By H. H.

THE FIFT AND LAST EDITION: IN WHICH, MATTERS DISPERSED BEFORE THROVGH the whole booke, are methodically drawne to their seuerall places, and the hundred and nineteenth Psalme perfected: with a more exact Table annexed.

The words of the wise are like goades, and like nailes fastened by the Masters of the assemblies, which are giuen by one Pastor.

LONDON: Printed for VVILLIAM VVELBY, and are to be solde at his shop in Paules Church-yard, at the signe of the Swanne. 1612.

TO THE HIGH AND MIGHTIE MO­NARCH, IAMES BY THE GRACE OF GOD KING OF Great Britaine, France, and Ireland, defender of the Faith, &c.

RIght gracious Soueraigne, I doe here humbly present vnto your Highnesse, the holy Labours of that worthy Seruant of Christ Mr. RICHARD GREENHAM, painfullie collected, corrected, and published for the good of Gods Church, by my late deere Husband Mr. HENRY HOLLAND, a Preacher of the Gospell in your Highnesse Cittie of London. VVhich I am bold to offer vnto your excellent Ma­iestie, partly in respect of the Author, a man renow­ned for his rare pietie and paines, and for his singular dexteritie in comforting afflicted Consciences: partly in regard of the worke it selfe, so well accepted and approued in the Church, that this is now the fift time it hath ben published. But chiefly because my husband [Page] hauing a little before his death bestowed great care and paines in collecting and preparing for the presse, the fourth and last part of these workes (which in this edition is added to the rest) straightly and many times charged mee vpon his death bed to present and dedicate the whole vnto your Highnesse, as a pledge which he desired to leaue vnto the world, of his most dutifull affection, and earnest desire to doe your Ma­iestie all the honour, and the Churches within your Highnesse dominions all the seruice that hee could VVherefore humbly praying that your excellent Maiestie would be pleased to accept the same at the hands of a poore widow, from him that is now at rest in the Lord, and hath (in part receiued the crowne of his labours: I doe earnestly beseech the God of heauen abundantly to heape all graces and blessings vpon your Highnesse and your royall posteritie in this life, and finally to set vpon your heads the crowne of euerlasting life and glo­ry in the world to come.

Your Maiesties most humble and dutifull subiect Elizabeth Holland widow.

TO THE RIGHT HONO­RABLE AND VERTVOVS LADIES THE LADIE MARGARET COVNTESSE OF CVMBERLAND, AND THE LADIE KATHERINE Countesse Dowager of Huntington: H. H. wisheth the increase of all true honour and comforts in this life, and after death a crowne of glory with Iesus Christ.

I May seeme to passe the boundes of Christian modeslie, so to presse into your presence (Right Honorable and vertuous Ladies) without due regard of your persons and places. But such is your wisedome, that you can, and your honorable affection, that you will heare with patience the meanest seruant of Iesus Christ. I come (Right Honorable) as in the name of the faithfull seruant of Christ, M. R. Greenham, a man well knowne vnto your honours, and to those most religious patrons of all pietie and good learning, the right Honou­rable Earles (of blessed memorie) of Huntington, VVarwicke, and of Bedford, which now sleepe in the Lord. Of them much was hee reueren­ced in his life time; of your Honours much lamented after death, for that you know the losse of such, to be no small wracke vnto the Church and peo­ple of God. Now so it is (right Honorable and vertuous Ladies) that pietie in this declining age waxeth daily very faint, & impiety doth much abound: and God hath not only set before you those noble examples for imi­tation, but also hath enriched your harts with his faith, feare and loue, (as it well appeares (to embrace his blessed truth, and to be as nursing mothers to the holy religion of Christ. Now then this good seruant of the Lord, God gaue him (to recompence his want of naturall children) many sonnes and daughters begotten by the Gospell to the faith of Christ, and some Or Post­humes. orphanes hee left after him, which being cherished and accepted with [Page] grace among men, shall truely resemble the Fathers heart which begat them, and stand vp for him to speake and preach pietie, and the true faith of Christ to posteritie. One of which after a yeeres trauell in the nurcing and education, coated and attired (in the best manner that I can) and now able to speake distinctly and comfortably the fathers minde and meaning to all the spirituall Sonnes and Daughters of God in our Church; here I doe in loue vnfained vnto him, and in dutie to your Honours, humbly present vnto your Honourable protection.

If the holy Ghost thought good to commend his great and most diuine Oracles (which haue a singular kinde of spirit, life, and power in them, knowne to all true beleeuers) to the Church and people of God vnder theLuk. 1 3. 2 Ioh. 1. patronage (as it were) of honourable and vertuous Nobilitie, (for that Inferiours neglect euen the best things, which their Superiours seeme lesse to account of, and examples doe best preuaile with vnbeleeuers:) No mar­uell (right Honourable Ladies) if the seruants of God desire the like fa­uour and patronage for their labors, euen of those whom the Lord hath set as bright shining starres among men.

Your Honours shall finde in this first portion of this worke, a delectable and comfortable varietie of graue experienced counsels, which may serue as precious remedyes (wisely applyed) for many euils, and holy directions for the good gouernment of a Christian life, and most diuine rules ground­ed vpon Scriptures, and well approued by his long practise, seruing well to appease the rage, and to quench the scorching flame and fierie darts of the diuell, which so torment all poore distressed consciences in this life.

Such experience and good liking haue your Honours had of this man of God, of his godlines and grauitie, and of the manifold gifts of God in him, that I neede say no more, as any way doubting of your Honourable accep­tation. I haue beene bould thus to knit your Honours together in this one Epistle, because I am well assured the spirit of Grace hath knit your hearts together, in his faith and feare: and for that you were so knit together in loue vnfained to this holy seruant of Christ: This worke then I commend vnto your Honours, and your Honours and it to the good blessing and holy protection of the Almightie.

Your HH. to commaund: Henry Holland.


THe lips of the righteous feede many. The true diet of theProu. 10. 21. soule is an Art most rare, a very diuine facultie: It must be graunted that the liuely voice of the Prophets feed­eth most effectually, searching euen the secret cham­bers of the soule, and working greatest impressions in the heart. The holy bookes and monuments of the righteous are as strong chests and storehouses; where­in God hath euer reserued most pretious food for poste­ritie: neither may wee reiect the industrie of the heathen: for they haue some foode meete for liberall men in matters naturall and politike, seruing well (if due regard and choise be had) for our direction in things appertaining to this pre­sent life. All wise men are circumspect what they feede vpon, to preserue their bodies; and ought they not much more to be respectiue wherewith they feede their soules? Some regard onely the lips of the righteous, and feed long before they be strong men, or haue their wits exercised to discerne good or euill. Some attend onely the hand and bookes of the righteous, and these know little how soundly and truely the beleeuers mindes and hearts be fed by the breaking of the bread of life. Some regard neither: these men starue their soules with igno­rance, and are setled in Atheisme and prophanenes. Some attend both, and haue well tasted of the good word of life, and goe on from strength to strength,Ephes. 4. 13. vnto the measure of the age of the fulnesse of Christ. Some yet there are which neither regard righteous men, nor righteous matter, but feede Intemperantiae genus est. Seneca lib. 13. epist. 89. Non discentes ne­cessaria, quia su­peruacua didice­runt. Seneca. indifferently vpon all bookes alike, to the great hazard of their owne soules: these men are vaine, and feede themselues with vanitie. The diuell in elder ages, in the blinde Papacie, fed blind soules with fables, and idle Friers inuentions: now mens wits be refined, they can no more feede on such dry stubble. Hee feedes daintie eares with choise of words, and vncleane hearts with the vnchaste and wanton loue-songs of Italian Poetrie. Such foode breedes many vncleane beasts in Citie and Country. Such men cannot loue the truth and holinesse, because they are repleate with errour and vncleannesse.

Mr. Ascham, a man greatly to be commended for his learning and good af­fectionIn his School­master. to pietie, of this matter writes on this manner. ‘These inchanters of Circes (saith hee) brought out of Italie, marre mens manners in England, much by ex­ample of life, but more by precepts of fond bookes, translated out of Italian in­to English. Againe, tenne Sermons at Paules Crosse doe not so much good for mouing men to true doctrine, as one of those bookes doth harme with inticing to ill liuing. I say further, these bookes tend not so much to corrupt honest [Page] liuing, as they doe to subuert true Religon:’ More Papists be made by your mer­rie bookes of Italie, than by your earnest bookes of Louaine. This complaint ought wise men to consider well of, for that the world was neuer more full of Italian conceits, nor men more in danger for the long contempt of Gods truth to be Italianated. The diet and cure of soules afflicted is a very great mysterie, wherein but few haue trauelled to reduce that matter into any good forme of art, or to giue vs any good method of practise. M. Luther, M. Beza, Vrbanus Rhe­gius, M. Taffin, and others, haue very excellent formes of consolation; and ma­ny godly brethren in our times haue ministred good helpe for the cure of soules afflicted: but wanting art and good experience, we conceiue the danger to be great, and often (as blind Empyrikes) cause it to be greater; for that wee rather gesse vncertainlie to applie good remedies, and speeches vnto the sicke, than know how to proceed by any certaine rule of art, and well grounded practise. If the naturall Physition might truly say, as touching his facultie, [...]. Hip. lib. 1▪ Aphor. 1. Vita breuis, &c. much more assuredly may the spirituall Physition prefixe such an Aphorisme to all this mysterie wee haue in hand. For herein the godly learned know it a matter farre more difficult to iudge what secret causes breede the hidden di­stemper of the soule: and here it is farre more dangerous to proceede onely by experience, without art and skill. And here we must as carefully respect all occa­sions and circumstances of time, place and persons: For a word spoken in due time, is like an apple of gold with pictures of siluer: so the contrarie, vnseasonable and im­pertinentPro. 25 11. speeches be most dangerous.

The patient here must doe his part, prout fides patientis adiuuat: and the assi­stantsCypr tract 4. de Idolor▪ va [...]it. must be of like tender affection, and good meanes must imforme, and time conuenient rightly be applied. Magnum esse solem Philoso­phus probabit, quantus sit Ma­thematicus, qui vsu quodam, & exercitatione procedit: sed vt procedat, impe­tranda illi quae­dam princifia sunt. Sen lib. 13 Epist. 89. It fares here with vs as with other men in humane sciences, wee know the afflictions of the minde to be very great and dangerous, but how great and perilous, all men cannot so well conceiue, much lesse how with art and skill to proceede in the practise of this cure.

This reuerend man of God, M. GREENHAM, was a man in his life time of great hope, and could haue giuen best rules for this vnknowne facultie: for that the Lord by his good knowledge and experience, restored many from vnspeak­able torments, and terrors of minde; of which some are asleepe in Christ, and as yet liuing not a few. If the Lord had not so soone translated him to rest, hee was no doubt as fit, and as willing as any in our age to effect this matter. Of his knowledge this way, all the godly learned that knew him, both can and will speake, I doubt not. Of his good will herein to posteritie, let his owne words te­stifie the good desires of his heart: for by a speciall occasion he speaketh of him­selfe on this manner. ‘He hath had a long time a setled disposition (as he trusteth) of God, to studie the cases of Conscience, to succour the perplexed in them: heIn his Apo­logie. hath been so filled with compassion to the afflicted (which God wrought in his heart) as if he had been distressed with them: He hath seene the manifold bles­sings of God vpon his trauell.’ Againe, that many godly learned friends would perswade him to the aforesaid studie, by these and such like arguments. ‘First, that hereby hee might traine vp some younger men to this end, and communi­cateIn the same Booke. his experience with them. Secondly, that he might leaue vnto posteritie a commentarie of such particular maladies, as through Gods blessing hee hath cured, together with the meanes vsed to that end: and because precepts are [Page] wanting, rules of direction in such cases (by a through searching, with a diligent and continuall obseruation and conference with others learned and experi­enced) might in this age, or in the age following, be brought to some forme of method and Art, whereby the knowledge and experience of these things might be made common to many, not onely to the fruitfull curing, but also the health­full preuenting of manifold mischiefes. Thus farre his owne words.’

Let these graue Counsels and fruitfull obseruations in this first part of his holie workes (which I haue here published) testifie how mindfull and carefull he was for many yeeres, to giue herein a comfortable direction for posteritie.

I am the meanest and the weakest of many brethren to write of this reuerend mans life, and labours in the Church of God: yet had I rather be noted of some for want of skill, than of any for want of loue and affection to so louing a father. I haue knowne his life for many yeeres, and reioyce in heart to haue knowne it, for that most rare graces of Gods spirit did shine in him, all tempered as with faith vnfained vnto Christ, so with bowels of compassion and loue towards men. In his holy Ministerie, hee was euer carefull to auoide all occasions of of­fence, desiring in all things to approoue himselfe as the Minister of Christ; he much reicoyced and praised God for the happie gouernment of our most gra­tious Queene ELIZABETH, and for this blessed calme and peace of Gods Church, and people vnder it; and spake often of it both publikely and priuatly, as he was occasioned, and stirred vp the hearts of all men what he could to pray, and to praise God with him for it continually: yea, this matter so affected him, that the day before his departure out of this life, his thoughts were much trou­bled, for that men were so vnthankfull for that strange and happie deliuerance of our most gratious Queene, from the dangerous conspiracies and practises of that time. He was the speciall instrument and hand of God to bring many, bothD. Lopes. godly and learned, to the holy seruice of Christ, in his Ministerie, and to re­straine, and to reduce not a few from schisme and error, striuing alwaies to re­taine such in obedience of lawes, and pretiouslie to esteeme and regard the peace of the Church and people of God.

When God had translated this Elias from vs, then I sought to finde him in his workes: for they doe liuely expresse the picture of his minde and heart, and taste sweetly of that pure fountaine of God, from whence they were deriued.Noct [...]s Attic [...] Gellius & Phauorinus. While he liued, his lips often refreshed my soule: when he was gone, I lamen­ted much that I had not in Christianitie made that vse of him; that a Heathen doth of a naturall wise man in humanitie. But now I praise God I haue found some good supplie of that which (through mine owne negl [...]gence) I wanted: for of his workes (which were then dispersed farre and neere, but now by Gods prouidence the greatest and best part are come into my hands) I can say for my content as much as Cyprian could say of his graue, ancient and learned Tertul­lian, Da mihi M [...] ­strum. both for speciall instruction and consolation.

He was no sooner gone from vs, but some respecting gaine, and not regar­ding godlinesse, attempted forthwith to publish some fragments of his workes, to the griefe (that I say no more) of many louing friends, which haue long desi­red and expected the impression of all his workes. And here could I wish all the godly learned were of In his Epistle before his notes on the Reuelation. M. Francis Iunius iudgement, for hee (to escape these hucksters handling) endeuours wisely in his life time to preuent such a mis­chiefe. [Page] For this cause M. D. Crooke, (a reuerend man for his learning and labour in the Church, well deseruing of Gods people) for the great loue hee bare him, and desiring the good of many, pervsed and corrected some part of these workes, intending to reuiew the whole. Now the Lord hath taken him also from vs, and giuen him rest; I haue endeuoured what I could to looke ouer the rest of all these workes; and here I offer and recommend them to the Church of God, in the best manner that I can, after some labour and wearines. I wanted not the helpe of diuers both godly and learned friends, we haue conferred sundrie copies together, and by good conference reuised and corrected all.

The Treatise of Counsels I found most distracted and corrupted. Of many hundreds I selected these few, and haue reduced them into this alphabeticall order, desiring so to dispose them, as that euery counsell might be set vnder one speciall head or argument, whereunto it seemed to haue most reference. As for example, all of affections I couched vnder that title AFFECTIONS, and all of afflictions, vnder that title, and so of the rest. Of these Counsels I may anouch (Christian Reader) that thou shalt finde more experienced knowledge, and more sound refreshing for thy soule in some one of them, than in some one whole Sermon, full of humane eloquence, and affectation of stile, which so ma­ny nice eares doe so much admire, and yet still be learning and come but to a poore and meane taste and knowledge of the truth.

When this volume was finished and past the presse, in reuiewing the whole, for the correction of some verball faults: I see and must confesse wee haue of­fended by our negligence, not onely in the words, but also in the matter: yet so as I trust the louing and Christian readers, will accept our endeuour without offence. In the Counsels ye haue often this addition, he thought this, or he said that: here I must request thee (Christian reader) not to iudge any such speeches to proceed from any pride or singularitie: for that such obseruations (as I sup­pose) were collected and taken by M. Hopkins. others, and not set downe by himselfe. If his own hand had giuen these workes the last filing, they might haue (no doubt) a farre more excellent forme and beautie. But such were his trauels in his life time in preaching and comforting the afflicted, that he could not possiblie leaue these workes as he desired. In that one treatise of the Sabbath I found his owne hand, with many He knew right well the Poets wittie counsell: Vos ò Pompilius san­guis carmen re­prehendite, quod [...]n multa dies & multa litura coercuit, atque perfectum decies non castigauit ad vnguem. corrections, and yet not answering (I am well assured) his hearts desire.

