A Hand of Fellowship to Help Keep Out Sin and Antichrist, Sermon 4 – Title page 3
A PREVENTER OF SECVRITIE.
1 PETER 4.7.
The end of all things is at hand: be yee therefore ſober and watch vntounto Prayer.
THIS ſpeech of the Apoſtle is ſhort in words, and long in ſenſe.Brevis in verbis, longa in ſententijs. He hath ſpoken much in a little: and the further opening and applying of it, ſhall, by the bleſſing of God, bring it cloſe both vntounto our heads and hearts. As therefore God ſaith vntounto his people, Heare O my people, Pſal. 50.and I will ſpeake; ſo ſay I; Open your hearts and eares wide, and, through Gods aſſiſtance, I ſhall not feed you with the winde, but offer you the connexion, ſcope, and meaning of the words, that at the length yee may taſte of the good word of God in the application of it, for the benefit of your ſoules.
For the Connexion,Connexion. conceiue it thus. The Apoſtle Peter, from the beginning of this Chapter, goeth forward to exhort vntounto holineſſe; and to this purpoſe he vſeth diuers arguments.
The firſt is drawne from that communion and fellowſhip which we hauehave with Ieſus Chriſt, our Head, in his ſufferings. Chriſt hath ſuffered for vsus (and in our roome) in the fleſh, that is, in his humane nature. As therefore he that hath ſuffered in the fleſh, hath ceaſed from ſinne: So it behooueth vsus, hauing ſuffered, that, from hence forth wee ſhould liue, not after the luſts of men, but after the will of God. That faith which vniteth vsus to Ieſus Chriſt, is a liuing faith, which liueth both to kill ſinne, and to quicken vsus to grace. As wee reade of a certaine tree which bringeth forth ſuch leaues as doe goe, when they fall to the ground, as if they were aliue: ſo the godly man, as from the tree of Faith, he doth bring forth leaues of profeſſion, ſo when they fall off for the vſe of themſelues and others, they doe not proue dead and vnprofitable, but going and liuing for the ruine of ſinne, and the vpholding of the kingdome of Chriſt.
The ſecond Argument is drawne from that wrong which we hauehave done vntounto God already, by our vnholineſſe in times paſt. It is ſufficient for vsus that we hauehave ſpent the time paſt of the life after the luſts of the Gentiles: as if he ſhould ſay, we hauehave done wrong enough vntounto God alreadie in liuing wickedly: let vsus not for ſhame goe on ſtill, but let vsus now liue vntounto God.
Eſay 59.15. Or as others reade it: Hee that departeth from euill, is counted trad. Dr. Cur. Ser. pag. 41. f.But yee will ſay, meane while we are made a by-word to the wicked: as the Prophet ſaith, Hee that refraineth himſelfe from euill, maketh himſelfe a prey. Like enough (ſaith the Apoſtle:) they carrie themſelues like ſtrangers, becauſe ye runne not with them into the ſame exceſſe, and they ſpeake euill of you: but yet know that they ſhall giuegive an account to him that is readie to iudge quicke and dead. As if he ſhould ſay, Looke as it is with a Bat or Flinder-mouſe, it is in kinde like a bird, and it flieth like a bird, but it doth not bring forth young like a bird, nor feed them like a bird, nor feed it ſelfe like a bird: So yee that are the children of God, though in reſpect of kinde yee be men, though in ciuill and naturall conuerſation yee walke like men, yet yee are neither bred nor fed like men, but by immortall ſeed, and with immortall food, and ſo are odde perſons form the common rout of the world, as Pellicans in the wilderneſſe, and Owles in the deſert. In which reſpect yee may not wonder if worldly men doe carie themſelues like ſtrangers vntounto you. Yet let this comfort you, that for theſe things they ſhall come to iudgement.
Now, the Apoſtle being come thus farre, doth ſeeme to remoue two obiections to the end of my Text. The firſt is of carnall men, who to flatter themſelues in their owne vngodly courſes, might ſay; If we be let alone till the day of iudgement, we ſhall doe well enough: for wee hope it will be no worſe with vsus, than with thoſe who are dead, who walked without controule in the ſame courſes. Doe not ſay ſo (ſaith Peter:) for though they are dead, yet while they were aliue the Goſpell was preached vntounto them to this end, that ſinne might be killed and grace might be quickened. For this is implied in that which Peter ſeemes to ſignifie by the condemning of thoſe that are dead according to men in the fleſh, to wit,Mortifi…atio veteris hominis in ipſis, vt aboleretur corpus peccati, & v…v…rent ſe…undum Deum ſp…ritu. Hēming. ex Turnim. the mortification of the old man in them, that the bodie of ſin being aboliſhed, they might liue according to godlineſſe.
The ſecond Obiection ſeemes to be of fearefull, yet ſecure, Chriſtians, who might bee caſt downe with this thought, that they ſhould endure theſe inconueniences too long. To whom the Apoſtle anſwereth, No: becauſe the end of all things is at hand; be yee therefore ſober, and watch vntounto prayer.
Scope.Thus wee hauehave ſeene the context; whence the ſcope doth eaſily appeare to be this; to wit, partly to giuegive comfort vntounto croſſed Chriſtians, becauſe the time was not long: and partly to keepe their ſpirits from deadneſſe and dulneſſe (through the diſcouragements of wicked men) that they may be found worthy through Ieſus Chriſt in that day when the Iudge ſhall iudge both.
Now, becauſe euen wee alſo hauehave experience of the gaine-ſayings of vnreaſonable men, and of our owne curſed dulneſſe and backwardneſſe through them: therefore it is not vnfit for vsus in theſe times of ſinne thorowly alſo to conſider theſe words.
As for their meaning, Meaning.there is no ſuch difficultie in them as ſhould cauſe our ſtay, which wee ſhall not more fitly meet with in our further purſuit of them. OnelyOnly for the preſent conſider we two points in the words:
1. A Doctrine, in theſe words, The end of all things is at hand.
2. A Vſe, or inference vponupon it, wherein the Apoſtle doth preſſe to a double dutie.
1. Firſt, Sobrietie, in theſe words, Be yee therefore ſober.
2. Secondly, Prayer: which is expreſſed both by the matter, in this word (prayer:) and alſo by the meanes furthering it, in theſe words (watch vntounto it.)
Or, if yee will, the Apoſtle doth rather preſſe to a threefold dutie.
1. The firſt concerneth vsus as we ſtand in relation to the world, and that is Sobriety.
2. The ſecond concerneth vsus as we hauehave reſpect to our owne wicked hearts and the other enemies of our good, and that is, watchfulneſſe.
3. The third concerneth vsus as we hauehave reference to God, and that is Prayer. As if he ſhould ſay; Let your watchfulneſſe which may giuegive you experience of your weake eſtates, and make knowne the vigilancie of your enemies, and your owne neceſsities, driue you to God in Ieſus Chriſt by Prayer.
Touching the Doctrine, 1 The Doctr.I will obſerue no other than that of the Apoſtle in the very words themſelues, to wit, That the end of all things is at hand.
And if the Apoſtle might ſay ſo, much more may we, vponupon whom the ends of the world are more come.
For the opening therefore of this point conſider with me three things.
Firſt, what is meant by the end.
Secondly, what is compriſed vnderunder theſe words (All things.)
Thirdly, how the Apoſtle could ſay, that the end of all things is at hand.
As to the firſt point,1 End. (not to ſtand vponupon that Schoole-diſtinction of a conſummating, and a conſuming end) the end of a thing is taken diuers waies. Firſt, for that which firſt moueth the agent, and for the which ſomething is intended: as Gods owne glory is the end of all things, according to that of Salomon, God made all things for himſelfe; Prov.and our comfort and inſtruction is the end of the Law, according to that of Paul, Rom. 15.4.That which is written before is written for our learning, that we through patience and comfort of the Scriptures might hauehave hope; and the fulfilling and ſatiſfying of the Law is the end of Chriſts comming, according to that of Paul, Chriſt is the end of the Law. Secondly,Rom. 10.4. it is taken for the perfection of a thing: as when Paul ſaith, The end of the commandement is louelove; 1 Tim. 1.5.that is, the perfection of the Law.1 Cor. 10.11. So likewiſe when the Apoſtle ſaith, Theſe things are written to admoniſh vsus vponupon whom the ends of the world are come; ſome interpret (end) by perfection: becauſe in Chriſt and the Apoſtles times the world was in its perfection. Thirdly, End is taken for the iſſue and vpſhot of a thing whither at the length it comes: ſo the end of faith is the ſaluation of our ſoules; 1 Pet. 1.9. Rom. 6.22.& the end of holineſſe is euerlaſting life; that is, the iſſue of faith and holineſſe is glory with the Saints in heauen. Laſtly, it is taken for the determination and finall concluſion of a thing, in reſpect of its preſent ſtate and condition: ſo God ſaith to Noah, An end of all fleſh is come before me; Gen. 6.13.as if he ſhould ſay, I will caſt the world into a new mold; and thus is it taken in this place. For the end of all things is as much as if he ſhould ſay, It hath beene a long time diſputed, whether God the Father, Sonne, and Holy Ghost be alone to be reſted in as our faithfull Creator, Redeemer, and Sanctifier, yea or no, or whether we may cleaue vntounto ſinne. Now God is come vntounto the concluſion, to deſtroy and take away all outward confidence whatſoeuer: and to reſolue in the ſight of men and Angels that we muſt only cleaue vntounto God by caſting the gaine-ſayers into the pit of hell, and receiuing the maintainers into euerlaſting habitations, where are pleaſures at the right hand of God for euermore.
