Works, Part 1 · Spiritual counsels 3

Works · Part 1 · Spiritual counsels 3

p. 51A THIRD ADDITION OF GRAVE COVNSELS, AND DIVINE DIRECTIONS, FOR THE ATTAINING AND RETAINING OF FAITH, AND a good Conscience.

EVen as a man swimming in deepe water… is not in daunger of drowning, so long as his head still keepeth aboue the water: So thoughSimile. wee swimme in deepe and dangerous waters of our accusing consciences,The securitie of the faithfull wandring through all the tribulations of this life. yet wee are sure and secure, that wee shall not finally bee ouerthrowne, because our Head still remaineth aboue all in heauen; which Head is CHRIST, who vndoubtedly can no more condemne, forsake, denie, and separate himselfe from vsus, then hee that was condemned for vsus, can condemne vsus; then the aduocate can forsake his Client; then the Prince can denie the Subiect; then the head can bee separated from his members.

So that when wee dare not present our prayers in our persons, wee must present them to Christ, and Christ will present them to his Father, whereby our prayers that are vnworthyHebr. 12. 15.Heb 12:15 to appeare by reason of our corruption, are most worthie because of Christ his intercession; for whose sake the Lord turneth his wrath from poore sinners …ccused by Sathan. For Christ is now our gouernour, not as hee is God alone, for so hath hee alwayes beene, but as Mediator, that is, as God and man, which hee shall be, vntill hee hauing deliuered vp the kingdome to God the Father, shall cease from his Mediatorship, and shall bee all in all.

2 There is a generall faith, and a particular faith, a generall faith assuring vsus, that God is such a one as his word prescribeth, a particular faith applying things to our selues. This particular faith is either actiue or passiue: actiue, when we beleeue, that if we keepe the law we are saued; and this faith was in Adam, and is in the diuels, and yet neither of them hauing the iustifying faith. For Adam had it, when the passiue or iustifying faith needed not; the diuels hauehave it, who know, that if they could fulfill the law they should be saued: but they doe not beleeue it to be fulfilled of any other for them. The passiue faith, which is onelyonly of the Gospell, whereby we are staied in the obedience of Christ imputed vntounto vsus, is the true iustifying faith, and onelyonly proper to God his children. The actiue faith, is either of the precepts, or of the iudgements of God: of the iudgements of God, I say, because one may beleeue the precepts, and yet not beleeue the other. Eua at the first fall beleeued the commaundement of God to be good, for she could confirme it with a strong reason, but she halted in beleeuing the threatning of God, and extenuated it with a peraduenture.Custome. Eye.

3 A strong custome in euill things is as a second nature.

4 The eye is the best window for Sathan.A cōparison betweene the children of light and darknes.

5 As it is true, that the children of darkenes are wiser in their generation, than the children of light, so it is as true, that the children of light in their light, are better than the children of darkenes.

6 If a man rightly obserueth the course of corruptions in others, he may hauehave an easie character of corruptions in himselfe, or if he take a godly view of the graces of God inHow to examine our selues. himselfe, he shall hauehave a more speedie sight of the graces of God in another: againe, if we p. 52make an Anatomie or our owne …ir…ties, wee shall the better discerne the veines and cond…ites of sinne mothers; or if we reuerently obserue the graces of God in another, heNote well. shall see the image of that which is in himselfe. Howbeit, because the holy Ghost worketh by many meanes▪ and the diuell hath many shifts, and therewithall our discerning of good things is dimme, and our iudgement of sinne is corrupt, we must not bee too strict herein. OnelyOnly we may with safety make this vse, that we make others to vsus, and our selues to others, as looking glasses …ow good.

7 Wee must in reading the Iudgements of God obserue this rule, that ruinae praecedentium Iudgements.must be pr…m…tio sequentium.

If any man will trie conclusions against God his conclusion, he shall proue nothing in the end, but himselfe to be a …oole; and if he faile in his triall, by how much he might the more be before admonished, by so much he is the more without excuse.

8 There are manie that f…are, Psal: 14. when no cause of feare is: but there are more reioyce, where no cause of ioy is.Feare & ioy.

If a man walke in the coole of the wood and be refreshed, it is nothing: but, if a man walke, as did the three children, in the fiery furnace, and be refreshed, that is a cooling indeede:Ioy in afflictions. So, to be refreshed with ordinarie meanes of wine, oyle, wheate, fruits, or whatsoeuer, is a small thing: but in prison, persecution, and trouble, to finde comfortable refreshing, is a thing both worthy to be made of and marue…led …t.

9 The minde being perpetually in some action, may well be compared to a Mill, continually grinding out either good or euill.The minde.

10 It is the merciemercy of God, and wisedome of the holie Ghost, euen in things of their owne nature most lawfull and good, to take order with vsus for the pure vsing of them, andThe pure vse of all blessings. of eueryevery motion in them, that so, vnlesse wee will obstinately, wee should not be guiltie of the abuse of them.

11 Manie had rather part from all fauour both of God and man, than that they would lose the grace of some wi…tie speech, which they hauehave deuised; so great a delight theyFoolish iesting. conceiue in it. But as we would not hauehave God to murther all ioy, so God would not hauehave vsus to murther all griefes; but that the remembrance of our bodies turned to moules, and of soules, called to the booke, should correct our vnruly hearts, remembring in our deepest ioyes the lamentable cries of Syon, and accompting our delight to be but as the ruines of Babell.

12 Oh, that men would feare and follow the Lorde! Well, follow they must one way or other: If wee will not follow the shepheard to the folde, we must follow the butcher to the shambles: if we chuse rather to goe to the shambles then to the fold, we are sheepe indeede, and worse then sheepe too. But men hauehave gotten an old distinction, when they areLate repentance. not able to turne their sicke bones on their beds, they then will bring a dish of sinnes and dryed skinnes to the Lorde: but how vnacceptable a sacrifice such refuses are, Malachit doth tell them, and they shall one day trie it.

13 If yee aske, whether a man may not lawfully desire to be in the Ministerie or no: I answere, that in the Ministery are two things, a worke and a worship; a dutie and a dignitie:Ministerie. the worke or dutie to the glorie of God and good of his Church a man may desire: but the worship and dignitie to serue our owne loose mindes is not to be desired.

14 It is the wisedome of God in his holie word, not onelyonly to instruct vsus in things concerning our saluation, but also to teach vsus in things of this life. For although all things beThe right vse of the creatures. good in the ordinance of God, yet they are not good to vsus, vnlesse by knowledge and faith we be able to vse them according to the ordinance of God, with prayer and thanksgiuing. And as it is not sufficient to be a good man onelyonly, but a good man must vse good things: So it is not enough to vse good things alone, but he that must vse them must see himselfeTit. 1. 15. Rom. 4.Titus 1:15Rom 4 to be a good man; that is, to hauehave his heart clensed by faith and by prayer, whereby he is assured that he hath fetched the interest from Christ, who hath and giueth title to all, being himselfe the heire of the world.

15 When we examine our selues, we are to sit in iudgement on our selues, and to keepeExaminatiō. a solemne court in our owne consciences, to su…uay our memorie, our wit, our senses, our p. 53members, and to see how we hauehave vsed them: but yet so, as, least we should be too fa…ourable to our selues, either in not espying out our sinnes, or in not condemning our sinnes, still we remember to make the law the Iudge, but Christ the answerer of t…e Iudge.

16 If God his children are readie to slip in a moment, how much more dangerous isSinners. the estate of the wicked, who are willing to fall continually?

17 It is wonderfull to see a poore sinner readie to swound and fall dead almost at eueryevery little sinne, when nothing in the world doth feare him or driue him to this feare; and yet when aduersitie, strange iudgements of God, persecution & death come, to be exceedingThe …re of the godly and godlesse how they differ. patient and comfortable, couragious and valiant: and againe, it is straunge to see others, who maruell that men will suffer themselues to be feared with sinne, and aske, what men meane to stand trembling at the word; yet let sicknes come, or if the hand of God be vponupon them, or let death come towards thē, they quaile at the name of sicknes, hell, or death, and either they proue very senselesse blocks, or else they be in a most desperate estate Yea, if God begin to reckon with them, eueryevery stirring of a mouse, shaking of a leafe, mouing of a shadow, eueryevery noise of the eare, eueryevery countenance of a godly man, eueryevery chirping of a bird, or drawing neere of the least and weakest creature towards them, appalles their courage, and makes them most fearefull cowards. They most feare when God his iudgements are executed, which feare least when they are threatned, and they feare least when God his iudgements are accomplished, which tremble most when his wrath is denounced. Wherefore as we most long for courage and most lothe cowardlines, when the euill day approcheth; so let vsus labour for a good conscience, which breedeth t…ue boldnes, & flie far from sinne, which bringeth a spirit of feare on vsus. And surely experimentall wisdome may teach vsus, that it is better to feare the euill to come, when onelyonly feare and no euill is vponupon vsus, than to feare then, when besides the feare the affliction itselfe so sorely presseth vsus, that we hauehave no libertie or leaue to breathe for any comforts, or to hope for any deliuerance.

18 We are wont to ascribe the afflictions of the Church or Common-wealth, the defectThe sins of the people moue God to punish them with euill gouernours, &c. of right discipline and gouernment to the sinnes of the Magistrates, when rather, if we consider things with a single eye, our owne sinnes hauehave begot such fruites. For that God, who rather loueth many than one, that God, who for tenne good men would hauehave spared whole Sodom, who rather taketh away Saul a sinful gouernour, than punisheth his louing Israel being humbled subiects, knoweth rather to take away the King, if the subiects be good, than he desireth to alter the whole estate for the sin of one, vnlesse it be when both Prince and people agree together in sin. That God, which euen in the time of the Church remaining but in a few families would rebuke Kings, as Phara…h, and Abimelech, that they should doe his Prophets, Abraham, and Isaac no harme: …oubtlesse the sinnes of the people doe breede defects of well doing in Princes. When Israel began to sinne, the Lord withdrawing his grace from Dauid, left him to the numbring of his people. The Altars were not taken away, and why, in the time of Iosiah? The holy Ghost saith, the people had not prepared their hearts to walke with the Lord their God.