There are foure yeeres past since I first purposed the collection and publish­ing of all these works. Now thou hast (good reader an impression of all (which hitherto I haue collected) in this forme thou seest, that so by Gods good proui­dence they may the better be reserued as a holy monument for posteritie. Con­cerning which, be aduertised againe (good Christian) that whereas some books serue well for the increase of knowledge in diuine mysteries, in the causes and meanes of saluation, yet thou must remember not to rest herein: for many be rich in knowledge which be very poore, and barren in obedience, contented onely to looke on the end a farre off, and thinking that when like Snailes they creepe in the way, they be too forward, and make too much haste to follow Christ. And againe, whereas others labour much and to good purpose in books of controuersies against all the professed enemies of the Gospell: this studie [Page] also hath not the like fruit in all sorts of people, for howsoeuer some profit much this way the Church of God, in the confutation of all the aduersaries of the Gospell: yet in very many, these bookes helpe little to godlines, but rather fill the heads and hearts of men with a spirit of contradiction and contention, as our common experience daily teacheth vs. This good seruant of Christ in all these workes, doth not onely teach and informe the mind in sundry arguments handled in this volume, concerning truth and error, that so in iudgement wee might receiue the one and reiect the other: but most principally respecteth in the whole, to edifie the heart and conscience, being well assured, that this part hath most neede in most Christians of direction and consolation: and as we be in this part affected, so be we in substance and veritie before God. For this cause hee desireth and laboureth most in all these workes, to stirre vp the heart, and to quicken the affections to embrace true godlines, that so being freed from sin by the blood of Christ, & made the seruants of God, we might haue our fruit in holines, Heb. 9. 14. Rom. 6. 22. and in the end eternall life. In this Impression I haue carefully reuised and cor­rected in the whole worke, all the faults, which either by mine owne pri­uate reading, or by the helpe of other louing friends, I could ob­serue in word or matter. Here I rest for a time, requesting thy prayers (good Christian Reader) that now all these holy workes thus knit together, may serue to Gods glorie, and to the fur­ther building of the Church of God in our Land.

Thine in the Lord Iesus HENRY HOLLAND.

CHristian Reader, thou hast here all Maister GREENHAMS workes, as they haue beene heretofore gathered and published by the industrie of that worthy and painefull Preacher, Maister Henry Holland. In this edition thus much is performed, viz. the 119. Psalme perfected, a praier of Maister GREENHAMS in the end of his workes added, and the whole Booke reduced into a more methodicall order, which would haue beene d [...]e by Maister Holland if he had longer liued: all which hath now beene thought fit to be published in this manner, as may appeare in the contents following.

A SHORT AND GENERALL VIEVV OF ALL SVCH MATTERS AS ARE CONTAINED IN THE VVHOLE VVorkes of Mr. Greenham: digested after a more Methodicall manner then heretofore. The whole Booke is diuided into fiue se­uerall parts, as hereafter followeth, with their particular Titles contained vnder euery one of the said Parts.

THE FIRST PART: Wherein are contained these Titles hereunder following.
  • 1 THE first portion is of graue Coun­sels. page 1
  • 2 Another or second portion of an hundred and one and fifty graue Coun­sels, or diuine Aphorismes. page 44
  • 3 A third portion likewise of an hundred graue counsels, and diuine directions for the attaining and retaining of faith and a good conscience. page 51
  • 4 A short forme of catechising. page 71
THE SECOND PART: Wherein are contained these Treatises following.
  • 1 A Sweet comfort for an afflicted Con­science. page 95
  • 2 A second Treatise of the same argument. page 112
  • 3 The markes of a righteous man. 118
  • 4 Sweet and sure signes of Election to them that are brought low. 122
  • 5 A Treatise of Contract before marriage. 122
  • 6 A Treatise of the Sabaoth. 128
  • 7 Notes of saluation, with the necessitie and notes of a true & vpright hart. 171. 172
  • 8 A direction for the reading of the Scrip­tures. page 173
  • 9 A Treatise of the Resurrection. 178
  • 10 A Treatise of examination before and af­ter the Lords Supper. 187
  • 11 A Treatise of Gods feare. 194
  • 12 A Treatise of Hypocrisie. 200
  • 13 A Treatise of Anger. 204
  • 14 A Treatise of Blessednesse. 207
  • 15 A Treatise of Fasting. 210
  • 16 A Treatise of sending the Holy Ghost. 216
  • 17 A short treatise of prayer, vpon the words of the Prophet Ioel, chap. 2. ver. 32. al­ledged by Peter, Acts 2. ver. 21. 236
THE THIRD PART: Wherein are contained these Sermons following.
  • 1 THE first Sermon, of Quenching the the Spirit, vpon 1 Thes. 5. ver. 19. 241
  • 2 Of murmuring, on Exod. 16. v. 2. 249
  • 3 Of Zeale, Reue. 3. v. 19. 255
  • 4 Of a Good name, Prou. 22. v. 1. 259
  • 5 Of Humilitie, Prou. 18. v. 12. 268
  • 6 Of the education of children, Prou. 17. ver. [...]1. 276
  • 7 Of Repentance and true sorrow for sinne, Acts 2. ver. 37. 281
  • [Page]8. 9. 10. Of the heauenly purchase in three Sermons, on Mat. 13. 44. 287
  • 11 Of Christian warfare, on Ephe. 6. ver. 10. 11. 307
  • 12 Of diuers Christian instructions, on Psal. 16. 316
  • 13 Of flying ill company, Idolatry, and Sweare­ing, on Gen. 42. v. 9. 12. 14. 15. 21. 332
  • 14 Of the mutuall duties betweene the Mi­nisters and the people, on Heb. 13. ver. 17. 339
  • 15 Of the Confession of sinnes: how many kindes of Confession, how truly to confesse, and the necessary vse thereof, on Pro. 28. 15. 359
  • 16 Of the first effect of Christs crosse, what is meant thereby, how rightly to professe this Doctrine, the loue that we should beare thereunto, the ioy that ariseth therefrom, on Gal. 6. ver. 14. 15. 363
  • 17 Of the latter or second effect of Christ his crosses which is the power of Christs Re­surrection, how and by what meanes men are made new creatures, on Galat. 6. ver. 15. 370
THE FOVRTH PART: Wherein are contained certaine Medi­tations on diuers portions and parts of Scripture.
  • 1 MEditations on the. 119. Psal. 381
  • 2 Meditations on Pro. 4. vers. 13. to 23. 609
  • 3 Meditations on Prou. 14. ver. 5. 6. 7. 8. 622
  • 4 The summe of the Epistle to the He­brewes. 627
  • 5 A briefe summe of Ecclesiastes. 628
THE FIFT PART: Wherein are contained godly instructions for the due examination and direction of all men, to the attayning and retayning of faith and a good conscience: reduced into diuers Chapters and common places, as followeth.
Chap. 1.
OF Christian Admonition. 629
Chap. 2.
Of the Forme and Rules of Christian Admonition. 631
Chap. 3.
Of Adultery and youthfull affecti­ons. 635
Chap. 4.
Of Affection. 638
Chap. 5.
Of Affliction. ibid.
Chap. 6.
Of Anger. 641
Chap. 7.
Of Angels. ead.
Chap. 8.
Of Baptisme. 642
Chap. 9.
Of Couetousnesse and the desire of Riches. 643
Chap. 10.
Of Care, couetousnesse, and Con­tentation. 644
Chap. 11
Of our generall and speciall calling. 645
Chap. 12.
Of conference and godly wisedome in the gouernment of the tongue. 647
Chap. 13.
Of the Church. ead.
Chap. 14.
Of the confession of sinne. 649
Chap. 15.
Of Conscience. 650
Chap. 16.
Of censure and correstion. 651
Chap. 17
Of ceremonies, things indifferent, and of turning Christian libertie into vn­christian licentiousnesse. 652
Chap. 18.
Godly Meditations concerning Christs power against Sathan, loue to the faithfull, and how hee is our wisedome, righteousnesse, holinesse, and of our com­munion with him. 654
Chap. 19
Of Death and Iudgement. 656
Chap. 20.
Of the shortnesse of our life, and the Meditation of Death how profitable. 659
Chap. 21.
Of dulnesse of spirit and of feeling. 662
[Page]Chap. 22.
Of Catechizing and instruction of youth. 662
Chap. 23.
Of Examples, and how wee must not sinne vpon Example. 666
Chap. 24.
Of Examination of our selues, and of all things by their issues: and how to gouerne the eyes. 671
Chap. 25.
Of the Exercises of Religion, Fast­ing, &c. and of the carefull vse of the meanes at all times. 673
Chap. 26.
Of the Gouernment of the Eyes. 675
Chap. 27.
Of Faith, Iustification by faith, of Iustice, and iust men, and of Feeling. 678
Chap. 28.
Of Feare. 682
Chap. 29.
Of Friendship, Familiaritie, Fa­milie, and Fathers. 684
Chap. 30.
How to profit and examine our selues, when friends forsake vs. 685
Chap. 31.
Of Godlinesse, and by what meanes we must draw neere to God. 689
Chap. 32.
Of Gods free Grace, Iustice, and Mercie, and how wee may try our loue to God. 692
Chap. 33.
Of Gods wrath, Iustice, and Mer­cie. 695
Chap. 34.
Teaching vs why we are specially to keepe watch and ward ouer our harts. 700
Chap. 35.
Where is taught how wee must narrowly watch ouer our hearts, and ouer our affections for many causes. 703
Chap. 36.
Of hearing Gods word. 707
Chap. 37.
Of Humilitie and pride. 711
Chap. 38.
Of hypocrisie and hardnesse of hart. 715
Chap. 39.
Of Heresie and many corrupt kindes of knowledge, and how the Diuell peste­reth the Churches with euill teachers. 720
Chap. 40.
Of the Iudgements of God, and how iust he is in iudgement, and how his promises and threatnings to Israel apper­taine to vs. 722
Chap. 41.
Of Ioy and Sorrow. 724
Chap. 42.
Of iniuries, offences and contro­uersies. 727
Chap. 43.
Of Iudgement and Folly. 731
Chap. 44.
Of Knowledge and Ignorance, and how to seeke God, and of Sathans Sophi­stris, &c. 733
Chap 45.
Of Miracles, and how God work­eth without, and with meanes, and how we ought to attend on the meanes. 736
Chap. 46.
Of Magistracie or gouernment. 739
Chap. 47.
Of Matrimonie, and of the Duties which belong to that state. 742
Chap. 48.
Of the Ministerie. 743
Chap. 49.
Of the Ministerie. 747
Chap. 50.
Of Gods promises, excellencie, and truth of Gods word, and how the wicked abuse Scriptures. 753
Chap. 51.
Of Murmuring. 758
Chap. 52.
Of patience vnder the Crosse. 761
Chap. 53.
Of predestination, perseuerance, and presumption. 764
Chap. 54.
Of Prosperity and Aduersity, and of griefe, and of the Temptations incident to it. 766
Chap. 55.
Of Prosperity and Aduersity. 769
Chap. 56.
Of Prophecie and Preaching. 770
Chap. 57.
Of Gods Prouidence. 773
Chap. 58.
Of Prayer and Meditation. 775
Chap. 59.
Of Repentance. 779
Chap. 60.
Of Riches and their abuse. 783
Chap. 61.
Of Sacraments. 786
Chap. 62.
Of sinne, and how to abstaine from the least, and of iniquitie, and the punish­ments thereof. 788
Chap. 63.
Of Phisicke and Diet. 794
Chap. 64.
Of Sathans practises, & of Schisme and security. 796
Chap. 65.
Of Parents, Education of Children, Gouernours of youth, and care of Posterity. 798
Chap. 66.
Of Gods worship, and of Religion true and false. 801
Chap. 67.
Of Regeneration and Sanctifica­tion. 803
Chap. 68.
Of the Sabbath. 809
Chap. 69.
Of Thanks giuing, and the right vse of the Creatures. 812
Chap. 70.
Of Temptation. 813
Chap. 71.
Of Truth and errors, sincerity and contempt of the word. 817
Chap. 72.
Of Witchcraft and vnbeliefe. 821
[Page]Chap. 73.
Of the word of God: and of the confirmation thereof by signes and won­ders. 822
Chap. 74.
Of good workes, and our obedience to Gods word. 826
Chap. 75.
Of Zeale. 829
Next vnto these follow other di­uine arguments, and common places in Religion, contained in 22. Chapters.
Chap. 1.
OF Conscience. 832
Chap. 2.
Of Order how necessary in all things. 833
Chap. 3.
Of hearing Gods word. 834
Chap. 4.
Who be Swine, and who be Dogges. 837
Chap. 5.
Of vnmercifulnesse. ead.
Chap. 6.
Of Workes. 838
Chap. 7.
Of Policie. ead.
Chap. 8.
Of speciall notes of a man truly righ­teous and religious. 839
Chap. 9.
Of the Sabbath. 839
Chap. 10.
Of Discipline and Excommunica­tion. 842
Chap. 11.
Of Meanes. 844
Chap. 12.
Of diuers names applyed to the Di­uell in Scripture. 845
Chap. 13.
Of the contempt of the Ministerie. 846
Chap. 14.
Of shame and shamefastnesse. 847
Chap. 15.
Of Iustification. 848
Chap. 16.
Of Parables and Similitud [...]s ead.
Chap. 17.
Of Gods Prouidence. 850
Chap. 18.
Of Seeking God. 851
Chap. 19.
Of Sinne. ead.
Chap. 20.
Of profit and pleasure. 852
Chap. 21.
Of Christs power. 852
Chap. 22.
Of Temptation. 853
  • A Short Direction for the comfort of affli­cted consciences. 854
  • Rules for an afflicted minde, concerning se­uerall Temptations. 855
  • Rules concerning the power and priuiledges of Gods word. 857
  • A short direction for one troubled in minde. 871
  • Lastly, diuers Letters, and a very zealous Prayer of M. Greenhams. 881

EPIGRAMMA IN OPERA Pijssimi, & doctiss. Theologi. M. Ric. Green­ham, labore ac studio. M. Hollandi, diuini verbi apud Londinates Ministri fideliss. edita, post obitum Authoris, per F. Hering. D. Med.

MEntibus afflictis, grauis haec afflictio cessit,
Greenamum è medio tolli, qui saepè solebat
Eregius mentis Medicus, solatia mira
Dexteritate sacris virtus depromere chartis.
Sic (que) pias animas vitiorum mole grauatas,
Implicitas Satanae laqueis, misere (que) agitatas
Infernis furijs, exemit faucibus Orci.
Antidotos quippè hic varias, ac pharmaca norat.
Coelica, & antiqui technas (que) dolos (que) colubri:
Hinc tristes moerent mentes geminant que querelas,
Quod mala permaneant Medico pereunte: sed ecce
Hollandus pius, & [...] respicit illas,
Greenamumque loqui rursus post funera fecit:
Alloquio & duros solito mule [...]re labores.
Gaudete attonitae mentes lamentaque crebris
Suspirijs, alijs (que) remissa relinquite, vester
Grenamus praestò est vobis, pretiosaque secum
Balsama in Elysijs portat nascentia campis.
Floruit in terris olim Greenamus, in alto
Nunc floret coelo, terraque virescere rursus
Incipit Hollandi studio, curaque sagaci.
Scilicet haec verae merces pietatis, vt ipsam
Conculcet mortem, satanam, ruptisque Gehenna
Aeteroum vireat vinclis, post fata superstet.

IN OBITVM ET OPVS. Richardi Greenhami.

NOn erat hic celebri Greenhamus stemmate natus,
Ast pictate sua nobilitatus erat.
Huius ego laudes si forsan fingere credar,
Vita fiet testis, testis & istud opus.
Vita fiet testis, cuius radiante nitore,
Vtilitas populo, gloria nacta Deo.
Testis & istud opus mira pietate refertum,
Quod digito monstrat Religionis iter.
A. R.


SOme skilfull Caruer helpe me to endorse
The blessed stone that hideth Greenhams corse,
Make me a tree whose branches withered beene,
And yet the leaues and fruit are euer greene.
The more the stocke dyes let them flourish more,
And grow more kindly greene than [...]arst before.
Set Time and [...]nuie gazing at the ro [...]e,
Cursing their [...]ootlesse hand, and sliding foote.
Let all the Graces sit them in the shade,
And pull those leaues whose beautie cannot fade.
Greenham, if this cannot thy worth descriue,
That thou once dead, thy works are still aliue,
Would I might say thy selfe could neuer die,
But emulate thy workes eternitie.