2. All things.But is the end of all things come? I doe not meane to fall into thoſe nice queſtions touching the aboliſhing of the creatures, and what creatures ſhall be aboliſhed, and what reſtored, as whether animate or inanimate, ſeuerally, or all ioyntly: onelyonly let vsus ſtriue to maintaine peace betwixt Gods word and it ſelfe. For, whereas it is ſaid, that the whole creation ſhall be deliuered from the bondage of corruption into the glorious libertie of the ſonnes of God, Rom. 8.21.wherein a new beginning and not an end of things doth ſeeme to be implied, it may ſeeme that the Apoſtle doth miſſe his marke when he ſaith, that the end of all things is at hand. But I anſwer that both are true: It is true that the creature ſhall be deliuered from vanitie, and it is alſo true that they ſhall periſh, or that their end is at hand. They ſhall periſh in reſpect of their naturall and ciuill faſhion,1 Cor. 7.31. foreign. Tranſ…us accid…n…alis. Eccleſ. 1.4. 2 Pet 3. as the Apoſtle ſaith, The faſhion of this world paſſeth away: but they ſhall not periſh in reſpect of their elements and elementarie materials. For as Salomon ſaith, The earth remaineth for euer: and though the heauens ſhall paſſe away with a noiſe, and the elements ſhall melt with heat, yet God ſhall but change them as a veſture, and they ſhall be changed. Pſal. 102.26.So that as once God ſent water to cleanſe and purge the earth, and to reſtore it to a better ſtate, when the rebellions of the earth were waſhed out of Gods ſight: ſo God ſhall one day ſend his fire to burne vp the ſtubble of vanitie, and conſume all that droſſe which ſinne hath made in the creatures, to what vſe we ſhall know hereafter.
Here is the end of all things, to wit, a periſhing from their preſent ſtate and condition. Thy end, when thou ſhalt be left deſtitute of all outward ſupplies, and ſtand naked before God, to giuegive an account of all things which are done in the fleſh whether good or euill: The end, when all outward neceſſaries, delights, and profits ſhall vaniſh away.
But how could the Apoſtle ſay,3 Is at hand. that the end of all things is at hand, when from this time there hauehave ſlid along aboue a thouſand and ſix hundred yeeres? I anſwer, that yet this end might well be ſaid to be at hand in diuers reſpects.
Firſt, in reſpect of God, with whom a thouſand yeeres is as one day, and one day as a thouſand yeeres. 2 Pet. 3.8.There is no ſucceſſion with God (he being infinite,) yea he doth all things with one eternall and vndiuided act. In which reſpect Iohn ſpeakes of his time as of the laſt houre, foreign 1 Ioh 2.18.and we may ſpeake of ours as of the leaſt and laſt degree of time in it.
Secondly, in reſpect of Chriſt who is exhibited: becauſe after Chriſt his comming in the fleſh, and outward diſpenſing of the worke of our redemption, the next act which doth remaine concerning him is his comming to iudgement. God hath decreed his comming, and promiſed it, and propheſied of it; God hath ſent him, and hath committed vntounto him all authoritie and power, and now what remaineth but the laſt time, wherein he ſhould publikely ſhew it by drawing his bodie into the ſame glory with the head: ſuch honour hauehave all his Saints.
Thirdly, the end may be ſaid to be at hand, in reſpect of the courſe of time which is runne into the laſt age of the world: which though it be not pointed at in particular, becauſe we ſhould alwaies be prouided for it, yet is it in generall, becauſe we might not be without warning. Hence is it that as there were ſix daies in the Creation before the Sabbath: ſo there are reckoned vp ſix ages of the world before our ſabbatiſme commeth in the day of Chriſt, as they are manifeſtly diſtinguiſhed in the Scriptures. The firſt age is from Adam to Noahs floud, which was of ten generations:2 Pet 2.5. and this is called the old world. The ſecond is from the Floud to Abraham: which is alſo of ten generations; and here Matthew beginneth the genealogie of Chriſt. The third is from Abraham to Dauid of fourteene generations. The fourth is from Dauid to the captiuitie of Babylon, of fourteene generations. The fift is from the captiuitie of Babylon to Christ, of fourteene generations, all which are reckoned by the Holy Ghost. Matth. 1.17.The ſixt age of the world is the age of …hriſt. In which reſpect it may well be called the laſt daies, and the last time, a…ter which remaineth the reſt for the people of God.
Laſtly, the end may be ſaid to be at hand in reſpect of the ſtate and condition of the world ſince Chriſts time, which hath bowed and declined vntounto her crutches, as wee may ſee in two things. Firſt, in the malignitie of her diſeaſes, which hauehave euer ſince brought her towards her graue of deſtruction. If you aske mee what theſe diſeaſes are? I anſwer, ſinnes: eſpecially the myſterie of Antichriſts iniquitie, which begun to worke euen in Pauls time,1 Theſſ. 2.7. 1 Theſſ. 2.4. and hath by little inthroned it ſelfe euen in the temple of God to the diſhonour of God, and diſcomfort of his people. We ordinarily ſay that then the end of a man approacheth, when the vitall parts decay, and ſickneſſe getteth the vpper hand: ſo when the Church decayeth, and ſinne, Satan, and Antichriſt preuaile, it may well be ſaid, that the end draweth on. Secondly, as the worlds diſeaſes doe argue that the end is at hand: ſo let it not be ouer-curious to ſay, that the conqueſt which fire getteth ouer the world may perſwade vsus alſo in ſome meaſure that it is euen ſo indeed. Fire incroacheth vponupon the world in dwarfing the creatures. All things waxe leſſe and leſſe: things or perſons ordinarily neither grow ſo great, nor continue ſo long,Conſumente ubertate, ſeminum exuſtione. as they hauehave in former times. Firſt came the water abounding with moiſture, and the world flouriſhed with giants and mighty creatures: but now the fire is entring its kingdome, and the world is peſtered with little creatures; for the heat conſumeth the moiſture, and ſhall in proceſſe of time burne the whole world.
Thus we hauehave conſidered the Apoſtles doctrine, and caſt vp the ſumme to be thus much, that the time approacheth when God by fire will giuegive an end to the preſent ſtate and condition of all outward things.
We will now looke no further for Vſes of this point then to the words of the Apoſtle. Let me ſay vntounto you therefore, ſuffer the words of exhortation, that we be ſober, that we watch, and that we watch vntounto prayer in theſe laſt and miſerable daies wherein we liue.
Vſe 1 Firſt, ſeeing the end of all things is at hand, let vsus be ſober. For the preſſing of this,Be ſober. conſider with me two points. Firſt, wherein ſobrietie ſtandeth: and ſecondly, what motiues may ſtirre vsus vp to the practiſe of it.
As to the firſt, if you aske me, wherein Sobriety ſtandeth? I anſwer;Wherein ſobrietie ſtandeth. As drunkenneſſe doth not onelyonly ſtand in an immoderate and vnmeaſurable drinking of wine or beere; but alſo in a ſpirituall doating and ſurfetting vponupon and with any of the outward things of this life, according to that of the Prophet, Oh thou that art drunken but not with wine: ſo ſobrietie is not onelyonly ſhewed in the moderating of the appetite in the vſe of drinkes, but in a repreſſing of our account, and louelove, and libertie to all outward things, as meats, drinks, and clothing, houſes, and lands, profits, and pleaſures of what kinde ſoeuer. When wee looke vponupon them, and vſe them as a ſicke man, who is dieted, doth his victuals to cure the ineuitable miſeries of this life, that is, moderately. When we ſo behold them, as our inward peace is not hindered by any of the worlds glories, and that ſweet contentment which we ſhould hauehave in God is not abated, nor our hearts ſo bewitched with any outward thing, as to be wrought not to make that account of God and godlineſſe which we ſhould. It is (as it were) a ſecond nature to the things of this world (which hauehave a cunning merchant about them, that is, the Deuill, to ſet them forth to our greateſt diſaduantage) to bewitch our ſoules, and to gaine ground of vsus daily: but when we can poſſeſſe them as if we poſſeſſed them not, and vſe them as if we vſed them not, and (being aſſiſted with power from on high) preſerue our inward peace and comfort in God and godlineſſe in th… midſt of the confluence of all outward thing…, this is Sobriety.
Vſe 2 Thus wee ſee wherein it ſtandeth. Now in the ſecond place, to ſtir vsus vp to practiſe ſobrietie, conſider 4. things.Motiues to Sobriety.
Firſt, by this meanes wee ſhall learne to liue without theſe outward ſupplies. If we ſhould hauehave no meats, nor drinks, no houſes, nor lands, no profits, nor pleaſures, yet if we had beene formerly ſober, we ſhould be the better able to liue ſuch a life during Gods pleaſure. Behold, when the end of all things is come, all theſe outward ſupplies ſhall be taken from vsus. Gods conſuming fire ſhall conſume our clothes that ſhould couer our nakedneſſe, our meats that ſhould ſatisfie our hunger, our drinks that ſhould quench our thirſt, our houſes and lands, gold and gaine which filled vsus with inward pride and outward contentment. What ſhall wee doe in ſuch a caſe? How will the glutton faſt who hath fatted the priſon walls of his ſoule with varietie of delicates? How will the drunkard endure thirſt, who hath made himſelfe liue the life of a flie by his continuall ſucking? How will the proud man endure nakedneſſe before the throne of God, who hath made a continuall ſinne of the couer of his ſhame? How will the couetous man endure pouertie, who hath made his ſiluer his hope, and red clay his confidence? Surely it muſt needs be with great griefe and vexation of ſpirit. Oh therefore to preuent this miſerie let vsus be ſober.
