Works, Part 1 · Spiritual counsels 1 · Counsel 27 – Counsel 40
Faith.
IT is harder to beleeue in the abundance of worldly things, than it is in the wantHard for the rich to beleeue. of them▪ for these things are, as it were, vailes set betwixt God and vsus, they stay our sight in them that it cannot pearce to God.
2 As the arme being soundly knit to the body, receiueth pith and strengthSimile. from the bodie to resist all euill, and to draw all good things vntounto it, and being but out of ioynt, and the sinewes which did knit it to the body being loosed, it hath no such force to performe duties: so our faith being the meanes spiritually to ioyne vsus vntounto the Lord, weFaith sound how needfull. 1. Ioh 5. 4. receiue strength so long as it is sound, both to resist euill and accomplish good: but if it decay, and fall as it were out of ioynt, then we cannot draw that full strength from the Lord, for our defence and strength which we were wont to hauehave.
3 When one asked him, whether we first receiued the spirit or the word, to the workingThe spirit comes by the word, Gal. 3. 2. yet is he the first cause of our faith and louelove to the word. of faith, he said, we first receiue the spirit; howbeit to feele our faith we must necessarily receiue the word. And although the smoke, in respect of vsus, doe first shew that there is fire hidden vnderunder the ashes, yet there was fire before the smoke came: so though the word first make knowne vntounto vsus our faith, yet sure it is that the spirit of God was giuen vsus before our feeling wrought this mightily by the word.
As he that had but a dimme sight to behold the Serpent in the wildernes was healed, as well as he that saw perfectly: so he that hath but a weake faith in the sonne of God, shall neuer hauehave his saluation denied him, Zach. 12. 10.Smile.
Familie.
1 SO often as we be asked of the welfare of our people, wife, or family, we ought toOur care for our familie. take it as an occasion whereby God stirreth vsus vp to pray for them, to giuegive thankes for them, and to examine our owne heart, what meanes both in presence, and absence, we hauehave vsed for their good.
2 Care in superiours, and feare in inferiours, cause a godly gouernement both priuate and publike, in familie, Church, and Common-wealth.
Feeling.
1 THough a man hauehave knowledge, yet he may want faith: though he hauehave faith, yet because many euils come betweene, feeling immediatly doth not alwaies follow, nor after feeling ioy, nor after ioy practise.Feeling.
2 We can doe but little good to any body, except we hauehave a feeling pitie and compassion of them.
3 If any be afflicted in minde for want of feeling, he must distinguish betweene GodsHow to distinguish betweene Gods spirit and his graces in vsus. Simile. spirit and his graces in vsus: for his spirit may liue in vsus when his graces are dead in vsus, Psal. 51. For as by some extreame sicknes life may be within one, yet it cannot be felt of the sicke bodie: so in some great temptation, the holy Ghost may be in vsus, and yet we not feele nor finde his presence. Howbeit, as by breathing neuer so short we discerne life: so by the actions of the spirit, he it neuer so little, we may iudge of the life of God in vsus.
4 Such as for want of feeling be loth to pray, must learne, not to tarrie to pray till they finde feeling, but offer themselues vp into the hands of Iesus Christ, and so humblingPrayer without feeling. themselues before him, pray on, and continue in prayer of faith, though not of feeling.
5 Though we feele not the spirituall ioy which we should feele, yet let vsus not be too much cast downe; so that our conscience tell vsus, that we are readie to withdraw somewhatIn any case take heede ye draw not carnall ioyes into the place of spirituall ioyes. from our outward pleasures, for want of this inward pleasure; and that we hauehave not preuented or smothered out these spirituall ioyes, but are grieued that we hauehave them not, and waite for the time to feele them: for of all things we must beware that we draw not into their steed carnall ioyes, and so driue as it were into exile the working of Gods spirit in vsus by them.
6 A certai…e man complaining that he was comfortlesse for want of feeling, receiueth this answere: Oh brother be of good comfort, we hold Christ by faith, and not by feeling.
Fruites of faith.
1 ONe being curteously faluted, and worthily commended of a Gentlewoman, who said, she heard a very good report of him: he answered her, the like hauehave I heard of you: but God make our after fruits of his spirit more effectuall than the former, or else we shall not answere the glorie of God and good opinion of his Saints conceiued of vsus.