WHile Greenham writeth of the Sabbaths rest,
His soule inioyes not which his pen exprest:
His worke inioyes not what it selfe doth say,
For it shall neuer finde one resting day.
A thousand hands shall tosse each page and line,
Which shall be scanned by a thousand eyne.
That Sabbaths rest, or this Sabbaths vnrest.
Hard is to say whether is the happiest.
I. Hall.

ANOTHER IN ENGLISH IN COMMENDATION of Maister Greenham, and his godly and learned workes, set forth by Maister Holland, Preacher of Gods word.

GReene yet I am (may Greenham say) and greene shall flourish still:
Though World, Sicknes, Death, and the Graue, on me haue wrought their will,
The Apostate world, me wore with griefe, and troubles manifold,
Whilst that I sought with all my strength, her pillers to vphold.
Then Sicknes came Deaths Sergeant grim, my [...]arkesse craz'd t'arrest,
And Death at sheeles with gaping graue receiu'd me for their guest.
But great Emmanuel mark'd, and smilde to see them take this toyle
To roote, and race out Greenham quite: and gaue them all the foyle.
My soule he plants in Paradise, there greene to flourish aye,
And charg'd the graue my body safe, to keepe till the last day.
And least Death should suppose on earth, h'had blotted out my name:
He stirs vp Hollands louing minde, for to renue the same.
So that as oyntments precious, my workes on earth doe smell,
Refreshing poore distressed soules, whom Sathan seekes to quell.
Loe here the fruit of godly zeale, and zealous pietie,
In Greenham who triumphs against all Sathans tyrannie.
In spite of world, Sicknes, Death, Graue, and all the powers of Hell,
With godly Men, aliue and dead, it alwaies shall goe well.
F. Hering.

TO THE RIGHT VVOR­SHIPFVLL SIR MARMADVKE DARRELL, AND SIR THOMAS BLOOTHER KNIGHTS, SVRVEYERS GENERALL FOR THE VICTVALING OF HIS MAIESTIES NAVIE: Stephen Egerton wisheth increase of all true comfort in this life, and euerlasting felicitie in the life to come through our Lord Iesus Christ.

PVblius Virgilius (Prince of Latine Poets) beingDonat. in vit. Virgil. demaunded why he read the writings of old En­nius, made this answere, Aurum colligo ex Ennij stercore: that is, I gather golde out of Ennius his dunghill; meaning thereby, that though Ennius his Poems were not so exquisitely penned as they might haue been, by Virgil himselfe; yet much good matter might be picked out of them. Surely (right VVorshipfull) if one heathen man could gather gold out of the writings of another, how much more may we (being Christians) gather not gold only, but pearles and pretious stones out of the religious and holy la­bours of Master Richard Greenham (though not all polished by his owne penne) being a most godly brother, yea more than a brother, euen a most painefull Pastor, zealous Preacher, and reue­rend Father in the Church of God, of whom I am perswaded that for practicall diuinity (which ought worthily to haue the prehemi­nence) he was inferiour to few or none in his time. VVherefore the same prouidence of God, which moued that faithful Minister, Ma­sterGen. 6. 9. Henry Holland, to collect and publish so many of his worthie labours for the good of the Church, doth call and allure others to the reading of them; and namely you right VVorshipfull, who haue shewed singular kindnes (as Naomi saith of Boaz) both to theRuth. 2. 20. [Page] liuing, and to the dead: that is, both to good Master Holland while he liued, and to his desolate widow and fatherles children since his death. In respect whereof, shee desired by my hand to testifie hir thankfulnes to both your VVorships, as it were by these two mitesLuk. 21. 1. 2. of this dedicatory Epistle; which office of loue to my deare brother deceased, and to his widow and children liuing, I doe the more willingly tender to your VVorships, because I am partly priuie to your kindnes and bountie, both towards them & towards others. The Lord giue mercie (saith Paul) to the house of Onesiphorus, for he often 2 Tim. 1. 26. refreshed me, &c. The same might faithful Holland say, and the same may his widow and children say, The Lord giue mercie to your houses and posteritie, for you haue often refreshed them; which being done (as I doubt not) in faith, and from loue, out of a pure heart, shall be put to your reckning, and brought in as a cleare eui­dence,Mat. 25. 34. for a comfortable sentence to passe on your side in the day of the Lord Iesus Christ: To whose most gratious direction and blessing, I commit you both, with the vertuous and Christian Ladies your wiues, and whole families. From my house in the Black Friers, this third day of Aprill. 1605.

Your VVorships readie to be com­manded in the Lord: STEPH. EGERTON.



HE vsed this triall of his affections; as of anger, griefe, ioy, or such like, in this manner: If by them he was made lesse fit to pray; more vnable to do the good he should, lesse carefull to auoid sin; then he thoughtTriall of af­fections. his affection carnall and euill, and not of God: but when his anger, loue, grief, and other affectiōs prouoked him more to pray, and made him fitter to do good, then he thought his affections to be sent from God, as a blessing vnto him.

2 God sheweth vs often in our affections, what we may doe in our outward actions.

3 Some labour more for knowledge, lesse for affection: some more for affection, lesseHow to la­bour for knowledge and affection. for knowledge: some busie themselues in Church-discipline, and are slender sighted in their priuie corruptions: some be diligent to espie things in others abroad, and negligent to trie themselues at home: but it is good to match both together.

4 Rare good things are pleasant, but by vse they are lesse esteemed: and rare euill things are fearefull, but by vse they become lesse grieuous. This comes to passe, because we rather bring with vs naturall affections, of ioy, and sorrow, and feare, than spirituallNaturall af­fections. meditations, which are onely of the true ioy and sorrow.

5 We must euer learne to suspect our owne opinion and affection, when the case anyWhen to sus­pect affectiō. See more in the title of iudgement, sect. 1. thing concerneth vs.

6 He said, that when for some causes naturall affection deceiued him: yet the ordi­nance of God caused him to doe duties.

7 He thought it not good at table to be extraordinarie either in ioy or sorrow, vnlesse it were for some special cause: but rather it were conuenient, priuately to a godly friend or before the Lord to powre out our hearts, and after the example of Ioseph to make our af­fections knowne as little in companie as may be.


1 HE thought all afflictions, to be puttings of him to God from slothfulnes.Slothfulnes.

2 It is a most certaine thing in Gods children, that the more their afflictions grow, the more their faith groweth: the more Sathan striueth to draw them from God, the more they draw neer to God: although indeed in feeling they cānot see somuch.Feeling.

3 Many can speak faire things in the eares of God, so long as they be in affliction: but afterwards they will speake euill things in the eares of heauen and earth.

[Page 2]4 He said to one complaining of sudden gripes and nips in the bodie, Of sudden [...]earesOf sudden gripes and nips in the bodie, and feares in the minde. in the minde, that we should make our vse of them: and though it were hard to search the particular cause of them, it was both easie and sure to attribute it to our failing in religion, in not doing some good which God required at our hands: or if we did it, because we were too ceremoniall, and rested in the thing wrought. If we haue failed in not doing, it may be the Lord calleth vs to some thing to be done. Againe, by these sudden feares and griefes, the Lord will sometime prepare a way to come vnto vs, not much vnlike to a Prince, who before his comming hath a peale of gunnes as a warning peece, and then we are to meete the Lord with prayer: for now is the time, now is the fit oportunitie of pray­ing, because the Lord will shortly passe by vs, and therefore we must stirre vp our selues. And hauing prayed▪ it is good to make an holy pursuite after him, as laying a godly claime to the promises of God, not in particular, but in generall: for who knoweth, but the Lord, what is good in particular for our saluation. Here he shewed by his owne example, to com­mend the vse of prayer, how he being once feared with deceiuable and grieuous visions, called to minde (being alone in the darke night) the vnbeliefe of the Disciples on the Seas, where our Sauiour Christ was asleepe: then he asked his owne soule whether he had prayed or no; or whether in prayer, he made not some haste out of it, as being desirous toPrayer. be rid of it. Then cōsidering that he gaue himselfe to God, who was the Lord of the night as well as of the day; of darknes, as well as of the light, he prayed againe, & to the praise of God he spake it, he slept more quietly than before, after he did so striue in faithfull prayer.

5 In afflictions we must search the cause: first by ascending to God, then by descen­dingIn afflictions to descend in­to our selues, and to ascend to God. Deut. 30. 1. 2. 3 4. Simile. into our selues. First, we must ascend to God, pleading guiltie, crauing mercie, and not stand quarrelling with the malice of men, or hatred of the diuell against vs: for as it were no good wisedome for a man, condemned to die, to make any long suite to the Iay­lor, or to the executioner, (for they be but vnder officers, & can do nothing) but he must labour to the Iudge, who can either reprieue or release him: so it is no good policy to stand about Sathan in our temptations, who doth all by constraint & restraint vnder the Lord: but we must goe to the principall, that is God, in whose hands are both the entrance, the continuance, and the issues of our sufferings. Secondly, we must search our selues, how farre either reason is vnreformed, or affections vnrenewed: knowing that the diuell him­selfeThe diuell cannot hurt vs, till we haue hurt our selues. can neuer hurt vs, vntill we haue hurt our selues. And looke in what measure our rea­son is corrupt, or our affections disordered, in that measure are we weake, and easier to be ouerthrowne of men, or of Sathan: and in what measure our reason is sound, and our affec­tions sincere, in that measure we remaine inuincible. Before, and in all we must pray that the spirit may be giuen vs, that we neither adde nor detract, that we goe not too farre, nor come too short.

6 If God bestow good gifts on a man, it were good to feele some crosse to seale and sea­sonThe crosse doth seale and season Gods graces in vs. them in vs. If God giue vs foode and raiment, it were good to be exercised with some crosse.

7 He that will haue comfort in his triall and trauels, must haue a good conscience, a sound cause, and must be sure that he hath vsed and doth vse sound, discreete, and louingThree things in all trials. meanes.

8 We must not like fooles stumble at the crosse, but profit by the grace offered to vs in it, by repenting our former state past, and by giuing thankes for our state present, and fea­ring our state to come.

9 It is a great corruption in men, to be more grieued when the crosse priuatly touchethPublike ca­lamities must affect vs most. themselues, than when publikely it concerneth the whole Church and common-wealth.

10 Being in great paines and crosses which he suffered, hee said, Blessed be God that I suffer no more: for the Lord that in mercie laieth this affliction vpon me, might iustly pu­nish me in my soule and bodie, and cast me into hell, and as soone haue taken away the life of my soule and bodie, as this thing.

11 To one complaining that his afflictions were extraordinarie, he answered: It isExtraordi­narie afflicti­on in appea­rance. not so, for your afflictions are farre inferiour to your sinnes: and therefore howsoeuer it seemeth to you to be an extraordinarie affliction, yet with God it is but ordinarie, or lesse [Page 3] than ordinarie. Besides, this is a dangerous temptation: for it will bring you to this con­ceit, that you shall reason thus in your selfe, that an extraordinarie crosse must haue an ex­traordinarie comfort, and therefore you must looke for some wonderfull and strange consolation, whereby Sathan will moue you to contemne, or at least not so to regard ordinarie consolations, which haue helped others, and may helpe you, & by this meanes breed in you such vnthankfulnes, that before you are aware, an extraordinarie affliction shall be sent indeed.

12 He that will suffer great things in persecution, must suffer small things in peace, and they that will suffer of Papists, must suffer of Protestants.


1 THis is a good triall, whether our anger be spirituall or carnall; if our anger hindersSee Affecti­ons pag. 1. not some other holy action, but stirres vs vp to good workes; if it hinder vs not to pray with libertie of minde; if it interrupt not our meditations; if we doe not omit the doing of any dutie to the partie offending vs; if we can deale with others without pee­uishnes, then our anger is spirituall, and will comfort our consciences.

2 He was euer most grieued and angrie, yet in loue with them whom he tendred most in the Lord, and who had giuen him most credit, by submitting themselues wholie to his ministerie.


1 TO one, asking how the Angels of God watch ouer vs, he answered: we are ratherPsal. 91. Heb. 1. to pray for the experience of their ministerie vnto vs, than either to describe it, or prescribe it. This is sure, if we be Gods children and walke in his waies; the An­gels of God do watch ouer vs, and yet all see it not, and when they see it, it is by the effect of their ministerie: for though their ministerie be certaine, yet the manifestation of it is extraordinarie.


1 A Certaine man being a Papist, though not so grounded as he desired to be, tooke a view of the life of Papists, if it were as glorious in truth as they pretended; which when he found not, he turned himselfe to the Protestants, and looking into their con­uersation, he found himselfe not contented, vntill in the end he met with Familists, in whom he so staied himselfe, that he grew into familiaritie with their doctrine. The first principle that they taught him, was, that there was no God: This boyled much in him, so that he began to adde conclusions to this precept on this sort: If there be a God, he is not so iust and mercifull▪ as they say: if there be no God, there is neither heauen, nor hell; or if there be any, the ioyes are not so eternall, nor the paines so continuall, as some haue taught: Why then doe I sell my certaine pleasures in this world, for vncertaine pleasuresA Papist be­came a [...]a­mii [...]st and so an Atheist; and his end. in the world to come? This diuellish illusion so farre preuailed, that he stole an horse, for which he was apprehended, imprisoned, arraigned, & condemned: but, by the prouidence of God, he conferring with a godly Minister, confessed himselfe an Atheist: whereupon suite was made and granted for his reprieuing vntill the next Assise, in hope of his conuer­sion, in which time, he would willingly graunt all generall truths taught him, with liking of his teachers, but could not by any thing be brought from his Atheisme. The Assise following drew neere, he is to be executed, the place is assigned, the person needs must be executed, who when he should be turned from the ladder, cried thus, For Christs sake stay my life: whereupon he spake these or the like words: Well, let the world say what they will; doubtlesse, there is a God, and the same God is iust for euer to his enemies, and euer­lastingly keepeth his mercies with his children; now turne me ouer: and so he made an end of his speech, and of his daies.

2 He feared rather Atheisme than Papisme in the Realme: for many hauing escapedFeare of A­theisme to in­crease ra­ther than Papisme. out of the gulfe of superstition, are now too farre plunged and swallowed vp of prophane­nesse, thinking either that there is no God, or else that he is not so fearefull and mercifull, as his threatnings and promises commend him to be.


1 A Certaine man afflicted in minde, began, through the temptation ofThe misti­king of our ordinary cal­lings how dangerous. Sathan, to mislike his calling, and chaunged it, afterward he thought this calling & that calling to be vnlawfull, and so was almost brought to mislike all. He felt on a time a great paine in his legge, and being desirous to goe from his bed to his table for a booke, he could not, his legge remaining sore: Then remembring that it was said in the Scripture, If thy foote offend thee, cut it off; he straight way laying his le [...]ge on a blocke, and taking a hatchet in his hand, stroake off his legge, not feeling paine, the veynes being so torne, he could not but bleed to death, how be it he dyed very penitently: so dan­gerous a policie, & so perilous a temptation is it, to leaue our callings as things vnlawfull.Meditations in labour.

2 A godly Gentlewoman said, that euen in her ordinarie labour, she tasted oft of as heauenly meditations, as if all things ordinarie laid aside she had giuen her whole minde to attend vpon the spirit of God, in quietnes of studie. She also said, that we are like chil­dren, who need not once to be bid to aske things necessarie, but twice to be thankfull for mercies receiued.

3 As in mariage, though the parties met in the flesh without any sanctified meanes, toMariage. assure themselues to be ioyned of the Lord: yet if God afterward giue them grace to liue holily in their meeting, he sheweth that not onely their corrupt meeting is pardoned, but that now their meeting is blessed: so if entring into a calling for want of gifts and affec­tions, we haue no assurance at the first, of a warrantable calling: yet if God afterwards fur­nishEntring into a calling without gifts to discharge it. vs with able gifts, and sanctifie vs with pure minds, he doth not onely shew vs that our former sinne is pardoned, but also that he is well pleased with our calling whereunto he hath so blessed vs.

4 No trouble should hinder vs in our calling, vnlesse it be in a case of meere vngodli­nes: for if for euery trouble, or for many troubles, a man may forsake his calling, he should be out of all, for euery calling hath both lets and troubles.

5 To one that asked his aduice, whether he might auoid the doing of a thing where­vnto he was called, because he felt corruption in himselfe, he said: In auoiding societie you should couer, but not cure your infirmities, and though you depart from men, yet you cannot goe out of your selfe.

6 Vnto one that was willing to change his feate for the corruption of the place whereChange of places. he dwelt, he said: Wheresoeuer he purposed to liue as a Christian, the crosse would fol­low him, because that Christ would follow him, and because on the earth are some good men, and some euill: but when we come to heauen, all would be good, and therefore there shall be no trouble.

7 He said he neuer looked for a better estate than that wherein he was, but often prepa­red himselfe for a worse.

8 Whensoeuer we are out of our place and calling, Sathan hath a fit occasion of temptation.


1 VVHere there is an immoderate care of outward things, there commonly isImmoderate or distrac­ting cares. Matth. 6. little care of inward good things: for if one haue inward good things, they so content the persons that haue them, that they labour not much for outward things: if they want them and desire them, the carefull seeking of them bringeth a godly neglect of outward things, 1. Cor. 7. 30. 31.