Secondly, by this meanes we ſhall ſhew our ſelues to be ſuch as delight in God, and therefore ſuch as ſhall be rich when all outward things are periſhed from off the face of the earth. Hee that ſurfets of the things of this world, either in minde, or in heart; either in affection or in action, doth either make the world his God, or his belly his God, or his backe his God, and ſo goeth a whoring after other Gods. But he that is ſober reſerues his heart for God, will not clog himſelf with the chains & fetters of this world (no tho of gold) that ſo he may hauehave his conuerſatiō in heauen. And how can ſuch a man feare that God hath not reſerued a place for him in heauen? Therfore be ſober.
Thirdly, By this meanes we ſhew our ſelues not to delight in the world. In truth we hauehave no cauſe to ſet our hearts vponupon it. For if wee reſpect worldly things themſelues, they are as well in the hands of thoſe whom God hates, a… whom he loues: and what wiſe honeſt woman will ſet her heart vponupon beauty, when God giues it to a ſtrumpet as well as to her? If we doe reſpect our ſelues, we are either fooles, or children: as naturall men wee are fooles, and ſo the world is too apt to draw vsus to behang and dreſſe our ſelues all our times with the weake and powerleſſe flowers of profits, pleaſures, and honours of this life: as we are better men, we are but children, and ſo we are too too apt to catch the butterflies of this world, and to quench the ſpirit with the bitter waters of worldly contentments. If wee reſpect others, they truſt in their goods, ſaith Dauid, and boaſt themſelues in the multitude of their riches, yet a man can by no meanes redeeme his brother, he cannot giuegive his ranſome to God that he may liue ſtill for euer, Pſal. 49.6, 7, 9.and not ſee the graue. If we reſpect our Chriſt, hee is not come vntounto by any thing in this life but by faith:Non q…aeritur Chriſtus argento, ſed fide. and if we hauehave faith, then as a penny purſe with a moſt precious Iewell is better than the richeſt purſe that is empty; ſo the moſt deſpicable man who hath faith in his heart is more precious than he who hath all the trappings of the worlds wantons without it. Seeing then that wee hauehave ſo little cauſe to louelove the world, oh that we would ſhew it! And how can wee doe it better than when wee reſtraine our hearts from it by ſobrietie? Rowze wee vp our hearts therefore: Suffer them not to rot with wallowing in the dung of this life. All creatures hauehave their place in the great workmanſhip of God according to their worth and dignitie: the Angels in heauen, the Sunne, Moone, and Stars in the firmament, the Elements, as they are more pure, ſuperiour one to another, the dearely beloued mettals, gold and ſiluer in the intrals of the moſt groſſe creature, the Earth: and doe we thinke that we are put into the earth, to hunt and hunger after earthly things? No, No: this is not our proper place; we looke for a Citie, whoſe Maker and Builder is God: here is but the place of our baniſhment, Heauen is our home; Oh therefore let vsus bee ſober.
Fourthly, by this meanes wee ſhall better attaine to watchfulneſſe. When a mans belly is full, his bones would be at reſt, hee is vnfit to watch: therefore Chriſt ſaith, Take heed leſt at any time your hearts be oppreſſed with ſurfetting and drunkenneſſe, and cares of this life, Luke 21.34.leſt that day come vponupon you at vnawares: So when a man is full fed of things of this life, his ſoule is readie to ſleepe and ſnort in ſecuritie. Whereas euen as a ſpare diet doth make vsus leſſe ſleepie; ſo ſobrietie is a great meanes to watchfulneſſe, which is the next vſe which is to be preſſed, as the Apoſtle ſaith, Be ſober, and watch.
Vſe 2 In the ſecond place therefore; ſeeing the end of all things is at hand,And watch. let vsus be exhorted in the feare of God to watch. Now becauſe watchfulneſſe doth referre it ſelfe vntounto two heads of Diuinitie, firſt to Faith, and ſecondly to LoueLove; or firſt to Doctrine, and ſecondly to Manners: and becauſe both theſe are in danger in theſe laſt and perillous daies: In which reſpect Ieſus Chriſt ſaith,Apoc. 16.15. Behold I come as a theefe: Bleſſed is he that watcheth and keepeth his garments, (of faith and louelove) leſt he walke naked, and men ſee his filthineſſe: therefore we muſt watch for the health and ſecuritie of them both.
Firſt, we muſt watch in reſpect of Doctrine, that ſo we be not nuzled vp in falſhood and errour. There is a ſtabbing of our ſoules, as well as a ſtaruing of them, and that is by falſe doctrine, againſt which wee muſt watch. For the preſſing whereof, I ſhall keepe the ſame courſe which I did in the former; namely, to ſhew you wherein it ſtandeth, and how we may be ſtirred vp to the practiſe of it.
If firſt you aske me, wherein this watchfulneſſe in doctrine ſtandeth?How wee muſt watch in doctrine. Philip. 3.2. 1 Theſſ. 5.21. I anſwer: It ſtandeth in a holy care to obſerue that rule of the Apoſtle to the Philippians, Beware of dogs, beware of euill workers, beware of the conciſion: And that to the Theſſalonians, Trie all things and keepe that which is good: 1 Iohn 4.1.And that of Iohn, Trie the ſpirits whether they are of God. When we are thus vigilant and watchfull ouer that doctrine which is taught vntounto vsus, as the men of Berea, who as they receiued the Word with all readineſſe, ſo they ſearched the Scriptures daily whether thoſe things were ſo or no, Act. 17.11.which were taught vntounto them: when wee are carefull not preſently to admit of eueryevery point that is ſhrowded vnderunder the authoritie of a Teacher,2 Cor. 1.24. Who hath not dominion ouer our faith: when we are not ſluggiſh to enquire and ſearch into eueryevery doctrine that is offered vntounto vsus, but doe humbly reſigne our ſelues vntounto Gods teaching,Pſal. 25.9, 14. Pſal. 119.18, 34 Iohn 7.17. doe pray that God would open our eyes that we may be taught, doe ſtriue to doe the will of God, that wee may know of the doctrine whether it be of God or no, and doe get a forme of doctrine, or the doctrine of the beginning of Chriſt, Hebr. 6.1, 2.or the doctrine of Baptiſmes and laying on of hands, or whatſoeuer elſe you will call the grounds of Religion laid downe by way of Catechiſmes; and vſe all other meanes appointed for the finding out of the truth, then may wee be ſaid to watch in doctrine.
If in the ſecond place, you ſhall aske me what may ſtir vsus vp to be watchfull in doctrine?Motiues to watch in doctrine. I doe humbly offer vntounto your conſiderations diuers motiues.
Firſt, by this meanes we ſhall diſcouer thoſe drugges of falſhood, which by the deceit of euill workers are gilded ouer, as if they were no other than Gods truth. It is poſſible that the Deuill ſhould transforme himſelfe into an Angell of life, and that falſhood ſhould bee ſo waſhed ouer with craftie diſtinctions, and a ſeeming allowance of Scriptures and hore-headed antiquitie, that it may be taken by the ſimple hearted for no leſſe than truth. Ye know that though God be the Ancient of daies, yet the deuill hath beene from the beginning: and that both truth and falſehood got into Paradiſe: and that the deuill hath had a ſucceſſion of his ſeruants, as well as God of his Miniſters: and that it hath beene an old tricke of the deuill, to them that reſted in the Scriptures, to alledge Scriptures,Scult. Delit. Euang. cap. 30. pag. 109. as to Chriſt, whether by mutilation or deprauation, as ſome diſpute it, it is no matter. That we may not be deceiued therefore, and drinke the poiſon of Antichriſt in ſtead of the wholeſome liquor of Gods truth, and that without ſuſpicion, it is neceſſarie that wee watch in reſpect of doctrine.
Secondly, by this meanes we ſhall be brought to reuerence and obey our Paſtors and Teachers. I know that our aduerſaries will tell vsus that this watchfulneſſe in doctrine is the next way to make the people, which are as ſheepe, to be Iudges of their Paſtors, who are as ſhepherds, which is as much as if wee ſhould ſay, that by ſetting a watch in the night-ſeaſon to examine all paſſengers, wee make them Iudges of Superiours, who are many times ſtayed by them: the folly whereof is apparent to the ſimple. For though the people doe examine according to their charge, yet they are ſo farre from paſſing iudgement otherwiſe than (by the helpe of ſuch meanes as God hath appointed) by applying the rule of the Word to the Doctrine to be ruled, that it breedeth vnſpeakable reſpect, when the people ſhall ſee that their Teachers teach them no other doctrine than that which is warranted by the word of God.
Thirdly, to this end God hath giuen the gift of tongues and interpretation to the Church, that we might hauehave tranſlations, whereby we might be enabled to doe it. Euen as when a King doth will a Proclamation and cauſe it to be publiſhed, he doth it to this end, that his ſubiects may examine their actions ſutable to that matter in hand, and reforme or conforme accordingly: So when God doth giuegive authoritie and power vntounto men to publiſh his will in the Scriptures in our vulgar tongues, he doth it vntounto this end, that we ſhould examine our doctrines and deeds by it, and know and liue accordingly. Except therefore that we will not anſwer Gods end and expectation, we muſt watch ouer Doctrine.
Fourthly, this is one reaſon why the Apoſtles did confirme their doctrine by the Scriptures of the old Teſtament, to wit, not becauſe they wanted authoritie to put what they deliuered vponupon the word of God, but becauſe we might be drawne on and encouraged to ſee the conſent of the Prophets and Apoſtles, and to ſearch with the men of Berea in the Scriptures, for thoſe doctrines which wee doe entertaine.