19 It is farre otherwise in our Christian profession, than in the profession of other Arts. Physitians louelove to hauehave some secret experiments, wherein they hauehave a singularitie, andHow Christians should communicate good things. which in their life they will communicate to none. Lawyers hauehave some points, which they will not make common, but keepe for present and priuate gaine. But this is rather a note of pride and of a conceited minde in heauenly things, than of godlinesse. For as true godlinesse forewarneth others of that sinne, the sting, torment, & filthinesse whereof we hauehave found; so it traineth vp others to that fruit of holinesse, whose beautie, glorie and excellencie we hauehave both tasted and proued.

20 It euer hath beene and is, that prayer, or comming to the diuine Seruice, as they call it, and resorting to the Sacraments hauehave beene more accompted of, than the word, & hearing of it preached. Many of superstition may thus come to prayer, and of custome resort to the Sacrament, who either doe not at all heare the word, or else they heare it at their leisure, or else they doe it but in ceremonie without vnderstanding; or if they vnderstand it,Preparation to the hearing of the word. they doe not practise it; or if they practise it, it is done coldly and not in power. And yet their owne practise in some things, is somewhat strange: they will graunt, that to come to p. 54the Sacrament requireth a mo…e solemne preparation, & yet they dare bol…ly venture on prayer and on the hearing of the word oftentimes without any preparation at all. But certainly as the abuse of the Sacrament bringeth iudgement, so the abuse of prayer & of the word will procure it. For as the prayer of faith is a sweet oblation to the Lord, so the prayer of the vnbeleeuer is an abomination to the Lord. We must not only bring the eare of vnderstanding, but we must also bring the eare of remembrance, and of practise, and beware that by little and little the word waxe not lesse pretious vntounto vsus, as honey to the mouth, that is satisfied. And this is sure, when and how much the word preached doth preu…ile, so much our prayers and our sacrifices doe preuaile; looke how much the word doth profit, so much doe we profit in prayer and in the Sacraments; and whensoeuer our delight in the word waxeth faint, our prayers and all good exercises are like shortly to decay. Prayer bringeth a feeling, and the Sacraments a more continuing of that, which we heare in the word. We must beware therefore, that we be not too qu… … sinne, that we pleaseAll our power in prayer commeth from the word. not our selues in a generall good course, in a perswasion we hauehave heard enough, but still let vsus labour for the word: for I dare say, that all our power in prayer commeth from the word.

21 Euen as the life that is in a tree is a thing inuisible, and yet by the fruites comming out in due season, is discerned of all (howsoeuer it may be greene, yet wanting fruite)The life of faith very secret, and often hardly discerned. or as the life in a childe is a thing not seene but by mouing, going, and feeling easily perceiued; so the life of faith is a thing very secret, and yet by the effects of it at one time or at another is discerned of good men. Howsoeuer, there may be workes and yet no faith, howsoeuer there may be faith, and yet not by and by workes following.

Many men thinke the word now preached not to be the right word, because no moe are brought to the obedience of God by so long preaching of it: but we must rather reason to the contrarie, this is a sure note it is the true word, because it is so much refused, and men are made the worse by abusing the word, which as it would make them better, and doth make better all that doe obey it; so it maketh worse all that doe not obey it.

22 Of all the Commandements we shall neuer be brought hungerly to seeke Christ, vntill we can in the last precept, see and feele our naturall corruption, whereof we must not onelyonly hauehave a knowledge, but experience also, as Paul had, Rom 7. Now where the PapistsHow we must hauehave not onelyonly a knowledge by the last commandement of our naturall corruption, but also an experience. say, that this corruption is a sinne in the vnregenerate, but not in the regenerate, we say it is a sinne in both, & that which is sinne in one is sinne in another, without respect of persons: but yet we affirme that there is a diuers qualitie in this sinne in those diuers subiects, because that sinne is imputed to the one, and not to the other. The not diligent obseruing and vnderstanding of this corruption doth hurt euen some of the godly, bending to that other opinion, whiles they thinke too little of the first motions of sinne: for which if they were humbled truly, it is sure that they should not only not breake foorth into any corrupt life, but also they should hauehave lesse corrupted lips. I say a bare knowledge hereof also is not sufficiēt (for euen the knowledge of our corruption is not without the corruption of priuie pride) but we must ioyne therewith faith in the iudgements of God, which the Niniuites hauing escaped the wrath of God, which the old world not hauing fell into the wrath of God.

23 Seeing prophanenes is not so much in grosser sinnes, as in the vnreuerent and irreligious handling of most holy exercises, we must more warily watch ouer our selues, but especially that we beare sanctified mindes in our vsing of outward things, which in themseluesProphaning of holy exercises. hauehave no great holinesse, because we may easily be corrupted euen in prayer, in hearing of the word, in keeping of our Sabbath, which in themselues do carrie a kind of holinesse, which being not rightly vsed are said to be prophaned. This sinne is so perilous and infatuateth vsus so farre, that it bringeth vsus to make away not onelyonly our maintenance on earth, but also our inheritance in heauen for most vile and contemptible things, as Es… did, who though he did to supplie his neede vse vnlawfull meanes, yet if he be set head by head with a great many not hauing any such neede, he for his need in respect of thē might be lesse condemnable, but they in respect of him most iustly reproueable. Now if there beNote well. any Esau, who will not sticke to sell heauen, his soule, and the kingdome of God, vnderunder p. 55pretence of necessitie, let vsus beware we follow not Iacob in taking this aduantage (for this was a particular thing permitted of God, and Iacob will doe so no more) but let vsus exhort him to waite vponupon God his prouidence, to take a better course for the safetie of his conscience, and contribute to his necessitie, that Esau may not hauehave by our vncharitable dealing a cloake for his prophanenes, but that, if he will needes be prophane, he may be prophane and guiltie in and of himselfe alone.

24 We must not be proud in our owne gifts, for God hath in iudgement giuen iudgement to many simple ones to spie vsus out.

25 If we confesse our sinnes to God, we must frankly and freely bring our selues into the presence of God, and lay our hearts naked and bare before him. We must not as harlots wipe our mouthes, and say we offended, and yet fall into sinne againe, but with remorse of conscience acknowledge them, and in feare and reuerence leaue them.

26 Satan is not discouraged at the first, though he lose his possession, yet he will keepSathans diligence. his title, and will lay claime to vsus as to his mansion place; and yet though Sathan thinks vsus to be sties for himselfe. Christ makes vsus of the sties of Sathan, palaces of his spirit.

27 Though when Satan findeth vsus waste and voide, he may enter into vsus, yet if we hauehave any store of good, yea if we hauehave a sparke of goodnesse, it shall fire out the diuell, the least groune pronounceth a iudgement against him, eueryevery teare is as a pearcing sword to him:We must be as diligent to serue the Prince of glorie, as the … are the Prince of darknes. but wholy to quench the spirit, to be waste, to be swept of all the graces of God, yea and not onelyonly to offer violence to God his spirit, but to build and labour for the diuell is a very fearefull thing, for that maketh the diuell to looke better to his possession the second time. And as we must not flatter our selues in eueryevery motion, as though we were sealed most surely; so one sparke of pure zeale doth fire out the diuell and his whole traine. Surely we must doe as much for our God, as the wicked for the diuell, that is, we must be swept of all corruptions, and garnished with all graces of God his spirit, that the Lord may delight in his hold in vsus, euen as the wicked gratifie their Prince of darknes with sweeping cleane away the graces of God, and furnishing eueryevery roome with some loathsome sinne or other.

28 The neerer Christ his comming was, the cleerer was the Law. Moses saw it cleererThe … the light law Law … Gospell in … ages till Christ came. than the Patriarches, the Prophets saw it more cleerely than Moses, Iohn Baptist more euidently than the Prophets, & Christ Iesus more spiritually than they all did see into it and taught it, not as a teacher of any new doctrine, which the grosse Pharises dwelling on the literall sense did thinke, but as a confirmer and more diuine reader of the Law, than euer had beene in any age before, which thing we must needes beleeue. For if Christ be the Fathers Counseller, then is he wonderfull, and why is he so wonderfull, but because his doctrine is a mysterie, if his doctrine be a mysterie, no maruell though so many see not into it. In this spritual interpreter, the Fathers Counseller, whose name is Wonderfull, must we beleeue.

29 There is no striuing in sinne, but in God his iudgement and wrath, and thereforeNo thriuing in sinne. it is vsuall with the Lord to checke sinne sooner in his owne children than in the wicked, and to rebuke it sorer in his children regenerate, than in them that are not renewed, and to withstand more seuerely sin in his children renewed and hauing more plentifull meanes, than in the regenerate not hauing so great a measure of the meanes.

30 We must labour to hauehave the feare of God before our eyes alwaies. Beleeue we cannotThe feare of God the strong bridle of the faithfull. alwaies, reioyce in God we cannot alwaies, faith is often faint, louelove is little, ioy is dead, feeling is fallen asleepe; yet if we continue in the feare of God, fearing our selues for the absence of these things, it will be a meane to recouer them all againe. For this iealousie of our selues, least we should displease God, will driue vsus to such an examination of our owne hearts, as we seeing these wants, we are constrained to mourne, vntill the graces of God shine to vsus againe: but if this feare be once gone, yea though we had those other gifts, yet will they decay, and we shall fall into so deepe a peace with our sinnes, that though we slip very grossely, we will neuer suspect our selues for any thing.

31 That man is truly blessed, whom God hath from all beginnings chosen, to whom God hath giuen his Christ as a perfit Redeemer, in whom he hath sealed vp the assurance p. 56of these things by his holy spirit, to whom he hath giuen his word, in whom the word and spirit hauehave begot faith, by whose power Faith hath begotten ioyes in heauenly things, in whom ioy hath wrought a sincere heart to please God, in whom sincerit…e is accompanied with louelove vnfained to the Lord, and his Saints, louelove ioyned with a care to obey his commaundemens; this care breeding a reuerend feare to displease God, in whome this godly feare rebuketh sinne, the rebuking of sinne worketh a mourning spirit, in whom a mourning spirit begetteth true meekenes, this meekenesse of minde causing vsus to hunger after Christ, so as feeling his owne miserie he is taught to shew merciemercy vntounto others, and so sheweth merciemercy as it is with the bowels of compassion, whose heart God so gouerning, all outward benefites turne to his blessing, as seales of the fauour of God, vntounto whome all crosses being sanctified in Christ, turne to his good, who finally in this faith and fruites of faith, meekely and patiently possessing his soule, waites, and looketh assuredly for the glorious kingdome of God after this life. This is the golden chaine of the vndoubted blessednes, whose linkes doe so coherently ioyne together, that wheresoeuer a… of the least is wanting, there is a breach and weaknes made in the whole.