1 IT is a marueilous thing that many will make more of a small infirmitie in another,How blinde many be in themselues. although that they see, that the whole course of their life is truely to please God; than they make of grosse sinnes in themselues, notwithstanding they take no course at all in their life to please God.


1 BEing desirous to speake to the profit of others, he said, that he obserued such a si­lence in men, as none could well breake into it, & often such a libertie of speech, asA dead si­lence in mee­tings. none can take hold of, to turne it to good; he obserued the cause of such silence, to be some great griefe, or some deepe meditation occupying the mind, or some deadnes of spirit, or some worldly shame, or some desire to speake, and the Lord staying the speech, or the carelesnes in them that should heare it, in that they doe not desire it: The remedie against this is either in humilitie to aske some question, or to speake somewhat, and not to giue place to such deadnes.

2 In the most abrupt and disordered speeches of men, he thought God disposed them for his profit, & though presently reason could prompt no reason, why they should speak so, yet long after it would. He was much affected with the fact of Iosias, who would not be moued with the Iosias hear­kened not to the words of Necho, which were of the mouth of God. 2▪ Chro. 35. 22. speech of wicked Pharaoh, but entring battell was slaine: whereupon he would say, that no man was so good, but the Lord would sometime let him fall into some euill, for his further humbling; and no man so euill, but the Lord did conuey goodnes into him at sometimes, to make his condemnation the greater.

Conscience afflicted.

1 A Certaine man some yeares afflicted in conscience, said, his continuall agonies were as great as the paines of a man readie to die, and that he felt so small comfort in Gods countenance, that he would willingly haue suffered his body to haue li­ued in burning fire vntill the appearing of Christ, so he might then be assured of Gods fauour towards him, yea his greatest comfort was this, that though he should be in hell, yet he hoped therin of Gods fauour to haue his torments mitigated with them that sufferThe godly afflicted con­sciences feare to displease God. least. In all which troubles notwithstanding no world of reward, no terror of tyrannie, could cause him willingly to doe the least thing displeasing to God: whom when the Lord released, he would comfort himselfe in Christ, saying, that the diuell would take the ad­uantage of his sorrow, to make him vnthankefull in good things.

2 We are either as a Prince or as a peasant, either most mightie aboue all Princes, orA good con­science, how sweet and comfortable Prou. 15. 15. most vile among the sonnes of men. If all the Monarches in the world withstood vs, our owne consciences comforting vs, we ruled aboue all. If the vilest vassall in the world rise against vs, our owne heart condemning vs, we seeme to be most miserable of all.

3 He said, howsoeuer men might deale with outward matters, yet when griefes and fancies grew in the minde and grieued it, nothing could surely cure them, but onely theThe word cures the conscience. word of God.

4 Hauing to deale with diuers humbled consciences, he would mislike them that would not abide to tarry the Lords leisure, but they must needs be helped at once, euen by and by, as soone as they heard him speake, or else they would then thinke farre worse of him than euer before, notwithstanding the good report had, and the good opinion conceiued of him: for besides that, hee that beleeueth maketh not hast, this is a comming rather as itEsay. 28. 16. The true Ministers of Christ neuer cure nor comfort the sicke hastely, as wizards doe. were to a Magitian (who, by an incantation of words, makes sillie soules looke for health) than to the minister of God, whose words being most Angelicall comfort not vntill, and so much as it pleaseth the Lord to giue a blessing vnto them, which sometime he doth de­nie, because we come to them with too great an opinion of them; as though they were wise men, not vnto such as vsing their meanes, yet doe looke and stay for our comfort wholy from God himselfe.

5 Being asked how in the examining of our consciences for sinne, we should find out the speciall sinne, he said, that could not easily be done (for who doth vnderstand the er­rors of his life) but by oft examining of our selues, by acquainting of our selues with ourTo find out our speciall sinnes. owne estate, by earnest prayer that God would reueale vs the sinne, by oft hearing and rea­ding the word, by marking the most checkes of our consciences, and reproches of our enemies, we might be led to the neerest sight of them.1. 2.

6 Vnto one afflicted in minde he gaue this comfort: first, if you haue knowledge, be3. 4. 5. 6. [Page 6] thankfull for it, and desire the Lord to giue you faith: if you haue faith, which vndoub­tedly you may haue, though not rightly discerning your selfe, you presently perceiue itFaith with­out feeling. not: you must waite on the Lord for feeling of it: for many times he exerciseth faith with temptations, before he sends feeling. And though it may be you shall [...]arrie the Lords leisure long, yet surely he will giue it you in time. In the meane time assure your selfe, that the greatest faith is when there is least feeling. It is easie for euery one in glorious feelings, and ioyes vnspeakable to beleeue: but when a man feeling no sensible comfort in the Lord, can notwithstanding beleeue in the Lord, and by faith waite on him; this mans faith is most great.

7 After some effectuall working of Gods spirit in vs, most commonly (in many) notCauses of deadnes of minde. long after comes deadnes and dulnes: against this euill we must first search the cause, whe­ther it be for some euill thing done, or for some good thing not done, for leauing some meane of saluation vnused: whether for some sinne seene, but nor repented of, or some sin1. 2. repented of, but not soundly, or for vnthankfulnes. Secondly, vse the remedie, please not3. 4. your selfe in it, but rouse vp your selfe as from a slumber, which willingly you would shake5. off from you: call to minde the speciall and greatest mercy of God, vse the meanes. Third­ly, in the meanes offer thy selfe vnto God, wayting humbly, and patiently for the time of deliuerance, neither esteeming too much nor too little of the affliction.

8 When one was troubled in minde, he gaue him this comfortable note: That al­thoughHow it comes to passe▪ that Gods graces are more sweete vnto vs at our first entrance into regene­ration, than after. it came to passe, that after some trauaile in the new birth, Gods graces were not so sweete, and our sinnes not so sower and grieuous vnto vs, as they were at our first entrance into regeneration, but we are now weaker in lesse assaults, hauing afore beene stronger in greater temptations: we are not to despayre: but to consider from whence this gracious progresse did come, namely of God, and not of our selues, who shewed himselfe more fa­uourable in the beginning, both because he would not discourage vs newly comming vn­to him, and for that we forsaking our selues, with a godly suspecting of our weaknes in the least temptations, did flie vnto Gods helpe by prayer: who in wisedome can hide himselfe vnder a clowde, partly for that he will looke to see some triall of strength at our hands, comming to some age in new birth; partly for that now we lesse forsake or suspect our selues, no not in greater temptations, and so presumptuously trusting to our strength, and staying our selues with our owne staffe, we doe not call to God for helpe; and not calling, doe not obtaine; and not obtaining helpe, we take the foyle in the conflict, that the Lord may make knowne vnto vs, that notwithstanding our proceeding in Christianitie, we are still but men, and God alone is God.

9 He said to one troubled in minde for a secret and small sinne, I doe not so much feareA conscience touched for small sinnes. this sinne in you, as the policie of Sathan by it, either in that he will not sticke to shew you the lesse sinnes, & hide from you the greater; or else by the quicke sight of your secret and small sinnes, to cast vpon you an open and grosse sinne of vaine glorie and priuie pride.

10 Afflicted consciences must not dispute too much against themselues, for their own actions, for that being displeased with their owne persons, they cannot be pleased with their owne doings.

11 He tolde in loue, this obseruation and experience; when any came with a troubledHow to pro­ceed in com­forting the afflicted. conscience for sinne, wisely to discerne, whether they be meanely grieued with a generall sight of their sinne, or whether they be extreamely throwne downe, with the burthen of particular sinnes; if so they be, then it is good at the first to shew that no sinne is so great, but in Christ it is pardonable, and that there is mercy with God that he might be feared: so1 on the other side shewiug the mercy to come from God, but so as they are nothing fit to2 receiue mercie, vnlesse they feele their particular and pricking sinnes. But if their sorrow be more confessed in generall things, then it is good to humble them more and more, to3 giue them a terror of Gods iustice for particular sinnes: for experience doth teach, that this is the best way to obtaine sound comfort, both to see our sinne, and to be humbled to see our sinne, because often, men will more readily acknowledge greater sinne they haue beene in, than that lesse sinne they presently lie in to be humbled, that being throughly throwne downe, we may directly seeke Christ, and keepe no stay, vntill we haue found [Page 7] comfort in him, who then is most readie to free vs from our sinne, and to comfort vs with his spirit, when we are most cast downe with our sinnes, and most feare them.

12 If the health of body be such a thing, as is rather with comfort enioyed, than inOur ioy in the holy Ghost we cannot ex­presse. Philip. 4. Rom. 14. 17. words to be expressed, how great is the peace of conscience and ioy in the holy Ghost, which may be tasted, but cannot be vttered.

13 There are some which haue peace neither with God, nor with themselues, as despe­rate heretikes: some haue peace with themselues, but not with God, as secure sinners: some haue peace with God and with themselues, as repentant Christians.

14 We must learne to pitie them that are cast downe in griefe of spirit, though they beA threefolde pealce. Psa. 41. 1. also pettish; for it is an easie matter when one seemeth much to be quiet with God, to be in peace with men, who often hinder our quietnes with God. Againe, we little know how great their desire is to feele peace, which when they cannot feele, presently they are madeTo beare with impa­tiencie of the sicke. impatient: and yet see this was in Dauid the man of God, who found in himselfe, this di­uersitie of affections, which we so much wonder at, and speake of in the children of God in our daies: he diuides himself as it were into two parts, Psal 43. 5. he thought himself some­time very strong in God, againe at another time so cast downe, that he would on no side lay hold on any comfort in the world: yet more then that, he was tumultuous and fretting within himselfe. And therefore learne this, thou that art vnmercifull, to stay thy impatien­cie, behold this thou that art afflicted, to stay thy griefe, and say not, oh, Dauid indeed was humbled, but I finde another qualitie in my self; besides, I am pettish, I am vncomfortable and vnquiet with them, with whom I liue; for Dauid was both impatient and pettish. Here also learne of Dauid for thy minde to waite on God, for faith deliuereth both from griefe and anger, and causeth comfortable waiting, and not to make too much haste, but to possesse our soules in patience, vntill God performe his promises vnto vs.

15 It is an vsuall temptation to afflicted consciences, to perswade them, after some freeA sweet con­solation for weake consci­ences, after their often fals. Rom. 11. deliuerance, that they are not to looke to be deliuered again, because as the Lord hath beene very liberall, so we must not wearie and make tedious his bountifull dealings with vs: but we must know that the gifts of God are without repentance, and the Lord hath mani­fold deliuerances in store, which is as impossible by vse and often receiuing to waste, as it is the Lord himselfe should be deceiued: he will surely make an end of his owne worke in vs, and that for his owne glorie, which as he hath appoynted to be endlesse in our deliue­rance, so the meanes thereunto are also endlesse: and therefore yet and againe, we are to learne against our vnbeleefe the vnmeasurable treasure of Gods goodnesse in our salua­tion, yea, when wee seeme as it were to be in a whirlepit, and to be carried with a violent griefe and gulfe of troubles, wee know not whither, and are constrained oft to diue and plunge downe (the waters of affliction running ouer our head) yet the Lord will recouer vs, and set our feete in steady places if we be cast downe, so we can but scraule vp againe: if we be resisted of Sathan, so we can but kicke against him, if we can but open our lips and accuse his malice before the Lord, there is sound hope of comfort to be found of him.

Couering of infirmities.

1 GOds children couer many infirmities in others vnder one good gift: the vngodly burie many good gifts in others vnder one infirmitie.

Confession of sinnes.

1 HE said vnto one troubled in minde, that we should not much be troubled in light things, but that rather in griefes we should make knowne our hearts vnto God,Simile. To powre forth our griefes into Gods bosome. than deuoure them priuately: for if in carnall sorrowes we find some ease when we make things knowne to our faithfull and louing friends, as to our parents, or to our bre­thren, much more are we to thinke it an ease to our spirituall griefes, if wee powre foorth our griefes into the bosome of the Lord, who is most faithfull to conceale, most louing to take pitie, and most able to helpe vs in all our griefes whatsoeuer.

2 He obserueth that men would make knowne many sinnes and infirmities, and yet re­taine one which is the most secret, and oftentimes the most chiefe; as Moses had many [Page 8] reasons of his tergiuersation, and yet there was one secret reason, and that the greatest,Not to hide any one of our sinnes. which he would not vtter. Where obserue the great mercy of the Lord, that though hee might haue been displeased, especially after so great promises, for his refusall, vet he rather pardoneth this one infirmitie of feare, that forgetting his manifold good things, would presse him with this one want: and therefore after many reasons, the Lord vouch [...]aseth to handle very gently his priuie sore, and to salue it on this manner. Nay Moses, there is one thing that thou fearest most, and that is thine euill entertainement with Pharaoh, and the reuenging of his blood whom thou sheddest: but let not this stay thee, for they are all dead. This answere seemed to take away the greatest argument of t [...]rgiuersation, though it was least knowne: for presently vpon this comfort he takes his calling in hand, wherein also is to be noted, that how fearefull soeuer man is in respect of himselfe, yet when God enableth, and incourageth him, wee see he shall be inuincible, as Moses against Pharaoh himselfe.


1 ONe asking his aduice how he might best auoide concupiscence, he said to him,1. 2. that a continuall examination of our selues by the law; a reuerent and daily medi­tation3. 4. of the word; a painful walking in our honest calling; a holy shaming of our5. selues, and fearing of our selues before our friends; a continuall temperance in diet, sleepe,6. and apparell: a carefull watching ouer our eyes, and other parts of our bodies; a zealous7. iealousie to auoide all occasions of person, time & place, which might nourish concupis­cence;8. a godly frequenting of persons, times, & places, which may breed in vs true mor­tification;9. together with an humbling of our selues, with the shame of our sinnes past, with10. the griefe of sinnes present, and with feare of sinnes to come: lastly, a carefull vsing of fa­sting,11. prayer, and watching, when neede required (for he still recommended a religious fa­sting:) these are the meanes to mortifie concupiscence, which being wisely, and in someFasting. conuenient time vsed with moderate exercise of the body: if they do not preuaile, it is like that God doth call a man to the holy vse of mariage: howbeit, it is to be obserued, thatMariage. in watching and fasting we are not to prefixe certaine set times, this day, or that day, but then to vse it when God calleth vs vnto it by fit occasion, without the which care the often vse of these exercises will breede a want of reuerence of them.

Cause good.

1 THere is no greater enemie to a good cause, than he that by euill meanes doth both handle and maintaine it.

2 He said that men must profit by this, if hauing had good causes in hand, they haue had ill successe: because herein it pleaseth God often to denie that vnto vs iustly, which men denie vnto vs vniustly, either for that he correcteth some sinne, wherein they liue, or else for that they vsed not prayer, but trusted too much in the meanes, and not in God.

Of naturall Corruption.

1 HE obserued this experience in himselfe, that when he would not doe a thing thatNeglects in any occasiō of doing good. was good, then his owne reason and the diuell would easily teach him an excuse:

Lord forgiue vs this corruption.

2 He thought by nature all men to be Papists, heretickes, adulterers, &c. vntill God re­nuedThe spawne of all sinnes in euery man. them, so that if all heresies, Papistrie, impietie, were ceast among all men, yet if a man be left of God, he hath in himselfe sufficient matter and spawne to breede, reuiue, and to renew all kinds of sinne.

Despaire.A particular faith.

1 HE obserued this policie in Sathan, that to make men despaire, hee would make them argue thus: I haue no faith in this and that particular. And contrarily, to traine men to presumption, hee would make men argue thus: I haue a ge­nerall [Page 9] hope and faith▪ and therefore I d [...] not but my faith is [...]ound in euery particular: both which are hurtfull.

2 When we distrust Gods promises, let vs set before vs the example of his mercieExamples. done to others, that we may be the more assured to obtaine faith: and when we begin to presume, let vs set before vs the examples of Gods iudgements, that we may pray for hu­militie.

3 Many dispaire of helpe, because of their owne vnworthinesse, as though there were [...]o hope of Gods mercie vnlesse we bring in our gift, and pawne in our hands to him: butGod is most free in his mercie▪ ther­fore let no thought of vnworthines ke [...]pe thee from him▪ Simile. this were to disered it the Lords mercies, and to bring in credit our merits, and rather to binde the Lord vnto vs, than vs vnto him: but if our sinnes be great, our redemption is greater; though our merits be beggerly, Gods mercie is a rich mercie: if our case were not desperate, and we past hope of recouerie, our redemption should not be so plentifull: but when all seemes to goe one way, when heauen and earth, the Sunne, the Moone, and the Starres goe against vs, then to ransome vs, and to make a perfect restitution, is to draw something out of nothing; euen as in sicknes, to haue either little danger, o [...] in great dan­ger, deliuerance by present meanes is nothing: but in extreame perill, when physicke can doe nothing, and nothing maketh for vs but the graue, then to be rescued from the graue, and to recouer our life from the pit, is redemption.