2 There are two workings of Gods spirit in vsus: the one inferiour, which bringeth but some fruit of the spirit, without any speciall fruits of grace: the other superiour and moreTwo works of Gods spirit. certaine, when the spirit worketh an infallible sanctification: the first may totally be darkened and fully quenched: the other hath but a particular Eclipse, and in measure may be dimmed, as it was in Dauid, Psalm. 51. but this is not finally quenched. As God made man so that hee might fall, though afterwards hee had merciemercy vponupon him: so he regenerateth vsus so, that we may fall, so as afterwards hee may raise vsus againe, and will. And it is fearefull enough, that there may be such particular decayes of grace in vsus, as after sinne, to feele lesse comfort in the word, lesse feare of sinne, lesse care of well doing, lesse zeale in praving, lesse fruits in the meanes: so that all our actions are turned to be bitter, which were sweeter vntounto vsus then any worldly increase vntounto the worldly man, or honie can beeEuident tokens of true sanctification to them that louelove it. These are euident tokens of the sanctifying spirit, to louelove good, because it is good; and to hate sinne, because it is sinne: the more wee grow in gifts, the more to hunger, the more to complaine of our vnworthinesse: the more being humbled1 in our selues, the more meekly to iudge of others: when we are most quiet with all things,2 then to thinke our selues least quiet, and then most to feare our selues: so to feele the graces3 of God in vsus, as that yet our sense and feeling is not lessened, and to feare and quake4 at the first degree and motions of sinne; not least they fully quench, but least they coole5 the heate of the spirit in vsus. Here, I say, let vsus not forget to feare, for if it be so, that thou6 being the childe of God, canst not finally fall, yet consider how will this grieue thee, if thy sinne breake out to the dishonour of so louing a Redeemer? or though he keepe thy sinne from flaming out, yet that thou shalt feele such a burthen in thy selfe, or such vile corruption or matter as shall coole the heate of all Gods graces in thee.
Falling into sinne.
1▪ IF any doubt concerning this question, (whether the childe of God might fall often into one and the same sinne) these cautions and distinctions are to be obserued.1
First, whether the partie bee generally called, or specially touched: if hee be butCautiōs concerning a relapse. generally called, as all common Christians professing the Gospell, it were an easie matter to slippe in that state. Secondly, if the partie be effectually called, it is to be enquired, whether he be but a babe in Christ or no, or whether he be come to some good growth2 in Christ: for that if he be but a nouice, he may twice fall so. Thirdly, we must obserue,3 if he be now growne to some good age in Christ, whether the sinne committed be a thing knowne vntounto him, or if hee know it not to be a sinne, hee may doubtles slip into it.
2 When wee consider how Noah, Moses, and others fell in their latter dayes, and how the most excellent men hauehave fallen, wee must earnestly pray, rather that the Lord would take vsus out of the worlde, than that our life should bring any offence to the Church, or slander to the Gospell.
Feare.
1 BEe neuer afraide of leauing good vndone, least the Lord suffer you to fall into the contrarie euill.
2 Hee thought when he had no feare nor griefe, he could not profit.
3 Beware of immoderate feare, which rather hinder the certaintie of saith, then beateImmoderate feares. downe the securitie of the flesh, and which be the readiest meanes to pull Gods wrath vponupon vsus, in that they be the fruites of vnbeliefe, and such as would tye the grace of God promised, to the present danger and deliuerance out of the same. The meane and middle path is, that wee should feare and forethinke of euils to come, not as thinking that of necessitie they must fall vponupon vsus, as though God could not, or would not deliuer vsus from them, but as they, who beeing guiltie in this one, desire to submit themselues to the hand of God, and acknowledge themselues heires of Gods iustice or wrath in this or that euill: yet so as we meete with the Lords merciemercy, who is both able and willing euen then most of all to assist and deliuer vsus, when wee most feare, and through this godlie feare are reuerentlie humbled vnderunder the hand of his Maiestie. For if naturall parēts know then to mitigate the stripes of their correction to their children, when they see in them a milde & meeke submission of themselues, vnderunder the hand of their authoritie, and yet so fearing them as Gouernours,To submit our selues to Gods hād, acknowledging that he may iustly confound vsus, yet desiring to meete with his mercies in Christ Iesus. but vpholding with merciemercy as fathers: if they hauehave that wisedome, by so much to make their hand in correction the heauier, by howe much the Childe to bee beaten is the stubborner; we must then thinke this mercifull wisdome and confideration to bee much more in the Lorde, from whose brightnesse the parents hauehave receiued these sparkes.