32 Great is the power, and mightie is the force of the feare of God, that is, when wee hauehave a sure perswasion, we are still in the presence of the God of all glorious Maiestie, not sparing the least sinne vnrepented, and yet in the sight of a most gracious Father, not punishingThe great power of Gods feare. the greatest sinne repented of. First we consider this Maiestie and glory, and are driuen to seeke comfort in Christ: Secondly, when we remember through Christ the seate of Maiestie to be turned into a seate of merciemercy, and the throne of glorie to be made a throne of grace, our feare is corrected, tempered, and mittigated, least it should be excessiue, that is rather hindering the certaintie of faith, than repressing the securitie of the flesh For so exquisite is God his iustice, so great is his glorie, so bright is his Maiestie, that without the view of his fauour we could not abide it. Neither doth this faith in God his merciemercy abolish, but correct the feare of his Maiestie. Againe, sure it is so long as we hauehave this feare before our eyes, howsoeuer we may of ignorance or infirmitie sinne, yet we shall neuer sinne presumptuously, or if forgetting our selues we slip suddenly, we shal not lie long in our sin, but this feare of God will soone draw vsus out and recouer vsus.

33 The cause why oft our hearts want libertie and comfort in prayer, is, because our consciences tell vsus, that we hauehave beene vnthankful for the former benefits. And therefore we must be thankfull, as we are readie to craue. For therefore is the Church often afflicted, that it may often pray, that often praying it may pull downe many benefits frō the Lord,Thankesgiuing. that pulling downe many benefits from God, it may returne many praises vntounto him. In this dutie the godly differ from others: for though others hauehave the outward benefits, yet hauing no feeling of the fauour of God in them, they cannot hartily praise him for them. Another cause why our prayers are feeble, is, because our faith is faint: but God can as well denie himselfe, and cast downe his throne from heauen, as denie to heare vsus crying inHow feruent prayer preuailes with God. faith, which if we were perswaded of, we should hauehave more heart in prayer, yea eueryevery little want would set vsus a worke in it. It is not a particular practise of God at one speciall time to receiue our prayers, as it was of certaine Princes once in the yeere sitting in the gate to accept freely the bils of request preferred vntounto them, but it is an vnchangeable nature in God: so as no sooner than he can cease to be a God can he cease to heare our requests. Wherefore if our faith be weake in the assurance of our sinnes pardoned, we must know, that the Lord hauing chosen vsus, though our iniquities be as black as the diuels, yet God is vnchaungeable, and maketh them white as snow; and as he loueth vsus not simply for any wel doing, so he doth not cast off his louelove simplie for any euil doing. We must often listen to that sweete Eccho, which is betweene the Lord and our consciences. Sinner, saith the Lord, I am thy saluation: Father, saith the sinner, thou shalt be my saluation. That we mayA sweete consolation. be assured hereof, it pleaseth the Lord euen to admit vsus into his Tabernacle of cōference, and will not only let vsus tread in the courts, but also giueth vsus a stool… to sit in his owne presence before the Arke; yea and not onelyonly giueth vsus a roome in his Church, but also diuideth vsus our portion of heauenly consolation by his Spirit & truth, whereby not only our soules and bodies be holden together, but also we grow from glorie to glorie, from pleasure p. 57to pleasure, vntill wee be made perfit in his Syon.

34 The heart is God his owne part, and that which must goe to the Lord▪ Now as nothingThe heart whose it is by right. should runne to common vses, which was sacrificed to the Priests vnderunder the Law; so the heart which is the Lords title, must not be freely giuen to any possession, but onelyonly in, for, and from him.

35 As of all mercies of God this is not the least that the Lorde will not let vsus thriue inA great merciemercy not to thriue in sinne. sinne, but vouch safeth to crosse vsus, and meete vsus in our way, as hee did with Ba…m going into an euill way; So this of all iudgements is the sorest, when the Lord taking away his carefull hand from vsus, shall suffer vsus to prosper and growe cunning in sinne, so as wee can rode thorow and cut downe whole woods, drie vp whole fountaines, and drinke vp manie riuers, and ouerthrowe eueryevery mountaine that stands in our way. And therefore God his children are quickly espied to be bungerlike workers of sinne, that the Lorde may shame them in this life, but the wicked knit so close a web, that they goe away with art and peace, vntill the Lord shame them in the day of shame.

36 As many being much diseased in bodie, are the more thereby distempered in theirPatience. mindes; So manie troubled in minde bring a disorder of nature, euen vponupon their bodies. And none more then contētious persons, who not looking to the hand of God, but to the weaknes of man, doe fret too much, which is only to be remedied, with considering of the vilenes of our sinne, & of the wisedome of our God. Iob did not fume against the Chaldeans, but humbled himselfe before God. Dauid fretted not against Shim…i, but cast himselfe into a searching of his conscience. And wee shall finde by proofe, that they that are much humbled for their owne sinnes, are most meeke to others, as also that they who are most contentious with others, are not much humbled with their owne sinnes.

37 It is one thing to hauehave our hearts hardening, and another to hauehave them hardened.Hardnes of heart. Our hearts are hardened, when there is litle hope of repentance, or at least hard comming to repentance: our hearts are hardening, when we are but in the way to the other, and this commeth either by wholly refusing of good things, or by some carelesse vsing of them; or else by doing of euill, and suffering our selues to be hardened through the deceitfulnes of sinne. This deceiueablenesse of sinne is either an inarching vponupon vsus after some good fruite or Christian profession, when hauing beene any long time well occupied, wee hauehave not through want of feare and priuie pride, the former iealouzie ouer our thoughts, but wee are ready to giuegive some larger libertie to our first motions, motions breeding consent, consent producing the action, the action iterated, bringing a custome, and custome casting vsus into hardnes of heart, or else it sl… lie stealeth vponupon vsus, by leauing our exercises of religion, by little & little, when we can leaue off for once, without any necessitie one thing, and …not…r time another, vntill at the length our desire die, and our good purposes lye buryed …re we …e aware.

38 Wee may learne to suspect our wisedome in matters concerning a better life, euenSimile. by the wise men of the world in things concerning this life. The Physition, whose Arte hath bene fruitfull to manie, will not content himselfe being fallen into some sicknes withTo suspect our own wisedome in matters of saluation. his owne knowledge, but will ioyne in conference with the more learned in that facultie for his recouerie. The skilfull Lawyer hauing cōmendablie handled the causes and controuersies of many Clients, will not in his purchase, or proper case, trust to his owne practise, but prouideth better for the matter, by taking the aduice of many men of experience in that profession; and yet in the matter of saluation, in the great sicknesse of the soule, and purchase of eternall life, wee thinke our selues wise enough, and that sinne can soone be plaistered, and Heauen gotten with ease, as though saluation were not worth the labouring for.

39 Manie are readie to doe duties, and they will also require duties, and though theyDiuers infirmities of men hauehave not duties answered to them, yet they must goe forward in duties. Manie will doe no iniurie, and they will suffer no iniurie, yet they must learne to beare iniuries, and bee readier to receiue the second then to reuenge the first. It is also true, that many see their owne infirmities, and will not see other mens, and yet they espie not so manie things, as they may espie. Manie thinke they doe many good things, and they doe so, yet they doe not p. 58many things, which they may doe. And one may doe many things good in their owne natures, and yet corrupt them in the manner of doing, and by some blemish in the affection corrupt the beautie of the whole action▪ Manie leaue many sinnes, and doe manie good things, thinking that all others should le…ue many sinnes too, and that eueryevery one should goe foote by foote by them, and yet God giueth not the like measure to eueryevery one. Many rebuke a thing rebukable, and when the offenders see it not they growe impatient, and yet in wisedome wee should waite for the turning of the sinner. Manie will forgiue, when they see a man relenting, neither is it any great matter; yet this is a Christian dutie in deed by faith in God to hope and waite for the conuersion of a sinner, in the meane time supporting all infirmities. The naturall affection of parents with their children, doth by hope vse great longanimitie; and why should not we then vse the same and more in Christianitie▪ For Gods children are to put vponupon them the affection of fathers, of mothers, and of brethren and sisters, to heare out and sustaine the infirmitie of our brethren. Many do duties, forbeare want of duties, looke to the least infirmitie in themselues, not prie into theAdmonition. How can rebuke kindly. A good counsell. defects of others, and yet cannot away to bee adn onished: but if a man can sustaine the rebuke of his friend, and the reproch of his enemie, not looking so much into the affection or manner of doing in the speaker, as to his prefiting by the wisdome and prouidence of God, this is a marke of a sincere and sanctified heart.

40 Iudgement being corrupted, wee can make reasons for our selues, but not for others.Iudgement.

41 As God giueth worship vntounto vsus, so we must aduaunce the worship of God: otherwise all our goodly gifts will be but as the gourd of …, is the locks of Absolom. For as the gourd of Ionah did suddenly wither, not beeing able to keepe him from the parching Sunne; so our gifts shall suddenly rotte, not being able to keepe vsus from the heate of theTo vse well the graces which God hath giuē vsus. wrath of God; and the beautifull things, wherein we were more proud in our selues, then profitable to others, shall rather be a way to bring vsus to our destruction, than a meanes to helpe vsus to our saluation.

42 Whensoeuer we come to a generall promise of outward things, wee must not takeThe generall promises of outward things. 1. Tim. 4. 81 Tim 4:8 it so vniuersally as admitting no exception, but know, that outward promises doe so farre extend, as they stand with God his glorie and our good, as also that either some sinne, or some failing in obedience, or the want of saith, or triall of faith, may suspend the performance of them.

43 Wee must learne by o…r outward senses to espie our inward corruptions. For whyTo learne to obserue inward corruption by the outward sense. doth my sense l…ade me to this sinne, but because mine heart hath ledde my sense, and my corruption hath stolne away mine heart? or why doth my sense helpe me in this good, but that my heart hath gouerned my senses, and God his Spirit hath guided mine heart? our outward senses will bew…ay our inward affections. For looke what I louelove, I am ready to heare of it, I am willing to see it; looke what I louelove not, I care not to see it, I esteeme not to heare of it.

