Works — Richard Greenham

Works · Richard Greenham

OF THE SENDING OF THE HOLY GHOST.

Acts. 2. 14, 15, 16, 17, &c.

But Peter standing with the eleuen, lift vp his voyce, and saide vntounto them, Yee men of Iudea, and yee all that inhabite in Hierusalem, bee this knowne vntounto you, and hearken vntounto my words.

For these are not drunken, as ye suppose, since it is but the third houre of the day.

But this is that, which was spoken by the Prophet Ioel.

And it shall be in the last dayes, saith God, I will powre out of my Spirit vponupon all flesh, and your sonnes, and your daughters shall prophecie, and your young men shall see visions, and your old men shall dreame dreames.

IN the former part of this chapter is set down the worke of God in sending downe the holy Ghost on the Apostles, as also the effects hereof, both in the Apostles, and in the hearers, wonderful in the one, diuerse in the other, the Apostles speaking with such strage tongues, the hearers hitherto not greatly moued, but secretly murmuring & saying, they had drunke deepely, and so became eloquent. Whereat Peter taking this good occasion confuteth them by two reasons, first telling them it was but yet nine of the clock, or the third houre of the day, at what time men vse not to be drunken. Nay, saith hee, it is so far off, that we are drunken, as ye suppose, that it is with vsus cleane cōtrarie. For the thing is not come to passe, that one of your owne Prophets foretold you, it is not superfluitie of drink, but an aboundance of God his spirit, not promised by speciall priuiledge to vsus alone, but to all sexes, conditions, and estates of men whatsoeuer, if ye be prepared to receiue it. For as the Lord hath bestowed the gifts of his spirit on vsus, so will he also doe it to you, if ye wilfully refuse not: and therefore the Lord is readie now to worke wonders in the world; & whoso either wittingly refuseth, or carelesly abuseth these graces, shall be snared in these iudgements, yet so, as the Lord being more readie to magnifie his merciemercy, than to shew his iustice, will accomplish this, that whosoeuer calleth on the name of the Lord, shall both escape the iudgements threatned, and also obtaine these. And thus much both generally & briefely for the scope of this place. More particularly we may obserue three speciall poynts: first, the liberall testimonie of Ioel, and his rich commendation of the grace of God in bestowing such graces on his Church vnderunder the kingdome of Iesus Christ, and this is set downe, vers. 17. 18. the second thing is, that at what time the Lord will thus deale with his people, the Lord will send many iudgements, as heresies, offences, dearths, plagues, and warres, which here are declared in figuratiue and borrowed speeches of blood, fire, vapour of smoke, and such like, whereby he will punish and auenge himselfe for the contempt of so gracious mercies, as vers. 19. 20. and the third thing is the meanes how wee shall escape such heauie iudgements, and attaine to such heauenly graces, and so perseuere in them, which is declared vers. 21. But before we enter further into the deep discourse of these particular poynts, we will obserue the occasion and the circumstances of this speech of Peter: the occasion was, that the people not profiting by the former and marueilous work of the Lord, the Apostle taketh occasion further to instruct them that were teachable, and to reproue the scorners: and yet he was not so offended at them, in that God his wonderfull works did nothing profit them, as that therefore he left off all, but he stirreth vp himsel…e the more earnestly, and endeuoureth familiarly to teach them. Whereby we are to learne not rashly, suddainly, or vnaduisedly too much to be offended at the not profiting, slender profiting, or back sliding of some; but rather we must labour to attempt the matter with a new onset, remembring alwaies, that not onelyonly a woe is threatned to them, that giuegive iust occasion of offence, but also vntounto them, that in Christ doe take offence; and therefore taking a view of our selues either in naturall or spirituall gifts we must trie our selues, how patiently we can susteine without offence, either the want or resistance of the like gifts in others: and yet we see, that if after some meanes vsed, men goe slowlie forward, and not make such speedie proceedings as is desired, men for the most part are readie to leaue off all, and are glad to draw out of the yoke of their duetie, as thinking themselues well exempted, and as it were discharged; when as spirituall men in such cases thinke themselues to be stirred vp to the more earnest and painefull vsing of the meanes; to which well meaning minds, and to men of so vpright an heart, the Lord often giueth good increase of gifts, that they may imploy the vse of them vntounto others. And surely if flesh and blood might iudge in such a case, we would thinke that this present occasion might hauehave made Peter giuegive ouer and goe from the people; but he more meekely and modestly as the foreman of the quest, followeth the matter, and answereth vntounto them as we hauehave heard. We may reade Acts 6. how there did arise a murmuring betweene the Iewes and the Grecians, in so much as the Apostles credit began to be called into question, that they had not care of the widowes, which was a dutie belonging vntounto them, as though they had the faith of God in respect of persons. This might seeme to be able to discourage them▪ but contrariwise through the blessing of God his spirit they espied their own wants in themselues, and began to seeke a new Ministerie. Now if they had taken the matter too much to heart, they might hauehave become vnprofitable, but they meekely passing ouer the offence, and wisely looking to the counsell of God, thought themselues to be but men, and that they could not infinitely bee ocupied or busied in many things, ordained Deacons in the Church. This then we must make a speciall vse of, when for some good meanes vsed, or otherwise much vnkindnes is offered vsus euen of our friends, or we find little thankes for our trauell, nay sometime reape reproches at their hands for our reward; that then we growe not slacker in our duties, or waxe colde in louelove, and droope in our affection towards them; which if we doe, we shall bewray that our affection was meerely and onelyonly naturall, and not spirituall. True it is and cannot be denied, that a kinde heart and liberall minde is most broken with reproches, but yet this offence must be ouercome, and striuen against in vsus, after the example both of Peter in our present text, and of the rest of the Apostles in that former place, Acts 6. who rather tooke occasiō to accuse themselues, than to cease to be profitable to the Church of Christ. Neither is it, neither ought it to seeme to vsus a strange thing, that the graces and gifts of God hauehave found such cold entertainement, yea which is a thing more contrarie, great repulses and reproches. Much learning, saith Festus, Acts 26. 24. maketh Paul mad: the workes of God his spirit here are counted drunkennes. Ezechiel is thought to sing a fond song; Christ was thought to cast out diuels by the power of the diuell: Iohn Baptist was thought but a melancholike man; Iehu being threatned, called the Prophet a mad braine (for so they iudged of the Prophets, digressing somewhat from the set order and compositions of words and precepts of their art.) So that the graces of God seeme often to men to be cleane contrarie. If this hath been alwayes the iudgement of the world, that, because they could no longer heare men, or further see into things, than either reason or art did guide them, they thought the Prophets, and Apostles railing spirits and barren soiles; wee must not thinke it a new thing. And hearers are here greatly to be circumspect, that they thinke not so basely of men zealous in gifts of the spirit, as that they should account them mad, melancholike, or cholerike men, and such as either would hurt themselues, or doe some hurt to others; but rather reuerently acknowledge, that there is a secret and mightie power of the Spirit, which the Lord often conueieth into the hearts of the godly. Men can for the most part well away with an ordinary course in preaching, and so long as it fals into an oratorie stile, and iust proportion of words, or so long as a man sheweth a wittie inuention, and comely composing of the matter: but if a man presse into the consciences of men, and with some vehemencie speake against their familiar sinnes, straight way they say, surely this kind of teaching bewrayeth him to be brainesick. And that we may be the more wearie herein, let vsus consider who they were that inueyed thus against the Apostles▪ were they not men out of eueryevery natiō fearing God, and such as were somewhat religious? yes surely. And who nowadayes will sooner and sorer open their mouthes against zealous preachers, than men claborate in arte, and skilful in precepts, who not being able by reason to see into this vehemencie, iudge them that vse it too austerely? Wherefore as this must correct iudgement in hearers, least they iustly offend God in being vniustly offended at them that are zealous for the Lord of hoasts sake: so also it must teach the Ministers of the word patience, if sometimes they be wrongly cōstrued, & so recompence their furie with meekenes, as the Lord may humble their aduersaries the more, euen by their meeke dealing, of whom they thought so hardly: which vndoubtedly oftentimes is most effectuall euen to breake the hearts euen of the most obstinate gainesayers. And it cannot be gainesayd, that these men seeing the Apostles meekenes, were farre more wonne, and sooner humbled, than if he should hauehave breathed out furious speeches, and so hauehave ceased from his holy busines. And we shall see by experience, that men thinking one to be curious, singular, or precise, after the Lord hath sanctified some crosse vponupon them, and humbled them in some measure vnderneath his hand, they are more humbled at the meekenes and long suffering of him whom they offended, than by any other meanes, because they then perceiue they hauehave resisted the grace of God, and persecuted the gifts of God in him.