1 AS we must thinke of life as being content to die, so we must thinke of death as be­ing content to liue: And they are as well to be liked of, that measurably feareA measu­rable feare of death com­mandable. death, as they who ioy so much at it; because they that moderately feare death, haue this in them more than the other (which is also allowable by grace and nature) that they tremble at Gods iudgements.

2. He said, be neuer durst desire to die, howsoeuer his continuall crosses did affoord him small desire to liue: therefore he feared and forewarned men of these kindes of wishes, be­causeWishes of death euill. often the Lord heareth a man in iudgement, though in some mercie, and when he wisheth this or that affliction▪ he laieth it on him, so that after he cannot doe that good to others, which to his owne comfort he might haue done.

3 To one that said she feared death, he said: As I would haue you to thinke of life, as being content to die, so thinke of death as you would also be content to liue: and as for the feare of death, I like as well of them that measurably feare it, as of them who so ioy at it, for I hope and like well of them also. Howbeit I see not this in those, which is in them, and which is a thing both allowed by grace and nature, that is, that they tremble at Gods iudgements. You will say, that notwithstanding you see not why you should not feare death▪ seeing you finde no comfort in life: to which I answere, that your life hath not been without comforts, howsoeuer things gone are soone forgotten, though your cōforts were not in the full measure hoped for, and it may be that plentifull measure shall be giuen you in death. But what if you should die in this discomfort? for my part (as I my selfe looke forMaister Greenhams death. no great things in my death) I would not thinke more hardly of you, neither would I wish any to iudge otherwise of Gods childe in that estate of death: for we shall not be iudged according to that particular instance of death, but according to our generall course of life,Not to iudge of any man according to his state in death. not according to our deed in that present, but according to the desire of our hearts euer before▪ and therefore we are not to mistrust Gods mercie in death, be we neuer so vncom­fortable, if so be it hath beene, before, sealed in our vocation and sanctification.


1 HE said, God looketh to the desires, not to the deeds of his children: and if we pur­pose to doe good, howsoeuer we finde ignorance, what, where, and when to doe good, God will direct vs in occasion, place and time, and in mercie will pardon our weakenes, though we faile in the circumstances.


1 WHen any told a thing that sounded to the dispraise of a man, he (as not credu­lous in such matters) would make shew to the carnall plainti [...]e, that he was as one not hearing, and would fence off the matter a long time by causing him to repeate often his matter.


1 BEcause no particular rule can be set downe how to amend excesse and defect in diet, this were the best rule generally to be obserued, so to feede, as that we may be made thereby more fit either to speake or heare the praises of God with more cheerful­nes and reuerence.


1 A Naturall dreame, which commeth of naturall causes, easily slippeth away: but if our dreames dwell longer vpon vs, and leaue some greater impression in vs, they may be thought to proceed either from God, or from the diuell. And by these it is good to profit, if they be fauourable, by thinking such a thing we might haue, if weHow to pro­fit by dreames. were not vnprepared for it: if contrarie, by thinking and forecasting, and fearing such an euill, if the Lord be not mercifull; because God doth often correct some sinne past which we regarded not, or foreshewes some sinne to come which we were not afraide of: and an1. A naturall dreame. euill dreame doth shew some euill in the heart, either in some sinne alreadie committed, or in some sinne which may be shortly committed. If the dreame be terrible, it is good to2. A good dreame. auoid all the occasions of that euill, and to giue our selues to prayer, and not to giue too great credit to dreames, least they weaken faith. The best is to be neither too remisse, nor3. An euill dreame. too wise in them, but to labour to profit by them, because the Lord by leauing such long impressions in vs, doth as it were call vpon our consciences not to passe them ouer with­out4. A terrible dreame. some vse.

2 Being asked how one might auoide the sinne of vncleane dreames in the night, heVncleane dreames. said, first it were good to auoide all obiects and wandring thoughts in the day, and securi­tie of praying against it at night. If these meanes did not preuaile, we must then think that God calleth vs to some more earnest repentance for this or some other sinne before com­mitted:See more in the title of Humilitie sect. 2. specially we are to beware of companie, such as may stirre vs vp vnto euill; either labouring not to come into their companie, or hauing iust occasion, to doe it with feare and with prayer▪ and doing this, not to tarrie longer than godly occasion is offered.

Distraction of minde.

1 BEing asked, why a man after sundrie and laborious reading in his calling, being de­sirous by meditation to apply the things read vnto himsel [...]e, was so much interrup­ted, and violently, suddenly, and vnwillingly drawne into other conceites: he said, it was either want of preparing and sanctifying our hearts by prayer before we set vpon so holyHow we be hindered in godly medi­tations. an exercise, and therefore the Lord correcteth the pride of our [...]ts and presumption of our hearts, in being bold to worke vpon holy matters in our own strength or else for that we resting vpon a generall purpose of thinking some good thing, or at least not to thinke any euil, did not fasten our minde constantly or continually vpon some particular obiect, but raunging vp and downe, as hauing some part of our affections, studies, and medita­tions voide for some other matters, did not wholy & seriously set on the thing propoun­ded to our selues. The trueth hereof may appeare hereby, for that which the heart is throughly set vpon, it is so attentiue to, that it can be present to no other thing at that in­stant, especially if it be an hindrance to the thing taken in hand.


1 HE said, after his great ioyes conceiued of some effectuall working of God in him­selfe,Deadnes and dulnes. he most commonly not long after fell into deadnes and dulnes, and thereby [Page 11] was humbled: so that vntill that he was prepared with some new grace from God, and had receiued some new mercie at his hands, he was very vnfit to performe any seruice vnto God or men.

2 Deadnes of the spirit, is the graue of many heauenly graces.


1 BEcause in reading of examples we restraine duties to certaine persons, and wringRules con­cerning doc­trine drawne from exam­ples in Scrip­ture. our own necke out of the yoke, or else we chiefly tye the mercies of God to them, and thinke they appertaine not to vs; it is good to learne certaine rules whereby we may know when the vse of the doctrine is generall, and when particular, which is set downe in singular examples. Three rules are to be obserued: first, if we reade of any thing in parti­cular, we are to search whether in some other place in the Scripture, the samething is not set downe generally, that is, whether that which is commēded, or discommended in some1 proper person, be not commanded or forbidden to all: if it be, then the vse of that is ge­nerall, not particular: but if it be a particular precept enioyned to some one, and no war­rant found in the word of that to be done of another; then it is a thing personall, proper to some, not general appertaining to all. The second rule is, that wheresoeuer there is a ge­nerall2 equitie of a thing, there is a general practise to be had, howsoeuer we see it set down but in particular. The third is, whersoeuer by the scope of the place there appeares a gene­rall3 drift, either by something going before or comming after, though the present place seemeth to be particular, yet there is a generall vse of the doctrine to be gathered out of it.

Exercise of religion.

1THe wicked not daring openly to professe iniquitie, redeeme times se­cretlyAs Nicode­mus. Iohn.3. to commit it: so though we haue not the strength to professe religion publikely, yet let vs redeeme times secretly to frequent the exercises of godlinesse.

2 As it is but a small pleasure, so long as we are in the gardē, to be de­lightedSimile. with the smel of herbes, vnlesse we gather of euery kinde some to carrie with vs, that so we may haue the benefit of the garden, though we be farre from it. And as it is but a small comfort to be rauished with sweet odors, so long as we are in the Apothecaries shop, and afterward to want them: so it is but a flattering ioy, nay rather aOf starting ioyes and af­fections to the word which some haue, while they are in the Church. starting ioy, no longer to be affected with the word and religion than we are in the Church: therefore we must gather here and there, that may worke on our affections when we be farre from the place where they grew.

3 We must vse all exercises of reading, hearing, conferring, praying, singing and medi­tating: but we must not tye the working of Gods spirit to any one particular.

Experience of our corruption.

1 WE shall neuer be brought hungerly to seeke after Christ, vntill we come bySee before of corruption in C. the last precept, to see and feele our naturall corruption, where of we must not onely haue knowledge, but experience also, as S. Paul had, Rom. 7. Now wher­as the Papists say, that this corruption is a sinne in the vnregenerate, but [...]t in the rege­nerate; we say it is a sinne in both. I say a bare knowledge hereof is not sufficient: for e­uen the knowledge of our corruption is not without the corruption of a priuie pride.


IT is harder to beleeue in the abundance of worldly things, than it is in the wantHard for the rich to be­leeue. of them▪ for these things are, as it were, vailes set betwixt God and vs, they stay our sight in them that it cannot pearce to God.

2 As the arme being soundly knit to the body, receiueth pith and strengthSimile. from the bodie to resist all euill, and to draw all good things vnto it, and being but out of ioynt, and the sinewes which did knit it to the body being loosed, it hath no such force to [Page 12] performe duties: so our faith being the meanes spiritually to ioyne vs vnto the Lord, weFaith sound how needfull. 1. Ioh 5. 4. receiue strength so long as it is sound, both to resist euill and accomplish good: but if it decay, and fall as it were out of ioynt, then we cannot draw that full strength from the Lord, for our defence and strength which we were wont to haue.

3 When one asked him, whether we first receiued the spirit or the word, to the workingThe spirit comes by the word, Gal. 3. 2. yet is he the first cause of our faith and loue to the word. of faith, he said, we first receiue the spirit; howbeit to feele our faith we must necessarily re­ceiue the word. And although the smoke, in respect of vs, doe first shew that there is fire hidden vnder the ashes, yet there was fire before the smoke came: so though the word first make knowne vnto vs our faith, yet sure it is that the spirit of God was giuen vs before our feeling wrought this mightily by the word.

As he that had but a dimme sight to behold the Serpent in the wildernes was healed, as well as he that saw perfectly: so he that hath but a weake faith in the sonne of God, shall neuer haue his saluation denied him, Zach. 12. 10.Smile.


1 SO often as we be asked of the welfare of our people, wife, or family, we ought toOur care for our familie. take it as an occasion whereby God stirreth vs vp to pray for them, to giue thankes for them, and to examine our owne heart, what meanes both in presence, and ab­sence, we haue vsed for their good.

2 Care in superiours, and feare in inferiours, cause a godly gouernement both priuate and publike, in familie, Church, and Common-wealth.


1 THough a man haue knowledge, yet he may want faith: though he haue faith, yet because many euils come betweene, feeling immediatly doth not alwaies follow, nor after feeling ioy, nor after ioy practise.Feeling.

2 We can doe but little good to any body, except we haue a feeling pitie and compas­sion of them.

3 If any be afflicted in minde for want of feeling, he must distinguish betweene GodsHow to di­stinguish be­tweene Gods spirit and his graces in vs. Simile. spirit and his graces in vs: for his spirit may liue in vs when his graces are dead in vs, Psal. 51. For as by some extreame sicknes life may be within one, yet it cannot be felt of the sicke bodie: so in some great temptation, the holy Ghost may be in vs, and yet we not feele nor finde his presence. Howbeit, as by breathing neuer so short we discerne life: so by the ac­tions of the spirit, he it neuer so little, we may iudge of the life of God in vs.

4 Such as for want of feeling be loth to pray, must learne, not to tarrie to pray till they finde feeling, but offer themselues vp into the hands of Iesus Christ, and so humblingPrayer with­out feeling. themselues before him, pray on, and continue in prayer of faith, though not of feeling.

5 Though we feele not the spirituall ioy which we should feele, yet let vs not be too much cast downe; so that our conscience tell vs, that we are readie to withdraw somewhatIn any case take heede ye draw not carnall ioyes into the place of spirituall ioyes. from our outward pleasures, for want of this inward pleasure; and that we haue not pre­uented or smothered out these spirituall ioyes, but are grieued that we haue them not, and waite for the time to feele them: for of all things we must beware that we draw not into their steed carnall ioyes, and so driue as it were into exile the working of Gods spirit in vs by them.

6 A certai [...]e man complaining that he was comfortlesse for want of feeling, recei­ueth this answere: Oh brother be of good comfort, we hold Christ by faith, and not by feeling.

Fruites of faith.

1 ONe being curteously faluted, and worthily commended of a Gentlewoman, who said, she heard a very good report of him: he answered her, the like haue I heard of you: but God make our after fruits of his spirit more effectuall than the for­mer, or else we shall not answere the glorie of God and good opinion of his Saints concei­ued of vs.

2 There are two workings of Gods spirit in vs: the one inferiour, which bringeth but [Page 13] some fruit of the spirit, without any speciall fruits of grace: the other superiour and moreTwo works of Gods spirit. certaine, when the spirit worketh an infallible sanctification: the first may totally be dar­kened and fully quenched: the other hath but a particular Eclipse, and in measure may be dimmed, as it was in Dauid, Psalm. 51. but this is not finally quenched. As God made man so that hee might fall, though afterwards hee had mercie vpon him: so he regenera­teth vs so, that we may fall, so as afterwards hee may raise vs againe, and will. And it is fearefull enough, that there may be such particular decayes of grace in vs, as after sinne, to feele lesse comfort in the word, lesse feare of sinne, lesse care of well doing, lesse zeale in praving, lesse fruits in the meanes: so that all our actions are turned to be bitter, which were sweeter vnto vs then any worldly increase vnto the worldly man, or honie can beeEuident to­kens of true sanctification to them that loue it. These are euident tokens of the sanctifying spirit, to loue good, be­cause it is good; and to hate sinne, because it is sinne: the more wee grow in gifts, the more to hunger, the more to complaine of our vnworthinesse: the more being humbled1 in our selues, the more meekly to iudge of others: when we are most quiet with all things,2 then to thinke our selues least quiet, and then most to feare our selues: so to feele the gra­ces3 of God in vs, as that yet our sense and feeling is not lessened, and to feare and quake4 at the first degree and motions of sinne; not least they fully quench, but least they coole5 the heate of the spirit in vs. Here, I say, let vs not forget to feare, for if it be so, that thou6 being the childe of God, canst not finally fall, yet consider how will this grieue thee, if thy sinne breake out to the dishonour of so louing a Redeemer? or though he keepe thy sinne from flaming out, yet that thou shalt feele such a burthen in thy selfe, or such vile corrup­tion or matter as shall coole the heate of all Gods graces in thee.

Falling into sinne.

1▪ IF any doubt concerning this question, (whether the childe of God might fall often into one and the same sinne) these cautions and distinctions are to be obserued.1

First, whether the partie bee generally called, or specially touched: if hee be butCautiōs con­cerning a re­lapse. generally called, as all common Christians professing the Gospell, it were an easie matter to slippe in that state. Secondly, if the partie be effectually called, it is to be enquired, whether he be but a babe in Christ or no, or whether he be come to some good growth2 in Christ: for that if he be but a nouice, he may twice fall so. Thirdly, we must obserue,3 if he be now growne to some good age in Christ, whether the sinne committed be a thing knowne vnto him, or if hee know it not to be a sinne, hee may doubtles slip into it.

2 When wee consider how Noah, Moses, and others fell in their latter dayes, and how the most excellent men haue fallen, wee must earnestly pray, rather that the Lord would take vs out of the worlde, than that our life should bring any offence to the Church, or slander to the Gospell.


1 BEe neuer afraide of leauing good vndone, least the Lord suffer you to fall into the contrarie euill.

2 Hee thought when he had no feare nor griefe, he could not profit.

3 Beware of immoderate feare, which rather hinder the certaintie of saith, then beateImmoderate feares. downe the securitie of the flesh, and which be the readiest meanes to pull Gods wrath vp­on vs, in that they be the fruites of vnbeliefe, and such as would tye the grace of God pro­mised, to the present danger and deliuerance out of the same. The meane and middle path is, that wee should feare and forethinke of euils to come, not as thinking that of necessitie they must fall vpon vs, as though God could not, or would not deliuer vs from them, but as they, who beeing guiltie in this one, desire to submit themselues to the hand of God, and acknowledge themselues heires of Gods iustice or wrath in this or that euill: yet so as we meete with the Lords mercie, who is both able and willing euen then most of all to assist and deliuer vs, when wee most feare, and through this godlie feare are reuerentlie humbled vnder the hand of his Maiestie. For if naturall parēts know then to mitigate the stripes of their correction to their children, when they see in them a milde & meeke sub­mission [Page 14] of themselues, vnder the hand of their authoritie, and yet so fearing them as Go­uernours,To submit our selues to Gods hād, ac­knowledging that he may iustly con­found vs, yet desiring to meete with his mercies in Christ Iesus. but vpholding with mercie as fathers: if they haue that wisedome, by so much to make their hand in correction the heauier, by howe much the Childe to bee bea­ten is the stubborner; we must then thinke this mercifull wisdome and confideration to bee much more in the Lorde, from whose brightnesse the parents haue receiued these sparkes.

