wish again to return to bondage. And indeed such is the nature of murmuring, that it will cause a man not only to forget God's benefits, but to forget that he is a man. It prevailed so much with this people, that they wished themselves again in Egypt, although they knew that there they were most miserably afflicted: & that the Lord in carrying them thither at the first, did in justice punish them for their sin. And this wish of theirs is as much as if they should have said, would the Lord had at once cut us off and destroyed us, rather than left us in this case. Thus they were contented to do, so that they might have their bellies full, and rather than they would depart from their flesh-pots and other pleasures, which in Egypt they enjoyed: Many are like minded to these people nowadaies: for we see diverse upon their death-beds very senseless and secure, who can be conte • ted with open mouth to record the goodness of God towards him in things concerning this present life: but in the mean time, being without hope, sense or feeling of the sweet joys to come, do die thus by their fleshpots. Othersome, if they be brought to any misery, as poverty, sickness or such like, do bear it so impatiently, that in their hearts, and oftentimes in open speeches they wish they never had been borne: showing thereby that their flesh-pors do more like them, and their health doth better please them, than the goodness and loving countenance of the Lord. None of all these do ever consider what they have received of the Lord, but their eyes are still upon their wants; and the want of one thing that they do desire, though it be but small, is more disquietness unto them, & maketh them to murmur, more than the enjoying of many benefits which they have, can quiet their hearts, in the trust of God's providence, or make them thankful. Now if any of us shall be brought to wish our death by the grief of any affliction, let us shake it off, and put it far from us, the desire is evil: for it is better (as Solomon saith) to be a living dog, than a dead lyon. For be we never so miserable whilst we live, there is a time left for repentance, but after death there is none: therefore in thy life time labor to feel God's mercy in Jesus Christ, and then no misery shall ever hurt thee, till thou be gathered into his kingdom.

This shalt thou learn to do if thou canst receive the favor of God for it self, though it come alone, yea though trouble do come therewith, knowing and persuading thine own heart, that having it thou hast all things; and if thou want it, yet in greatest abundance thou hast nothing. Again, if thou have it, no manner of misery can make thee miserable: and if thou have it not, in greatest felicity thou art most miserable. But the Israelites deat hereafter a clean contrary manner: for the want of bread here in the wilderness, being put for their bodies, did make them to despise their great and wonderful deliverance out of Egypt, which was unto them a sign of their spiritual deliu • rance. And this is the nature of all natural and worldly men, so basely to estimate God's graces, that they had rather forgo many richer spiritual benefits and blessings, then one worldly and corporal commodity: for the want of riches doth vex & trouble them, more then the want of spiritual and heavenly graces: and the having of riches doth more rejoice their hearts, than the burden of sin, which procureth God's wrath, doth work their grief. Such men know not that riches are no sure signs of God's favor, though he in the abundance of his mercy doth let his Sun shine upon the wicked and upon the good: so that the having of riches is no argument that he loveth us; nor the want o • them is any argument of his displeasure towards us. Who so therefore seeketh God in these outward things only, and bindeth his favor unto them, doth neither with them, no • without them, duly esteem of the favor of God, but setteth light thereby: which although in plain words he speaketh not, (for the children of Israel here did not flatly speak against the Lord, but against his Ministers Moses and Aaron ) yet whilst he is careless of the word, prayer, and Sacraments, and despiseth and grudgeth against God's Ministers and servants, he manifestly declareth what price it beareth in his heart. It standeth every man in hand then, in his own • hear • to feel his sin, and to be sorrowful for it; to know it is in him, and then to leave it: least the god of this world whom he serveth, do for a while give him his desire, that in the world to come he may have him for his portion: and to such as acknowledge this murmuring to be a sin, and be grieved for it, there followeth remedies to help out of it.

For as much as impatience and murmuring proceedeth from infidelity, the remedy therefore must be fetched, first from faith in God's mercies, & in the benefits which Christ hath by his death purchased unto us, and in the hope of the Resurrection to everlasting life, and in God's fatherly providence: which things if we do believe, we must also believe that God in this life will sufficiently minister unto all our wants: and unless we do believe them, we do not, neither can we believe with assurance that the Lord will preserve us. But if we doubt whether the Lord will help us in earthly things, we must needs much more doubt of his favor in spiritual benefits First therefore the great and rich mercy of the Lord, and his favorable dealing with us, being duly considered, shall be very profitable to work in us patience: for if we see how the Lord forbeareth us, and rewardeth us, not according to our sins: • ay, if we see that when for the ripeness of our sins he might confound us, yet • e doth not so much as punish us; and when he might justly punish us, yet he dealeth mercifully with us, and bestoweth his mercies upon us. If (I say) we can acknowledge this to be his • rdinarie dealing, that by his long suffering he doth lead us to repentance, and by his manifold mercies he doth as it were wean us from our sins, this would much bridle our murmuring, and instruct us to patience. And yet we see a further thing then this in this people of Israel: for the Lord doth not only bear with their sins, and bestow many mercies upon them; but to help them, and to do them good, he doth use extraordinary means; as to bring down bread from heaven, to make water gush out of the Rock: where he showeth, that for the safety of his people, even when all means do fail, and when to man's judgment there is no way to find out help or deliverance; yet there will the Lord magnify his mercy towards his servants, and will work wonders for their preservation. He doth not thus deal with the Israelites only, but he maketh this his ordinary dealing with his servants from time to time. As Moses applieth this place, when he saith, The Lord hath fed thee with this M • nna forty years▪ that thou mayest know that man liveth not by bread •• ely: and CHRIST in our person, being tempted to use unlawful means, over came the devil with this answer, Man liveth not by bread only. Teaching us, and leaving us an example to have the s • me answer in readiness, in the like temptations: knowing and assu • ing our hearts, that the Lord will by one means or other, do good unto his children, and dispose of all things that shall befall them for the best: only let them take heed of this, that they rest in his word, and go no further, but by faith wait on him therein, and he will give that shall be sufficient for them, if not in earthly benefits, yet in spiritual graces.