44 It is the s…upour of this age not to regard a good name, not to bee touched with reproches,How some respect neither cursing nor blessing. not to care for the prayers of men, not to feare the curses of men. In times past they were superstitious, in hauing men pray for them (euen being dead) now they are prophane, not esteeming the prayers of men whilest they be aliue.

Sinne bringeth alwayes it owne punishment with it, it neuer wants a tormentor: it is a snare, an assise, a bench, a Iudge, a Iailor, an hangman to it selfe. Though all Quest-menSinne how terrible. could be intreated, and the Iudge himselfe be corrupted, yet iudgement and inquirie i… at hand. It intangleth our consciences, it bindeth and pinnioneth vsus with cordes: but righteousnes is it owne reward, and carrieth an whole court with it, it carryeth a sword to reuenge, a crowne before it selfe to reward it selfe. For as manie in the middest of merrie cups hauehave their grieuous gripes, so manie in the gripes of desperation are refreshed with their cup of consolation: And as the wicked, howsoeuer he hideth himselfe for a while, is gotten at the length of the Sergeant of his owne conscience: so howsoeuer the godly for a time content themselues to mourne in sorrow, yet in the ende they are found and refreshed with the Sauiour of their soules.

p. 5945 There is no faith but by the word, no experience of faith but in temptation: and yetAn experienced faith. we must not tarrie vntill our faith be proued by great triall, but be content to be wrought vponupon by smaller things. For it is the goodnes of God to giuegive them faith in greater matters, who would hauehave faith in lesser things; and it is the wisedome of God first to giuegive little trials, and then to giuegive greater.

46 The politike Atheists and disciples of Philosophers of our time thinke, that raine must come by a coniunction of Planets of necessitie. We graunt the Lord vseth meanes,Gods prouidence. but so as he intendeth and remitteth them by his owne limitation and power. Man in want sueth to the creatures, the creatures not able to supplie it complaine to the earth, the earth seeketh to the heauens, the heauens craue helpe from God as the last refuge, whereunto we flie immediately; God as the author, from whom our helpe commeth, heareth the heauens, the heauens answere the earth, the earth relieueth the creatures, the creatures minister vntounto man.

47 The Arke had cleane and vncleane beasts, Abraham had Ishmael and Isaac, theThe Church hath a mixture of good and bad. Common-wealth true and false subiects, an house hath thriftie and vnthriftie seruants, the body members and excrements, the Church good and bad.

48 As he that hath tenne graines of Pepper bruised, hath no more in quantitie than the man that hath tenne graines vnbruised (howsoeuer he hath a more odoriferous qualitieSimile. than hath the other) so in substance the Fathers had no other faith than we hauehave in ChristOur faith the same with the Fathers. Iesus, howsoeuer it being more vnfolded vntounto vsus, is more comfortable than to our Fathers.

49 It is a worne controuersie, whether the Gospell or the Law is to be preached. We answere both: the Law is to prepare, the Gospell is to follow after. So likewise whetherHow the law and the Gospel is to be preached. it is better to gouerne by clemencie or by seueritie. We answere by both. But if in comparison ye aske, whether the Law or the Gospell is most to be preached, the lenitie or rigour of the iudge most to be vsed, we say, consideration must be had of the persons preaching and preached to. The person preaching may be of this or that gift more inclinable to doe good, this, or that way. True it is, Iohn did no doubt sometime pipe, and Christ sometime mourne; but for the most part Iohn did mourne and Christ did pipe, being ordained of God thereunto. The persons preached to, if they be alreadie humbled, must hauehave the promises; if they be in their sinne and ignorance, or are fallen by securitie, the Law rather than the Gospell is to be vrged. This holy mixture and wise order we may obserue both in the Prophecies, and in the Epistles of the Apostles.

50 Many say, they can profit by some, and not by others It is their infirmitie, and theyOf profiting by hearing of sermons. must be humbled. Yet thus much for our comfort, it is God his merciemercy if we profit any way; howbeit stay not here, for either thou must at the least desire to profit by both, or els in the end it will come, thou wilt profit by none. It is vnnaturall for an old man in Christ to be fed againe with the dugge of the first doctrine, as it is vnseemely to offer the strong mysteries of faith to a childe and nouice in Christ. We must learne not onelyonly to discerne good from euill, but better from good. Some can dance, when Christ doth pipe; some can sorrow, when Iohn doth mourne; some can tremble when Paul preacheth of iudgement; some can reioyce to heare him preach the promises; some can entertaine him when he commeth with a kisse; some can profit more when he commeth with a rod. Some will say, if doctrine be much vsed, we cannot vnderstand, he is too profound: some, if perswasion be vrged, we can learne little, he is alwaies about one matter: some, when one is vehement, say, he is an Heremite too precise for vsus to follow, he had neede of a new world: some, if the Preacher be comfortable, thinke, he is a clawbacke and seeketh for liuing: some say, if they heare one for the peace of the Church tolerating some ceremonies, that he is a timeseruer and man-pleaser: if they heare one zealous and vnwilling to giuegive any little credit to superstitions, then they say, he is factious: if he be young and vehement, then they say, he will grow wiser and colder in time: if he be old and still faithfull, then he wants wisedome and is but a doting foole. But wisedome is iustified of all her children; if doctrine be vsed, we learne; if perswasion, we are moued; if threatnings, we are humbled; if promises, we are comforted; if lenitie, we thinke God calleth vsus in merciemercy; if seueritie, God calleth vsus p. 60out of securitie, and so we profit by all in something, though by some in more things and oftner.

51 We are said to be alwaies in God his presence, and yet we are said to be in God hisOf Gods presence, and how to present our selues before him in his worship. Heb. 11. 26. 27Heb 11:26Heb 11:27 presence in the time of God his worship. The fathers are said to walke with God, they were as children alwaies looking on their father, to see what hee would hauehave them doe, God being present with them, though inuisible to nature, yet visible to faith. Yet we are said to be in God his presence in his worship, because more neerely we bring our selues before him. And sure it is, that the more we are in his presence, whiles we are in any holy exercise, the more shall we be in his worship euen in our ordinarie callings. Againe, the more carelesse we are in his worship to bring our selues into his sight, the more carelesse of his presence shall we be in our ordinarie callings.

52 This is not the priuiledge of God his children, not to be tempted, neither is it a differenceDifferences of sinning in the godly and godlesse. betweene the godly or vngodly to be tempted or not tempted; but God his children pursue it not in the greedines of their affections, but they either sin not, or he drawne by delay vntounto sinne. God his children before feare to sinne, the wicked before lay platformes of sinne: the godly in sinning finde some paine, the wicked a pleasure, the godly thinke of their sinne with shame and griefe, the world put their sinnes in a new die by speaking and doing of them with glorie and gladnes: the wicked blaspheme God in sinning, the godly rebuke themselues for sinnes: the godly are fiercely and violently pursued of temptation, the wicked are so…ishly and voluntarily infatuated by temptation, the godly powre out their spirits to be cured in temptation, the vngodly powre out their spirits to be strengthened in sinnes. Abraham laughed, Sarah laughed, Abraham reioyced by faith in their promise, Sarah derided by vnbeliefe the thing that was promised: Zacharie questioneth with the Angell, Mary questioneth with the Angell: Zacharie doth it in vnbeliefe, Mary doth it to be confirmed in the meanes for her faith.

53 It is wonderfull, how some delighting and lying in a sinne, will correct the selfeHow some can correct the same sin in others which they like in themselues. same sinne in others, and cannot abide it in their owne children: and yet it hath been obserued, that politike dames, ciuill housekeepers, cunning whores secretly bathing their bodies in filthines, could not abide a wāton looke, or vnchast behauiour in their children. Howbeit these secret sinnes, as all others in time hauehave blurted out. And let such sinners know, that God will still giuegive them some to be as a glasse to see their owne sinnes in them, as it were face to face. Thou complainest against thy sonne, thy seruant, or against thy inferiour: but doest thou gouerne him, hast thou taught, corrected, and reformed him, hast thou gone in and out in godly life before him, hast thou taught him publikely as well as priuately, and at home as wel as abroade? If thou hast, though thy sonne be a reprobate, or thy seruant a castaway, thou hast at the least though not cōuerted his hart, yet striken him with confusion of conscience.

54 It is both the fault and the folly of many, that being rebuked of a sinne like beastsHow many couer sinne by example. following the drouer, or puppits following the play maister say, they doe but as others doe, wherein they rather accuse themselues of a new folly, than excuse themselues of their old fault. For thinking they doe well, because they doe as others doe; they strengthen rather than weaken the sin, by ioyning to sinners, and increasing the multitude of sinners in that kinde; whereas on the contrarie, if they for themselues would leaue the sinne, the number of offenders would grow the lesse, and then the number of well doers being greater than the number of euill doers, would make them ashamed of themselues, and though not for conscience sake, yet for shame, the sinne would be the sooner left. In regard whereof a godly father hearing of an heresie like to spread in the Church, got as many to subscribe to the true part, as could be gotten, which he did for this cause, that the aduersaries seeing a few holding with them, and many standing against them, might suspect their cause, and be the more ashamed of their defence. And experience proueth, that sinne is like to die shortly, which is nourished of none, but starued of all, and that sinne is like to preuaile, which is entertained of the most, and withstood of the fewest: we must beware of following a multitude to sinne.

55 Looke wheresoeuer in Realme, Citie, towne, or household there is any remnant of p. 61the Lords seede, although it sustaineth for a while some iniurie, as Noah in the old worlde,What respect God hath to his children, in the execution of his iudgements. Lot in Sodome, Ieremiah among his people, and Abraham with his, yet as they are preferued from many iudgements by these men, so their eyes shall see them fall in the end. The world is not couered with water, vntill Noah be prouided for in the Arke, Sodome is spared vntill Lot be deliuered, and the Lord euen rebuked Kings for his seruant Abrahams sake. If this were so in the infancie of the Church, whilest it was in one or few families, how much more will the Lorde gouerne and preserue it now vnderunder the kingdome of Iesus Christ, if peaceably wee waite, vntill the arme of the Lord be reuealed vntounto vsus?