In the last dayes: That is, when Christ should be manifested in the flesh, preached vntounto the Gentiles, belieued on in the world, and receiued vp in glorie, shall these gifts of the spirit abound. It is called the last day, because of the stabilitie of the Church, and perfection of the word, in that in it wee looke for none other doctrine, vntill Christ come in iudgement. 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the Iewes, he commeth …o applie his doctrine in this manner: Now all these things came vntounto them for ensamples, and were written to admonish vsus, vponupon whom the endes of the world are come. As if he should say, these things seemed not to serue for them alone, but for vsus in the last daies. And Heb 1. … it is plainly in euident phrase said, At sundry times and in diuers manners God spake in old …im… to our fathers by the Prophets; in these last dayes he hath spoken to vsus by his Sonne, &c. All which places in sense at the least agree with this place, together with that Galath. 4. 4. where it is called the fulnes of time. For the estate of the people before Christ his comming was childish and paedagogicall, and therefore men looked as Iohns Disciples for another that should come: and the Samaritanes had this generall principle among them. That the Messiah when he came would restore all things, and set them in order. Whereby we must learne, not to looke for any new doctrine, or reuelations of men. Christ himselfe is come, and hath made things perfit: Christ the prince of Prophets whom they looked for is manifest in the flesh; by how much the Prophets were neerer him, by so much they had the clearer sight of him; the further they were from him, the dimmer was their knowledge of him. The Lord himselfe hath spoken, the booke is now shut vp with a complet conclusion; if any man shall diminish of the words of it, God shall take away his part out of the booke of life; if any man shall adde vntounto it, God shall adde vntounto him the plagues threatned in the booke. And therefore all Heretikes, Papists, and Turks, wil not stick to agree in this common errour. The Turke though he doth not denie Christ and the scripture, but giues them their time and place, yet will hauehave a way for his Mahomet, who must expound the word to him as he please. The Papist in plaine tearmes dares not denie Christ and his Gospell, yet can he not see all sufficiencie therein, but complaining of some defect, he looketh to vnwritten verities, and leaneth to old traditions to be giuen to the Church, & therefore he will hauehave the Pope to be Christ his vicar, and looke whatsoeuer their Synodes do conclude, that must be established as a catholike trueth, measuring the scriptures by their traditions, and not their traditions by the scriptures. The damnable Familie of louelove make the word (which is a thing fearefull to bee thought, much more to be spoken of) but a nose of waxe, or a shipmans hose, and yet they will hauehave their H. N. who is the eight person and the last man, who must bee ioyned with the Gospell, and so farre forth as hee with other gray-headed, and illuminate elders do interpret the Scriptures, they will agree. We now against these and all other heretikes confessing the scriptures of God to be perfect and absolute to saluation, ioyne none other thing with them, but say, that wee liue in the last dayes, wherein Christ left the fulnes of doctrine, of prayer, of Sacraments, and discipline to the Church by his Apostles; and therefore we minde no reuelation, Mahometicall interpretation, nor traditions of men, but though an Angell come from heauen, & bring an vnwritten veritie varying from the trueth of God his word, we vtterly reiect him. Neither as running too farre on the other hand doe we vtterly and simply refuse all orders of the Church, although sometime there be no expresse word, but if by consequence, if by cause or effect wee can finde it agreeable or not repugnant to the word after triall had with the holy scriptures, wee will receiue it: thus to make the word the touchstone the heretikes will not agree. Besides, as in all other artes it is requisite, that whosoeuer will attaine sound knowledge of them hee must credit their principles, for otherwise as the verie heathen saw, there is no farther dealing in the learning of them; so we hauehave certaine generall truthes and rudiments, whereby we traine vp new commers to Christ, and trie both old and yong by them: which thing our heretikes will not admit. We hold then certaine generall rules of the power, prouidence, and wisedome of God, of our redemption and saluation by Iesus Christ, of our effectuall sanctification, of the forgiuenes of our sinnes, of the hope of the glorious resurrection and of a better life, of obedience, prayer, discipline, and holy conuersation in despite of all heretikes, against which though they dispute, declame, raile, and write, wee will neuer leese the hold. Secondly, which is a thing vntounto these men vnacquainted, we vse to marke the scope and drift of the writer, we compare the things that goe before, with the things that follow after, wee conferre one place with another, the olde Testament with the new, the allegories with the plaine speeches: we see a perfit harmonie in the scriptures, wee refuse all dissenting and disagreeing doctrine to the scriptures; all which neither Turke, Papist, nor Familist will doe; and therefore we hauehave the trueth in these last dayes, which neither Mahomet, Bishop of Rome, nor H. N hauehave: and therefore we will not be iudged by their reuelations, traditions, and dreames, but by the scriptures, whereby we iudge them: and in this sense we say the last dayes, or fulnes of time, because we hauehave the trueth. But yet the villanoust wretches which heape vp to the brimme the measure of their sins, will not also stick to say with vsus, that these are the last dayes, that is, as they interpret it, who so cōmeth into the house of louelove and is illuminated, is now risen againe, and hath heard the last trumpe, and is become of an Angelicall nature, needing no eating, drinking, or marrying, after the manner of men: and these are our ranging rogues, who will tye themselues to no calling, but liue as they thinke in the resurrection. See how needefull it is to vnderstand this phrase aright of the last dayes. We call not them the last dayes, in respect that no further time shall be, but in respect hereof that these dayes shall not be ended vntill Christ come, and giuegive vp the kingdome to God the Father: and as these last dayes were begun at his first comming in humilitie in the fleshe, so they shall ende at his last comming in glorie to iudgement.

It followeth in our text: In the last dayes, saith God. All the Scriptures are worthie to bee heard, because they proceed from God, and not from man, although man may be the pen of the holy Ghost. Wherefore it is said, 2. Pet. 1. 20. 21. First knowe this, that no prophecie in Scripture is of priuate motion. For the prophecie came not in old time by the will of man, but holy men of God spake as they were moued by the holy Ghost. The Prophets wholy to disauthorise themselues, in all their waightie embassages, vse to say: Thus saith the Lord of hosts: Thus saith the Lord the holy one, and such like: whereby they would purchase the greater credit, whilest they remoue the imagination of men from all dreaming of mans doing, and set their faith a worke in acknowledging it to proceede from God. Wherefore wee must so heare the word, as though we heard God himselfe speaking to vsus, yea as though we either went vp to heauen, or God came downe to vsus. Likewise whether we reade, heare, or meditate priuately, we must still thinke our selues in the presence of God, who narrowly watcheth ouer the pure vse of his holy word, remembring that holy speech of Cornelius, Act. 10. vers. 33. vntounto Peter the Apostle, Now are we all here present before God, to heare all things commanded thee of God. It is also said in that exhortation to the Church to praise God, Psal. 95. vers. 2. Let vsus come before his face with praise, &c. This is that which will humble vsus, when we know that we come before God and his Angels, whose presence is described Ezek. 1. and therefore the Apostle. 1. Cor. 11. 10. to moue the womē of Cor. the more, telleth thē, that they are in the presence of the Angels. This meditation breedeth religion in hearing, without which whilest, we behold a man speaking as of himselfe and by himselfe alone, we are neuer moued, threatē he, promise he, menace he, comfort he, exhort he, reproue he neuer so much. No, we cānot throughly be wrought vponupon, vntil we can say; Surely it is the Lord speaketh to vsus▪ it is the word of the most high God vttered by man, wee will not receiue it as the doctrine of men, but of God, either as the doctrine to saue our soules, or to cōfound vsus; it is the mightie power of saluation, if wee beleeue; it is a mightie power to cast vsus downe to the hels, if we doe not beleeue. It is the word of God that moueth, not the word of man. For if a man were a Turke, how should he moue a Papist? or how should a Papist moue a Turke? If he take away Mahomets dreames from the Turke, or the Fathers traditions from the Papist, or the eight man his reuelations from the Familist, and vrgethem with the word, they are gone: so that it is the onelyonly word of God, maugre the head of the deuill, that vnblindfoldeth all their errors, and is able to moue them, and conuert so many of them to the trueth as God will hauehave saued. Thus we see what the perswasion of God his presence and the authoritie of his word worketh in vsus. Now before we goe into the other particulars, let vsus by the way consider somewhat of the reason here vsed.

Before he vsed a reason of probabilitie from the circumstance of the time, now he commeth to a reason of necessitie, because neuer drunken men could speake the wonderfull things of the Spirit. This argument is drawne from contraries: men full of drinke cannot so shew foorth the workes of God, men thus endued with God his spirit cannot bee drunken. On this manner Paul thus reasoneth, Ephes. 5. 18. Be not drunke with wine, wherein is excesse, but be filled with the Spirit. As if hee should say: if ye be filled with wine, there is excesse, if ye labour of excesse of wine, surely you cānot hauehave the Spirit▪ Christ also vseth this argument: No man can serue two masters, &c. If a man wholy giuegive ouer himselfe to God, he cannot serue the world; if all our minde, heart, and affections bee giuen to the world, wee cannot serue God. They then that are filled with wine & are drunken, cannot hauehave the holy Ghost. I say drunken, because otherwise there were no reason. For one may drinke wine moderatly, and yet speake wonderfully of the workes of God, and a man may after eating and drinking vtter the graces and praises of God, to shewe that he hath not immoderatly abused God his creatures. For it is a flat argument, whereby we may proue our selues, that, if after our repast receiued, wee can discreetly, reuerently, and humbly speake of things to God his praise and glorie, we hauehave not been immoderate or intemperate deuourers of his gifts▪ This is a profitable argument, and worthie our meditation. In what worldly thing soeuer we exceede, we cannot applie our selues to God his kingdome. For if the kingdom of God be our chiefest delight, we shall vse this world, as though wee vsed it not. Wee are wont to marueile much, that after the word preached, our prayers made, the Sacraments receiued, there yet appeareth no change nor alteratiō in vsus, our affections are as they were, our life is the same that it was before: but we doe not consider, that before we came to the word, prayer, and Sacraments, our hearts were fraught and ballaced with worldly cares, so that there was no place left voide in our affections for the word; and that our hearts were so pestred and thronged with vaine pleasures, that there was no roome for God his spirit to keepe residence in, and for religion to dwell among vsus. The due consideration whereof must waine vsus from the world and surfeting pleasures, which locke vp our hearts that the Lord cannot enter in. We cannot well runne with the Hare, and hold with the Hound, wee cannot hold fire and water together, we cannot reconcile Christ and Belial, light & darkenesse, God and the diuell. If one be vp, the other must downe, if one be downe, the other will vp. Againe, we marueile that after the word preached, we are so ouertaken with our accustomed pleasures and profits, seeing that whilest we did heare, we had a secret and sweete disliking of sinne, and an irking of our selues for the same, so long as these afterthoughts correct the former. Surely I answere out of Paul, 2. Cor. 3. 3. because we are yet carnall, we are more carnall than spirituall, we are babes in Christ, we hauehave but young beginnings in Christ, but old proceedings in the world. Why then doe we come to God so halting and limping? euen because we are not come to any good growth in new birth. Howbeit, let vsus beware that we continue not still to be staruelings, least it breedeth in vsus a sickne▪ vntounto death both of body and soule. If we were more spirituall than carnall, & had the Spirit powred vponupon vsus in some plentifull measure, & were fully perswaded of God his prouidēce watching ouer vsus, of the ministerie of his holy Angels waiting vponupon vsus, & assured of the glorie of the life to come, feeling the mightie power of the word, of the law to humble vsus, of the Gospell to breede faith in vsus, of the Sacraments to seale vsus, of Christ to liue in vsus; oh how should we liue in this world! Whilest Christ liued in Paul, he vsed this world as though he vsed it not, he felt such ioy in the fruites of the Spirit, that all other things were vile vntounto him So the cause why good motions die in vsus so soone, and the suggestions of the flesh preuaile so strongly against vsus, is, because we are more carnall than spirituall. Many rules may be giuen, how a man may vse himselfe: but to set downe all, either we shall come short, or else in reaching some good measure of them we may swell in priuie pride, but learne this well, and learne all: which after a long part of a sermon our Sauiour Christ concludeth with Matth. 6 33. First seeke ye the kingdome of God and his righteousnes &c. This is hard: but if we come to any meane growth in holines, and taste how sweete the Lord is to vsus, then we shall surely feele our flesh not to be so masterfull, neither shall it be so laborious to doe the good we desire to doe. The argument of the Apostle we see is this: It is so farre from these men that they are drunken, that it is God his spirit in them, than which two what can be more contrarie? and it is written euen by one of your owne Prophets:

In the last daies I will powre out my Spirit vponupon all flesh, &c. This is now come to passe, and therefore Christ his kingdome is now. For whensoeuer God his Spirit shall come vponupon all, then is the kingdome of Christ come, but now God his Spirit is come vponupon all, therefore now is the kingdome of Christ come▪ Thus the Apostle reacheth vsus, how we may know when, and where Christ his kingdome is, euen where as well the young as the old, the women as the men, the seruants as the maisters can shew forth the workes of the Lord. In Poperie men and women, old and young, maisters and seruants, could not talke of the mysteries of God, therefore in Poperie there is not Christ his kingdome. And though our compound Anabaptists hauehave great things in their mouthes, yet because their men and women speake nothing but dreames, forsaking the word of God, they hauehave not the kingdome of Christ. In many places in the daies of Queene Mary both old and yong were not afraid to shew the praise of God, as well women as men boldly professed the truth, not only maisters, but seruants gaue testimonie to the Gospell with their bloud, and therefore then in such places appeared this kingdome. And we may safely at this day reason so in eueryevery congregation, where old and young, men and women, can speake the praise of God, there is the Spirit of God, there is the kingdome of Christ; otherwise, if these things are not there, there is not his kingdome, what meanes so euer are vsed. And now to braunch out these words more particularly, first we are to note, that God bestoweth such an excellent thing as his Spirit; secondly that so excellent a thing is sent to so vile a thing as flesh; thirdly this grace is not leased out to a few here and there, but is freely offered to all sorts, ages, sexes, and conditions of men; fourthly, it is not distilled by thinne drops, but powred out in full measure and plentifull abundance. What more vile than flesh? what more pretious than the Spirit of God? the excellencie whereof we shall see more euidently, Ioel. 2. where after the Prophet had seuerely threatned the Iewes, and exhorted them to conuert, he comforteth them againe by promising vntounto them the renewing of God his mercies, and not staying in telling them how the Lord would send them againe corne, wine, and oyle, he commeth at the last and putteth them in minde of that which counteruaileth all the rest, and saith, that the Lord will giuegive them his Spirit to be powred out vponupon all flesh, which may seale and season all other his benefits, and which neuer should leaue them vntill they were come to life euerlasting. Aboue all gifts then in the world this is the gift of gifts the Spirit of God, in which one the Lord preferres vsus not onelyonly aboue all other earthly creatures, but also aboue many men like to ourselues, whilest he maketh vsus Kings, Priests, & Prophets by powring the same spirit vponupon vsus. The excellēcie of this benefit Christ himselfe teacheth vsus, where he teacheth the people to pray, saying, Which of you, i… your childe shall aske you a pe…ce of bread, will inste…d of bread giuegive him a stone, &c? if you, that be euill, doe know how to giuegive vntounto your children good things, when they aske them, how much more shall your heauenly father giuegive you good things, saith Matthew, his Spirit, saith Luke? This is the top, this is the head, this is the height, this is the depth of all good things euen the Spirit Now, if this is life eternall, Ioh. 17 3. to know the Father to be the only very God, and whom he hath sent, Iesus Christ, and no man can euer doe this but by the spirit of God, whereby we know and beleeue this according to the word, and so liue for euer; who will denie this gift of all gifts to be most principall? If this be the dignitie of dignities, that we are the children of God, and heires of a better life; how precious a thing is it to hauehave the priuiledge of God his owne spirit, which giueth vsus the full title, interest, and assurance of all these things vntounto vsus? Againe, if this be the …ulnes of our reioycing in the day of Christ, that he is made of God vntounto vsus wisedome, and righteousnes, and sanctification, and redemption, and that through him we are as fully & more assuredly perfect, as euer Adam was in his creation, and we cannot hauehave this wisedome, vnlesse the Spirit telleth vsus, how we are cleered thereby from our ignorance, we cannot reioyce in this righteousnes, vnlesse the spirit assureth vsus, that by it we are acquited from our guiltines; we can hauehave no comfort in that holines, vntill we know by God his spirit, it answereth for our impurenes and prophanenes, and so seuereth vsus and putteth vsus apart to the works of sanctification, we cannot triumph in our redemption, vntill the comfortable spirit of God stay our impatient spirits by an vndoubted expectation for the glorious appearing thereof; without this spirit all things are death, but with this all things are life. This bringeth knowledge in the things whereof we are ignorant; this brings to our remembrance the things which we hauehave knowne and forgotten; this assures vsus of things wherein we hauehave been wauering; this ioyneth vsus to God, and vniteth vsus to Christ; when we goe astray, we come home by the spirit; when by it we are renewed, and by the same we are established, come life, come death, come honour, come dishonour, prosperitie, aduersitie, wealth or woe, the one shall not too much lift vsus vp, the other shall not too much cast vsus downe. If the Lord giueth vsus an healthfull bodie, credit, riches, and authoritie, we are hereby resolued to glorifie God by these things, to redeeme the time, and so to possesse them as though we possessed them not: if the Lord denieth vsus these things, and sendeth sicknes, discredit, pouertie, and obscuritie, the Lord will send a recompence of inward things, and wanting bodily health, he will giuegive the saluation of our soules; in stead of outward credit, we shall hauehave credit with God, and be well thought of among his children; and if wanting worldly riches, we be enriched with heauenly things, we hauehave lost nothing, hauing changed drosse and dung for gold. Without this, wit becommeth subtiltie, wisedome worldly policie, authoritie is armed to tyrānie, dignitie breedes ambition, riches engēders couetousnes Physicke is made vnfaithfulnes, Law proueth craftines, Diuinitie degenerates into heresie: to be briefe, without this heauenly gift of God sanctifying all gifts, the wiser man, the fairer man, the strōger man the fitter pray for the diuell, the meeter subiect for him to work vponupon. But to hauehave wit, and therewith the spirit of God sanctifying it, what a thing is this? To hauehave riches, and the spirit of God to vse them, is a double blessing; to hauehave authoritie, and in it to be guided by God his spirit, what good may one, hauing this benefit, doe, either in Church or Common-wealth? If the spirit be absent, all turneth to our hurt, to God his dishonour, to the establishing of Satans kingdome, and with this all things are seasoned with their vse, seruice, and ministerie vntounto vsus. Oh how are we to pray, that Ministers, that Magistrates, that eueryevery one of vsus may hauehave so great a good! The Ministers, that they may purely & boldly preach Iesus Christ, that they may be Ministers of the quenching spirit, not Ministers of the bare and killing letter, that they may preach the crosse of Christ sincerely, and not themselues vain gloriously: Magistrates, that they may prouoke obedience by good gouernment, & that we our selues might liue holily both before God and men. This then is that which keepeth a tenour in all things, this giueth the pith and marrow of goodnes to eueryevery thing. If religion come once but to serue for fashion, all wil be confounded. Among many rules this is a notable rule to hauehave our hearts filled with heauenly and spirituall delights, which fenceth out as at the doore and first entrie many idle discourses, and vaine platformes of worldly deuises, and causeth vsus to vse this life as though we vsed it not. And as they that are giuen to the world, are not fit for God his kingdome; so they that are replenished with good things, hauehave such an inward and sufficient working in them, as they seeke not after earthly things with those greedie affections, wherwith others doe. The Papists and Anabaptists rather babling than prophecying, shew they hauehave no true reuelations, how soeuer they bragge of them, because they hauehave not the spirit: and yet in that they are so painfull by their illuding spirit, wherewith they were deluded, to delude others, this must make vsus ashamed either of our ignorance, or that hauing knowledge and the holy Ghost teaching vsus, we trauell no more to winne others vntounto Christ. For whosoeuer is so ignorant, that he cannot giuegive an account of his faith to God his glorie, and the edifying of others, he cannot say, that he hath the spirit of God. If any hauehave Christ his spirit, he is Christs; if he be Christs, he must be a Prophetable to giuegive an account of his faith, being required, and so he is Gods; if he be Gods, then come life, come death, come health, come sicknes, come what will, all comes well: if a man hath outward things, he is not too much puft vp with them; if he hath them not, he is not too much grieued. But if we hauehave not God his spirit, surely we belong not to God. For hauehave we wit, wisedome, health, power, wealth, authoritie, credit, friends, or any such thing, and yet hauehave not receiued the spirit of God; what are we but a more fit substance or subiect, whereupon Sathan may frame the worke of sinne? It is not the poore, sillie, or simple people that be the maine instruments, which the diuell doth vse in his greatest affaires to doe hurt; but the wise, politique, rich, and mightie men of the world. Contrariwise, if with these good gifts we hauehave the spirit of God; what great good may we doe in Church or Common-wealth? If besides the beautie of God his spirit, we hauehave the flowers of outward things, what a singular ornament is this to our garland? What shall I say more? In affliction the spirit sheweth vsus the hand of God both humbling and comforting vsus, reuealeth our sinnes, worketh in vsus the contempt of this life, the desire of the life to come, and so sanctifieth our crosse by wisedome, repentance, and patience. Seeing then these are the effects of God his spirit, that it feoffeth vsus by faith into euerlasting inheritance, it assureth vsus of all our rich treasures in Iesus Christ, seeing it sanctifieth all inward gifts, & seasoneth the vse of all outward things: briefly, seeing with it all things seeming miserable are most blessed, and without it all things seeming happie are most miserable, it followeth, that of all gifts the holy Ghost is the most excellēt. Howbeit one thing here is to be added, that we may wholy separate our selues from the Anabaptists; we speake of the Spirit, as he sheweth his force in vsus, and worketh in vsus by the ministerie of the word, which two worke together, and therefore it is said Ioh. 6. My words are spirit and life. For without the Spirit, the word is as the bright Sunne to a blind man, who not for fault of a pure obiect, but for want of sense is not able to discerne the cleerest thing in the world: and therfore the Prophet Dauid, Psal. 119 saith, Open mine eyes, O Lord, that I may see the wonders of thy law. True it is, the Sunne is bright, but what is that to a blinde man? True it is the word is glorious, but what is that to a man without the spirit of God? For so farre we profit by the word, as we receiue the power of it by the inward ministerie of the Spirit; we must trie the spirits by the word, and we shall then know that we hauehave receiued the spirit of God, when he giueth vsus the pure vnderstanding, the carefull receiuing, and zealous practising of the same. Carnall men and our late Anabaptists be but boasters of themselues, in terming themselues spiritual men: we are not taught so to bragge of the Spirit, or any worke thereof, but as it is warranted vntounto vsus by the written word: we confesse, that blinde is our minde, and that we cannot profit by the word, but by God his spirit: we looke not for the spirit in our phantasie, but for the spirit which worketh by the word; which spirit spake by Abraham, by the Patriarches, by Moses, and the Prophets, by Paul and the Apostles, and by our Sauiour Christ himselfe. Seeing the spirit of God is so high a thing, we are here to complaine why we hunt after life, profit, and pleasure, and hauehave so small care to obtaine God his good spirit, which is so pretious. It is a great fault to fansie so much the things of this world, and so little to esteeme this.