Fiftly, and laſtly, we may be moued to watch ouer that doctrine which is deliuered vntounto vsus, by conſidering what glorious meanes in appearance the aduerſaries of the truth hauehave to gaine vponupon our affections, that they may infatuate our iudgements. For doe but marke what vſually they plead firſt againſt vsus, and ſecondly for themſelues. Againſt vsus what is more frequent in their mouthes and writings,What the Papiſts plead for themſelues. Walſingh. ſearch into matters of Religion. than to vrge theſe two things: firſt, that we hauehave no other doctrine oppoſite vntounto them, than that which hath beene taught vsus by vicious deformers of religion, ſuch as Luther was, who, (as they ſay) beſides his notorious wickedneſſe, receiued (by his owne confeſſion) ſome of his doctrines from the deuil: & ſecondly that, as it ſeemes out of the guilt we hauehave in our conſciences, and ſuſpicion of the badneſſe of our cauſe, we refuſe diſputations and other publike trials. Oh what faire pretences are here (if they were true) to draw our hearts to hearken to their Antichriſtian doctrine! But, as we louelove our ſoules, let vsus watch, and theſe things ſhall not moue vsus.
For firſt, we depend not vponupon any priuate man or ſpirit for that doctrine which we allow, but vponupon the publike Spirit of Ieſus Chriſt, ſpeaking in the Scriptures. We embrace not the Scriptures for mans ſake (as the Papiſts doe ſo farre as the Pope approueth) but man and his opinions for the Scriptures ſake, and ſo farre as we finde them agreeable to them, ſo farre we conſent vntounto them.
Secondly, we may not thinke it ſtrange that Luther (and other gracious reformers) ſhould be railed at by his and their enemies, who felt his priuie and powerfull blowes, to the ſhaking of the Popiſh Monarchie. It is ordinarie to faithfull Teachers to be ſubiect to the diſgracings of their aduerſaries both in reſpect of their perſons and doctrines. Tertullus ſaid of Paul, Acts 24.5. Ierem. 18.18. Se… for thi… alſo theſe places: Iohn 8 48. Iohn 10.20. Acts. 6.11. Act 10.20, 21.Certainly we hauehave found this man a peſtilent fellow, a moouer of ſedition. Ieremiahs enemies ſay of him, Come and let vsus imagine ſome miſchiefe againſt him, come and let vsus ſmite him with the tongue. Why, vponupon what ground will they deale thus with Ieremie? Surely, they doe not ſay, becauſe the Pope, for whom we work, cannot erre, and the Church whereof wee are members, cannot want the ſpirit to guide it, yet they ſpeake ſomething like it when they ſay, For the Law ſhal not periſh from the Prieſt, nor Counſell from the wiſe, nor the Word from the Prophet. So that we may not thinke it a new thing, that learned and reſolute Luther ſhould when he is with God be thus trampled vponupon by men.
Thirdly, it is very likely, yea in its kinde certaine, thataAs certaine as thoſe things whi…h come vntounto vsus by humane relation. Luther was a reuerend and holy man. For though his profeſſed enemies (ſuch as Coclaeus, Parſons, and the reſt of the Ieſuites are) doe declaime againſt him, yet in his daies he had the teſtimonie both of God and man: Of God in that miraculous ſucceſſe which he had in his preaching, for the ſpreading of the truth, againſt the power and policy of the Emperour and Pope, and what euer other enemies he had, which were neither few nor of ſmall place and reſpect in the world:Dr. White his Way. Ca…ſa Regia Couent. & Li…hf Epiſc. cap. 3. ſect. 16. pag. 119. Of man, in the teſtimonie of Eraſmus, which is often laid on the trencher of our aduerſaries, and cannot be wiped off. Notwithſtanding which teſtimonie, we doe freely acknowledge, both that his many oppoſitions and multiplicitie of troubles made him more pettiſh and raſh in words than hee ſhould hauehave beene, as alſo that hee had two other faults (as Eraſmus is ſaid wittily to paſſe his iudgement concerning him to the Duke of Saxonie) to wit, That he medled with the Popes Crowne, and with the Monkes bellies.
Fourthly, put caſe that Luther and the reſt of thoſe godly Reformers were wicked, ſhall we not hauehave the ſame libertie which the Church of Rome hath? When we obiect the horrible and outragious wickedneſſes of many Popes, who were for the time Heads of their Church vnderunder Chriſt to conuey ſpirituall life into the whole bodie; they doe anſwer (in effect) that we need not take ſo much paines as to caſt it in their teeth; for they doe of their owne accords acknowledge it, and are not aſhamed to make the moſt brutiſh and curſed villanies of the Popes, Bellarm. in his Preface to his Bookes De Pontif.a proofe of the excellencie of that Chaire, and of the prouidence of God ouer it. If then they proue the holineſſe of their Religion from the vnholineſſe of their Popes; why ſhould they proue the impietie of our Religion from the impietie of Luther, if it were true?
Fiftly, as for Luthers learning from the Deuill; I anſwer two things diſtinctly. Firſt, put caſe that Luther had ſaid, that the Deuill did preach vntounto him the true doctrine of the Sacrament: Is it any newes that the Deuill ſhould preach the truth to diſgrace it? Doth nor Ieſus Chriſt for this cauſe hinder the Deuil from ſaying that he knew him,Marke 1.34. becauſe he needed not his teſtimonie (though he was readie enough to giuegive it) which could doe him no good? And did not the woman, who had the diuining Deuill, ſay of Paul and Silas, Acts 16.17.That they were the ſeruants of the moſt high God, ſhewing the way of ſaluation? In which the truth was ſpoke, and yet ſaith the Text, it grieued Paul: becauſe by this meanes it might ſeeme that the Deuill and the Spirit of God taught one doctrine. So that we may conclude that the Deuill will preach the truth for his owne aduantage. But ſecondly, the truth is, that this is but the ſlander of an enemie. For all of vsus that hauehave beene vrged with it, as we cannot thinke Luther ſuch a foole as to bewray his owne ſecrets, and openly to profeſſe that the Deuill was his maſter, to the ſo great diſaduantage of his cauſe: So vponupon diligent ſearch, we can finde but this to be the vpſhot of what he ſaith in this kinde: namely, that he hauing learned the true doctrine of the Sacrament in the Schoole of Chriſt, the Deuill vrged it ſtrongly againſt his former practiſe of Maſſing, to draw him to deſpaire, becauſe he had ſo often diſhonoured God.
Laſtly, concerning our refuſall (as they pleaſe to tearme it) of diſputation with them: Firſt, we ſee their pride in boaſting of their learning among their blinded diſciples, as if it were ſo great that our ſide were afraid to looke …h…m in the faces. Secondly, we cannot thinke ou… cauſe to be …he worſe, becauſe we do not diſpute with them for the garland. Who knoweth not that a quicke wit, a nimble tongue, a confident ſpirit, and a bold face will goe beyond a good cauſe at ſuch a time? Doe we not ſee that a wrangler will hauehave the laſt word, what euer his cauſe be? and I am ſure it had beene better with Eue if ſhe had neuer diſputed the caſe with the deuill: and it would bee better with all of vsus, if in arguments againſt the truth wee could attaine to Pauls Logicke,Rom. 3.4, 5, 6. to hold the concluſion whatſoeuer the premiſes are. Thirdly, the world hath beene well acquainted with Popiſh diſputations, and vponupon what aduantages they hauehave beene vndertaken. Iohn Hus, and Ierome of Prage, and Luther can witneſſe; againſt whom there was more power than arguments: and wee cannot forget how holy Bradford co…plained that they would diſpute with him,Fox his Ma…tyrol. Abſt…. by M…ſ…. to wit, that hee ſhould diſpute againſt the things which they had alreadie determined, whereby it appeared that they ſought not the truth, but his deſtruction and their owne glory: yea and wee ſee ſtill that where the Popiſh power reacheth, whatſoeuer be the propoſitions, the concluſion is, the Inquiſition and the mercy of thoſe holy Fathers by fire and faggot. If it be thought that yet this need not bee feared amongſt vsus; I know it well: yet we may ſee by the former conſiderations what is like to be the ſucceſſe: and we are not quite without experience in thoſe diſputes betwixt Mounſieur de Moulin, and the Ieſuites of France, with whom he had to doe, who had ſtill the vpper hand in the report of their faction, when time ſoone after hath brought other truth to light.
Fourthly, though they diſpute not by proclamation, yet they diſpute by print, (for their bookes doe daily flie abroad) and they are occaſioned in this kinde to doe more than they doe,As B. Abbot, D. Whit…, Par…r…, &c. while they ſuffer themſelues to be beaten backe after their firſt aſſault, and leaue our champions triumphing in the field.
Thus we muſt watch for thoſe things which they plead againſt vsus, that ſo we may preſerue our doctrine: next wee muſt watch for thoſe things which they plead for themſelues, which otherwiſe may ſhrewdly ſhake vsus, and moue vsus in our minds before we are aware. But what are theſe? Marke I pray you: They will tell you of their Scripture,What the Papiſts plead for themſelues. Walſingh. ſearch out of the defence of the cenſure. holineſſe, humilitie, learning, miracles, dangers, and other wonderfull conueniences of their religion. And oh how plauſible are theſe in the ſight of a naturall man!