56 It is an euill signe, when gentlenesse makes vsus worse and wanton, more bold in disobedience,A good signe of Gods grace when Gods sweete blessings make vsus more free in his seruice. more remisse in obedience: and it prognosticateth good, to bee made by gentlenesse more free in obedience, more afraide to disobey. This being as true in the spirituall estate hath caused the Lorde to cause some to beare the yoke from their youth; and who are more pliable to the word? Others againe, not tasting of any crosses, which hauehave beene more vntractable to all good duties. Among many pawnes of God his louelove, this is one chiefe, when God his blessings breede in vsus humilitie and carefulnes: among manie tokens of euill, this is one, when God his benefits breede pride and fluggishnes. And this is a triall of our good, if the more wee hauehave, the more we feare to sinne, the more we care to doe well.

57 If in respect of sinne, the will onelyonly be enough to conuince and condemne a man,How God accepteth the will in some, for the deede. though the worke follow not, and he is counted an adulterer before the iudgement seate of God, who hath onelyonly looked on his neighbours wife to lust after her: so in respect of good things we must not doubt, but our good will and desire, which but for abilitie and occasion is ready to good, is also approued and accepted of God, although the effects follow not so soone, and so excellent, as we doe desire. If there be a willing minde it is accepted, according to that which it hath, 2. Cor. 8. 12. and such is our imputation with God, as is our affection: howsoeuer in effects we lagge somewhat behinde, and come short of that ende, and perfection, which is set downe in the Law. Abraham was accepted for his will, and Paul reioyceth in nothing but in his will, Rom. 7.

58 Merchants of one companie, and partners are partakers alike of all their profitesOf our happy communion with Christ, & how thereby wee hauehave an assurance of all his insearchable riches. and damages, which grow of their merchandise: The man and wife ioyned both in marriage, are both one flesh, and participate in well and woe one with another; Christ Iesus by reason of that societie, which we hauehave together with him, giueth vsus a part, and we likewise him, of all that we hauehave and possesse. And as a Prince marrying a meaner woman, indoweth her with all his treasure, & is contēt with her ragges, purposing now to inuest her with his robes; So the Lord Iesus, espousing vsus most vnworthie to him, is content to take the ragges of our vnrighteousnes, to endow vsus with the treasures of his holines, and to inuest vsus with the robes of his righteousnes. Indeed some difference is betweene the Merchants and vsus; for both the gaine and the vse of trafficke is equall among them: but betweene Christ and vsus, the gaine of his glorie is ours, deserued and purchased by his obedience: and the losse of our deserued death is his, and charged wholly vponupon him, though our disobedience hath purchased it.

59 Whosoeuer is ioyned in Christ for iustification, hee must be ioyned to him in sanctification.Iustification, & sanctification goe together. Shall we then take the members of Christ, and make them the members of an harlot? Shall we make the Temple of God the mansion of diuells? Shall we doe such iniurie to the member of Christ? Shall wee offer such violence to the Temple of God? Shall wee being rotten imps, and yet ingraffed on the stocke Christ Iesus, willingly cut off our selues, that we might rather be fit (for our rottenes to be laid on the fire) than for bringing of fruite, remaine in so sound a roote? God forbid.

50 If Christ his Crosse be as a chariot of Triumph, and as a pillar to fasten on the euidenceIf we respect Christ & his Crosse, wee may not continue in the filthines of our sinnes. which accused vsus, if the entrance of his Passion was so grieuous, the continuance so fearefull, the ende so lamentable, and all to free vsus from the guiltinesse of sinne; it were great vnthankfulnes, to let all his paines be lost, by continuing still in the filthines of our sinne, whereby though we hauehave no care of our owne saluation, we shew an open contempt of Christ his precious Passion. And we are then worthie to die, in that, whereas we might p. 62liue, wee rather did chuse to die with sinne; then to liue with Christ. If wee will not ouercome when wee may, wee shall loose the promised rewards that are giuen to them, who will not on…ly presse out the breath of sinne, and at the death of it close vp the eyes of it, but also follow it to the graue, and couer it with moules, that it neuer rise vp againe. R…uel. 3. 5. 12. 22.

61 Though we cannot wholly leaue off sinne, yet the body, life, and kingdome of sinneHow sinne dw…lles in the godly. is weakened in vsus Sinne in the godly is as a rebell, not as a Prince, it is readie to spue out treason against the Spirit, but it hath no power to rule ouer the spirit. And as a serpent cut into many pieces hath but certaine relikes of poyson, in the maimed and mangled members thereof, and is not able to exercise the like violence to a man, as when it was whole, and right membred, so howsoeuer some remnants of sinne sticke in our old, but martyred Adam, yet it hath no such force to exercise it selfe against vsus, as when it was a perfect monarchie, and had the sole regiment and primacie in vsus.

62 Sathan is very wise in all his attempts, hee taketh the best instruments, as politikeHow the diuell chuseth the best wits for his seruice. men vse to doe in matters of importance. In Paradise he maketh choice of the most subtill beasts, and opposeth his strength to the weakest vessell. After being moued to choler for the Churches deliuerance in Egipt, he stirres vp no meane parties, but sorteth out Magicians, inchanters, mathematicall heads, & men of deeper wit and experience. VnderUnder the Prophets he chuseth Kings and Queenes, and they carrie the traine of the common people as the drouer doth his heard. Against Christ he setteth the profound Scribes and learned Pharises; yea, he chuseth out Iudas, so cunning an hypocrite, that the disciples being forewarned of that treason, eueryevery one suspected rather himselfe than Iudas.

63 The Scriptures lap vp in one sinne, all that are accessarie to that sinne, whether it beHow many sinnes may lie couered vnderunder one. by ministring instruments of sinning, or by commaunding, or by counselling, or by consenting, or by concealing, or by communicating in the bootie gotten, or by commending the sinne, or by not hindering it, as we may, or not by dissoluing it before a magistrate; or by not admonishing, or by not mourning for the offender; or lastly, by not praying, when wee heare of euill, both that the malefactor may repent and wee may be preserued from the same sinne. When wee are free in eueryevery of these, wee are not truely accessarie to the sinne.

64 Wee must beware of drawing a thicke skinne on our conscience, and of searingHow to preserue a tēder conscience, & to keepe our hearts from hardning. it vp, but rather labour to keepe it in a feeling of sinne, and in a bleeding plight, so as the least straine may presse out somewhat. Otherwise we shall soone fall to hardnes of heart; and consequently lie open to the iudgements of God. And as the wound, which at euerie small crush shrinketh, and yeeldeth forth pure bloud, is lesse dangerous, and more curable: & as the sore, which hardly being pressed feeleth nothing there not at all bleeding, or if it yeeld, affording but a little blacke and corrupted bloud, is more dangerous, and lesse curable: Euen so the conscience, which at eueryevery checke is melting, and resolued into godlie griefe, as feeling the least smart of the least impression of God his correction, is furthest from hardening, and neerest to the hearing: and that minde whatsoeuer, which at a griping pinch remaineth vnsensible, and at a dead blow continueth as one vnremouable as a blocke, is not onelyonly furthest from recouering, but also in danger of a finall obduration.

65 Where God his mercies are most wonderfull, there, if they bee contemned, theHow dangerous to reiect grace and light offered. iudgements of God ensue most feareful. The serpent of all beasts the wisest, abusing that wisedome, became of all the cursedst. Sodome the beautifull valley, being puft vp with pride, became the filthiest pit. The church of the Iewes, the valley of vision, not vsing it dignitie, was as a scattered wildernes, Ierusalem is an heape of stones, Sion as a thicket, the Temple as a vast vessell. The Church of Rome refusing Christ, is become the seate of Antichrist. The churches of Asia lost their candlesticke, because light comming to them, they loued darknes more than light.

66 Vntill a man by feeling the sorrowes of sinnes determineth to arise & goe to his father,How cōtrary the iudgmēts of the word & worldare. the word doth say, he is not come to himselfe, as Luk: 15. in the lost child: contrariwise, when a man by feeling the sorrowes of sinne, saith, he will arise and goe to the father, the p. 63world crieth with Festus, he is besides himselfe, too much learning hath made him mad. So farre differ the iudgements of the word and of the world.

67 As the Serpent was the first instrument of sinne, …o sinne retayneth still a qualitie ofHow sinne … the qualitie of the Serpent. the Serpent. For first it windeth round about vsus, as though it would imbrace vsus, but in the end it playeth the Serpent, and with the tayle it doth sting vsus. For the sorrowes which belong vntounto sinne, do not commonly accompanie the fact to be committed, but the fault already committed, and doggeth the conscience to sting it to death at the time of most aduantage, for sinne taketh occasion by the law, and deceiueth, and therefore s…ayeth vsus. And let not him thinke that findeth not a present controlement of conscience for eueryevery sinne committed, that therefore he hath not offended God, for we are o…t suffered to hauehave the spirit of slumber for a while, that the spirit of Christ Iesus might more perfitly awake vsus.

68 God his children are to reioyce, for the day of their Resurrection is their day of Redemption.The iudgement day of Gods … day of … redemption. Their iudgement day was, when Christ was iudged, at what time all, that are in Christ were iudged. And as the wicked are now damned, but then shall hauehave the sentence of damnation, so now the godly are saued, but then they shall hauehave the full testimonie of their saluation by Christ, yea with Christ they shall be assistants in iudg… to condemne others, so farre they shall be from comming into iudgement to be condemned.

69 Bersillai hauing done a great benefit to Dauid, the King could no… … estimation how sufficiently to recompence it, but referred him and his children to …eat Salomons table,To sit …. Bersillai thought in himselfe this to be so great a recompence, that he re…use …. If it were both in Dauids estimation, and in Bersillaie… opinion so great a … to … Salomons table, how much more glorious a benefit is it to sit at Christ his table, … Salomon but a greater than Salomon is present?