The second help which we must use to refrain our murmuring, is the lively faith of our redemption wrought by Christ, which consisteth in the free forgiveness of our sins, and the imputation of Christ's righteousness unto us, & in the sanctification which is by his holy spirit. First then, if we can steadfastly believe, that God for Christ's sake hath freely forgiven us all our sins, yea that he hath given us his only beloved son, that we might be beloved in him, we shall without any great ado believe that the Lord will not suffer us to want anything, but with him will give us all things: for seeing sin, which is the cause of all misery, is taken away from us, that so we might be with Christ inheritors of the heavens, we may be sure that in the mean time no misery shall hurt us.

Thus Abraham having received a promise for seed of his son Isaac, doubting nothing but that the Lord would provide means to bring the same to pass, in the assurance hereof sent his servants to his own people to provide a wife for his son. And these children of Israel no doubt, if they had believed that the Lord had delivered them out of Egypt, that he might bring them to the promised land, they would never have doubted of his merciful preservation, neither here in the wilderness, nor elsewhere, till they had come to the land of promise. And again, if we could firmly believe that God the Father for Christ's sake doth not only not impute our sins unto us, but that he doth also accept us in the righteousness of his Son, imputing the same unto us, how should we doubt of meat or raiment, or any such other thing? For by this means he is made our merciful and loving father, which knoweth perfectly what things we stand in need of: and for his power is able even in greatest extremities to help us, and for his love and good will towards us will help us: and thus doth he abide forever, and is never changed. For though a mother should forget her children, yet will the Lord never forsake those that love him, and in faith call upon him. To this free forgiveness of sins, & the imputation of Christ's righteousness unto us, there must be added the sanctification of the spirit, as the second part of our redemption: which i • we be once thoroughly persuaded of it, it shall be a special help unto us against all impatience and murmuring against the Lord: for it is a greater thing to turn a sinner, than to work wonders in nature. And therefore if in our hearts we can believe that God hath made us of sinful and wicked men, just and righteous; of vile wretches, the vessels of righteousness; of the mansions of the devil, fit temples of his holy spirit; if we do believe that he can make of covetous men, liberal men; of whoremongers, chaste persons; of oppressors, upright dealing men: yea, if we can believe that the Lord both is able, and willing also to deliver us from any sin that is within us, be it never so strong either by nature or by evil custom: and last of all, if we can believe that he is able to make the wolf and the lamb to lie together, the leopard and the kid; shall we ever doubt that he will once fail us, or suffer us to want the thing that is meet for us, seem it never so impossible to be attained unto?

Thirdly, if we believe that with Christ we shall be raised up at the last day, we shall as steadfastly believe that he will preserve us: for it is a greater matter to raise up our bodies being dead and consumed to dust, than to preserve them whilst they are alive: if he can do the greater, he can do also the less. Moreover, if we be persuaded that our heavenly father hath prepared a kingdom for us in the heavens, we must needs believe that in this life he will not leave us nor forsake us, but will mercifully provide for our necessities: for if he will give us the greater benefits, he will also give us the less, if he in wisdom see it fit for his glory, and profitable for us.

The fifth thing we must stay our selves upon, when murmuring doth assail & tempt us, is faith in God's providence. This providence is general or particular, in both which we must be thoroughly grounded, if we will withstand all occasions of murmuring, and not break out, in temptations, into impatience. The general providence of God must be considered, first in creation of all things: secondly, in preserving them. Do we then believe that the Lord made all things of nothing, and shall we not believe that he will preserve them▪ Now seeing they are made, do we believe that God made all men, and shall we then stand in fear of men▪ When God created light, before the Sun, the Moon and the Stars; and when he made grass to grow upon the earth, before th • re was either rain or dew to water them, he did thereby teach us: first, that we should not put too much trust in them whilst we have them: and again, that rather then we should suffer hurt by the want of light, grass, or other such things, the Lord both could and would provide for us without them. Yet now if we should not have the Sun, we would think▪ that light were taken from us; and if we wanted rain, we would soon think we should neither have grass nor corn, nor any fruit of the earth: but the Lord hath ordained these means to serve his providence, not for himself, for without them he can as easily help us, but for our weakness, which otherwise could not easily be assured of his goodness. Secondly,