Firſt, they w…ll tell you that they hauehave expreſſe Scriptures for a great number of their doctrines which they hold againſt vsus, which wee cannot auoid without gloſſes,Scriptures. and wee hauehave no expreſſe Scripture againſt them. And how faire doth this appeare to him that is willing to rule his conſcience by the word of God? therefore watch I pray you. Concerning the ſupremacie of Peter, and ſo of the Pope, they will tell you that Christ ſaid to Peter, Marth. 16.18.Thou art Peter, and vponupon this rocke I will build my Church. But theſe words are not plaine to that end: for hee doth not ſay, Thou art rocke, and vponupon thee rocke I will build my Church; but, Thou art Peter, and anſwerable to thy name (which ſignifieth a ſtone) thou hast made a confeſsion of Chriſt, which ſhall be and is a rocke whereupon I will build my Church. But as for vsus, we hauehave plaine Scrip…ures againſt that proud ſupremacie:1 Cor. 3.11. for other foundation can no man lay than that which is laid, which is Ieſus Chriſt. And if it be ſaid that Peter and the Pope are ſucceſſiuely miniſters and ſupporters in the ſame foundation; then the Apoſtle ſaith,1 Cor. 12.5. foreign. that there are diuerſities of adminiſtrations, but the ſelfe-ſame Lord: and for matter of miniſterie, wee hauehave it plainly, that the Church of God is built vponupon the foundation of the Prophets and Apoſtles, Epheſ. 2.20.(as well as vponupon Peter, that is, vponupon their doctrines and confeſſions) Ieſus Chriſt himſelfe being the chiefe corner ſtone. For their breaden-god in the Sacrament, they will tell you that they hauehave expreſly the words of Chriſt,Matth. 26. ſaying, This is my bodie. Yet our Sauiour doth not ſay, This is my naturall bodie which was borne of the Virgin Marie; or, This is my bodie as it ſhall be when I am glorified; becauſe we know that he had his mortall bodie ſitting at the table with his Diſciples, which had not yet ſuffered death. But as for vsus, though we need not any ſuch phantaſticall place as ſhould ſay, This is the ſigne of my bodie, becauſe we doe beleeue that, in thoſe words of promiſe, Chriſt doth expreſſe his plaine meaning according to the nature of the thing that he hath in hand, which is the Sacrament; and that hee had not ſpoken ſo plainly and ſo fitly, if hee ſhould hauehave ſaid, This is a ſigne of my bodie; becauſe he was to repreſent in thoſe words vntounto his Church, that in the faithfull receiuing of thoſe ſignes and ſeales, they ſhould hauehave whole Chriſt with all his merits conueyed and ſetled vponupon them: Yet this wee hauehave in plaine words againſt Chriſts corporall preſence, that the heauen muſt containe him till the time that all things be reſtored. Act. 3.21.Againe, for their iuſtification by works, they will tell you that they hauehave expreſly the words of Iames, which ſay, that of workes a man is iuſtified, Iam. 2.24.and not of faith onelyonly. Which yet are not ſo expreſſe as they dreame: for by [works] the Apoſtle muſt needs vnderſtand the cauſe with the effect, or a liuing and working faith made manifeſt by works; both becauſe otherwiſe the Apoſtle would neuer bring in the Scripture which proueth iuſtification by faith, and ſay,Verſ. 23. that the worke of his offering vp of his ſonne was the fulfilling of that Text which ſpeaketh of faith: as alſo,Gen. 15.6. becauſe otherwiſe it would be an abſurd inference to ſay, that becauſe Abraham beleeued God,Verſ. 24. therfore ye ſee that man is iuſtified of workes, and not of faith onelyonly. Any man may ſee that the Apoſtle, to cut the combes of Securitanes, who reſted in a naked, idle, and vnprofitable faith, ſaith, that we cannot be ſaued but by that faith which worketh out our ſaluation,Phil. 2. or proceedeth in the way to heauen, by louelove: becauſe it is onelyonly ſuch a faith that iuſtifieth vsus, which of neceſſitie goeth before ſaluation. But for vsus wee hauehave plaine words which tell vsus (euen when the Apoſtle ſpeaketh of purpoſe of iuſtification) that a man is iuſtified by faith without the workes of the Law (therefore by faith onelyonly:Rom. 3.28. Rom. 4.5.) and that we muſt renounce in this caſe euen the works of righteouſneſſe which we hauehave done, Tit. 3.5.Epheſ. 2.9, 10.and thoſe workes whereunto we are built in Chriſt Ieſus that we ſhould walke in them. Againe, for the keeping of the Law, they will tell you that they hauehave the plaine words of Paul, which ſay,Rom. 2.13. that the doers of the Law ſhall be iuſtified, which yet are not ſo plaine as they pretend; becauſe they ſpeake no other but with vsus, that the Law containeth a patterne of perfect righteouſneſſe, and that if we could doe it we ſhould be iuſtified by the deed.Suppoſitivè. But for vsus we heare the Scriptures ſpeake plainly, that in many things we ſinne all, Iam. 3.2. 1 Iohn 3.4.and that if we ſinne we doe tranſgreſſe the Law. Againe, for that proud and curſed doctrine of merit, they will tell you that the Scripture often ſaith plainly,Rom. 2.6. that God will reward eueryevery man according to his works: Rom. 4.4.yet we ſee plainly that there is wages counted by fauour as well as by debt; in which reſpect Gods reward may argue Gods free louelove, and mercy, and promiſe, and not our deſert: eſpecially conſidering what Chriſt (who teacheth vsus not to lie) doth teach vsus to ſay, that when we hauehave done all things, Luk. 17.10.which are commanded vsus, we are vnprofitable ſeruants. Thus in theſe, and many other points of their falſe doctrine, they will make you beleeue that they hauehave expreſſe Scriptures (as the Deuill when hee tempted Chriſt;) but watch, and beleeue them not at their words, or firſt appearance, how diuine-like ſoeuer they appeare. There was ſcarce euer heretike that did not make the like plea & ſhew for himſelfe. Not as if the Scripture did truly ſerue eueryevery heretikes turne: for as there is but one ſenſe of thoſe Scriptures,Senſus literalis eſt quem author precipuc intendit. which we doe call the literall, and is that which the Author of it (to wit, the Holy Ghoſt) doth principally intend; ſo the onelyonly end is by that one ſenſe to ſerue God, and not the Deuill by ſchiſme or hereſie. If therefore heretikes abuſe it to their ends, it proceeds from their infatuated iudgements and fooliſh opin…ons, which makes the Scriptures to appeare to ſpeake accord…ng to their phantaſies (as a diſtempered eye dealeth with colours) and not from any incertainty that is in the good word of God, which is preſerued vntounto vsus for the comfort of our ſoules.
2 Holineſſe.Secondly, they will tell you that they hauehave great holineſſe in their Church amongſt them, and that wee hauehave none but counterfeit ſtuffe that will not endure the triall. But watch, I pray you, againſt this deceit, and concerne theſe foure things diſtinctly.
Firſt, Holineſſe is a great meanes to draw our affections, yea though it be but in appearance. The queſtion being asked,Luk. 5.1, 2, &c. why ſo great multitudes preſſed vponupon our bleſſed Sauiour: The anſwer is this; both by reaſon of the diuine ſweetneſſe of his words,Iohn 7.46. Neuer man ſpeaking as he ſpake, euen by the witneſſe of his enemies; as alſo by reaſon of the holineſſe of his waies, of which they gaue teſtimonie that ſaid, He hath done all things well. Mar. 7.37.And how the holineſſe of others doth gaine vponupon our hearts we ſee by daily experience, yea though it be but fained. As when Artimiſia knew not how to conquer Latmum, ſhee did it by performing religious ſeruice in a wood, not farre from that Citie dedicated to Berecynthia, the fained mother of the gods: ſo wee know the multitudes in many places, which the Pope hath drawne and conquered to himſelfe, by a vaile, a Cowle, a triple Crowne, a Cardinalls Hat, by a pompous ſolemnitie, and rituall deuotion, by Cloyſters and titular Virgins, together with many other the like toyes.
Secondly, ſhew of holineſſe may much deceiue vsus except we ſound into the truth of it. We know that the ſcriptures doe imply that falſe prophets weare rough garments to deceiue, that is,Zach. 13.4. vntrimmed and vndreſſed skins in a careleſſe manner, as if their liues were as ſimple as Adams newly fallen,Heb. 11.37. or as thoſe that wandred vp and downe in ſheepes skinnes and goats skins. In which reſpect Chriſt ſaith,Matth. 7.15. Beware of falſe prophets which come to you in ſheepes clothing. Therefore we ought to be wiſe, and not beleeue eueryevery one that comes with a ſhew of the neglect of the world, mortification and holineſſe.
Thirdly, it is but an idle brag, that holineſſe doth dwell in the Romiſh and Popiſh apoſtacy. There is indeed great ſhew of holineſſe in their Temples, Altars, Prieſts, Images, Pilgrimages, Shrines, bare feet, hard knees, and the like (for what will not an vnquiet conſcience doe to hauehave but ſome hope of peace and comfort hereafter?) but doe but marke what true holineſſe they, who hauehave come out from amongſt them, hauehave learned from the doctrine of that Church. The Lord Cobham, who of old ſuffered for the truth,Booke of Hi…t. … by M… pag. 133. 1… firſt weepingly cried out againſt the Popiſh Church, ſaying, Loe good people, for breaking Gods lawes they neuer curſed me; but for their owne lawes they moſt cruelly handle me and others. Afterward in further diſcourſe with Papiſts, he did ſay; I will ſay before God and man, Before I knew the deſpiſed doctrine of that vertuous man Wickliffe (who was a faithfull Preacher of the Goſpell) I neuer abſtained frō ſin, but ſince, I truſt I hauehave done otherwiſe: ſo much grace could I neuer finde in any of your glorious inſtructions, ſaith he to them.…, pag. … Againe, that bleſſed Martyr, Roger Holland made this free confeſſion before Bonner; My Lord, I was of your blinde religion, vntill the latter end of King Edwards reigne, and hauing that libertie vnderunder your auricular confeſsion, I made no conſcience to ſinne, but truſted in the Priests abſolution, and he for money did ſome penance for mee: which money after I had giuen, I cared no more what offence I had done, than the Priest cared after hee had got my money, whether he faſted with bread and water for me, yea or no: ſo I accounted lechery, ſwearing, and other vices, no offence of danger as long as I could hauehave them abſolued. I ſo ſtraightly (ſaith hee to the Papiſts) obſerued your rules of religion, that I would hauehave aſhes vponupon Aſh-wedneſday, though I had vſed neuer ſo much wickedneſſe at night: and albeit I could not of conſcience eat fleſh vponupon Friday, yet in ſwearing, drinking, or dicing all night long I made no conſcience at all. Thus was I brought vp and continued till now of late, that God of his grace, by the light of the Word, called mee to repentance of my former Idolatry and wicked life. Oh learne we but from theſe two examples of dying men, what holineſſe doth ariſe in the Popiſh Church euen from their very doctrine. And truly what elſe can we expect but vnholineſſe frō that doctrine, which doth moſt teach that holineſſe which is furtheſt from the heart, and publiſh moſt the merit of thoſe works which are of the outward man, as pilgrimages, gifts, building of Churches, Monaſteries, and the like?