70 It is our corruption, that we are more grieued, when we suffer as …el-doers, than… when we suffer for euil-doing. For this is the logicke of the world, I am grieued that I am thus dealt with, because I neuer deserued it, had I done any thing worthy of punishment, it would not hauehave grieued me, though I had beene punished. Thou speakest like a foolish man, thou knowest not when to be grieued, and when …ot to be grieued. For whether is it better to suffer, when thy conscience is free and suffereth not, or when with thy outward affliction thou art afflicted also of thine owne heart? And is it not a glorious thing to sufferNote. for well doing, wherein thy cause of griefe is the lesse, and an ignominious thing to suffer for euill doing, wherein the cause of griefe is the more? For if rather the cause of affliction than affliction itselfe should grieue… hee, then affliction without cause of affliction being for God his cause should rather comfort thee.

71 Companie is the best thing and worst thing in the world▪ how much and how … ….are men beholding to it? it maketh and marreth whatsoeuer commeth neere it … as wormes do easily breede in the softest wood, so doth it commonly spoyle the best … sition.

72 When we hauehave any crosse it is hard lucke say we. Well, that luck, as you call it, andHow profitable …he crosse it. prouidence as I iudge it, is often more worth vntounto vsus than all our substance. And why so? the reason seemeth simple, and yet is most forcible, for then we begin to be in necessitie. That is, as you thinke, a cold comfort, and I should hardly perswade you, that this argument is good. For, if I shall say that if ye did beleeue, ye should see this, as sure as your life, I know, that you would smile at it. Notwithstanding it is sure that the sense of our necessitie causeth vsus to looke for a remedie, the asking of it by prayer doth assure vsus to obtaine because of the promise.

73 Herein is a difference betweene children and bastards, that originall sinne in theChildren and bastards how they differ. refused, hath the roote as rottennes, the branch as dust, the bud as blasphemie, the fruite as despaire: in the elect being ouerturned with the power of affliction, then ariseth in stead of it both the blossoms of rising from sinne, and the sweete smelling fruite of conuersion vntounto God.

74 There is nothing so good, but priuie pride will corrupt it, nothing so euill, but a lye will couer it. For priuie pride cast the Angels from heauen, exiled Adam out of Paradise,Priuie pride. ouerthrew the deerest of God his children, when they were most full of the spirit, and was p. 64the last but most fierie temptation, wherewith our Sauiour Christ was assaulted. It is seeneMatth 4.Matt 4 of others, before it is espied of our selues, it commeth with greatest graces of God, whereas other sinnes come with sinne, it was the first sinne in God his childe, and it will be last. For euen when all sinnes seeme to bleede, and all graces seeme to stand, herein we can be proude, that sinne is so dead, and godlinesse so abundant in vsus.

75 It is good still to attend vponupon hearing the word, although we feele not that inward ioy and working of God his Spirit, which either we hauehave felt, or desire to feele. The preachingThe hearing of the word preached. of the word is God his ordinance: if it hath no… wrought heretofore, though it worke not presently, it may worke hereafter. And because we know not who is the man, what is the time, where is the place, which is the sermon that God hath appointed to work on vsus, let vsus in all obedience attend on the ministerie of eueryevery man, watch at all times, be diligent in eueryevery place, and runne to eueryevery sermon which we can conueniently, because though the Lord touch vsus not by this man, in this place, at this time, through such a sermon, yet he may touch vsus by another. Let eueryevery one therefore thus meditate with himselfe: Though I hearing am as dead as a stone, and feele as little as a blocke, yet I must heare still, because it is God his ordinance, I will heare, that I may obey his ordinance, and though I goe an hundred times without any profit, yet I shall neuer goe without some peace, because though I hauehave not that which I desired, yet I hauehave done that which God hath commanded. This I am sure of, so long as I am vnderunder the dressing hand of the Lord, I shall not perish, but in his good time I shall bring foorth fruite. But thou wilt replie, I may happily sometime feele, but it is so short and so little, and so many hauehave fallen away before me, that I feare I shall fall, and of a naturall vine I shall prooue wilde and an vnnaturall branch. Well, the Lord by his word will purge thee and prune thee, he will dresse thee, if euer thou hadst any working, thou shalt hauehave more: thou shalt not only bring forth Christ being graffed into Christ, but much fruite also being trimmed by the word. OnelyOnly seeke thou God in his word, he will not faile to be found of thee, vse thou the word which is his pruning knife, and he will worke on thee at one time or at another.

76 Great is our corruption, which turneth the grace of God into wantonnes, and makethHow corruption …urneth grace into wantonnes. his bounteous liberalitie in outward things an occasion to serue our sinne, whilest abundance in the vnsanctified bringeth an inglutting of the minde, the inglutting of the minde breedeth vnthankfulnes, vnthankfulnes causeth coldnes, coldnes beginneth carelesnes, carelesnes is the way to hardnes of heart and vtter prophanenes, and prophanenes ripeneth vsus for the iudgements of God to fall on vsus.

77 Our owne kindred, that should draw vsus most to God, often hindereth vsus most fromHow our own kindred may hinder vsus with God. God, and it is Satans policie when he cannot preuaile against vsus with the world, to vndermine vsus with nature. So he suborned Lots daughters against their father, Iobs wife against Iob, and our Sauiours owne kinsfolke against him, Kain against Abel, Ishmael against Isaac, Esau against Iacob, the eleuen brethren against Ioseph, Ioab against Abner, Saul against …onathan.

78 If we count it a great benefit to receiue a Nobleman, or any appertaining to the Nobilitie into our house, because they may after gratifie vsus; or if we thinke it a great iniurie toHow to entertaine and louelove the Saints. hurt one of the blood royall, and to withstand one of princely linage, then what a dignitie is it to entertaine the Saints allianced to Iesus Christ? what a traiterous villanie were it traiterously to offer violence to one fearing God, who is of the blood royall and of the Lord… linage, whom he accompteth as mother, brother, or sister?

79 Vntill we are fully staied in minde with a contentation of outward things, we canHow to labour for contentation if we will profit in godlinesse. neuer be very godly. For, if either our minde be about liuing, when we hauehave too little for our estate; or if our hearts wander as being stollen away to the things of this world, whe… we abound, we can neuer aspire to the spirituall power of true godlinesse. And then are we most fit to be wrought vponupon by the word, and most free to striue in trauaile against ou… owne corruptions, when we are at peace and at a point for outward things, when being content with that we hauehave we can say, O Lord, thou art my portion, thy word hauehave I chosen as mine inheritance for euer, thy kingdome is my principall labour, thy face is th… chiefest thing I seeke for, thy fauour is the ioy of mine heart.

p. 6580 To hauehave that measure which God hath appointed vsus, wee must vse such meanes asHow to attaine the measure of blessings which God hath appointed for vsus. are warrantable, and with good meanes wee must vse a right heart; neither trusting too much in them, least wee be worldly minded, neither mistrusting too much, least wee be murmurers. In this vprightnes of heart, wee must not onelyonly be iust, that is, by eueryevery iust title claiming our owne interest, but mercifull, that is, remitting of our owne for pities sake, euen as God remitteth vsus.

81 As wee truely shew our selues to hate sinne; we louelove the contrarie grace, and as we truly louelove vertue when we abhorre the contrarie sinne: so we indeed hate sinne, when weA good note of our louelove to vertue. hate eueryevery little occasion to the sinne; and wee truly louelove vertue, when wee seeke and receiue eueryevery little meane helping to that vertue, as namely euill companie, which we must carefully auoide, vnlesse wee hauehave either some speciall calling, or some particular gift of God his grace, which doe onelyonly priuiledge vsus in this behalfe.

82 It is daungerous to proceede in iudgement against a man vponupon a bare suspition,Not to proceed rashly in iudgement against any man. when no proofe can be had, both because we would be loath that the Lord should so enter iudgement with vsus, as also, because it were the way as well to iudge good men vndeseruedly, as a wicked man deseruedly, for that the one may be suspected as well as the other. The Lorde hath therefore appointed, that rather an offender not conuicted of offence should goe vnpunished, then that a man vponupon surmise should suffer, least so a good man should oft come into vndeserued danger.

The wicked shall be sunke in destruction, and though they be not moued with God hisThe ende of the wicked. iudgements, yet whatsoeuer they doe, they shall spinne a threed of their owne destruction, and hatch an egge of poyson to themselues.

83 Men must not be in wrath when they pray, for then it is not pleasing vntounto the Lord.Prayer. For as when an Instrument is played on, and it being out of tune, it doth jarre, & the noise is not so pleasing vntounto them that should heare it: No more are our prayers pleasing vntounto the Lorde, when we are in contention one with another, the Lord cannot abide it.

84 When one hath broken an arme or legge, and the same is healed againe; will that man by and by lift withall, as hee doth with that other arme which is strong and perfect inHow to cure contention. health? No, hee will spare it still a great while, for feare hee bring it out of ioynt againe, and so it should be worse to heale than it was before: So, when enemies are made friends, they must beare one with another, and not giuegive themselues leaue to speake anie nipping words one to the other, for then they will fall out againe, and so their contention will be worse then it first was.

85 Wee desire for the most part to doe dutie, when wee may receiue like proportionPrayer. againe; which thing in praying one for another ought much to moue vsus. For as we pray for others by vertue of Gods commandement; So by the force of the same Law are wee to bee prayed for of others, all being bound vponupon paine of Gods highnes displeasure to pray for vsus.

86 There is a selfe-will that breeds selfe-louelove, and a selfe-louelove that brings a selfe-will,Selfe-louelove & selfe-will. and selfe-will bewrayes pride, which is a monster of diuers heads. Some are proud in arrogating that to themselues which they hauehave not: some hauehave the things they boast of, but they thinke they proceed of themselues: some thinke their gifts proceed from God, but by their owne deserts: some acknowledge Gods gifts to be free and vndeserued, butPride. they are proud of them.

87 It is strange that we should not abide to be threatned, and yet can be content to beAdmonition. afflicted, when as naturally wee rather desire the lesse euill; or we would leuer bee admonished of an euill, then punished with an euill. Now a threatning forewarnes, but plagueth not, an affliction punisheth rather than forewarneth. Howbeit this bewrayes the great pride of mans heart, in that hee had rather be pressed vnderunder the hand of God, than reproued of a man.