4 Hee said, that to winne anie, or to continue anie in the feare of God, he would giue no such things which he loued not, but such things as he loued most dearely, that they might know it to be a gift of loue, and not of fashion.


1 IN our meetings and feastings, we are to looke to our selues; if good speeches be v­sed,To cherish the feare of God in men. wee must be thankefull; if euill, sorrowfull; if things not meerely euill, not greatly to torment our selues.


1 THis aduise he gaue, that it was good to discerne of them whom wee much receiue into our companie, least we lose the credite of the Church conceiued of vs. For al­though many seeme and shewe themselues to bee well disposed, yet because there be so many corruptions in our nature, it is heauenly wisedome to discerne of men; where­foreNoscitur ex comite qui nō cogno citur ex se. Psalm. 1. it is good for vs to consider with what soundnesse of iudgement, and power of true knowledge they doe speake: first looke what sight they haue of inward corruptions This humility teacheth true wisedome, and the sight hereof would cause vs to seeke after Christ and him Crucified. For manie, who haue a little confused knowledge, will much bee tal­king,1 Rules to dis­cerne such as wee recei [...]e. into our soci­etie. but for want of this knowledge they are not so sound. Secondly, we must see how ready they are by their soundnesse of knowledge, and feeling of inward corruptions, to doe good to others with cheerfulnes, and to speake of the infirmities of others with com­passion and griefe; for manie for want of this sanctified knowledge, will rather bitterlie and openly declaime against the infirmities of others, then either wisely [...]dmonish them,2 or brotherly pittie them.

2 Hee said, the best way to haue comfort in any of our friendes, was to pray for them,A true token of loue. and that hee neuer had more ioy in anie, then from them whom hee most prayed for, and in them most when he prayed the oftner and vehementer for them present or absent. for this is a true token of true loue to pray for them whome we loue.

3 Though he was most seuere to his friends and kindred, so long as they were not re­conciled to God: yet once being wearyed with one, hee shut vp the matter with this sen­tence; It is wonderfull, that diuers hearing the same word of God spoken, one should be­lieue, and another should not belieue: but I am rather to thanke God that I belieue, then to search o [...]t a reason, why another doth not belieue; and as I am to be thankfull for my selfe, so I am to be pitifull to others.

4 Like as naturall men doe well by naturall wisedome: so wee ought much more to be stirred vp to doe well by spirituall wisedome. It is commended [...]or s [...]ciall wisedomeSocietie. in our Saui [...]ur Christ, Iohn▪ 2. that hee did not committee himselfe vnto [...]l [...] [...], because hee knewe what was in their hearts: So it is a speciall token of w [...]sedome in vs, on the contrarie not to commit our selues vnto all men, because wee know not what is in their hearts.

5 Hee reioyced to see his friends, but hee was humbled, in tha hee rested so much in that ioy, that hee forgate to doe them good to their saluation, or to receiue good from them to his saluation, which he thought he should doe, and to be his dutie.

6 His loue euer grewe to a man, as he knew the man to grow in godlines: he said, that if hee had once seene any effectuall worke of Gods spirite in anie man, h [...]e could neuer but hope well of him: If graces decayed, first hee was grieued, and then his loue decrea­sed in him.

Grace of God.

1 HE feeling on a time the grace of God assisting him in a thing which of himselfe he despaired of, said: Oh how easie are the waies of man, whilest the Lord doth gouerne him, and how is he beset as with a hedge of thornes, when the Lord doth not assist him.

2 As we are carefull to vse the meanes of our saluation, so must we wholy referre the blessing of the meanes to the grace of God: neither, as some doe, thinke that we can ob­tainePerseuerāce in the vse of the meanes. or continue the graces of God in vs without vsing the meanes, (for that is but a dreame of fantasticall spirits) neither, as the manner of some is, so to trust to the meanes, as neglecting to pray for the grace of God in them: which is but a preposterours zeale of such as are not rightly instructed in the way of their saluation.

3 It is a profitable note to obserue, when extraordinarie gifts of God be for our good, and when for our hurt. If our extraordinarie blessings driue vs more carefully to seeke toExtraordi­narie gifts. the ordinarie meanes, then it is of Gods mercie: but if they slaken our care in the ordinarie meanes, and puffing vs vp with a spirituall pride, cause vs to rest in them, then they are for our further condemnation: as if God blesse vs maruellously without prayer in any thing, if we are driuen more to prayer by it, then this is of God: if it cause vs to leaue prayer, it is perilous.

4 There is nothing so precious as Gods grace, which chaungeth the face of heauen andThe pollu­tion and pow er of sin. earth: and nothing so vile as sinne, which openeth hell, and staineth the earth, and shut­teth vp heauen.

5 As of all gifts, the gift of Gods spirit is the dearest, so the losse of it is most daunge­rous:The decay of Gods graces how dange­rous. for besides that, wee know how few taste of it, and with what paine they that haue gotten it keep it, and with what hard brunts they that lose the graces of it recouer them againe, we may coniecture the greatnesse of the losse, by our experience in other things: they that haue beene in reputation for their riches, & are become bankerouts, are grieuedSimile. and ashamed; how much more then should their griefe be, who by the riches of Gods gra­ces haue beene comfortable to themselues, and honourable among others; and now by the decay of those gifts, haue lost both the sweet ioy and peace in themselues, and their credite with God, and in the conscience of the godly.

6 Some reioyce so much in the hearing of good things preached, that they forget to be humbled for their wants: againe, others alwaies looking on their wants, walke not thankfully for Gods graces receiued: The meane way is the best, so to reioyce in the grace of God, that we be humbled for our wants, and so to mourne for our wants, that we praise God for his graces.

Good workes.

1 AS it argueth great height and willingnes to sinne, when men fearing to sinne in the day, redeeme, and steale time to sinne in the night: so it sheweth a great height and willingnesse to godlinesse, when men being not sufficiently contented to do good in the day, stretch their wel-doing euen to the night also: wherein they shew themselues to be free from vaineglory, that none seeing them, yet they doe good for the loue of God, and not for outward things.

2 A man may truely iudge himselfe to be truely willing to doe any good, when he striues all that he can, to do it, although he cannot do it as he should.

Griefe for sinne.

1 WE cannot heartily be grieued for that sinne in another, whereof we haue not made great conscience in our selues.

2 The things that are euill, and grieue vs, so farre as we see them with griefe, hurt vs not.

3 Seeing a woman lamenting for the sinnes of the people, he said vnto her, (not pur­posing [Page 16] to cause her to cease from so good an action, but admonishing her to looke to herThree rules to trie our sorrow for the sinnes of other men. affections) you shall well trie your heart, said he, if this sorrow for sinne be first bred for your owne sinnes, and from your selfe proceed to the sinnes of others. Againe, the mea­sure of your mourning must be agreeable, and proportionable to the sinne. Lastly, your griefe must so be for the person, as you may be moued rather to pittie and pray for him, than to hate and despise him.1

4 That is true sorrow and griefe for sinne, which neither can by outward pleasures be2 stollen away, nor by continuance of time be taken from vs, but onely in Christ.3

5 Because great, naturall and worldly sorrow and ioy, will cause a man to breake his sleepe at midnight, he would trie himselfe whether sorrow for sinne, or icy in saluation had caused him to doe the like.

6 His greatest sorrow was, when he spake of some good thing, that was not in himselfe,Triall of our ioyes. and the greatest ioy he had was in the contrary.

7 As by nature we are long and hard to be brought to be grieued for sinne: so beingTwo extre­mities of ioy and sorrow. once downe, we are hard to get vp, and to rise out of griefe againe. For two extremities attend vpon vs; the one to be grieued and feared too little; the other, to [...]e grieued and feared too much: the one makes vs secure, and the other dead and dull. To meete with these two, it is good in time of ioy to thinke what iudgements [...]aue befallen vs heretofore, what may befall vs hereafter. In time of humbling we are to consider what mercies we haue receiued, and what mercies are stored vp, and [...]rrie for vs againe: and surely▪ no one thing makes griefe more to waste vs, than the forgetfulnes of Gods mercies past, and doubtfulnes of Gods mercies to come: and nothing doth more strengthen our new temp­tations, than the forgetfulnes of Gods iudgements past, and the carelesnesse of them that are to come. Though mercies succeed mercies, yet the sea of Gods mercies is neuer drawn drie, if we claime hold of them by our faith and former experience.

Hardnes of heart.

1 THe cause why mens hearts are hardened now adaies, may be this in part, because they see as great gifts of learning, tongues, and ciuill life in Pa­pists, and heretikes, as in Gods true seruants. Euen as the cause of Pha­ [...]hs obstinacie was this, that being willing to be dece [...]ied, he would not obey the Lord, because other Sorcerers in Aegypt could doe (as he thought) as great matters as Moses and A [...]ron.

2 To one that complained of hardnes of heart, he said: You must waite for comfort, and know, that you can now no more iudge of your selfe, than a man sleeping can iudge of things which he did waking: or a man wandring in the darke can discerne of bright co­lours: for as the one may while he waketh doe excellent things, and yet now neither he himselfe knoweth of them, nor any other can espie them in him: and the other may be a­mongSimile. flowers, and for want of light, can haue no vse of his eyes, nor pleasure in the ob­iects: so you haue done great good things whilest God gaue you a waking heart to put them in practise, and the light of his spirit to discerne his graces in you, though now you haue neither the sight nor sense of them: and this is the thing which deceiueth and dis­quieteth many: they looke for that discerning of themselues (when in them Gods graces were more oppressed) which they had when Gods spirit wrought in the sweetest and ful­lest measure in them: and because there is some intermission of the worke of new birth,Note. they thinke it is a flat omission in them of the spirit of God. But as it is a token of a minde too presumptuous and infatuated, in time of dead securitie, to perswade our selues still of that safetie, for hauing those graces which sometime we had: so it is a signe of a minde ab­iect, and too much de [...]payring, to thinke that because that we haue not euen present see­ling of those ioyes, glorious and vnspeakeable which we haue had; therefore we neuer had [...]m heretofore, or that we shall neuer haue them againe hereafter.

3 Admonis [...]ing one to preuent hardnes of heart in his childe, by godly and discreete correction: he said, that because children incline often to the sinnes of their fathers, pa­rents [Page 17] correcting, should in wisedome first consider, if it were not a sinne before in them­selues,Conferre this with the 6. Sermon, concerning the educati­on of Chil­dren. (which they gaue them as it were) which now they are about to correct, and fin­ding it so, that they should be humbled in themselues; and being humbled, proceed to correction, in prayer, in the feare of God, in wisedome, in loue, and desire of their con­uersion, and in measure, as correcting their owne sinnes, after a sort in their owne chil­dren. For men begetting Children without regeneration, giue a naturall propagation of their sinnes, without some speciall blessing of God: and none in regeneration be­getteth any with such gifts of nature, but vnlesse they become newe borne, they haue no good thing in them.


1 MEn be more grieued for murther and adulterie, then for superstition and here­sie;Harlots are sooner reclai­med then he­retikes. because these be peccata rationis, the other, affectionis & actionis; the one go­eth with a priuie pride vnder colour of deuotion, the other are euer apparant, and are ac­companied with outward shame and confusion.

2 As the Gospell first began by simple Fisher-men to be preached, but afterward being receiued in loue, grewe to the other more learneder sort: so, for not receiuing the word in loue, but hauing our eares tickling to new doctrine, heresies, and sects, (beginning now a­mongstWee find this true alreadie in our time. vs but in the simpler sort, and ignorant men of the Countrey) are like to inuade the best learned. And God purposing to punish the coldnes of our age, can as well now send an hereticall spirite, not onely into the common people, but into 400. learned Prea­chers, as hee did in times past send a lying spirite into the mouthes of 400. Prophets.

3 Euen as polygamie was not very hurtfull to the Church, so long as it was within La­mech his house, and when it preast into Abrahams familie, got great strength and preuai­led much: So ill opinions are then lesse hurtfull, whilest they are amongst the wicked and ignorant: but when they get fauour amongst the learned and godly, they beginne to be most dangerous.


1 THe heart is Gods owne part, and that which must goe to the Lord. Now as no­thing might be imploied to common vses, which was sacrificed by the priests vn­der the Law: So the heart which is the Lords, must not be applyed to any other vse, than to his seruice.

Haste, how it argueth vnbeliefe: and of Watching and waiting.

1 NOthing more bewrayes vnbeliefe, then not to stay the Lords leisure: as contrari­wise, Watching and waiting on the Lord shewes Faith: for those hastie and vn­quiet spirits, when they see not speedy redresse according to their expectation, they either murmure in impatiencie, or they will ease their griefe by seeking vndirect meanes. And sure as nothing in prosperitie is a greater token of Gods fauour then to feare our selues: so in aduersitie, this is a pleasant pledge of our patience, when wee can waite and attend on the Lorde, for the time, and the manner, and the measure of our deliuerance.

There be some principall properties of true wayting:1

The first is, to waite in our selues: for manie will not outwardly murmure, and yet in­wardlyProperties of constant wai­ting on God. they boyle and fret in themselues: and manie will abstaine from outward impa­tiencie, which looke to the inward estate of their hearts but a little. But it is good for vs to beginne here: for if there bee a quietnes of the heart, there cannot be any great disqui­etnes2 in the tongue, or in the hand. The second propertie is, to waite on the Worde. Ma­nie will say, they waite on God, and yet they are maruellous impatient, if yee charge them with impatiencie: but weigh their waiting by the Word, and it will not abide the tryall, it will not goe for good. Looke what Faith wee haue to waite on God, vnlesse it be taught out of the Word, (which is as true as God himselfe) it is not found. Some will be con­tent to waite on God, but it is not to haue their obedience and Faith in the Worde, but to obtaine some thing the sooner, which they desire. This is no true waiting, but to waite [Page 18] rather for our owne profite, then for Gods glorie. Th [...] third property is, to corti [...]ue in it. 3 Euery man by nature can waite for a while, so he may know a certaine and definitiue time of his waiting: but to offer our obedience in waiting, and not know for how long or how little we shall waite, this is the [...]ainting of the soule: for if it were determined to vs how many dayes, or moneths, or houres we should waite, the hope of the profit drawing neere, and of a terme drawing out, would sustaine vs: but to leaue all moments, and conditions to the Lord, and to bee in a continuall seruice and expectation, this is hard for flesh and blood. We must learne to amend this fault, by considering how iustly the Lord may sus­pend his answere▪ and helping of vs, for that our sinnes are not sufficiently bewa [...]led, or our faith is not sufficiently purified, or his graces not sufficiently wrought in vs. The4 fourth and last propertie is, to continue waiting with a kinde of vehemencie: keeping vs from faultring or fainting in our hope, though it be long ere our suite be answered, or our dan­ger be helped. To be vehement a while, or lesse importunate long, is little worth: but to haue our affections h [...]to; and for a good thing, and not to slake the heate in long con­tinuance of time, and not to be made remisse or dead in the suit of our desires, though no appearance of our deliuerance appeare, is hard indeede. And here to meete with an ob­iection, we say, vehemencie argueth faith, and vehemencie bewrayeth want of faith. Faith, when no deferring of our desire doth breake the power of our zeale: want of faith, when without all hope, we are greedie and rauenous to haue our request, or else we cast all off.


1 MAnie deceiue themselues with a bare opinion of humilitie: therfore this may be a true triall of humilitie, if wee willingly suffer our selues to be taught of our in­feriours:Admonition. & if we can patiently abide our selues to be admonished of our faults.

2 Heathen men were humbled by their dreames, wee are not humbled by the Word: they that will not profite by Gods iudgements in others, shall feele them themselues. Wee haue no claime to Gods mercie offered in the Gospell, v [...]till we be humbled by the threatnings of the law.