Fourthly, if we hauehave not more holineſſe in our Church, then they in theirs, wee deſire to hauehave no partakers. They themſelues confeſſe that there are vnholy perſons enough amongſt them, as well as amongſt vsus; for thus they ſtop our mouthes when we obiect the deteſtable powder-treaſon. And for our doctrine (though they hauehave laboured long and caught nothing, except wee will giuegive them leaue to ſay that we hold that we doe not, or in that ſenſe which we doe not;) yet they cannot iuſtly charge vsus (if they ſay truly what wee teach) to teach either againſt the Beleefe, the Lords Prayer, or ten Commandements, which they themſelues make the ſummes of Faith, Hope, and Charitie. Wee would not for a thouſand worlds teach that wee are able to keepe the commandements, and to doe more than God requires, or that we could merit (as they doe) leſt we ſhould be charged to nouriſh pride of heart. We would not teach the leaſt toleration of Prieſts concubines, leſt one ſhould ſay with that bleſſed Martyr Holland, Maſons abſtr. of Mart. p. 358.I know ſome Prieſts very deuout that hauehave ſix or ſeuen children by foure or fiue ſeuerall women. See my Serm. vponupon Pſal. 27.4.Theſe and all other doctrines of the like ſtampe (which I hauehave touched in another place) we renounce, and preſſe, both in publike and priuate,2 Cor. 7.1. the cleanſing of our ſelues from all filthineſſe of the fleſh and ſpirit, and growing vp vntounto full holineſſe in the feare of God; together with the approuing of our ſelues to be liuely profeſſors of the truth by a liuing faith, bringing forth fruits vntounto God.
Thirdly, they will tell you of the humilitie of their religion;3 Humilitie. Oh how they reuerence their Prieſts, Altars, and Images! How doe they come to God by Angels and Saints, and how doe their ſackcloth and aſhes appeare to the world! but watch ouer theſe things, and thinke vponupon theſe two things.
Firſt, that the humilitie of the Popiſh religion is not ſuch as they pretend. They proudly will hauehave ſome ſhare in their owne conuerſions, and therefore they will hauehave their owne free wills part-ſtakes with the grace of God: yea, and why ſhould wee not ſay that they will proudly be ioynt-purchaſers of heauen with Chriſt, ſeeing they teach the doctrine of merits?Roma Irrec. §. 9. pag. 88. Ʋno ex meritis Chriſti ſibi per gratiam communicatis, altero ex meritis proprijs. Bellar. lib. 5. de Iuſtific. cap. 7. In which reſpect (if my memorie faileth mee not) Bellarmine is charged to ſay, That a iuſt man hath a double right to the ſame glory: the one from the merits of Chriſt, communicated to him through grace; and the other from his owne merits. And though he ſaith indeed, that hee who would hauehave any confidence in his owne merits, muſt not be proud, yet (as it is moſt likely) he eſpying pride in their greateſt humilitie, reſolueth that it is ſafeſt for vsus to put our truſt in the merciemercy of God. May we not alſo ſee pride euen in the head of their religion, the Pope,2 Theſſ. 2. who doth exalt himſelfe aboue all that is called God, and that is worſhipped? Yea, we doe ſee it, and we hate to thinke, that he that calleth himſelfe, The ſeruant of ſeruants, and ſhould be an humble Father in the Church of God, ſhould ſo Lord it ouer the whole Church, which is a burden vnſupportable, and ouer the conſciences of men, which is Gods prerogatiue.
Secondly, put caſe their humilitie were as they ſay, doe we not know that they of old hauehave crept into the Church of God, who hauehave beene the patron, and defenders of falſehood vnderunder this pretence? Yee know how it was in the Church of the Coloſsians; there were ſome who brought in worſhipping of Angels, and other traditions, vnderunder …hat pretence:Coloſſ. 2.18. but the Apoſtle ſaith, Let no man beare rule ouer you by humbleneſſe of minde. What though it make a great ſhew in the eyes of men? I confeſſe (ſaith the Apoſtle) that theſe things (ſpeaking of the worſhipping of Angels and other traditions) hauehave a ſhew of wiſdome in voluntarie religion, and humbleneſſe of minde, and in not ſparing the bodie, Verſ. 23.not hauing it in any eſtimation in regard of the fleſh, (as the Papiſts, who doe boaſt of faſting, ſack-cloth, and other penances) yet they muſt neuer the ſooner be approued or practiſed of vsus.
Fourthly, they will tell you of their learning, miracles, and great dangers which they doe vndergoe,Learning. euen for Religion ſake. But watch diſtinctly ouer theſe things, that they gaine not vponupon vsus to entertaine that doctrine with which they may infect and poiſon vsus.
As for their learning, remember theſe things: Firſt, we hauehave heard them of old crie out againſt the baſeneſſe of our vnderſtandings, Rhem. Teſtam. in Heb. 5.9.and boaſt of the deepeneſſe of their learning, and profoundneſſe of the myſteries of their Religion, as if the feebleneſſe in the Faith, Rhem. Teſt. in Heb. 5.11.and weakneſſe of vnderſtanding in the Primitiue Church were not able to comprehend them, and that therefore (belike) they were reſerued in ſacred tradition til the more ripe age of the Church. Thus they boaſt of the deepe myſteries of their Idoll-Maſſe, that they may the better thruſt it vponupon the Church without warrant from God in his word.
Secondly, though we hate and abhorre all traditionall learning that is againſt Gods word, and can call it none other than our bleſſed Sauiour called the learning of that Propheteſſe Iezabel, namely, The deepeneſſe of Satan, Apoc. 2.24.what ſhew ſoeuer it carrieth to outward view: yet we freely acknowledge their learning, wherein it appeareth in truth, and wiſh that they would vſe it better, than to make it an inſtrument to fight againſt the truth.
Thirdly, put caſe that their learning were neuer ſo great, yet it ſhould not moue vsus againſt the truth. I know it was caſt as a choake-peare in the teeth of thoſe officers, who gaue good teſtimonie of Ieſus Chriſt,Iohn 7.48. Doe any of the Rulers, or of the Phariſees (who are wiſe and learned men) beleeue in him? But when we doe remember the thankſgiuing of Ieſus Chriſt vntounto his Father,Matt. 11.25, 26. Becauſe he had hid (the myſteries of the Goſpell) from the wiſe and men of vnderſtanding, and opened them vntounto babes, euen becauſe his good pleaſure was ſuch: and when we doe withall conſider what Paul ſaith, That not many wiſe men after the fleſh, 1 Cor. 1.26, 27.not many mightie, not many noble are called, but God hath choſen the fooliſh things of the world to confound the wiſe; we cannot thinke that learning and religion cannot be diuorced, or that we muſt preſently embrace the doctrine of them who bring learning in their mouthes.
Miracles.To come in the ſecond place to their Miracles, which they ſo much pretend; wee know that they are powerfull to perſwade people; yet, when we doe conſider that the miracles of the Primitiue Church are ſufficient to confirme primitiue doctrine,Iohn 10.41. and that all that Iohn preached may be true, though he did no miracle; and alſo that the Church of Rome were not Antichriſtian if it ſhould not pretend miracles,2. Theſſ. 2.9. Apoc. 13.13. we cannot preſently conclude that he is no dreamer or inticer to falſe gods,Deut. 13.1, 2. who can giuegive a ſigne or wonder that commeth to paſſe.
Sufferings.Laſtly, as for their ſufferings for religion, we know that many Heretickes hauehave died in a ſtiffe maintenance of their curſed conceits;1 Cor. 13. and that the Apoſtle implieth that it is poſſible for a man to giuegive his bodie to be burned and not hauehave charitie: In which reſpects, though ſometimes wee ſee Prieſts and Ieſuits, like Phariſees, compaſsing ſea and land, to winne a Romiſh proſelite, and at the laſt to come to the Gallowes iuſtly prouided for them, when they hauehave fallen out of the way of Religion, into the way of Rebellion, yet wee cannot thinke their doctrine which they teach againſt vsus to be more true. Oh therefore let neither all of theſe, nor any one or more of them preuaile with vsus to admit of that doctrine which wee hauehave not receiued in our Church: but watch we againſt all falſe doctrine whatſoeuer, what pretence ſoeuer the Teachers may make ſhew of. They that ſerue not the Lord Ieſus, but their owne bellies, Rom. 16.18.may with faire ſpeech and flattering deceiue the hearts of the ſimple, like the Popiſh ſhauelings by Benedictions, Abſolutions, Sacrifices and the like. By how much more carefull therefore they are to plead againſt vsus and for themſelues, and to liquor their ſpeeches with ſweet, though deadly, words; by ſo much more diligent let vsus be to watch ouer doctrine.
But we muſt not leaue here: for as our watchfulneſſe doth referre it ſelfe to faith, ſo likewiſe to louelove, and that (it may be) in this place more principally. Hearken therefore to this ſecond branch of watchfulneſſe, that we muſt watch in reſpect of manners. For the preſſing whereof I ſhall not vary from my cou…ſe in the former; firſt to ſhew you what it is; and ſecondly, how wee may be ſtirred vp to practiſe it.