88 In the estate of mariage choise may well be made of foure things. First, wee are toMatrimonie looke the woman be religious. Secondly, that she be chaste. Thirdly, that she be louing to her husband. Fourthly, that she be an huswife. For other things, if God cast them on vsus, they are not to be refused; if we want them we must remēber godlines is the best dowrie.

p. 6689 As God his children hauehave the greatest …l…ssing…, so hauehave they oft the greatest crosses:Affliction. which would seeme strange, but that God his wisdome must stay our ranging wits. It is good therefore to promise this assurance, that we belong to God, which will most comfort vsus, though affliction so belongs to vsus.

90 Because a truth may be taught, and not an whole truth, it comes to passe that manyDoctrine. learned men, though not of purpose, open the doore to many heresies.

91 As in receiuing of a purgation, a man shall thinke himselfe sicker then in receiuingHow troubled mindes feare threatnings. a cordiall, and yet in the end hee is not so; so it is incident to troubled mindes to thinke themselues worse in hearing threatnings, than in receiuing of the promises, and yet it is not so: For by hearing of the Law both their title is better to the promises, and the promises more appertaine to them.

92 As no gift or bribe doth so much whet vp the minde of a good Physition, or skilfullHow greatly God is pleased with faith on his prouidence. Lawyer, as to r…lie and rest in their Arte and faithfulnes, for which they will doe farre more then for any other thing: so there is nothing doth more drawe out more assurance from GOD, as when hee seeth that throughly and confidently, yet with all humilitie we depend vponupon his promise, prouidence, and power.

93 It is a danger to make a priuate offence publike, because priuate offences would be priuately admonished. Howbeit, if we see that notwithstanding our priuate dealing theAdmonition. sinne doth still growe, then wee are rather to make some hole into the same, than to loose the soule of such an offender, and in such a case (not wee, but they) hauehave published their owne names.

94 Although we are not to accept persons, yet we may make difference of persons, becauseHow to put difference betweene persons. some are more capable of good things than others. In which respect our Sauiour Christ tooke some of his Disciples with him to pray, and yet but two, …d those of choise: shewing and teaching vsus thereby, that as wee must auoide popularitie, to seeke our owne▪ glorie, so we must not hinder God his glorie, nor cease to doe pure things before others, who for their faithfulnes hauehave vpright harts, and for their wisdome can discerne of things to be well iustructed thereby.

95 It is one thing to hauehave as it were the pricke of a point of a needle, and another to hauehave a wound with the dint of a sword; It is one thing to bee stung with the tongue of:The passions of Christ in his death. Serpent, and another thing to be hissed a… of a Serpent hauing lost his tongue; it is one thing to drinke the cup of gall and poyson to the dregges, and another to drinke of a cup, the bitte…nes whereof is drawne out, & Balme placed in the steed of …t; it is one thing to drop a fewe teares, and another to sweate drops of bloud; it is one thing to be grieued in measure, and another thing to be heauie vntounto death; it is one thing to feele the wrath of God for sinne in our selues, but discharged in another; another thing to hauehave the sinne committed of another, and sustained in our selues.

96 It is a good thing to looke to ones hart in all things, especially for vncleannes euenObserue well the heart in all things. creeping vponupon vsus in holy things, and with most holy persons; as when one shall desire in comforting afflicted mindes, to doe it rather with women then with men, and with beautifull women, rather then with others, and with rich women, rather then with poore women, wherein the heart is very corrupt, and full of matter to humble vsus.

97 The diuell is a skilfull pyrate, as for emptie Barkes he neuer makes after them, butHow the diuell malignes the best. for those that are po…sed and furnished with best wares, those he pursues with maine sailes: so those that hauehave nothing in them the diuell esteemes them no preye, but if once wee be fraught with Gods graces, then hee malignes vsus, and hoysteth eueryevery saile, to take vsus as his spoyle.

98 No man hath so good a memorie, but hee shall forget a benefit; no man hath so illMemorie. a memorie, but he shall remember an iniurie.

99 It is worthie to be marked that Paul saith, flie Fornication: and Iame… saith, resist the Wherefore the Lord bids vsus flee Fornication, but re sist the diuell.diuell: for Fornication must not be stood long withall, but to put our safetie out of question, let vsus flee all occasions of it: and contrariwise Sathan must not be fled from, (for that will embolden him) but he must be resisted by the word, and by prayer, and the power of Christ.

p. 67100 It is a maruellous thing, that a young man should be so zealous in youth, and aboutThe zeale of youth and of age. 40 or 50 yeares should be honest and hold his owne, but hauehave no such vigor as before: But we must know that euen his heate is mixed much with heate of youth, which shooteth and thrusteth out a little with a great heate and outward shew in the beginning, and that afterward the strength of godlines being sounder, a man shall be lesse vehement but farre more solid, at what time his pure zeale being naked in it selfe, for that his yong heate forsakes him, seemeth happily to be lesse, but sure it is more sound and substantiall than it was before.

101 It may seeme strange, that we are so much moued with the sermons of godlieThe differēce between our feelings in our first conuersion and afterwards. men at our first calling, and after we hauehave long beleeued, that we should find ourselues so coldly and seldome mou…d. Here we must know, that at our first entrie to Christianitie, there is a more combustible matter in vsus, & that eueryevery little sparke of fire would inflame vsus, that is, that we had such great ignorance, that eueryevery principle of knowledge did affresh vsus, and such prophanenes, that eueryevery precept tooke hold on vsus: but afterward being much purged and clensed both in life and iudgement, wee are not so lightly moued, we are not so soone caried away, eueryevery course di…t will not satisfie vsus as at the first. Againe, the graces of God are sweetest at the first, and sprout out much in the beginning; for then weSimile. are as yong plant…, which in their first rising spring out more sensibly, though lesse substantially, whereas old plants spring not so fast, nor so much in sight and sense, and yet grow into a more firme and solide substance. So we sprout with a more sensible ioy at the first as vnacquainted with that thing, but after we bring forth greater fruites, things not so sensible vntounto our feeling.

102 God doth alwaies heare the prayers of his children, though not according toPrayer. their desires it may be, yet certainely for their good and saluation.

103 We are not so much to hauehave an eye to the beginning as to the ending in godlines.The end tries all. For Paul begun euilly, but he ended well: Iudas began well, but he ended ill.

104 Many men will praise themselues, but who shall find a faithfull man, that is, suchTo be faithfull in our owne busines. a one as doth more negotiari in suo, than otiari in alieno opere? It is not good, if the Lord bids vsus to worke in one field, that we should go gleane in another.

105 If they be faultie that let the Sunne go downe on their wrath, what shall becomeAnger. of them that let the Moone change on their wrath: if the good man for speaking good things but out of time be faultie, what shall become of them who speake wicked things with a wicked heart?

106 As it is better with a silly Sheepe to feede in a low pasture with peace and quietnes,The godly mans peace. than with the sturdie Bull to be in a fat pasture with a continuall baiting, so it is better with God his children to hauehave a little with ioy of conscience, than with the wicked to hauehave much with terrour of spirit.

107 Iohn Baptist was a good patterne for Chaplaines, who spared not his Lord andChaplaines. Maister in due time.

108 We must not grow to be parched heathes, or flintie rocks, that let all the drops ofHardnes. grace fall, for such cannot be softned.

109 The Lord doth often let the wicked liue in iudgement for themselues, and for aIudgements. terrour of God his iudgements to others.

110 Many seeke the world before the kingdome of God, and so by preposterous orderTo seeke first the kingdom of God. they lose both the world and the kingdome of God. Some indeed seeke first the kingdome of God, but not for the righteousnes of it, but for the …ase of it.

111 Many play the diuels registers in espying the weakenesses of the godly, whoseThe Diuels registers. worme of conscience shall eate vp themselues.

112 We seeke as Demas, being more loth to forgoe the world than the Lord, or asSound profession. Lots wife, who caried away her body from Sodom, but left her soule and affections behind. It is good therefore to professe no more than we will performe.

113 We must so hide our treasure, that though the world strip vsus, yet we must keepe itHow to hide our treasure. from them, as the Martyrs did, whom when the world did search from top to toe, and eueryevery veine in them, yet could they not finde this treasure.

p. 68114 God dealeth with vsus as a louing father with his prodigall sonne, that is, when heeHow God rewardeth vsus. cannot get vsus to doe duties, he will hire vsus to do well. Seeing then God bargaineth so with vsus, that he will giuegive vsus more for our seruice than all the world, or the diuels are ready or able to giuegive vsus, let vsus receiue him: for Christ will giuegive vsus for eueryevery peny an hūdred folde.

115 We must not leaue, or lend time, but make a through▪fare of it. A man hauing soldNot to dwell in sinne. an house may come into it, but it is as a stranger, not as the owner & dweller in the house: So we may doe sinne againe, but not as they that will continue in sinne.

116 We must leaue all sinne, one dore is as good as twentie for Satan, one poyson is enoughTo empty our selues of eueryevery one. to destroy, one plague-sore will destroy vsus: wee must be wholly emptied of sinne, least wee be like to him that emptieth his mouth of filthines, and so may taste a little of sweete medicines, but because the stomacke is not emptied, filthines comes againe.

117 Oh Lord iudge me not, I iudge my selfe, oh that I may doe it in truth.

1 I hauehave not so loued the meanes, nor set by the Sabbaths as I should doe.Priuate examination and confession.

2 I hauehave felt exceeding pettishnes where I did owe dutie, and hardnes of heart, where I should hauehave pitied.

3 Besides exceeding filthy thoughts, most dangerously did I offend in, Lord.

4 My prayers are more monkish then powerfull.

5 Great hypocrisie of heart, and vaineglory in speech hath ouertaken me.

Good Lord strengthen me to auoyd these things:

1 Customable praying.

2 Vaine-glorious speaking.

3 Desire of being from the meanes.

Good Lord strengthen me to doe these things.

1 To be giuen to a contemplatiue life.

2 To keepe my selfe in fasting, mine eyes in heauen.

3 To meditate of**Or spiritual speciall things without superstition.

4 To remember my former couenants.

118 Wee must endeuour to discerne betweene one sinne and another, by the qualitiesDifferences in sinne. and circumstances following the same; for circumstances make eueryevery sinne greater or smaller.

119 Being asked, whether this may be said, that a childe is, or children be regenerated?Children regenerate. he said, we might in hope so say, because the Apostle saith, that the roote being holie, the branches are holie, and one of the parents being holie, the seede is holy, 1. Cor: 7. yet here we must know, that he speaketh of that holines which is according to the couenant.