4 Hee said, that to winne anie, or to continue anie in the feare of God, he would giuegive no such things which he loued not, but such things as he loued most dearely, that they might know it to be a gift of louelove, and not of fashion.
Feastings.
1 IN our meetings and feastings, we are to looke to our selues; if good speeches be vsed,To cherish the feare of God in men. wee must be thankefull; if euill, sorrowfull; if things not meerely euill, not greatly to torment our selues.
Friendship.
1 THis aduise he gaue, that it was good to discerne of them whom wee much receiue into our companie, least we lose the credite of the Church conceiued of vsus. For although many seeme and shewe themselues to bee well disposed, yet because there be so many corruptions in our nature, it is heauenly wisedome to discerne of men; whereforeNoscitur ex comite qui nō cogno citur ex se. Psalm. 1. it is good for vsus to consider with what soundnesse of iudgement, and power of true knowledge they doe speake: first looke what sight they hauehave of inward corruptions This humility teacheth true wisedome, and the sight hereof would cause vsus to seeke after Christ and him Crucified. For manie, who hauehave a little confused knowledge, will much bee talking,1 Rules to discerne such as wee recei…e. into our societie.but for want of this knowledge they are not so sound. Secondly, we must see how ready they are by their soundnesse of knowledge, and feeling of inward corruptions, to doe good to others with cheerfulnes, and to speake of the infirmities of others with compassion and griefe; for manie for want of this sanctified knowledge, will rather bitterlie and openly declaime against the infirmities of others, then either wisely …dmonish them,2 or brotherly pittie them.
2 Hee said, the best way to hauehave comfort in any of our friendes, was to pray for them,A true token of louelove. and that hee neuer had more ioy in anie, then from them whom hee most prayed for, and in them most when he prayed the oftner and vehementer for them present or absent. for this is a true token of true louelove to pray for them whome we louelove.
3 Though he was most seuere to his friends and kindred, so long as they were not reconciled to God: yet once being wearyed with one, hee shut vp the matter with this sentence; It is wonderfull, that diuers hearing the same word of God spoken, one should belieue, and another should not belieue: but I am rather to thanke God that I belieue, then to search o…t a reason, why another doth not belieue; and as I am to be thankfull for my selfe, so I am to be pitifull to others.
4 Like as naturall men doe well by naturall wisedome: so wee ought much more to be stirred vp to doe well by spirituall wisedome. It is commended …or s…ciall wisedomeSocietie. in our Saui…ur Christ, Iohn▪ 2. that hee did not committee himselfe vntounto …l… …, because hee knewe what was in their hearts: So it is a speciall token of w…sedome in vsus, on the contrarie not to commit our selues vntounto all men, because wee know not what is in their hearts.
5 Hee reioyced to see his friends, but hee was humbled, in tha hee rested so much in that ioy, that hee forgate to doe them good to their saluation, or to receiue good from them to his saluation, which he thought he should doe, and to be his dutie.
6 His louelove euer grewe to a man, as he knew the man to grow in godlines: he said, that if hee had once seene any effectuall worke of Gods spirite in anie man, h…e could neuer but hope well of him: If graces decayed, first hee was grieued, and then his louelove decreased in him.
Grace of God.
1 HE feeling on a time the grace of God assisting him in a thing which of himselfe he despaired of, said: Oh how easie are the waies of man, whilest the Lord doth gouerne him, and how is he beset as with a hedge of thornes, when the Lord doth not assist him.
2 As we are carefull to vse the meanes of our saluation, so must we wholy referre the blessing of the meanes to the grace of God: neither, as some doe, thinke that we can obtainePerseuerāce in the vse of the meanes. or continue the graces of God in vsus without vsing the meanes, (for that is but a dreame of fantasticall spirits) neither, as the manner of some is, so to trust to the meanes, as neglecting to pray for the grace of God in them: which is but a preposterours zeale of such as are not rightly instructed in the way of their saluation.