I conceiue watchfulneſſe to be a dutie which lookes to a double obiect: namely, to ſinne and to grace.What watchfulneſſe in manners is. Watchfulneſſe about ſinne is a holy care either to preuent or to cruſh it, be it neuer ſo ſmall. Euen as if the plague were about vsus, carnall wiſdome it ſelfe would make vsus to looke to our feet, and to beware that wee come not neare thoſe dwellings:Epheſ. 5.15. Hebr. 12.13. So doth watchfulneſſe make vsus walke cicumſpectly, and make ſtraight ſteps to preuent the plague of ſinne. Or as if a Wolfe were about our houſes, euen naturall wiſdome would make vsus carefull to kill him; ſo will ſpirituall watchfulneſſe make vsus watchfull to cruſh ſinne: yea euen as if wee ſhould ſee a Boy creepe in at our windowes, we would watch him as narrowly as if he were a man, becauſe though he could not doe vsus much hurt himſelfe, yet he could let in men which might depriue vsus of our goods and liues, ſo, if we apprehend the leaſt ſin gaining vponupon vsus, we muſt be as diligent in watching againſt it, as if it were of a greater ſize, becauſe it doth open the ſoule and prepare it for the greateſt ſinnes that are.
Secondly, watchfulneſſe about grace is a holy care to nouriſh the ſpirit, and to take all good occaſions to bring forth and practiſe grace and godlineſſe. As a man that doth deſire and will to be rich, doth cheriſh in himſelfe all endeuours to that end, and wait all occaſions to be fingring the pence: So watchfulneſſe doth worke in a man an attendance vponupon all holy meanes to increaſe grace, with the increaſings of God.
Where we muſt watch.If now you ſhall aske me, where this watch muſt be ſet? Let me tell you, that your liſtening to this will make you the better to conceiue and ſee what it is. It muſt be kept in all the parts, powers, and faculties of ſoule and bodie. Firſt, we muſt watch in our hearts,Prou. 4.23. as Salomon ſaith, Keepe thine heart with all diligence. A negligent watch is for the moſt part ſet in this place, becauſe wee walke not as in Gods ſight and preſence: but when wee doe conſider that the heart is the principall commander in this little world, and that according to the charge of the heart the tongue ſpeaks,Luke 8.45. Matt. 15.18, 19. the hand workes, and the eye ſees; by how much more authoritie the heart hath in vsus, by ſo much more carefull we muſt be to watch ouer the faithfulneſſe of it. Secondly, we muſt watch in our minds, that they do not roaue about vnprofitable and vnneceſſarie things. Though we labour to know other things which are of vſe in this world, yet we muſt watch that this be our chiefe care to know Ieſus Chriſt and him crucified: 1 Cor. 3.2. Si Chriſtum benè ſcis, ſatis eſt, ſi caetera neſcis: ſi Chriſtum neſcis, nihil eſt, ſi caetera diſcis. Malum ſeminatum. Malum innatum. Iob 31.1.For as ignorance in other things can doe vsus little hurt, if wee doe ſoundly know Chriſt; ſo knowledge of others can doe vsus little good, if wee are ignorant of Chriſt. Thirdly, we muſt watch in our ſenſes: for they are the cinqueports of the ſoule, both to let in that euill which the Deuill doth ſowe in the creatures, and to let out that inward corruption in our hearts to ſtrengthen our outward enemies. Hence is it, that as Iob made a couenant with his eyes, Pſal. 119.37.ſo Dauid prayed that God would turne away his eyes from beholding vanitie. Fourthly, we muſt watch in our tongues; in which point Dauid hath giuen vsus a good preſident, when he ſaid, I will take heed to my waies, Pſal. 39.1.that I ſin not with my tongue. If he was ſo watchfull ouer his tongue,Pſal. 57.8. which notwithſtanding he calleth his glory: much more muſt wee, ſeeing wee may well call ours our ſhame. Remember therefore what Dauid ſaith in another place,Pſal. 34.13. Keepe thy tongue from euill, and thy lips that they doe ſpeake no guile, eſpecially conſidering what Iames ſaith, If any man amongst you ſeemeth religious, and refraineth not his tongue, but deceiueth his heart, this mans religion is vaine. Laſtly,Iam. 1.26. 2 Tim. 4.5. wee muſt watch in all things, whether for our ſoules or bodies, whether in our ſpiritual or corporal imployments. In our commerce and trading with men, in our talking, walking, buying, ſelling, we muſt be carefull that no iniuſtice, vncharitableneſſe, or deceit doe creepe in; and then we watch in bodily things. In our reading, praying, conference, hearing, and receiuing the Sacrament,Luke 8.18. wee muſt take heed how wee heare, how we pray, how we receiue, and the like, that no wandering thoughts, either wicked or good, beſides the purpoſe, that no hypocriſie, dulneſſe, or ſecuritie doe hinder our comfort in theſe things; and then we watch in ſpirituall things.
Now at the length yee may fully conceiue what it is to watch. It is to hauehave, through Gods working, a holy care and diligence in all the parts, powers, and actions of our ſoules and bodies againſt all ſinne, and for the doing of all good as in Gods ſight and preſence.
If now yee will aske me, how we may be ſtirred vntounto practiſe it?Motiues to watchfulneſſe. I anſwer, by a through conſidering of theſe foure points.
That when the end of all things commeth, the righteous ſhall ſcarcely be ſaued. In which reſpect mens hearts ſhall faile them for feare and for looking after thoſe things which ſhall come on the world; Luk. 21.26.for the heauen ſhall be ſhaken.1 Pet. 4.18. Oh where then ſhall the vngodly and ſinner appeare! We are too eaſily lulled aſleepe with the facilitie of our attaining to heauenly happineſſe. And hence it comes to paſſe, that ſometimes we dreame not of entring into the way of heauen, before wee are not able to walke in any other: ſometimes againe if we be in the way, we are careleſſe and ſecure in the vſe of the holy meanes of ſaluation. Whereas if with feare and trembling wee could ſee the narrowneſſe of the way, and the difficulties (both through our owne weakneſſe and wickedneſſe, and others malice) through which we muſt paſſe, we would keepe a conſtant and a carefull watch.
Secondly, conſider that we are very heauy headed, and apt to be ouertaken with drowſineſſe. Euen the Church it ſelfe ſaith,Cant. 5.2. I ſleepe: and Paul found by experience ſuch a fault in the nature of man,Rom. 13. Epheſ. 5. when he ſaid to the Romanes, It is now time that we ariſe; and to the Epheſians, Awake thou that ſleepest: yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vsus.
The Deuils foure cradles.The firſt is the ignorance of our ſelues, when wee doe not ſee the danger and deepneſſe of our corruptions. As the darkeſt places are fitteſt for vsus to ſleepe in, both becauſe the eye doth there want that inlightned meanes by which it doth gad and is kept waking, as alſo becauſe no danger can be diſcerned: ſo is the darkneſſe of ignorance a fit cradle to ſleepe out the time of our watchfulneſſe.
The ſecond cradle is groſſe and full feeding of the things of this life. Wee ſay in the prouerbe, That when our belly is full the bones would be at reſt: and we finde it true by experience, that when our hearts are ſet where God hath ſet our heeles, to wit, vponupon the earth and earthly things, we are too too apt to be lulled aſleepe, and not at all to minde our eternall good.
The third cradle is labour and toyle after thoſe things that periſh. Euen as wearineſſe by labour doth make vsus apt to ſleepe: ſo when the worke of this world doth take away the worke of a good conſcience, our whole bodies and ſoules may be ſtolne from God; for there is no watch kept.
The fourth cradle is the neglect of the meanes which ſhould keepe vsus waking, namely, the word of God, prayer, meditation, and the voice of the ſpirit in theſe, which is as the ruſhing of the winde to ſhake the houſes of our hearts. As when a man wearied ſhutteth himſelfe vp into ſuch a roome as keeps him from the noiſe of his children, ſeruants, yea and the winde, it is a ſigne that he purpoſeth to ſleepe and take his reſt: ſo when we careleſly vſe, and ſeparate our ſelues from ſuch meanes as God hath appointed to keepe vsus waking, how can we doe other than ſnort, and ſo forget that God hath ſet vsus in a watch-tower, to keepe the quarter of our bodies and ſoules from ſudden ſurprizall by the enemie. Seeing therefore that we are ſo apt to ſleepe, and that the Deuill hath ſo many meanes to lull vsus into it, therefore we muſt watch.
Thirdly, conſider that wee lie open to many dangers. Sometimes afflictions ſet vponupon vsus, and without this wee ſhall ſoone let goe our hold of Chriſt. It is true indeed that they are but ſufferings a little,2 P…. 5.1…. yet what are wee that we ſhould not be gained vponupon, if our fingers doe but ake in Chriſts quarrell, without watchfulneſſe? Sometimes proſperitie troubleth vsus, and without this our ſobriety will be indangered:1 P…t. ….… therefore be ſober and watch, ſaith Peter. Sometimes the Deuill doth ſet vponupon vsus, and it ſhall coſt him a fall if he doe not draw vsus either into preſumption or deſpaire:1 P… ….8 but watch (ſaith Peter) for he goeth about like a roaring Lion ſeeking whom he may deuoure. Yea and alwaies the fleſh will be too craftie for vsus:… …ca… … q…a …aſtan… … …am, non in q…nt… …ianis in…rſt… bus. for though wee hauehave weakned it and got the better hand of it in the more great ſinnes which doe wound and waſte the conſcience; yet it hath daily inrodes, by the aduantage whereof it ſtill plotteth and practiſeth new treaſons, and will foile vsus without bridling it, and walking circumſpectly by watchfulneſſe.