120 It is a great merciemercy of God to hauehave a good affection when wee hauehave a good occasion;Affections. for God neuer ceaseth in offering good occasions, but wee often cease in hauing good affections.

121 When a poore man contemptuously in his charge had denyed him his tithe, heeTithe. saide, if he can charge me with want of dutie, I will supplie it, but that I may not hinder my successors, he must pay it; And if he thinke I respect gaine more then merciemercy, I will giuegive it to the poore mans boxe.

122 Concerning our studie, it may be that a speciall working of God is in vsus, that PhilosophieStudies. is made vntounto vsus so vnsauorie, and Diuinitie so sweet. In our studies generall precepts, which may make for the truth, are to be gathered, auoiding foolish quiddities, wherby manie studie Philosophie, as heretikes the scriptures, who chuse that which confirmeth their heresies, and leaue the body and substance of the truth.

123 We then doe truly apprehend by faith Christ dying for our sinnes when we feeleA liuely faith. sinne dye in vsus.

124 A good man being vehement with him in speeches, he said, you are fire, and I willVehement speeches. be water.

125 Euen as hauing a wheale in our hands, be it neuer so little, we will not let anotherAdmonition. let it out, but wee will doe it our selues; so when we deale with the smallest infirmities in another, let vsus doe it with great tendernes, least they desire rather to admonish themselues of it, then to be admonished by vsus.

p. 69126 Euen as a man hauing corne ripe, when it is readie, for …eare it should fall away againeDeath. into the earth, reape…h it: so the Lord when a man is readie for his kingdome, least he should become earthly again, he cuts him off by death, & carrieth him into the barne.

127 As when the Arke of God was with great gladnesse receiued of the Bethsa…ites, 1. Sam. 6. 19 when it came from the Philistims, but with little reuerence vsed, it caused aThe cōtempt of the Gospell a signe of wrath. death and destruction to many: so it is to be feared, and almost looked for, that vnlesse better order be taken, the Gospell which should be our life, will be our destruction and death.

128 Because we are dimme of sight, and the Lords workes hauehave, like the curtaines ofHow to respect aduisedly the workes of God. Salomon▪ beautie within, it is requisite that we hold our eyes neerer vntounto them, and put our heads as it were within them and consider them, C…nt. 1.

129 He said to one troubled: You see now by experience, that which the world seeth by bare knowledge, that is, how God corrects in merciemercy, and with merciemercy corrects. You are humbled for vsing euill meanes; Iob said, he desired to be strangled, & the …aylor went aboutA cōsolation to one afflicted. to kill himselfe. You sometime speake idly, but when you are well you must presently be thankfull. You thinke you cannot pray, the Saints pray, and when they pray not, Christ prayes for you. You feare much; feare to sinne. You are glad when good men are with you;Iob. 7. 15. Act. 16. 27.Job 7:15Acts 16:27 but take heed you tie not Gods helpe to bodily presence. You must labour for two things: first, to come to the word: secondly, to the workes of your**The afflicted must flie idlenes. calling.

130 It is a great merciemercy of God to be foolish and to be bunglers in sinning: and as great a iudgement for men to be wise in their sinnes.

131 When a man is most merrie, he is most neere to danger. We must feare God inSinne. prosperitie, louelove him and beleeue in him in aduersitie.Mirth.

132 He desired neuer to lay any worldly griefe neere his heart.Griefe.

133 When he spak to one vehemently, against want of reformation, he said, I would our speech were lesse violent, and our spirits with God more vehement. Againe (he said) itVehement speeches. is hard to spend our heate against our owne sinnes first, next against the want of household reformation, and against our enemies, if they be present; otherwise it is no diuine courage. And (saith he) we must in this case euer trie our selues, if we speake with mourning and pitie: and we must be thankfull for the measure we hauehave, which if it were more would couer many hypocrites, &c.

134 To a Noble woman asking him for good counsell, he said: Madame, first God hath giuen you a birth, blood passing many, credit and countenance, wealth and abundance:A graue counsell to Ladies. in all which as you excell others, so these things require in you the greatest care of well doing. Wherfore my aduice and counsell is vntounto you, to trie your heart, whether you hauehave in any measure beene answerable to these things in your obedience to the Gospell.

135 To one very ciuill and vnspotted in life, in outward appearance to the world, yetTo a man of ciuill life much troubled in minde much tempted and troubled in minde, he spake, not as some would do, charging such with couering grosse sins vnderunder the cloake of hypocrisie, but farre otherwise: Because you are so blamelesse and vnspotted before men, it is Gods great merciemercy (least you should be an Heretike, Papist, or proud person) to humble you euen in the sight of your naturall corruption, seeing that thus you may see your selfe to want Christ, as well as others.

136 They that wil teach others effectually must be affected with the things they teach,Teachers. 2. Cor. 1. 3. Ioy & griefe2 Cor 1:3 as he that will humble, must be humbled, he that will comfort must be comforted.

137 There is a griefe that ends in laughter, and there is a ioy that ends in weeping: there is a mourning of the law for not doing good, or doing euill, and there is a weeping in the Gospell when we are glad if the things we hauehave done please God, and this ends in consolation.

138 Is not the sanctifying of the Sabbath commanded? If they say it is a figure, then ISabbath. aske what truth is therein foreshewed? If they affirme it to be a shadow, then where is the bodie resembled? If it be neither figure nor shadow, but a rudiment, whereunto doth it instruct vsus? And I would desire you to shew me, where they finde it rather enioyned to the Iewes, than to vsus: or if it was not commanded to Adam in Paradise? But if they can neither shew it to be shadowing nor rudimentall, but will graunt the permission of sixe daies trauell, p. 70… …? Now … … the working …n … be a permission, who …? … the … of the … be a commaundement, who … forbid it? As … ▪ … leaue to …te of all the fruites of the garden, who could re…, the Lord restraining from one for his probation, who could hauehave giuen l…e to … of it? Or the Lord hauing permitted … of all …, who for conference … … forbid them? The Lord hauing forbidden the vse of them in fasting, who can permit them?

139 He said thus to …ne in an agonie, vttering desperate things: When you are well, … these speeches, because God is much dishonoured by them. And then … said, thatHow to …rrie our selves in the temptation. to giuegive place in temptation is to make … grow on vsus: we must therefore … …he diuell, and he will flee from vsus. And if we feele paine, the best is in meekenes to … to the Lord, and to stay in Christ. For though many in pride of nature doe conte… the diuell, yet that is his aduantage, as much as in a fearefull nature. In any wife, in the temptation be afraide of yeelding: for if once our mindes be out of peace, if … forsake the word, we shall goe into great extremities, vnlesse it be for the prayers of the Saints▪ For as giuing place to lust, anger, or sorrow is dangerous, … also to giuegive place to feare is euill.

140 We must in all things eueryevery day labour for increase of faith & repentance; whichFew meanes vsed in truth better than many in ceremonie. because it cannot be done without meanes, therefore we must vse them, but … in ceremonie. For we shall see that after f…r meanes, vsed in truth, followes greater …, than vsing many meanes in ceremonie.

141 To perswade a difference between … and feeling, he said, that as we cannot feele the louelove of a friend, when he …, and yet are perswaded of his louelove: so weFaith and feeling. may be without a feeling of Gods louelove, and … perswasion of it.

142 It is wonderfull to see how God directeth the hearts of men simply minded, in theHow God blesseth and directeth the single and simple heart. feeblenes of their senses: for as … being …lly minded, though he gr…ped was deceiued, so Iacob being spiritually minded, was by Gods prouidence directed, when he blessed Iosephs children, Gen. 48. 10. 14.

143 Dauid had many troubles and yet ouercame all, but the falling into sinne brake Dauids heart.Isaac was blinde, and so was Iacob.

144 We must humble our selues to see Heretikes doe more for vaine glorie, and for their sect, than we will doe for Gods glorie and for his truth.

145 If once we giuegive consent to one sinne, we are made readie to fall into many sinnes:Sinne. and making no conscience of one sinne, we shall not make conference of many and greatHeretikes. sinnes: and so being once inwrapped in sinne, it is a hard thing to get out of the clawes ofTo lie in any one sinne how dangerous. the diuell.

149 If any man make no conscience to walke vprightly, I will not free him from pouertie, from sicknes, from heresie: for as well can and will the Lord punish the minde asTo walke vprightly. the bodie.

147 It is the greatest iudgement of God that can be to thriue in sinne.To thriue in sinne.

148 When men begin to suffer themselues to be deceiued, it is to be feared they will be hardened▪ Heb 3. 12. 13.Deceitfulnes of sinne.

149 If you slip backe from the Gospell the stranger sort will be offended, either by noting in you singularitie, or by suspecting you for inhumanitie: But O cursed corruptions of our sinfull nature! if we giuegive libertie, they will grant licentiousnes; if we affoord consolation, they will set on presumption; if we call for humiliation, they crie to desperation.

150 Looke often vponupon Christ when you are alone, be carefull to please him; for carefulnes and cheerefulnes may meete together in a sanctified minde.

151 He would giuegive to others, not such things as he loued not, but such things as he loued dearely, that they might know it to be a gift of louelove.

It is the temptation of the godly to feare whatsoeuer they doe, that they doe it in hypocrisie.

A SHORT FORME OF CATECHISING: VVHEREIN ARE BRIEFLY SET DOWNE THE PRINCIPLES OF CHRISTIAN RELIGION, BY MASTER RICHARD GREENHAM, SOMETIMES PREACHER OF THE WORD OF GOD, IN LONDON.

HEBR. 5. 12.

VVhen is concerning the time yee ought to be teachers, yet hauehave yee neede againe that we teach you the first principles of the word of God, and are become such as hauehave neede of milke, and not of strong meate.

IOB. 33. 16. 23. 24.

Vers. 16.

He openeth the eares of men euen by their corrections, which he sealeth.

Vers. 23.

If there be a messenger with him or an interpreter, one of a thousand to declare vntounto man his righteousnesse.

Vers. 24.

Then will he hauehave merciemercy on him.

VERITAS VIRESSIT VVLNERE

TC

AT LONDON, Imprinted by Thomas Creede, for William Welbie, and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne. 1611.