3 Wee must bee like children in three things chiefly, first, like little babes. Secondly,1 how the faith­full must [...]ee li [...] little chil­dren. [...]2 1. Pet. 2. 1. like innocents. Thirdly, like them that are growing from childhood. First, babes are ne­uer quiet, except the p [...]p be in their mouth, or else hauing late bene at it, they are well fed: so ought we still to desire to lie at the foode of our soules, and to finde vnquietnes in our soules, if we be long from it. Secondly, weaned children, though they are not without na­turall corruption; yet this corruption doth rather shew it selfe by imitation, than by acti­on: and if they doe any euill, it is rather violent than permanent. Thus should we be, not making an occupation of sinne, but preoccupated of sinne; not forecasting patternes of sinne, but bending our mindes how we may not sinne; we are violently drawne thereunto by another rather then voluntarily commit it our selues. Thirdly, they that grow out of3 child-hood, doe things beseeming man-hood, rather then childishees: so though babish things both in life and doctrine become vs being babes, yet hauing past our child-hood,Heb: 5. 12. the Lord looks for more manly ripenesse, both in knowledge & in holines of life, though our perfect age be not consummated before the resurrection. As little children, whether in teachablenes to good, or reformablenes from sinne, are either wo [...]e by a faire word,Simile. or [...]llured by a trifling benefit, or awed by a checke, or feared by a frowning looke or stii­led by seeing another beaten before them, or else quieted by the rod: so if we be children, either the promises of God must affect vs, or the mercies of God must allure vs, or his threatnings in his word must awe vs, or his angrie countenance must feare vs, or his cor­recting of others must humble vs; or else the corrections of God vpon our selues, must pull vs downe. But as those children are of most liberall & ingenuous nature, who are ra­ther allured with faire words, than driuen to dutie with the rod; so they are most gracious, which are most broken with the conscience of their vnkindnesse, more prouoked by the promises of God: then by all the curses, thunderings, and threatnings of the law: but they that are affected with neither, degenerate as yet from the affections of children.


1 HEe obserued some, who outwardly liued an honest & ciuill life, yet lying hypocri­ticallyHow the wic­ked often dis­couer them­selues in their death. in some sinne, were constrained in death, or before, to vtter it to their shame. Which kinde of iudgements are most necessarie, that God might shewe himselfe to be God, and his threatnings to be true, that the wicked might lesse reioyce in their ex­ceeding impietie, and that Gods children might be raised from their securitie.


1 IN our most earnest matters wee must be zealous ouer our owne heart, and then es­peciallieAffections. examine and call to account our affections, because that in such a case there is either some speciall worke of God, or else it is some notable worke of the flesh, or of Sathan. And whereas it is a pedagogie of the soule, that in all things we had neede to aske the gouernement of God, by his word and spirit, for that a man knoweth what hee is, but not what he shall be in this or that action. When wee cannot gage the depth of our heart, wee must impute it to want of prayer, and the not trauailing with our heart how to doe the things in wisedome.

2 Though all exercises of pure religion purely vsed, doe both strengthen iudgementWhat exer­cises [...] mē & what f [...]rre v [...] af­fection. and whet vp affections, yet reading, hearing, and conferring, do most strengthen iudge­ment, and in part whet on affections. But praying, singing, and meditation, doe mos [...] chiefly whet vp affection, but in part strengthen iudgement and vnderstanding.

3 Being desired to giue his iudgement of a weighty matter, hee answered: Syr, nei­ther am I able to speake, nor you to heare, for that wee haue not prayed, indeede I may talke, and you answere as naturall men; but wee are not now prepared to conferre as t [...]eSe [...] Psal. 119 vers. 116. children of God.

4 Hee fatherlie exhorted men to labour for increase of iudgment: first by reason,1 then by example: by reason thus, without soundnes of iudgement, it is a more difficultReasons to labour for increase of iudgement. trauailing for the childe of God with his owne heart to any fruit. Againe, not being stay­ed in iudgement, one shall be troubled to commit, and afraide to doe many things, which indeede he might lawfully and comfortably doe if he had knowledge. Thirdly, wee shall not without good knowledge satisfie our godlie desire in perswading or dislwading an [...]e,2 for that we cannot doe so assuredly, substantially and effectually, as wee ought, and would3 doe. By example he exhorted men to consider of the Prophet Dauid, in his Ps [...]lme [...]19. hee prayeth for knowledge, hauing no one thing oftner then this, Teach mee O Lorde thy statutes, &c.

Sound ioy.

1 THe more one tasteth of heauenly things, the lesse is his ioy in earthly things: theTriall of our ioy. more one feeleth earthlie things pleasant, the lesse ioy can hee haue in heauen­lie. Coloss: 3. 1. Phil: 3. 20.

2 Wee must in reading the iudgements of God obserue this rule: If any man will trie conclusions against Gods conclusions, hee shall prooue nothing in the ende but himselfe to be a foole. And if hee faile in his triall, by how much the more he might be admoni­shed, by so much the more hee shall be without excuse. There are many that feare (Psal. 14. 5.) where no feare is: but there are more which reioyce, where no cause of ioy is.

3 Some ioy euery man must haue, either carnall or spirituall: and therfore when Cain had lost his title and interest in heauen, hee made himselfe a seate on earth: and when hee had lost the harmony of a good consciēce, his nephew Tubal was faine to inuent Organs, that hee might haue some musicke and solace in outward things. And 2. Kings. 11. when the people could not haue their owne fond delights, Salomon causeth Apes, Peacockes, and such like, to bee brought from Ophir for them. Men will haue ioy [...]t they cannot haue the more solemne melodie by Arte, they will haue the common instruments of the Countrey. But the reason is, because the soule is mouldring, and the heart is p [...]rching drie. But let these sandie mouldring earthly hearts consider, that there is no secure nor [Page 20] true ioy, which either time may loose, or death dismay, or the iudgements of God make afraide. It is no sound ioy that either will leaue vs, or wee shall be glad to leaue it as an vnprofitable possession.

4 Manie had rather part from all fauour of God, then loose the grace of some wittieIests. speech, which they haue deuised: but cursed bee that merriment which respecteth not ei­ther dutie to God, or loue to our neighbour.


THere are manie who haue a generall knowledge of the Truth, but when it comes to particular practise, they are hindred with profites, pleasures,A generall knowledge. and selfeloue.

2 They whose knowledge is in swelling words, and painted eloquence of humane wisedome, being but a doctrine of the letter, in their death they are as if they knew nothing of Christ crucified: and whereof comes it, that there is so much preaching, and so little learning? but because men preach and delight to heare plausible nouelties, to please the eare rather then the simple power of theSimile. Word to pierce the heart: they take the bone, and refuse the marrow: they are content with the shell, but want the kernell: and not onely the law killeth, but also the Gospell:How the Go­spell may be said to kill. that is, the letter of the Gospell beeing ministred without the spirite. Aske the woun­ded conscience, what comfort it is to heare that Christ dyed for our sinnes; Nay, aske if this gall not as much as the lawe it selfe, so long as it is rather conceiued by reason, than receiued by faith.

3 He said, how after hee knew God, hee desired by prayer two things principallie: theLoue the Saints. one, that hee might loue the Saints: the other, that hee might willingly and profitablie beholde the iudgements of God on others: which as God in mercie had graunted him, so he confessed this fruite thereof, that vnlesse hee had seene such iudgements, he should haue fallen into many troubles, which now through Gods grace he had escaped, by seeing and hearing the causes of these miseries in others. For when hee saw how God dealt with others, hee searched his owne heart, whether he had bene or was such a man: hee perswa­ded himselfe hee might be such a one hereafter, and therefore hee repented before Gods iudgements came on him, if euer hee had done the like; And so by prayer and good meanes hee was made more carefull for falling into it hereafter.

Loue of the creatures.

1 THe loue of the creatures hindreth vs in good things, but the vse of them furthe­reth vs therein. Gods children looke to the spirituall vse of those things, which the worldlings vse carnally.

2 Then wee haue a sure testimonie of our loue to good things, and of our hatred to euill, when no punishment nor reward can either driue vs from good, or drawe vs vnto euill.


1 A Great cause of madnes is impatiencie of minde, or else the sudden wrath of God vpon a man, for doing some thing against his conscience.


1 ONe may know whether his wife be brought vnto him of the Lord by these notes. First, if there be any agreeing or proportionable liking each of other, and that in1 the gifts of the minde, concerning their generall calling, as zeale, faith, godlines; and alsoNotes of an holy mariage concerning their particular calling. Secondly, if they being thus consonant, do vse good2 meanes, as the word, prayer, and consent of parents in their contracts, and then the good [Page 21] order of the Church in their meetings, and if they vse no charmes, nor vnhonest or vn­lawfull meanes. Thirdly, that their hearts be sincerely affected to Gods holy ordinance,3 so that first they respect this end, to haue a helper to Gods kingdome, when each of them hath said in their soules, I will seeke out one in whom I may see mine owne image of faith, loue, holinesse, &c. that will helpe mee to Gods kingdome. Againe, when they doe not marrie for riches, beau [...]ie, or such like outward things: but haue a de­sire4 mutually to doe the duties which they owe one vnto another. Besides, they must5 haue a desire to hasten the kingdome of Christ, by fulfilling, so much as in them lieth, the number of the elect: and vsing it as a remedie against incontinencie. And so we see con­demned6 here all marrying of young men with old women, when there can be no hope of procreation.

2 Vnto a gentlewoman that was afraide that her good will was suspected to her hus­band,If our owne heart con­demne vs, no man can ac­quite vs. being fa [...]re from her, in that he receiued not the letters she sent him, he said: If your conscience did excuse you, he could not condemne you, and God will make knowne your heart vnto him: if your owne heart condemne you, then can he not ex [...]use you, no not although he thought very well of you▪

3 As a louing husband will not take away his loue from his wife for some particularSimile. wants, so long as she keepeth her loue wholy and truly vnto him: so the Lord will not cast off his louing kindnes to vs for speciall wants, or frailtie in particular commandements, so long as we generally labour to please him.

4 When one asked him concerning marriage, whether it were good to marrie; seeing sometimes, when concupiscence pricked him, he was moued to it, and some other time when he felt no such thing, he thought he might abstaine from it: He answered, manySee before title of concu­piscence. come hastily into that calling, not v [...]ing the means of trying their estate throughly be­fore; as namely, whether they by prayer, fasting, and auoyding all occasions of concupis­cence, haue the gi [...]t of chastitie or no? Many vse some of the meanes, and not all: many vse all the meanes, but a small time: therefore it is good to vse first the meanes, not part of them, but all of them: not for a while, but long. If so be that all these things will not pre­uaile, attend vpon the Lords ordinance, and waite when the Lord shall giue iust occasion of vsing that estate, to his glorie and our comfort.

5 He thought it to be a good ceremonie for the father to giue his daughter in mariageThe father to giue his daughter in marriage. before the congregation, if she either be a virgin or a yong widow, to shew that she made not her owne match, but that she made it by her fathers consent. And being asked how it should be, [...] t [...] father were dead, he said, then he would not haue the mother to doe it in the congregation, but th [...]ught it good for the father in his testament, wisely to appoynt some viceg [...]rent to do [...] his dutie. If any man doe this rather at the appoyntment of the yong parties, than at the appoyntment of the parents, it is an abuse. Now that there mustConsent of parents. be in all lawfull contracts the consent of parents, he said: first, children are a part of mens goods, as in Iob. 1. it appeareth, in that Sathan hauing commission to set on the goods of Iob, did seaze on the children of Iob. Secondly, if in the law a damsell might not performe her vow vnto the Lord, her father misliking it: then much lesse, as it is probable, may a damsell performe promise of mariage to a man, her father misliking it.

6 He said, he could not away with such as would marrie too soone after they had [...]u­riedSecond ma­riages not to be hastened. Est mul [...]er in­ [...]amis propter nuptiarum festinatio­nem, si ante annum nubit. In authenticis Iustiniani, col­latione quar­ta de nuptii [...]. their wiues, but that it were better for abstaining a time, to shew themselues humbled vnderneath the hand of God in that crosse: and to testifie that it was no light loue vnto the parties whom they loued in the Lord. For besides that, it is almost vnnaturall, to get another bodie in bed, before the former be rotten in the graue: it is a thing of euill re­port impugning common honestie, in that it may offer offence vnto the friends of the parties departed, and giue occasion to thinke that their loue was but light, being so soone forgotten; [...]s also for that it may giue occasion of iealousie to the parties to be maried, and to their friends, in that they may feare that their loue will be as light and little to them, as it was to the other before. And although any set time for diuers circumstances cannot be prescribed, yet vsually a yeere were but sufficient for this purpose of abstinence.


1 MEditation is the very life and strength of reading, hearing, prayer and Sacra­ments, without which they are made weake and vnprofitable vnto vs.

2 Meditation is that exercise of the minde, whereby we calling to our remembranceWhat medi­tation is. that which we know, doe further debate of it, and applie it to our selues, that we might haue some vse of it in our practise.

3 In meditation two parts of the soule are occupied:

  • 1. The memorie. Remembring some thing heard or read.
  • 2. The vnder­standing. Gathering some other thing vpō that which is remēbred, as namely, in finding out the
    • Causes.
    • Fruites.
    • Properties.

4 The worke wrought in the affections is this, that they are framed either to loue or hatred, hope or feare, ioy or sorrow, according to the diuersitie of the thing which the rea­sonable part hath seriously considered of. For example, a man then meditateth on the word, when he so remembreth it and museth on it, that he goeth from poynt to poynt, ap­plying generally somethings vnto himselfe, and wisely examining how the case stands betwixt the Lord and him in those things, whereby he seeing what is like to follow vpon it, hath his heart stirred vp to put something in practise.

5 In hearing of the word with others, and reading of it by our selues, we think we haue to deale but with men, because those are but outward things, many men will carrie them­selues cheerefully: but there is nothing more tedious vnto vs, (without Gods speciall as­sistance)Godly medi­tation pain­full. than by meditation to call our selues to account before Gods iudgemēt seate for that which we haue heard, and to deale with our hearts in good earnest for the doing or not doing of the things we haue learned: and without hypocrisie to lay our hearts naked before God, accusing our selues when we come short of any thing, praying also for grace therein, confessing our sinnes that we haue been rebuked of, and crauing forgiuenes: ac­knowledging his mercie where we haue receiued any thing, and begging for the conti­nuance of it: and so to depart away either more humbled in our selues, to auoide sinne more carefully; or comforted in the Lord, to goe on forward in weldoing more cheere­fully.

6 A great companie of men, [...]d euen many prosessors, haue an euill opinion of medi­tation, because (hauing purposed to passe their time in mirth) they feare if they should deale thus streightly with themselues▪ least it would make them melancholike and heauy: vpon which occasion, they will not so much as abide to be alone, nay in the companie ofFalse feares of m [...]lancho­lie. graue and sober men: and to keepe them from thi [...], some of great place are content to maintaine Iesters, &c. But if we will consider the profits which come to those, who vse me­ditation, and the hurts which fall on them who vse it not, we shall be easily perswaded to embrace it.

Commodities of meditation, and hurts of the want thereof.

1 IF we meditate of those generall rules which we haue heard out of the word, we shallPsal. 119. I am wiser than my tea­chers. many times see more cleerely into the truth of it, than he that preacheth, or at least more than he expressed vnto vs. For by the spirit of God we shall be taught to applie it more particularly to our selues, than he did or could doe, because we are most priuie to our owne estate.

2 Those that much meditate, become there by the godliest men, and most profitable to themselues and others: because meditation so increaseth knowledge in vs, as that it espe­cially breedeth good affections, and quickeneth them most, being begun in vs, & by ou [...] affections we are carried to practise goodnesse in our selues. Contrariwise, they which vse not meditation, cannot attaine to that knowledge, which otherwise they might haue. For [Page 23] we see that a scholler of a most excellent wit, cannot attaine to great learning, if he medi­tate not on the things read vnto him; how much lesse can wee which are dull and blinde, concerning spirituall things?

3 Furthermore, the knowledge which one gets, whilest it swimmes in the braine, and is not setled in the affections by meditation, is but a vanishing knowledge. For if persecu­tion befall vs, or if heretikes trie vs with subtill arguments, or if Sathan tempt vs, we shall be shaken from our former knowledge. But contrariwise a setled perswasion of the heart, is hardly or not at all ouercome.

4 Those who omit meditation, haue their knowledge for the most part grounded vp­onHorat. lib. 1. E [...]ist. 2, other mens sayings and writings, and they bring themselues into this bondage, to be­lieue all to be true that their writer saith, because they haue not examined it.In v [...]ba jura­ [...] mag i [...].

5 Want of Meditation destroyeth the memorie, and causeth men to trust altogether to their books: so as if they haue time sufficient & store of books, they are able to speake with great admiration of the hearers, and yet of the same matters can scarse speake toMeditation helps memo­rie. a priuate man tolerablie to his edification and comfort, because hee hath but spoken it out of the booke, and not laboured to make it his owne by Meditation, that thereby hee might finde out how to applie it to his owne vse, and the benefit of others. Want of Me­ditation takes away the vse of knowledge.

Rules for Meditation.

1 FIrst, let the word be the obiect, and beware of mingling it with mens deuices, Psalm. 1. 2. 26. 119. 99. Secondly, heare, reade, and conferre much with reuerence and di­ligence, else our Meditations may be erronious, Psal: 119. 99. The Prophet was wiser then his teachers: therfore he had instructions and conference before his meditation. Ioshuah Iosh: [...]. 8. 1 Tim: 4. 13. 15. and Timothie were commanded to reade before, and then to meditate.