And here, not of a set treatise, but by the way, we will speake of the last part of our diuision, that is, of the meane how to attaine to these graces of the Spirit. We know rich men can for their increase frequent faires, ambitious men can get preferment, carnall men will watch their opportunities, and eueryevery man in his kinde knoweth how to prouide best for his profit and pleasure. Our way goeth on the other hand, and heth in the carefull hearing of the word, the feruent vse of prayer, the reuerent & fruitfull resorting to the Sacraments, and most holy submitting of ourselues to the discipline of the Lord, in frequenting the companie of God his children, and in waining our selues from the world; by all which meanes the spirit may hauehave a more voluntarie, free, and perfect worke in and vponupon vsus. And although all these things are not particularly here set downe, yet marke, here is named the most proper meane pointing at all the rest, and this, as ye see, is prayer, by the which the Lord conueigheth his spirit into vsus, to make all the other meanes more pleasant & profitable to vsus. Why then are not so many sermons now adaies more effectuall, when one or two sermons touched these people so powerfully? Surely God his spirit worketh not in vsus, as he wrought in them. Why, when any be conuerted, doe so few turne to the Lord, when as the Lord drew so many of these men at once to himselfe? Because we are drawne away too much of our owne flesh, and taste not the sweetnes of God his spirit, as they did. But can a man pray for faith and God his spirit, which as yet hath neither faith nor the spirit of God? Whatsoeuer good gift we hauehave, it is certaine we hauehave it by faith and God his spirit in some measure in vsus, and then we may pray for the increase of them in vsus. For it is God his spirit that prayeth in vsus, Rom 8 True it is, that many hauehave receiued God his Spirit, before they feele it, and faith before they see it, and by this meanes they pray to receiue faith and the spirit of God, as they thinke, or rather the increase of both, thinke I, because they hauehave receiued them before, for els could they neuer truly hauehave prayed. But they then that are called, owe this dutie to Ministers, that they must pray for thē, euen as Preachers must pray for them. Thus we shall see the prayers of the Church, Psalm. 67. The Pastor for the people, the people for the Pastor must make prayers & supplications. Generally, all must so let their light shine before men, & so watch in prayer, that others seeing our godly life may say, oh what a people in wisedome & true godlines is this, it is a good and an happie thing to ioyne our selues to them, what zeale, what humilitie, what plentifull fruits of faith are here, blessed are the people that hauehave such a Pastor, blessed is the Pastor that hath such a people! And here let vsus remember, how the Apostles did not onelyonly pray for the increase of God his spirit in themselues, but for the beginnings of it in others, which as yet had not receiued it: teaching vsus thereby what is our dutie, to wit, that we rest not in our owne priuate feelings, or in praying for the increase of them, but that we pray that others may taste of the like ioyes as we feele, & that the seede of God his Spirit may bud foorth, that both we and they ioyning together in deuout prayer and Christian practise of our profession, may call and allure others as yet further from vsus to come neerer to vsus. But some will say vntounto me: I was wont to hauehave better dispositions, and to feele sweeter motions, than I hauehave done of late, I profit little or nothing, nay I feare rather I goe backe. Why, I pray you, is this? I say, surely God his spirit worketh not in me, as he hath done before, because I cannot hauehave such delight in the word, such sweetnes in feruent prayer, such ioy in the Sacraments, I hauehave not such a plentifull measure of God his spirit in me.

Now followeth the second thing in these words: VponUpon flesh. Here are two things in nature opposite one against another, the one most pretious, the other most vile. What more pretious than the Spirit of God? what more vile than flesh, that is, than a man meerely vnregenerate? That this word flesh so signifieth, it appeareth Genes. 6. 3. where the Lord saith, My spirit shall not alwaies striue with men, because he is but flesh, that is, such as in whom my image is blotted out. And Rom 7. 18. the Apostle saith, I know that in me, that is, in my flesh, dwelleth no good thing: In which place the Apostle speaketh of himselfe as of a man meerely naturall and vnregenerate. And Ioh. 3. 6. it is said, That which is borne of the flesh, is flesh, and that that is borne of the Spirit, is Spirit. Where the antithesis and contrarietie doth shewe the meaning of this word flesh. Here then is the depth, height, length, and breadth of God his merciemercy commended vntounto vsus, in giuing his holie spirit to sinful flesh: and therefore we may iustly crie out with the Prophet, Psal. 8. 4. what is man that thou art mindfull of him? and the sonne of man that thou visitest him? Oh what is man that the Lord should giuegive him his Spirit! If the man of God cried out thus for the benefit of outward things; how much rather are we to crie for the benefit of God his Spirit▪ If Iob in his booke reasoneth, that it is a great merciemercy of God, that he will take paines to chastice man; how much more merciemercy is it, when he will vouchsafe his Spirit to be giuen vntounto him? If then flesh is so contemptible a thing, that it lieth without all honour, vntil God doth send his blessed Spirit; here is confuted the doting opinion of the Papists, who think that there is some good thing in man, which moueth the Lord through a liking and louing of him to bestow these inestimable graces of the spirit on him, when as of it selfe it is wholy, alwaies, and in al things corrupt, and onelyonly euill continually. Wherein these blinde Diuines shew and bewray themselues not to hauehave tasted truly at any time of the spirit of God, but to glance at it with some glimmering sight to their further condemnatiō, as the foolish Philosophers For God his people doe plainly feele, and to the glorie of God boldly confesse, that there is no first degree or preparation in themselues, whereby they might moue the Lord once to cast his fauourable countenance towards them, but that it is onelyonly the merit and the vndeserued mercy of God, that his spirit, which worketh any good proceedings in them, doth also begin in them, and the same spirit both continueth the worke, and maketh a way for the worke, which he himselfe must worke vponupon afterward. It is said, Esay 44. 3. I will powre water vponupon the thirstie, and flouds vponupon the drie ground: where our nature for barrennes is compared to drie ground, and the Spirit to a fountaine of water. The Lord moreouer by his Prophet sheweth, that vntill by his good spirit he doth soften vsus, wee hauehave stonie hearts. And can a stone bleede, though you bruise, cut, and breake it in peeces▪ Surely no more can wee bee bruised, humbled, and broken in heart for sinne, be the iudgements of God neuer so sorely vrged vponupon vsus, vntill God by his good spirit touch vsus. If it bee then a great worke to turne a stone into flesh, to make a thing most insensible most sensible; then surely to make a stonie heart fleshie, and our hearts that are hardened, to melt, bleede, and to be resolued into teares is a more excellent worke, and this is the onelyonly worke of God his spirit. And as thus much wee hauehave spoken for doctrine, so also it may make for our consolation, and for the comfort of al them that are broken in minde, and feele the burthen of their naturall corruption. True it is, that all generally and naturally are flesh, drie ground, and hard hearts: but all doe not feele this, all see not this, all lament not this: and therefore all that hauehave not the beginnings of faith, and hauehave not tasted the first fruites of the spirit, because they are but flesh; how can they feele any thing in themselues? But when the spirit commeth, that hardnes is taken away, the vale is rent, and then wee begin to complaine of our deadnes and dulnes, then wee will crie out of our selues as of men vnworthie of any grace or fauour of God. Then remember to thy comfort the couenant of God made vntounto vsus, that is, that God will powre out his spirit on flesh, and thou shalt receiue of the power thereof, if thou complaine in truth, and not as a Parrat counterfeiting the worke of reason. For as some birds can counterfeite mens wordes, so some men can counterfeite God his words. If then thou art not truly moued and purely affected, neither feelest such gratious working in thee, as thou desirest, remember that God will powre his spirit on flesh, God will powre waters on drie ground, God will soften the hard hearts; and though in our selues wee finde no towardnes, the Lord will send flouds of water in steed of drinesse, and fleshinesse in stead of hardnes, and comfort in stead of heauines.