3 It is a profitable note to obserue, when extraordinarie gifts of God be for our good, and when for our hurt. If our extraordinarie blessings driue vsus more carefully to seeke toExtraordinarie gifts. the ordinarie meanes, then it is of Gods merciemercy: but if they slaken our care in the ordinarie meanes, and puffing vsus vp with a spirituall pride, cause vsus to rest in them, then they are for our further condemnation: as if God blesse vsus maruellously without prayer in any thing, if we are driuen more to prayer by it, then this is of God: if it cause vsus to leaue prayer, it is perilous.
4 There is nothing so precious as Gods grace, which chaungeth the face of heauen andThe pollution and pow er of sin. earth: and nothing so vile as sinne, which openeth hell, and staineth the earth, and shutteth vp heauen.
5 As of all gifts, the gift of Gods spirit is the dearest, so the losse of it is most daungerous:The decay of Gods graces how dangerous. for besides that, wee know how few taste of it, and with what paine they that hauehave gotten it keep it, and with what hard brunts they that lose the graces of it recouer them againe, we may coniecture the greatnesse of the losse, by our experience in other things: they that hauehave beene in reputation for their riches, & are become bankerouts, are grieuedSimile. and ashamed; how much more then should their griefe be, who by the riches of Gods graces hauehave beene comfortable to themselues, and honourable among others; and now by the decay of those gifts, hauehave lost both the sweet ioy and peace in themselues, and their credite with God, and in the conscience of the godly.
6 Some reioyce so much in the hearing of good things preached, that they forget to be humbled for their wants: againe, others alwaies looking on their wants, walke not thankfully for Gods graces receiued: The meane way is the best, so to reioyce in the grace of God, that we be humbled for our wants, and so to mourne for our wants, that we praise God for his graces.
Good workes.
1 AS it argueth great height and willingnes to sinne, when men fearing to sinne in the day, redeeme, and steale time to sinne in the night: so it sheweth a great height and willingnesse to godlinesse, when men being not sufficiently contented to do good in the day, stretch their wel-doing euen to the night also: wherein they shew themselues to be free from vaineglory, that none seeing them, yet they doe good for the louelove of God, and not for outward things.
2 A man may truely iudge himselfe to be truely willing to doe any good, when he striues all that he can, to do it, although he cannot do it as he should.
Griefe for sinne.
1 WE cannot heartily be grieued for that sinne in another, whereof we hauehave not made great conscience in our selues.
2 The things that are euill, and grieue vsus, so farre as we see them with griefe, hurt vsus not.
3 Seeing a woman lamenting for the sinnes of the people, he said vntounto her, (not purposing to cause her to cease from so good an action, but admonishing her to looke to herThree rules to trie our sorrow for the sinnes of other men. affections) you shall well trie your heart, said he, if this sorrow for sinne be first bred for your owne sinnes, and from your selfe proceed to the sinnes of others. Againe, the measure of your mourning must be agreeable, and proportionable to the sinne. Lastly, your griefe must so be for the person, as you may be moued rather to pittie and pray for him, than to hate and despise him.1
4 That is true sorrow and griefe for sinne, which neither can by outward pleasures be2 stollen away, nor by continuance of time be taken from vsus, but onelyonly in Christ.3
5 Because great, naturall and worldly sorrow and ioy, will cause a man to breake his sleepe at midnight, he would trie himselfe whether sorrow for sinne, or icy in saluation had caused him to doe the like.
6 His greatest sorrow was, when he spake of some good thing, that was not in himselfe,Triall of our ioyes. and the greatest ioy he had was in the contrary.
7 As by nature we are long and hard to be brought to be grieued for sinne: so beingTwo extremities of ioy and sorrow. once downe, we are hard to get vp, and to rise out of griefe againe. For two extremities attend vponupon vsus; the one to be grieued and feared too little; the other, to …e grieued and feared too much: the one makes vsus secure, and the other dead and dull. To meete with these two, it is good in time of ioy to thinke what iudgements …aue befallen vsus heretofore, what may befall vsus hereafter. In time of humbling we are to consider what mercies we hauehave receiued, and what mercies are stored vp, and …rrie for vsus againe: and surely▪ no one thing makes griefe more to waste vsus, than the forgetfulnes of Gods mercies past, and doubtfulnes of Gods mercies to come: and nothing doth more strengthen our new temptations, than the forgetfulnes of Gods iudgements past, and the carelesnesse of them that are to come. Though mercies succeed mercies, yet the sea of Gods mercies is neuer drawn drie, if we claime hold of them by our faith and former experience.