Laſtly, conſider that without watchfulneſſe wee ſhall not be ſo well acquainted with our owne weakneſſes. It would be a ſtrange (though no new) thing for vsus to be well ſeene in things abroad, and ignorant of our owne affaires: yet without this ſuch will be our caſe; and ſo we ſhall not be able to watch vntounto prayer, which is the third and laſt Vſe which we are to make of this Doctrine.
Vſe 3 In the third place therefore, ſeeing the end of all things is at hand, let vsus ſtriue to watch vntounto prayer. Let vsus be ſo carefull, in the ſober vſe of all outward things, and in the keeping of faithfull watch both without and within, that, out of the feeling of our owne miſerable eſtates, without Gods ſpeciall helpe, in theſe laſt times of the world, we may be driuen vntounto God in prayer to helpe vsus. For the preſſing of this forget not that order which I hauehave obſerued in the former; but conſider firſt what it is to pray; and ſecondly, how we may be ſtirred vp to watch vntounto prayer.
Firſt, to conceiue what it is to pray; you muſt know that the matter about which all prayer is conuerſant is either good, or euill. As prayer doth conſider euill; What it is to pray.it doth acknowledge it, complaine to God againſt it, and ſeeke the remedie of it. As prayer doth conſider good; it doth beg the being of it, the maintenance and increaſe of it, and thanketh God for it. So that, to pray, is vponupon the ſight of ſinne to confeſſe it, lament it, and to ſue for pardon: and vponupon the knowledge of grace humbly to beg at Gods hand that it may be, and be maintained and increaſed, and to thanke God for it all.
In which deſcription you may perceiue that hee that would pray muſt hauehave theſe ſix things in ſome degree or other to meet in him.
Firſt, he muſt know his ſinnes. For as no man will beg that doth not know his pouertie either in truth or ſhew; and as no man can beg well for himſelfe who doth not know the particular wants which hee groaneth vnderunder: ſo neither will nor can he pray that knoweth not his ſpirituall pouertie, yea his particular ſinnes.
Secondly, he muſt hauehave a ſpirit of complaint againſt ſinne. For as no man will ſeeke to be rid of that gueſt whom he cannot in ſome reſpect or other with a free ſpirit complaine againſt: ſo neither will we ſeeke to be rid of ſinne, if we cannot thus complaine to God againſt it; Alas Lord, my ſinne; it is rebellious againſt thee, againſt me: it wounds my conſcience, robbeth me of thine image, blotteth and defaceth grace, and maketh me the obiect of thy heauy diſpleaſure.
Thirdly, he muſt be like that poore man who ſpeaketh ſupplications. Hee muſt neuer giuegive God reſt till he hauehave mercy vponupon him, and ſeale vntounto him by the ſpirit of adoption and ſanctification, the pardon of all his ſinnes to the comfort of his ſoule.
Fourthly, he muſt know the graces which he wanteth, and which God vſually beſtoweth vponupon his children, as mercy, peace, louelove, humilitie, meekneſſe, faith, repentance, and the like; and that not onelyonly in word, but in their whole efficiencie and power for the diſabling of all our ſinnes. For he that knowes them not, and their vertue, and that God giues them to that end, cannot aske them as hee ſhould.
Fiftly, he muſt earneſtly beg them and their increaſe and maintenance from him from whom commeth eueryevery good gift. The more beggar denying a mans ſelfe, and laying open his ſores, the ſooner made rich by God. As it is the profeſſed faſhion of ſome great man (as they will ſay) rather to make two Gentlemen than to maintaine one: ſo it is Gods faſhion rather to aduance many poore humble and humbled beggars, than to maintaine any one that hath any wo…th in his owne ſight.
Laſtly, he muſt highly prize the graces of God, that ſo he may be truly thankfull to him for them. Hee thanks coldly that doth not prize highly. Thus we hauehave conſidered what it is to pray: notwithſtanding which wee muſt remember that when we hauehave ſaid what we can, it is better felt in the heart than expreſſed by the tongue.
2 Motiues to watch vntounto prayer.Now for the motiues which may ſtirre vsus vp to watch vntounto prayer, doe but conſider theſe that follow.
Firſt, let vsus conſider what we hauehave taken in our watch. We hauehave taken ſinne. There is no man who watcheth as he ſhould but catcheth that theefe ſtealing away his heart from God and godlineſſe, and lurking in ſome part of him or other. Euen as therefore when a man hath taken a theefe committing burglary and ſtealing away of his goods, hee will carry him to the Iuſtice, accuſe him, and deſire Law againſt him: So when a man hath taken ſin in the watch, he muſt cary it before the great Iudge of heauen and earth, accuſe it vntounto him, and humbly deſire his merciemercy to vsus, his iuſtice to it, to bring it to naught.
Secondly, conſider the great miſerie which ſhall come vponupon vsus when the end of all things is come. The powers of heauen ſhall be ſhaken, the heauens ſhall paſſe away with a noiſe, the elements ſhall melt with fire, the trumpe of God ſhall ſound ſo ſhrill that it ſhall raiſe the dead: all outward comforts ſhall be taken from vsus, the affections of our neareſt and deareſt friends ſhall be altered; in ſo much as if they ſee vsus goe to hell, they will be of Gods minde to laugh at our deſtruction; and if they ſee vsus goe to heauen, all domeſticall reſpects ſhall ceaſe, for there is no marying nor giuing in mariage. To whom then ſhall we cleaue in the throng of theſe miſeries, but vntounto God by prayer?
Laſtly, conſider that God hath ordinarily intailed his helpe in miſerie to prayer:Pſal. 50. Call vponupon me in the time of trouble, and I will deliuer thee. God knowes whereof we ſtand in need, and he could helpe vsus as well without vsus, or notice from vsus, if he would: but hee that hath ſaid, Aske and yee ſhall hauehave, will not be at our right hand to helpe vsus, except we powre out our ſoules in prayer.
But is it eueryevery prayer that will doe vsus good in the time of miſerie? No ſurely; but that prayer which God in merciemercy doth anſwer. As it will doe vsus no good to put vp petitions except they be granted: ſo neither will it doe vsus good to pray except God heare and anſwer.How wee may know wh…ther God heareth our prayers. If now then amid our prayers, wee would be ſatisfied how wee may know whether God doth heare and anſwer our prayers? I anſwer: that we may conceiue ſomething of Gods good will and pleaſure in this kinde by three ſignes.
Firſt, wh…n we feele that God giueth what we pray for. Thus he anſwered Daniel; Dan. 9.23.at the beginning of whoſe ſupplication the commandemant (concerning deliuerance from Babel) came forth, and the Angell was ſent to ſhew him that he was greatly beloued. Thus ſometimes alſo we find a ſweet aſſurance of his louelove in the forgiueneſſe of our ſinnes, and thoſe graces which we ſue for.
Secondly, when God giueth vsus feruent deſires to continue our prayers, though we do not preſently obtaine what we pray for. A louelove and deſire to prayer is the gift of God; and he doth not giuegive the meanes, but hee will bring vntounto the end. Though therefore he doth not grant vsus preſently, b…cauſe he would hauehave vsus make more account of his gifts when we doe enioy them: yet if he giuegive vsus a heart to perſeuere in our ſuits, it is a ſigne that he who doth worke ordinarily by meanes, will not continue the meanes without a purpoſe in his good time to giuegive a comfortable iſſue.
Laſtly, this is alſo a ſigne that God anſwereth our praiers, when he giueth vsus faith and patience to wait vponupon him in the conſtant vſe of the holy meanes of ſaluation. God doth not alwaies heare to anſwer vsus in what we aske: yet he doth giuegive vsus ſomething proportionable. As hee deale with Chriſt, when he did offer vp prayers & ſupplications with ſtrong cryings and teares to him,Hebr. 5.7. that was able to ſ…ue him from death; namely, he heard him in what he feared, not by deliuerance, but by abilitie to vndergoe it: So hee d…aleth with vsus, not alwaies by granting what we a…ke, but by giuing ſomething proportionable to it, to inable vsus to wait and to ſtay his leaſure.
By theſe and the like ſignes may wee know when and whether God doth heare vsus. Let vsus therefore conſider them well, that we doe not watch vntounto idle and vnprofitable prayer, but ſuch as may comfort vsus in theſe times, wherein the end of all things is at hand. Thus hauehave you heard the Apoſtles doctrine and the exhortations which he hath inferred vponupon it. A more profitable theame, I am ſure, wee could not hauehave had in theſe laſt ages. Now are the times wherein the luſts of the fleſh abound. For whereas the ſoule of man is diſtinguiſhed into theſe three powers and faculties, to wit, the Reaſonable, Angrie, Rationalis. Iraſcibilis. Concupiſcibilis.and Lustfull faculties: The firſt may ſeeme to hauehave borne ſway in the firſt age of the world, when the inuention and finding out of Arts and Sciences flouriſhed. The ſecond, in the ſecond age of the world, (from Ninus to Iulius, as Melancthon hath it:) then were the braue Warriours, as Dauid and other Worthies. The third is all in all in this laſt age of the world, wherein backe and belly doe ſteale away all our care and obſeruance. If euer, than much more now doth the ſoule liue in her ſenſes. Now we are ſo farre from ſobrietie, that Couetouſneſſe and Epicuriſme doe lord it. Now wee are ſo farre from watchfulneſſe, that Securitie hath taken hold of the beſt. Now we are ſo farre from praying, that God is not in all our thoughts. What ſhall I therefore now ſay? I will humbly beſeech you not to forget that the end of all things is at hand; that ſo wee may be ſtirred vp to theſe things, leſt God doe ſuddenly come in flaming fire, to render vengeance vntounto vsus before we be aware.
Soli Deo gloria.
THE NEVV MANS NEW LIFE. ƲPON GALATH. 2.20. By ROBERT ABBOT.
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.