Now followeth the third thing, that is, that this benefit shall vniuersally be powred out vponupon all. And this setteth out the goodnesse of God that doth giuegive it, in that he doth it without respect of persons as well on children as on fathers, as well on seruants as on masters, as well on women as on men, as well on young as on olde: together with the fourth thing, in that this heauenly gift shall in plentifull measure bee powred out, in that the ions and daughters shall prophecie, the young men shall see visions, and the olde men shall dreame dreames. Wherein we obserue first the difference betweene the Law and the Gospell, betweene the Fathers vnderunder the Law, and those that are vnderunder the Gospell. We grant that we al had one substance of faith and repentance, only they looked for Christ to come, we to Christ alreadie come. And here are to be noted two other differences: the one, that then the spirit was giuen to few, and as it were to an handfull; now it is giuen to many and to all nations; then to one sexe more specially, now to both: the other is, that then they had knowledge, now they hauehave more and a greater measure both of knowledge and repentance. For young men shall see visions, and old men shall dreame dreames. This, I say, is the first difference that this grace is offered to moe nations. For the first was bestowed onelyonly vponupon the Iewes, for they onelyonly had the Law, Psal. …47. 19. but now al is one, Christ is the head both of the Iew and Gentile, there is one shepheard and one sheepfold both of Iew and Gentile. The second note of difference is, that the young men should see visions, and the old men dreame dreames. This is a great benefit, and a singular signe of God his louelove to his people, that they should some of them see visions, and some dreame dreames. It is said, Numb. 12. 6. that the Lord would be knowne to a Prophet among his people by a vision, and that he would speake vntounto him by a dreame: and though then of al some did prophecie, some did see visions, some did dreame; yet now all shall prophecie, all shall see visions, all shall dreame dreames: not that all shall be Prophets, as the Anabaptists, and Familie of louelove doe gather, but that now sons and daughters, seruants▪ and women, should hauehave as great knowledge, as they that among the Iewes were chosen Prophets. Now that it cannot be litterally vnderstood (& there is great danger if it be not rightly vnderstood) it is proued thus: Because there was neuer any age at one time, wherein all were Prophets, yet this saying was true and fulfilled in the Apostles time, and yet not so literally, that we can perceiue, that all the Apostles prophecied and saw dreames. Peter and Paul indeede saw dreames: but where shall we find, that all the other Apostles did so? and yet this were not so fulfilled, vnlesse the hearers also should prophecie. But this was not so euen at that time, and therefore it was not literally fulfilled in them, that all sorts of men had all these gifts: and therefore it must needes follow, that it was neuer so vniuersally fulfilled, because either at that time it was fulfilled or neuer. For euen in the Apostles time all were not Teachers, neither shall it euer be in any time hereafter, because God is a God of order, and not of confusion, and hath appointed and purposed this diuersitie, that some should bee Teachers, and some learners. Wherefore the Apostle, after hee hath set downe the diuers callings of Christians for edifying of the Church, 1. Cor. 12. he addeth vers. 29. Are all Apostles? are all Prophets? are all Teachers? Yea Paul proueth, that it was not then so. For as there be diuers mēbers in one bodie, & al members hauehave not the same office: so it is in the Church of Christ. For all are not Prophets, all are not Apostles, all are not Teachers. As if he should say: Wee see it is not so, but God hath otherwise disposed it. Ephes. 4. it is saide, that Christ when he ascended did ordaine diuers offices, some to be Apostles, and some Prophets, and some Euangelists, and some Pastors and Teachers, for the gathering together of the Saints for the worke of the ministerie, and for the edification of the bodie of Christ, vntill the number of the elect be fulfilled, and not vntil men become perfit in this life, as some men hauehave foolishly dreamed. Here we see some Teachers, and the rest the worke of the ministerie. Againe, Paul in his Epistle to the Philippians intituleth his Epistle to the Saints, which was the Church, and to the Bishops and Deacons, which were the Ministers of the Church: all the Saints were not Bishops, all the Saints were not Deacons. Besides, if all were Bishops, what neede the rules which Paul giueth to Timothie and Titus for the chusing of Bishops? 1. Corin. 14. Paul saith, if any man be a Prophet, or spiritual, that is, a disciple: where he constituteth two orders, to wit, a Prophet or Teacher teaching by the spirit, and a Christian not of the cōmon sort, but taught of God, or one that hath receiued of the graces of God. And againe it is said, that young men should prophecie. Were then all yong men Prophets▪ Indeed Titus was yong & a Minister, but he was chosen by Prophets, and foretold of, & had been instructed in the Scriptures from his childhood. For Bishop▪ he is so called of his office, because he ouerseeth, & so he is called an Elder for his grauitie: which sheweth, that euen ordinarily then the Teachers were olde. Christ began not to preach, vntill he was thirtie yeeres old, and Iohn was old before he began to preach: and therefore ordinarily men ought to bee of good age, before they come to that calling: not that I thinke, that none ought to teach before they bee thirtie yeeres of age, but that it neuer was ordinarie, that any young man should teach: for it is giuen in precept, that Teachers should not be young schollers. But it is one question, what God may doe, and another what is ordinarily done. For God can, and doth often raise vp young men to shame the aged, as it may be thought he hath done euen in our daies: but this was neuer ordinarie, neither yet ought it to be. Women were not ordinarily admitted to this function, yet God to shew his power and to shame men, doth sometime raise women Prophetesses. It is said here, that women should prophecie. What was this euer fulfilled? did women euer take vponupon them the roome of teaching? Indeed there was a Prophetesse among them, but that was not ordinarily. And when the women of Corinth began to be bold and to speake in the congregation, the Apostle giueth out a flat rule, that women should not speake, but learne in subiection It is said further, that seruants, maids and men should see visions. Was this euer fulfilled? did they at any time take this office vponupon them? Indeed, if they had had the gifts, they had been fit, but wee see it neuer came to passe. And seeing it was not then fulfilled in the Apostles time, then was it not any time fulfilled before, nor in any age since. Yea let vsus drawe an argument from the Anabaptists, and from the Familie of louelove themselues; this is not fulfilled euen in them. For are all of them Teachers▪ Indeed if they could doe this, that were the way to conuert all vntounto them: but they are not. For some, yea and the most of them are learners, & those men that seeme to be teachers, are not yet according to this prophecie full of the Spirit. For the abundance of God his spirit maketh his people the bolder. Peter was not afraid of the whole Councel: Steu…n made his persecutors and accusers ashamed, and the Apostles were alwaies the first to answere for the defence of the doctrine. But it is thus with the Familie of louelove? No surely. For come to the younger sort of them, then nouices and learners, they will say openly somewhat, and will giuegive some reason of their doctrine: but their Elders and illuminate men cannot be seene, they flie the light, and goe into corners. Are these men full of the spirit, who so cowardly forsake the triall of their doctrine, and leaue the poore people to stand to it, who are not so deepe in their reuelations, nor so well grounded in their mysteries of iniquitie? Vndoubtedly they are not: yea rather the elder heretike, the ranker knaue, and he is called most notable, not which is most wise, but which is most subtile to denie a truth, and to set a face on a lie. Wherefore this is not fulfilled euen among the Anabaptists and Familie of louelove themselues. This thing then cannot literally be vnderstood, they must needs confesse that there is a borrowed speech in the verses following, where mention is made of blood, fire, and vapours of smoake: whereby is meant, that there shall be great troubles, heresies, and such like. And here the Heretikes will graunt a trope, though in the former they will not. God spake of the blessings of the new Testament after the manner of the old Testament,Note this well. because that was best knowne to the Iewes. This deceiued them, in that when they heard of the new Temple, they were zealous of the old Temple, and reioyced in that Temple which Herod made, though it was nothing like that which Salomon made, and this deceiueth the Iewes vntounto this day. The like error are the Papists in. For where the Scriptures say, that in the time of Christ there should be sweete incense offered in all places: then, say they, behold the daily sacrifice, the sacrifice propitiatorie for the quicke and the dead. Neither of these doe consider, that the Lord in the old Testament doth adumbrate & foretell these things to come, and that vnderunder those termes and phrases, which were best knowne to the Iewes, and vsed of the old Prophets. This folly of theirs doe the Anabaptists see, and yet they runne as farre on the other side, as also doth the Familie of louelove. One of them reproueth another, and yet neither of them will confesse his fault to the glorie of God, nor returne and receiue the truth.