Hardnes of heart.
1 THe cause why mens hearts are hardened now adaies, may be this in part, because they see as great gifts of learning, tongues, and ciuill life in Papists, and heretikes, as in Gods true seruants. Euen as the cause of Pha…hs obstinacie was this, that being willing to be dece…ied, he would not obey the Lord, because other Sorcerers in Aegypt could doe (as he thought) as great matters as Moses and A…ron.
2 To one that complained of hardnes of heart, he said: You must waite for comfort, and know, that you can now no more iudge of your selfe, than a man sleeping can iudge of things which he did waking: or a man wandring in the darke can discerne of bright colours: for as the one may while he waketh doe excellent things, and yet now neither he himselfe knoweth of them, nor any other can espie them in him: and the other may be amongSimile. flowers, and for want of light, can hauehave no vse of his eyes, nor pleasure in the obiects: so you hauehave done great good things whilest God gaue you a waking heart to put them in practise, and the light of his spirit to discerne his graces in you, though now you hauehave neither the sight nor sense of them: and this is the thing which deceiueth and disquieteth many: they looke for that discerning of themselues (when in them Gods graces were more oppressed) which they had when Gods spirit wrought in the sweetest and fullest measure in them: and because there is some intermission of the worke of new birth,Note. they thinke it is a flat omission in them of the spirit of God. But as it is a token of a minde too presumptuous and infatuated, in time of dead securitie, to perswade our selues still of that safetie, for hauing those graces which sometime we had: so it is a signe of a minde abiect, and too much de…payring, to thinke that because that we hauehave not euen present seeling of those ioyes, glorious and vnspeakeable which we hauehave had; therefore we neuer had …m heretofore, or that we shall neuer hauehave them againe hereafter.
3 Admonis…ing one to preuent hardnes of heart in his childe, by godly and discreete correction: he said, that because children incline often to the sinnes of their fathers, parents correcting, should in wisedome first consider, if it were not a sinne before in themselues,Conferre this with the 6. Sermon, concerning the education of Children. (which they gaue them as it were) which now they are about to correct, and finding it so, that they should be humbled in themselues; and being humbled, proceed to correction, in prayer, in the feare of God, in wisedome, in louelove, and desire of their conuersion, and in measure, as correcting their owne sinnes, after a sort in their owne children. For men begetting Children without regeneration, giuegive a naturall propagation of their sinnes, without some speciall blessing of God: and none in regeneration begetteth any with such gifts of nature, but vnlesse they become newe borne, they hauehave no good thing in them.
Heresie.
1 MEn be more grieued for murther and adulterie, then for superstition and heresie;Harlots are sooner reclaimed then heretikes. because these be peccata rationis, the other, affectionis & actionis; the one goeth with a priuie pride vnderunder colour of deuotion, the other are euer apparant, and are accompanied with outward shame and confusion.
2 As the Gospell first began by simple Fisher-men to be preached, but afterward being receiued in louelove, grewe to the other more learneder sort: so, for not receiuing the word in louelove, but hauing our eares tickling to new doctrine, heresies, and sects, (beginning now amongstWee find this true alreadie in our time. vsus but in the simpler sort, and ignorant men of the Countrey) are like to inuade the best learned. And God purposing to punish the coldnes of our age, can as well now send an hereticall spirite, not onelyonly into the common people, but into 400. learned Preachers, as hee did in times past send a lying spirite into the mouthes of 400. Prophets.
3 Euen as polygamie was not very hurtfull to the Church, so long as it was within Lamech his house, and when it preast into Abrahams familie, got great strength and preuailed much: So ill opinions are then lesse hurtfull, whilest they are amongst the wicked and ignorant: but when they get fauour amongst the learned and godly, they beginne to be most dangerous.
Heart.
1 THe heart is Gods owne part, and that which must goe to the Lord. Now as nothing might be imploied to common vses, which was sacrificed by the priests vnderunder the Law: So the heart which is the Lords, must not be applyed to any other vse, than to his seruice.