There may be also another argument, why this place should not be literally vnderstood, and that is drawne from the interpretation of the like places of Scripture. Exod. 19. Moses telleth the people, that the Lord hath called them to bee Kings, Priests, and Prophets. This is repeated by the Apostle Peter in the new Testament, & by Iohn in the Apocalyps, and is applied as in this place generally to all Christians. Now the Iewes did neuer thinke, that eueryevery man was a King sitting in a throne, thereby ouerthrowing the politicall estate▪ they thought not, that eueryevery man was a Priest, taking that office of the Priest vpō him, but that they had the liberty of their consciences, & were freed from the bondage of men, & of sin, as also that now through Christ they might offer vp first their prayers, thē their soules and bodies to be an holy and acceptable sacrifice to him. Neither doe we at this day think any otherwise of the kingly Priesthood of Christians. And why then should wee thinke grossely and literally, that indeede wee are become Prophets hauing that speciall calling, and so take away that order of Teachers and learners, which God hath ordained. For as we be Priests, so are we Prophets: if the speech must be qualified in the one, why ought it not so to be in the other? Againe, we say of prophecies, as we say of miracles. Before the word was written the Lord taught his people by visions and by dreames: and that hee might prepare them to receiue his doctrine and confirme them in it, hee both wrought miracles himselfe, and gaue power to others likewise to worke, as wee may see in Mose… ▪ E…iah, and Elisha: yea he gaue power to doe miracles, when the Law was written, because the Gospel was not yet reuealed; and when the Gospell was reuealed, hee continued his gift, because the holy Spirit was not yet giuen; yea and when the Spirit was powred out vponupon the Apostles, yet this gift was in the Church, that as yet the Spirit had not gotten credit. But when the Gospell was reuealed, the spirit sent downe, and confirmed by signes and wonders, then the vse of miracles ceased; not that there are no miracles at all now (for wee doe not shorten the hands of the Lord) but yet they be but few, and those extraordinarie. Now the rules whereby we shall trie them whether they be of God or no, bee these: If they doe either conuert and winne men to the word, or confirme them in the word who are alreadie wonne: if they be agreeable to the word, and beare the same maiestie in them, as doth the word, then may they be receiued as from God. But when they agree not with these rules, though the thing wrought be miraculous; yet they are much to be suspected as the miracles of olde time were with reuerence to bee receiued. For God in his secret iudgement doth suffer some times such to be wrought, that the wicked and vnbeleeuers may the more effectually be deluded. Againe, we know that Antichrist commeth with signes, yea and the same so effectuall, that euen the very elect, if it were possible, should therewith bee deceiued. In like manner doe wee say of dreames and visions, vntill the Gospell came and had gotten credit in the hearts of men, there were visions and prophecies of things to come: but these being now ceased, it is not ordinarie, that the Lord should make all Prophets, or teach by visions and dreames. But what doe we stand longer to proue that this place cannot be so taken and vnderstood, as the words at the first shew might seeme to giuegive, especially seeing that the deuillish ouerthwarters both of Papists and of the Familie of louelove are so grosse and papable in this point▪ For such is the spirit of these men, and so contrary to the good spirit of God, that where the Scripture ought simply, and without any trope or allegorie to be interpreted, they will there turne it into allegories, as wee see many places peruerted by the Papists, and almost the whole Scriptures by the Familie of louelove: and whereas the Scripture by conference of places doth shewe, that it ought tropically to bee vnderstood, they sticke bluntly to the bare letter, as in these wordes, Hoc est corpus meum▪ The Papists here would hauehave no trope, & yet the whole course of the Scriptures doth inforce the same. The Familie of louelove will in no place almost admit the naturall sense, as it floweth of the words, and yet here they doe bitingly abide by the word, notwithstanding all the former reasons. And this surely commeth to passe by the righteous iudgement of God, that seeing they would neither acknowledge, nor yeelde to the naturall sense, when they might, therefore they cannot see where a trope should hauehave his place. Thus it went with their great Master and father of allegories Origen, who giuing himselfe to follow his deuised allegories, could not through God his righteous and iust iudgement see those places, that will admir a trope. For comming to that saying of Christ our Sauiour, where he intreateth o… three kindes of chast persons, whereof one maketh himselfe chast for the kingdome of God sake, hee taking it too literally did cut off his owne members, and so grossely did misunderstand it▪ The true vnderstanding of this place then is this, that in the Apostles times, and in the ages following there should bee riper knowledge, than was in the ages before. But if it be here obiected, that the men of our daies are not like the great men and Prophets of God, as E…y, Dauid▪ Ieremiah, or Daniel: to this wee answere, that comparisons must be alwaies in the like. Then, if we compare the Apostles with the Prophets, that were before them, we know, the Apostles in cleerenes and excellencie of knowledge did surpasse them. And our Sauiour Christ testifieth of Iohn Baptist, that he was the greatest among the Prophets, and yet that the Apostles and Ministers of the Gospell were greater than he. Then compare our Euangelists with the Patriarches, and they saw a cleerer light than these did. For Abraham sawe Christ but a farre off and to come, they sawe him euidently, and already come. Proceede to compare the common sort of people then, with the common sort in these dayes, and euen we doe see Christ more liu…ly painted out before vsus, than they did: they had assurance that these things should come to passe, wee knowe that they are alreadie come to passe, seeing plainly the effects and issues of them. And thus wee see that God his graces are moe, and more excellent, than they were in the time of the Law. Compare Christ with Mose, and hee did as farre exceed him, as the Master builder doth the hired seruant. Compare their common Ministers the Priests and Leuites with our ordinarie Doctors and Pastors▪ and they goe beyond them in the euidence of knowledge. All these notable men of the Law knew that Christ should come, and that the holy Ghost should come: but the maner of their comming they saw but very darkly, but we see it and reioyce therein. The plaine meaning then of this place is, that whereas God did in the old time reueale his will vntounto some by visions and by dreames, now al sorts of men young and old, man and maide shall be instructed in the knowledge of God more plentifully and more perfitly. For it is to be vnderstood, as that Exod 19 Ye shall be a kingly Pri…sthood, &c. and 1 Pet. 2. & it must be interpreted as often in Esay, as chap. 11. in Ieremy, and in the Gospell a…ter Iohn it is saide, They sh…ll all bee taught of God, and that which is in his Epistle, the annointing shall teach you all things. These doe not take away the ordinarie ministerie of the word, but doe shew, that men shall not onelyonly hauehave the outward meanes, but shall also hauehave the teaching of the Spirit And all of these are so begun in this life, that they be not performed to the full vntill wee be vnclothed of this flesh, and hauehave our full part with Christ in the life to come. This is the meaning of the place, and herein doe wee goe beyond the men of the old ages. And besides this, in the very manner of deliuerie there is farre more cleernes and euidence now, than was in the times of the Law. For the Prophets and holy men of God indeede laboured, but the fruite for the most part was little, and the Apostles, as Christ saith Ioh. 4. entred into their labours. Y…a the Apostle Peter goeth further, and saith, that they were a light shining in a darke place: but wee hauehave a surer light of prophecie. Further, hee addeth in the same place, that they serued not so much their owne ages and times, as vsus, that are come after them Now hauing the right vnderstanding of this place, we are to be greatly thankfull to God, for that he hath not left vsus to doubtfull dreames, but hath giuen vsus the certaintie of the word written, whereunto serued all the former visions, dreames, and prophecies, and it is confirmed vntounto vsus by eueryevery one of them. Thus wee hauehave the sense of this place, wherein it was fulfilled in the Apostles times, as Peter here witnesseth, and in this sense it was fulfilled in the Primitiue Church, as all good stories doe record.

Let vsus further see, what it is that men shall prophecie, that is, they shall be taught by the spirit of God in the word to trie themselues, to trie the spirits of their teachers, to teach others, and to be able to giuegive a reason of their hope before their enemies: for as the holy Ghost came vponupon Christ, so must be come vponupon eueryevery one of his members, and as he was annointed a Prophet, so must his members also be Prophets. This sound knowledge consisteth in foure things. The first thing required in a Christian is, that he be able to trie himselfe and his estate …efore God, whether he be in the faith or no, whether he be God his childe or no, contrarie to the doctrine of the Papists, and cold Protestants, that rest onelyonly on common iniunctions and accustomed proceedings. Thus Paul giueth charge to the whole Church of Corinth▪ 2. Cor. 12. Examine your selues, whether yee bee in the faith or no, and hereunto he addeth a fearfull speech, vnlesse you be refuses. Who so is not in the faith, is a refuse: and if a man knoweth not, whether he be in the faith or no, then he doth not know whether he be in Christ or no. This examination must be according to the Scriptures, for so saith our Sauiour Iesus Christ, search the Scriptures, for they testifie of me: and in another place he saith, ye erre, because ye know not the Scripture. Then we must not hang on the Preacher, nor on this, nor on that man, but we must beleeue, because wee hauehave found it in the Scripture, and hauehave been taught it by the Spirit, according as the men of Samaria saide to the woman, when she told them of Christ. Againe, we must not simply and barely knowe the Scriptures, but applie them to our owne vse, and make our owne faith sure by them, if we be not reprobates: and this is the first thing required of Christians. The second thing is, that we be able to trie our Teachers, not in eueryevery thing that they speak, but in things pertinent to saluation. Thus we are commaunded to doe, 1. Corinth. 5. Ephes. 4. and in the Epistle of Saint Iohn, Trie the spirits, whether they be of God or no: and in the epistles of Peter and Iude it is said, that those were peruerted with heresies, that neuer came to knowe the truth, but were vnstable, and carried away with eueryevery winde of vaine doctrine. Wherefore we must not be euer learning, and yet not come to the knowledge of the truth, but the trueth must dwell plentifully in vsus with all wisdome, that wee may discerne the spirit… ▪ And when we hauehave waied and found any thing according to the word, then must wee receiue it as the word of God with reuerence, and if we finde any thing false in it, wee must be so farre off from receiuing it, that we must hold him accursed that shall bring it, though he were an Angell from Heauen. Foolish then is that phreneticall fansie of the Familie of LoueLove, which will say, we may not iudge, we cannot condemne. For eueryevery Christian taught by the spirit may, yea, and ought in the libertie of the spirit to trie and condemne all that is not consonant with the holy word of God. The third thing required of a Christian is, that by his knowledge he be able to instruct and admonish others. This doth Iude in his epistle require, that we should doe, whē he exhorteth vsus to edifie one another in our most holy faith. This also is giuen in charge Hebr. 3. that we should admonish one another, and Hebr. 5. it is said, that in respect of the times we ought to be teachers. Our Sauiour Christ also commaundeth vsus if our brother offend, that we should admonish him. This dutie wee owe, and this we must be able to discharge, especially to them of our household, of our towne, of our kindred, and so by degrees to all men, as wee hauehave occasion to deale with them, and as our calling shall suffer vsus. The fourth thing is, that wee should be able to giuegive an account of our hope, euen vntounto our enemies. This Peter requireth in plaine wordes; this doth our Sauiour Christ require, that if we would, hee should confesse vsus before his Father, that we should confesse him before men. These things were fulfilled in the Apostles times, in the primitiue Church, and in Queene Maries daies, and this euen among vsus may be found in many places: therefore this is the true and natural meaning of this place. This was neuer found in the Anabaptists, who the younger they were in heresie, the better they were in honestie: and if once they waxe old in their heresie, they grow not so much in knowledge as in subtiltie to inuent mens phr…ses, to delude and deceiue with new starched termes. They will auouch nothing before a Magistrate; if they bee taken, they will reca…t; if they die, they will say it is for treason and not for heresie. And although nowadaies there be found few Christians, which be able to trie thēselues, their Teachers, to teach thēselues to admonish others, & to giuegive an account of their hope before the aduersarie: yet we may lesse marueile at it, though they be not ashamed of it: when as some occupying the roomes of Ministers, and many wise and politique Magistrates cannot examine themselues, and much lesse trie others. Examine them, and deale with them in matters of a better life, of doctrine, or discipline, and they can say nothing but by act of Parliament, by iniunctions, and the common proceedings. If there were a contrarie blast of heresie blowne in their eares, they could not tell what to say to it, they would follow the Court, and doe as most doe, affirme as the superiours affirme, and denie that they denie; because all their religion hangs on the Councels determination, and on the Kings proceedings. So that eueryevery one is not a Christian, that carrieth the title and beareth the face of a Christian: but they indeede are professors of Christ, who are annointed with his Spirit, wherewith hee was annointed, whether in a dropping or more flowing measure. We see then what we ought to doe, and doe not: wherein we may be the more ashamed, that the Papist, the Turke, the Familie of louelove delight so much in their studie. They be so carefull to dishonour God, we are carelesse to honour him: which thing ought to moue vsus, and to make vsus more carefull to seeke knowledge. Many so farre exceede, that they begin now to be ashamed, and they bid away with exercises of religion, they can leaue them for, and post them to others. I am no teacher, but an husband man, saith one: I am not booke-learned, but a poore artificer, saith another: I was neuer brought vp at schooles with these learned men but at home, saith the third, it is not for vsus to be seene in these points, it appertaineth rather to Doctors. The words of God are here very flat: I will powre out my spirit vponupon all flesh, &c. And surely, if any man hath not receiued God his Spirit, the Apostle pronounceth him to bee none of God his children; and if wee hauehave the spirit, wee shall sheew it in the fruites of the spirit. Wherefore let vsus cast away these vaine excuses farre from vsus: We are young men, we must hauehave a fling, youth is vnstable, it will bee time for vsus to be grauer hereafter, when wee become old men. Howbeit the Prophet Dauid saith, Psal. 119.9 Wherewithall may a young man redresse his way? &c. And Eccles 12. 1. it is said▪ Remember thy Creator in the dayes of thy youth, &c. If young men will appertaine to God, they must hauehave God his spirit, that is, such gifts as they may doe these things. Let none say, wee are old, our memorie failes vsus, if our wits were as fresh as they hauehave been, we could doe something, now we can remember nothing. For men can remember things of vanitie done in their youth, and in chronicling thē they will weare tongues, and to fetch euidences of lands, or mony, which they hauehave hidden, their memorie failes in no point. Well, as the Lord saith, that yong men shall see visions, so old men shall dreame dreames. If wisedome and the feare of God be the crowne of old age, and without these the aged man euen of an hundred yeeres old is accursed, they had neede to labour for knowledge. Old men will pleade for their priuiledge to goe before young men in worldly things; and will they hope for plackards to excuse them, if they come behind them in heauenly things? None must say▪ We are but seruants, and vnderunder others, wee must labour for our wages, and no time can wee hauehave as others, to learne such things, it is well if wee may hauehave the Lord his day to rest on, we must hauehave our recreation then, wee cannot alwayes be toyling. Well, if ye be the seruants of God as well as the seruants of men, men or maides, ye must by God his spirit be able to prophecie. Is your condition hard vnderunder the Gospell; oh praise God, it is nothing so hard as vnderunder the Law. For in times past seruants were bondmen, little better in condition than bruite beasts; and yet men being at that time in such an estate, vnderunder such heathen men▪ did so carefully attend vponupon the Lord in the word, and in prayer, that they would redeeme al times possible for to get knowledge and feeling. Wherefore all men must looke to this, men and women, old and young, masters and seruants. What will they challenge themselues to be Christians, and glorie in the title alone, and not esteeme of the dutie? They will leaue that part peraduenture to book learned men, and to Preachers. Well, they must know that againe, whereof they are wilfully ignorant, that there is a mutual coherence betweene these two things, the title and the dutie. What▪ ye glorie that yeare Prophets, and yet ye prophecie not; ye boast that ye are Kings, and ye ouercome not; ye bee glad to be counted Priests, and ye sacrifice not. Euen Papists, though they taught ignorance to be the mother of deuotion, can say more for their superstition, and Heretikes can say more for their diuellish opinions, than Protestants for the defence of Christ his glorious Gospell. Look but to the Papists and Familie of louelove, how painfull and cunning they are to goe, to runne, to ride, to make one like of their heresies; see how they will looke for you at markets, how they will entertaine you, what meekenes, what mildenes they will vse to salute you. This ought to shame vsus, this ought to make vsus labour more for knowledge, that when temptations inuade vsus, when Satan accuseth vsus, when heresie shal assault vsus, we may stand stedfast and vnremoueable, we may edifie one another, and in persecution not be dismaied, but resist constantly vntounto blood. Now, as Peter hath shewed that which Ioel prophecied to be fulfilled, so these verses following shewe the iudgements of God, which should fall vponupon the Church for the neglect or contempt of these graces offered. There is some question here about the time. Some vnderstand it of Christ his comming in the flesh-some, of his comming to iudgement: others more truly thinke it to be that whole time, which is betweene his comming in the flesh and his comming to iudgement: and so it appeareth the most probable opinion both by the things going before, and by that which followeth after. For in the words going before, it is saide, In the last dayes I will powre out my spirit, now the giuing of the spirit was fulfilled in that whole time spoken of. Againe, that which followeth after concerning calling vponupon the name of the Lord, is also meant of that time. Now it both that which goeth before, and that which followeth after, be vnderstood of that time, then it is probable, that that which is in the midst is likewise so vnderstood. And although Christ his first comming was a most glorious time, as we may see by the testimonie of the Apostle, yet his last comming shall be a farre more glorious day; as wee may see Titus 2▪ 2. Thess. 4. where his comming is described to bee with Angels, and with a shoute. Yet because this glorie doth appeare in the whole course of redemption, it shall be good to vnderstand this as the places going before and comming after, that is of the whole time, in all which hee ceaseth not to offer these graces and to execute these iudgements As for the wordes themselues, some thinke them to be vnderstood literally, some allegorically and spiritually. But they admit both. First, that they hauehave vse in their naturall signification, it appeareth, because the Lord neuer leaueth his Church without some instructions in the Sunne, the Moone, the Heauens, and the Earth. For besides naturall eclipses in Sunne and Moone, and other exaltations, yet there hauehave been workes extraordinarie in them both, which hauehave been as prognostications of Gods wrath for sinne. Further wee may safely gather, that there was neuer any strange Eclipse, Comet, apparition in the heauens, shaking of the earth, strange and vnnatural births; but after this change of nature some euent came strangely sooner or later: which shewed that men had broken their obedience with God, and were become monstrously disobedient, which the Lord maketh knowne to vsus by changing the course of nature. Therefore wee say, that before great Earthquakes, plagues, warres, Comets, famine, or such like, goeth great contempt of religion, monstrous prophanenes: so they be the prognostications of some notable sinnes either in religion, or in life, or in both. Thus wee neither exclude the literall sense, and yet wee doe not admit that fansie, or rather frensie of the Familie of louelove, because we graunt, that after strange disobedience and contempt, followe strange punishments and reuenge: so that the Prophet sheweth the workes of God for sinne either by the things following, or by the signes going before. It is a question, why at this time, wherein hee would shewe himselfe so gratious, the Lord should send such tokens of his wrath. Here wee see a contrarie order of teaching to flesh and blood, because God will then hauehave his merciemercy manifested, when he will shew his iustice. And because men hearing of the Gospell, imagine of a felicitie in this world, therefore Peter to awaken them out of this dreame, lets them to vnderstand, that vnlesse these gifts be reuerently receiued, God will be most angrie, because they either refuse or abuse the mercies of God so offered. The vse of this is partly in respect of the elect and people regenerate, and partly in respect of the wicked and vnregenerate; in respect of the elect, either before, or after their regeneration; before their regeneration to bring them to seeke Iesus Christ. For though it is certaine, that God in time will call them whom he hath predestinated, and chosen: yet because his Gospell is not so pretious vntounto them, as it should be, therefore the Lord sendeth them crosses, sometimes pouertie, sometime sicknes, sometime reproch, sometime a troubled minde, sometime priuate miserie, and sometime a publike calamitie to inuolue them among others, because they hauehave no more trust in the promises of God before they be humbled. And because men wil not easily or vsually be humbled by the bare word, the Lord sealeth it by sending of troubles, that when wee can feele no comfort either in heauen or in earth, but perdition and matter of damnation in our selues, wee should then be the fitter to receiue comfort in Christ. Againe, for as much as God his children hauehave one speciall fault or other, as priuie pride, vainglorie, selfe-louelove▪ or such like priuie corruptions, that the word of God cannot be suffered to draw vsus out of these sinnes: for this cause the Lord sendeth affliction, & by his correction he draweth vsus out of our ciuill righteousnes, & maketh vsus make conscience of inward and hidden corruptions, and putteth them in minde by miserie, that the same corruption is …rking in them, which hath broken forth in others, and that naturally it did dwell in them, though repressed by the finger of God it did not violently flame out. Againe, where others lie in sinne, and know it not, because the very light of nature is choked in them, & God his spirit can take little hold to worke any thing vponupon them, that the Lord might bring them to see sinne vnknowne, and to make conscience of sinne being knowne, the Lord visiteth vsus with priuate and publike meanes, that as the wicked shall be without all hope, ease, or end tormented in hell; so these in merciemercy and measure should hauehave their hearts broken: which because they would not doe by the louing inuocating and inuiting of them by the Lord, therfore it is done by some crosses. Secondly, it respecteth the regenerate either to continue them in their good estate, or to keepe them from some grosse sins. For God his children doe sometime fall, and alwaies may fall, if God keep them not. Because Dauid and Manasses had sinned, God sent them the crosse that they might not forget him. Now because the same may be in vsus, if the Lord will powre out his wrath vponupon the wicked, surely he will not suffer his owne children to be vncontrolled. We must not then, as some are wont to doe, say, Did not Dauid sinne, make ye so much at me, was not Dauid a great sinner and yet saued? It were well indeed, if we would binde Dauids sinne with Dauid his repentance: or if we consider, how the Sunne was turned into darkenes, & the Moone into blood in his kingdome; if we shall see the pillars of Gods iudgements, and vapours of God his wrath against him among his owne, how his sonnes rebelled, they that would be Counsellers, became traitors, and how the wicked caitifes insulted ouer him; we would surely know that it did little helpe vsus to reckon vp Dauid his sinning. This doth God to sow the lips of the wicked, that they should not say, that God doth spare and punisheth not sinne in his, and that they should not dreame of escape, when his owne seruants are so punished. And although God his children presently fall not, but are readie to fall, he wrappeth them often in the crosses of the wicked, not so much to punish any sinne present, but to preuent in them some sinne to come, that thereby taking away the occasion of sinning, he might humble them before they fall. Againe, albeit they be not subiect to grosse sins, yet because they are oft puft vp with priuie pride, dead, vnmercifull, dull, forsaking their first louelove, sometime neither hot nor cold, luke warme, without zeale: briefly, in that they are not, as God his children should be, or as they themselues, sometimes and before hauehave been, the Lord in wisedome correcteth these wants and infirmities▪ that from infirmities they should not burst out into enormities; from sinning of ignorance they should not sin against conscience; and from secret sinnes, that they commit not presumptuous sinnes. For this cause Reuel. 3. the Lord sent plagues on the Church of Laodicea▪ not so much for grosse and notorious sinnes, but because they were not humbled and zealous enough, but such as might more easily hauehave fallen into deeper enormities hereafter. If men vse to trie gold seuē times in the furnace, not for any masse of drosse in it, but to proue it; how much more had the Lord neede to trie our faith, although we be not giuen to any great and notable crime? For as there may be two vses in the trying of gold, the one to purge it from drosse, the other to fine it the more: so there are two vses of corrections, the one to punish sinne, the other to trie their faith. And although the Lord more principally doth not punish sinne, but rather secondarily, chiefly trying the patience of his children: yet when men cannot accuse vsus, neither we can accuse our selues, yet the Lord will purge vsus from some secret corruption, which may breede a sinne in time to come. And hereupon it commeth, that priuie pride, secret selfe-louelove, close couetousnes, hidden hypocrisie, and such like are counted sinnes of God his children, though of worldlings they be thought good vertues. But some will say: Is this the truth, ye sticke to? Is this the Gospell, which ye professe? See, what hurliburlies, see how many opinions there are, what a companie of religions are start vp, see what denying of the faith, what grosse sinnes are sprung vp, see what deaths, plagues, and warres are accompanied with it? Surely it seemeth that this is not the Gospel. Before all things were in better case, no such disturbance in religion, no such noise of notorious sinnes, no such turmoilings on eueryevery side, all things were at good quiet: but now we hauehave more troubles, than euer in former times were heard of. The wicked do not onelyonly breake their neckes at this blocke, but God his owne children hauehave daungerously stumbled at it. For when Iob, Dauid▪ Ieremiah without God his spirit beheld the prosperitie of the wicked, and the aduersitie of the godly, they confessed their feete had almost slipped, sauing that they durst not condemne the generation of God his children. To remedy this the holy Ghost saith, that, when the graces of God doe most appeare, then will the Lord send greatest iudgements for the contempt of his Gospell in the wicked, and for the neglect of it in the godly. Now this is foretold, that we might not be offended when it commeth: & this vse doth Christ teach vsus to make of it, These things hauehave I told you before, that when they come to passe, &c. For to God his children, being but babes in Christ, this is a great temptation. And to come to our daies: Doth it not trouble men much, that there be so many vnlearned Ministers, of learned Ministers that there be so many vngodly men, that they see such oppressing Magistrates, such rebellious people, such carelesse gouernours, that there is such an height of subtiltie in couering and cloaking sin; where is most knowledge, such running to sinne; where is most preaching, and where the Gospell is receiued, that there should be such sects and heresies; when they shall see the Papists readie to outface the Gospell, what may a man do now, or how may he stay himselfe, if the Lord should leaue him? Surely God hath foretold it. Euen as the Sunne then shining bright, the Moone giuing light, the cleere aire are tokens of God his louelove, so much more the word: and as these being darkened & obscured shew God his wrath; so the word obscured doth testifie his wrath much more. Yea if dearths, plagues, famine, or such like come, we must be forewarned of them. And our Sauiour Christ, when men asked him signes, he told them of many: and Mat. 24. that there should be such wonders in the heauens, in the earth, and in the seas, that euen the very elect should be confounded almost. Now if Christ had not forewarned these things in the equitie of his iudgement, we might indeed hauehave had some occasion of offence. And for this cause our Sauiour Christ saith, Matth. 11. Blessed are they that are not offended in me, because such confusions shall be, that men will be readie to lay the cause of these things on the Gospell and on the word: and therefore blessed are they, that are forewarned of these things, and know why they come. If the Iewes would not heare the Apostles speaking the truth; was it any marueile if they were seduced by false teachers? If men doe not receiue the word in louelove, is it any marueile if they be deluded with heresie? 2. Thess. 1. If men neglect the peace of their mindes offered by the Gospell preached, is it any marueile if they hauehave warres? If men neglect the foode of their soules, is it any marueile if they finde a famine? When we see then that men turne the Gospell into wantonnes, and write against it, is it marueile if the Lord sendeth troubles? No, no, when men shall see such a confusion, let them know that God will cleere his iustice, and recompence vengeance to the wicked, and restore the godly to their ioyes; and yet shew them that here is no place of rest, but that they must lift vp their heads to heauen, where they shall hauehave rest without trouble.

Now let vsus consider, what these afflictions worke in the wicked, and to what end they are sent vntounto them. Surely to plague them, and to leaue them without excuse. They are sent to God his children to humble them, to bring them to repentance, to keepe them from euil, to encourage them in good, and to recouer them being fallen. But they are sent to roote out the wicked, & to consume them from the face of the earth: and therefore he powreth out all the vials of his wrath vponupon the wicked remnant. And these manifold plagues hauehave often come to passe where the Gospell hath been preached, because as it is the greatest merciemercy & treasure, if it be receiued; so the vnnaturall refusall of it doth cause the greatest iudgemēts. So the Israelites in the wildernes were punished, first by idolatrie, then by plagues, & were rooted out of the land. And after Christ had spoken, the Apostles preached, & the Iewes remained vnprofitable, the Lord in his iustice, in that they would not beleeue the true Christ, suffered them to be deluded by false Christs, and that they that would not profit by the true Apostles, should be deceiued by false Apostles, and then being punished with famine and sicknes they were by the Romanes subdued. When the Gospell came to be preached among the Gentiles, and was contemned, the Lord first punished them by suffering them to fall into vile sinnes, and then after gaue them ouer to the Turke. We see how in the West-countrie, where the Gospell was preached and refused, the Pope was sent to them. So likewise must we make our profit herein. When God his Spirit falleth plentifully in vsus, & yet men by his word will not be reformed, the Lord will send heretikes and wicked men to corrupt them. And will the Lord thus censure his owne people, and will he spare the wicked? No: when we thinke all is quiet, the Lord will send plagues for refusing the health of our soules; the Lord will send famines for refusing the food of our soules; the Lord wil plague vsus with warres for neglecting the peace of our mindes. And Matth. 24. the Lord hath set Ierusalem a type, in that the Gospell neuer continued quiet or vncorrupt in any one place aboue the space of an hundred yeeres. Well, if we see not the beginnings of these things, we are halfe mad; if we will not feare the euents of them, we are worse than so; if we will not profit by these things, wofull experience will teach vsus our miserable estate. We see how needfull affliction …s, whether we looke to God his children, or to the wicked. Miserie maketh merciemercy sweete, and trouble maketh grace gratious: Christ is then sweete, and Iesus is then a Sauiour, when we feeling no comfort at hand, are driuen and drawne out of our selues to seeke some reliefe abroade. And experience teacheth vsus, that in prosperitie we are readie to nestle our selues here belowe, and forgetting the life to come we are blinded with the God of this world, & so we become worldlings, staying wholy in these inferior things Now, that God might by euidence prooue, how whom he once loueth he alwaies loueth, & to admonish others a farre off, he sendeth corrections to teach vsus, that we may not stay here belowe. For, if iudgement begin at the house of God, what shall become of the wicked? If the Lord so hamper the godly, how shall the wicked looke to escape?

Now in these distresses and miseries it shall be, that whosoeuer calleth on the name of the Lord, shall be saued: for so the Lord offereth grace in wrath, merciemercy in iudgements: so will the Lord moue his chosen and elect to desire these graces, and will cause these iudgemēts threatned to fructifie, whilest they that pray for the Spirit, which shall conuey comfort into them by the word and Sacraments; and so shall not onelyonly be preserued from finne and iniquitie, but also remaine sounder in iudgement and life, passing by these plagues to heauen, the wicked going downe by them to hell. This is then the third thing which in the beginning wee noted, the plaine meaning whereof is thus much: If ye will now but ioyne in fellowship, in prayer, and in God his worship with vsus, you shall auoide these iudgements threatned, and receiue these graces promised the sure pledges of life euerlasting. Great is the grace and merciemercy of God, who doth appoint a meane to remedie such miseries, and a way to obtaine such mercies, and therefore it is worthie further consideration and examination.

Works, Part 2 · Religious tract 4

p. 216OF THE SENDING OF THE HOLY GHOST.

OF THE SENDING OF THE HOLY GHOST.