2 Meditate but of one thing at once, and at one time, according to the olde prouerbe: Hoc age.

3 Though hee who is come to strength of Meditation, can make his vse of all places and companies: yet euen these, and much more other, not growne to such ripenesse, must bee carefull to chuse time and place, and to sequester themselues from all lets, that [...]ight carrie them away, when they will giue themselues to earnest meditation, as Iob did, who whilest his sonnes were banquetting, kept himselfe apart. And they are to vse fasting, that they may bring themselues into the presence of God, and see into the depth of t [...]eir owne corruptions.

4 In meditating of a point, wee must first trauaile with our iudgement and affections, before wee come to make vse of it in our hearts.

5 Wee must know that there will neuer be sound nor abiding fruite of meditation, vn­till our heart be sound and sincere, and dehorting others from sinne, looke that wee our selues hate it.

6 Before and in all wee must pray that the spirite may be giuen vs, that we neither adde nor detract, that wee goe not too farre, nor come not too short.

7 We must euer be mindefull to be thankfull vnto God, when hee blesseth vs in our meditation; else we shall be buffeted in our next meditation.

8 Being often troubled suddenly in his deepest meditations with distractions of mind, he tryed whether they were of God or not, in this manner: If they did either bring some euill things past into his minde to humble him, or some good thing to comfort him, and make him thankefull; or if they did instruct him in any thing to come, leauing an admo­nition in him to be circumspect, then hee tooke them to be of God: but if they drewe his minde from the things present, to roue and wander after other matters, hee presently su­spected it, and fell to prayer, to be established in his present calling, from whence his owneHow to helpe our sudden failing of our memorie in preaching the word. corruptions and Sathan went about to leade him.

9 Hee had often in his publike ministerie and priuate conference, a sudden failing in memorie, so as by no meanes hee could recouer himselfe in those things hee purposed to speake: in which case he vsed this remedie, presently to groane in his hart, and to humble [Page 24] his soule vnderneath the holy hand of God, not busilie to stand troubling and tossing his memorie, because he knew, and had often prooued, that this was the best way to turne a­way this euill.

10 To reade and not to meditate, is vnfruitfull: to meditate and not to reade, is dan­gerous for errours: to reade and meditate without prayer is hurtfull.

11 The cause why our meditations and prayers are no stronger in the night, is because we ioyne not with meditation the examination of our hearts vpon our beds: which if we did in some truth, it would keepe vs from drowsinesse, and want of reuerence in our pray­ers; as well as worldly men are kept waking, by thinking on worldly matters. Here we are taught by Dauids example, when we want the more solemne and best meanes, to make a supplie by often and sincere vsing of such priuate meanes as we can.

Ministerie, Ministers.

1 WE must neuer be so moued at the reproches of enemies, as at the not profiting of friends: that is, such as be, or ought to be the ioy, crowne, and glorie of our ministerie, for whom wee haue prayed, and with whom we haue trauailed for their saluation. For as these men alone giue all the credite to our ministerie in well-do­ing, so they doe farre more discredite it by euill doing, then all others, at whose hands we looke for no such things. And for this cause wee may not be so moued to see the com­mon sort of people offend, because what maruaile is it if they faile in duties, when o­thers which are continually taught, doe so often slip and fall?

2 Ministers should most frequent those places where God hath made their Ministerie most fruitfull: they should heerein be like the couetous man, that where they haue once found the sweetnes of gaining of soules, thither they should be most desirous to resort.

3 Hee feared much the preposterous zeale and hastie running of young men into the Ministerie; because as iudgement, so also stayednesse, and moderation, vse, experience, grauitie in ordering affections, and the hauing some masterie ouer corruption, was neede­fullThe haste of young men to the ministery in him, that should teach others. And hee obserued the extreame in our age, to be contrarie to that in the first age, wherein men being but slenderly brought vp, it was very long ere they were vsed in the Church: but now education being bettered, they are too soone imployed. Too hastie a triall must not be made of mens giftes to their hurt that vse them, and that haue the vse of them.

4 If we aske, whether a man may not lawfully desire to be in the Ministerie or no? I answere, that in the Ministerie are two things; a worke and a worship; a dutie and a dig­nitie. The worke and dutie to the glory of God, and the good of his Church, a man may desire: The worship or dignity, to serue our couetous mind, is not to be desired. It is good before we come to the complete function of the Ministery, there should be some training vp by degrees in the schooles of the Prophets, Acts, 20. Wee reade of the training vp of certaine Disciples at Corinth, and at Antioch: Paul was first a Disciple, then an Apostle: Ioshua vnder Moses; Samuel vnder Ely; Elisha vnder Elias; Salomon vnder Nathan; Baruch vnder Ieremie; Timothie vnder Paul; were trained vp. And surely it is a diuine policie, first, to be of the childrē of the Prophets, then a Prophet, thē a Pastor. First, Christ calleth some to be domesticall Disciples, Luk: 6. After, he sendeth them forth, Luk: 10. And then they preach most fully, whē after his Ascension they had receiued the holy Ghost. Now if this order were in the Prophets times, why should it not be much more in ours? In the com­mon-weale, there is a training vp of the Gentrie, before they be installed into Magistracie. In the Court, no man at the first is admitted to the highest titles and functions, but accor­ding to their gifts & practise. In naturall things, wee will not commit our bodies to euery Physitian, & professor, but make enquiry after him who hath had the longest experience. Then it is good, first with Ioshua, Samuel, Elisha, Salomon, Baruch, and Timothie to be hum­bled; then with Moses, Ely, Elias, Nathan, & Paul to be honored. For what age requireth this more then our headie olde age of the world? Wherein young men are some what for­ward, and young men haue younger iudgemēts, younger affections, vnseasoned speeches, and vnseasoned speeches bring retractions, and retractions bring their discredit.


1 WHen a Gentlewoman asked him if he were not sometime merrie. Yes, saithMirth. he, we are often merrie, and sometimes we are afraid of our mirth.


1 THe way to see the length, depth, breadth and heigth of Gods mercies, is first with shame and sorrow to see the length, &c. of our owne sinnes.


1 THe best arte of Memorie, is, to be humbled at Gods threatnings, and comforted at his promises: for sure it is, that exceeding griefes or exceeding ioyes, leaue great impressions in vs.

2 The best arte of Logicke is to reason E conuerso, out of that saying of Paul; There is Temptation. no temptation hath ouertaken you, but it hath ouertaken others. And to say thus, There hath no temptation ouertaken others, but the same may ouertake vs. This will teach vs to speake charitably and profitably of other mens infirmities.

Markes of the children of God.

1 THere be some notable markes to know whether our iourney be to heauen, or to hell: first, if a man be so close, that he will not open his way whither he purposeth1 How to discerne and discouer the 2 waies of men. to goe, yet you shall sp [...]e out his intent, by obseruing which way his carriage is sent: if our carriage goe after the flesh, to the flesh we shall come: if after the spirit, to the spirit we shall come. Secondly, if a man conceale his voyage, yet you shall discerne him by his inquirie this way or that way: if he aske which is the way to Canaan, and where the way lieth in the wildernesse, it is an argument he is going to the promised land. Thirdly,3 albeit he would keepe his iourney neuer so priuie; yet he is bewrayed, if when in hearing a man speake against his countrey, and dispraise his Prince and people, his blood begin­neth to rise, he findeth himselfe grieued, and standeth in defence of his countrey: So, if when men disgrace Gods word, speake euil of his Ministers, or reproch his Saints, we finde our selues moued, and not able to containe our selues from reprehension: that is a token we are trauailing towards heauen.

Occasions of euill.

1 GOdly men are not in danger of grosse wicked women: wherefore we must haue a greater carefulnes of our selues, when we are in companie of such as professe godlinesse. And so in all euils beware of secret and colourable occa­sions of euill, wherein some make a shew of good, being guiltie of great offences.


1 PAtience then possesseth the soule, whensoeuer all our outward wants are suppliedTriall of our patience. by patience.

2 There are many who haue set a presse on their hearts, and purposed to exempt themselues from all griefe: others eate vp their hearts with griefe, as the flesh of the body is eaten vp with a corrosiue, and so make themselues dull stones, rather than feeling mem­bers:Some eate vp their hearts with griefe. the meane is not to be too quiet, as without all griefe; nor to be vnquiet too much, as being without a God.


1 THey are not to be pitied in their griefe, which sorrow not with some griefe for their sinnes.


1 WE often want outward things, because we esteeme no more of inward graces.Cause of out­ward wants. Murmu­ring.

2 It is the policie of Sathan, to lay before vs the great benefits which we want, to cause vs to murmur for them, and to disgrace the present benefits which we haue, least we should be thankfull. We must not desire to come out of the fire of affliction, vntill the Lord thereby haue purified [...]s, as fine gold, for his owne vse: but still thinke that the continuing of the crosse, is the continuing of scouring away of some cor­ruption.

3 The Lord oftentimes giueth his children no other riches, but his promise made vnto them, which they must wholy depend vpon, vntill the Lord seeing them readie for theCōtentation. thing in the testament hequeathed vnto them, shall in wisedome giue them their legacies.

3 The Lord will haue vs to begin with good things though our beginning be small: the diuell contrary. In euill things God would haue vs feare the very first beginnings: the diuell contrary.


1 IT is to be feared, that by reason of our long peace and ease, mens teaching will be­come glassie, bright and brittle: for that preaching is alreadie growne so cold and so humane, that the simple preaching of Christ doth greatly decay: & that the great peace & The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. quietnes which men haue in themselues, shall destroy the power of godlines out of them.

2 If wee preach things whereof wee are not fully perswaded, or if we be perswaded of them, yet if they be not sound according to truth, they will trouble our consciences after­wards.

3 He obserued that many would receiue the word of God publikely preached with re­uerence, and being priuately spoken, they made no such account of it: wherein men shew­ed themselues not to respect the preacher of God and his word, but some other thing. And that some men (which was a foule sinne, and worthie publike reprehension) wouldHypocrisie. heare a man willingly in the Church, and gainsay his doctrine at home. Wherein they be­wraied, rather that they heard for solemnitie of place, more then for any deuotion.

4 In denouncing the iudgements of God, either priuatly to one, or publikely to more, the Ministers of Christ still ought earnestly and inwardly to be moued to pray, that that euill which the Lord foreshewed them by the word to fall on such sinners, might be tur­nedPreachers must be farre from wrath. 1. Tim. 2. 22. away: so farre must they be from speaking in wrath.

5 Some Preachers doe much inueigh against the body, crying out, that it is the enemy of the soule: when notwithstanding we are rather to nourish the body as the friend of the soule, for the exercise of repentance, and mortification, and sanctification: and on the con­trarie,The corrupt actions of the body proceed from the cor­rupt affecti­ons of the soule. the soule is the enemie to the body in vsing it to sinne, for that there is neuer any corrupt action in the body, but there hath been first a corrupt motion and sinful affection in the soule.

6 He was alwaies desirous to be in the place of publike reading, praying and preach­ing, euen of conscience to Gods ordinance, were the Preachers neuer so meane. For if he spake of iudgement, he either increased (as he said) or confirmed his knowledge. If the speaker had great wants, euen these wants did humble him, and made him to meditate in­wardlyTo attend the holy mi­nisterie and Preaching of the word. of that truth, whereof the Preacher failed: in so much that sometimes hearing the wants, and then meditating of the truth, he could as well be enabled to preach againe of that text, as if he had read some Commentarie.


1 WE cannot be drie in the graces of God, so long as we resort to Christ by fer­uent prayer.

2 If you will aske any blessing at Gods hands, begin with crauing his fa­uour: Psal. 4. If you would auoid any crosse, begin first with repenting and crauing pardon for thy sinne. Psal. 32.

3 He in all things would aske counsell of God by his word and prayer, thinking he [Page 27] could neuer well doe good to others, vnlesse he had also first done well to his owne soule. And hee obserued, that taking in hand things more suddenly, hee either was crossed in the doing of them, or if he had any present fruite, yet hee saw it was not an abiding and re­maining fruite.

4 It is good to vse euery night as soone as wee awake, some exercise of prayer, or medi­tation,Prayer in the night. and to preuent the morning and euening watch in thinking on the Word.

5 Hee compounded with himselfe three times a day, to pray for those things which hePrayer in the day. preached, vsing also daily three portions of Psalm: 119.

6 They pray not altogether of fashion, who see their infirmitie in praying, and areTo see our in­firmities and wāts in pray­er, and to be grieued for them. grieued for it: And they that indeed doe pray onely of fashion, doe not see it: and this imperfection doth not so much displease the Lorde, as the griefe in vs for our imperfecti­on doth please him. And though it come to passe that God doe crosse a vehement pray­er, and doth graunt our prayer when wee pray coldlie, it is not either to make vs to sur­cease from zeale, or to slip to coldnes in prayer, (for that is the way either to heresie or prophanenesse) but to teach vs that wee must not on the one side, trust too much to theIames, 5. meanes, as though wee would tye God to our praying; and to encourage vs on the other side to vse prayer, when seeing the Lord hath heard vs praying faintly, he will surely heare vs when we pray feruently.

7 Sometimes in a good action, vsing good meanes with an vpright heart, to a lawfull ende, if our prayers be vnfruitfull, and our labours want successe: then let vs remember,Secret cor­ruptions may hinder suc­cesse in good actions. that in all these there were secret imperfections, and that the Lords deferring is, that wee being better prepared by humilitie to be thankfull, he may graunt our requests in richer manner and measure.

8 When one said to him after long conference and prayer: Sir, I haue troubled you; Oh my brother, not so (said hee) I neuer felt ill by well-doing, and if I may pleasure you, it is as ioyfull to mee as any thing can bee: for, for this cause I liue.


1 VNto one that with many words disabled himselfe, he said meekly: O why do you so much seeke your owne praise? for it bewrayeth a priuie corruption of nature, that by too open dispraise, desireth to stirre vp his owne praise & cōmendations.


1 SEeing a godlie man hauing his sonne in his armes, whome hee loued tenderlie, heImmoderate loue of pa­rents. said to him: Sir, there is the matter of your reioycing, God make it the matter of your thanksgiuing.

2 The Lord hath corrected the immoderate loue of parents towards their Children, specially when it was grounded on nature, more then on the gifts of God: as we may see in Abraham, who so loued Ishmael; in Isaack, who so loued Esau; and in Dauid, who so loued Absolon.

Prosperitie and Peace.

1 MEn ought to vse all good meanes in the time of peace, and before troubles come: and yet, though (because outward things are as a vaile to hide Gods face from vs) we cannot vnderstand good things so easily in prosperitie; or if we vnderstand, we hard­lie haue the feeling of them: we must therefore still vse the meanes, in hope of that fruite and comfort that commeth in time of trouble, vnto which time God often reserues ourFeelings most vnder the crosse. 2. Cor. 12. 9. greatest feeling, because it is the most needfull time of helpe.

2 And if it be so that in our prosperitie we haue not vsed so the meanes, yet are we not therefore in aduersitie vtterly to dispaire of comfort, because the Word was giuen for mans helpe, who needeth meanes, not to helpe GOD, who can comfort without meanes: neither are wee to bee out of heart, though our Conscience tell vs that wee haue vsed theMeanes. meanes in some weaknes: for the Lord pardoneth our infirmities, and crowneth our sin­ceritie in them.

[Page 28]3 Browne bread and the peace of the Gospell is good cheere.

4 Hee said surely, that long prosperitie will breede either heresie or securitie, or someThe long pro­speritie of the Church. great aduersitie: and that howsoeuer men did little feare these plentifull dayes, yet when prosperitie is full and come to repletion, there must needes follow some rupture, and the abundance of wealth must needes haue an vlcer, to breake out in one place or other.

Rebuking or reprouing of sinne.

1 BEing asked how a man might reprehend, he answered: First, looke that you haueRules for ad­monition. a ground out of the Worde for reprouing: then looke if it stand with your cal­ling to reproue: Afterward, consider if some other man might doe it more pro­fitably1 than you: then looke before whome you reproue, least you hinder the credite of2 the partie with his friends, and increase his discredite with his foes. And againe, if by all3 occasions of calling, person, time, and place, the Lord hath put you in this place to rebuke4 sinne; Consider, you must put on you the person of the offender, that as you spare not his5 sinne, because of the zeale of Gods glorie, so you presse it not too farre, because of com­passion6 to a brother; then looke that with these your heart be right in zeale and loue, and7 so call for Gods assistance, before you speake, his grace in speaking, and for his blessing af­ter your speaking: If anie thing bee left out that might haue bene profitable, please not8 your selfe in it, but be humbled for it; though some infirmities bee in you, yet shall they not doe so much hurt, as Gods ordinance shall doe good.9

2 We must rather winne men with a louing admonition, then gore them with a sharpe reprehension, that we may more easily worke vpon them afterward.A louing ad­monition.

3 If we thinke we may speake, wee will speake too soone: if we thinke we may keepe silence, we will holde our peace too long: when wee much loue the persons to whome we speake, we slacke our zeale in rebuking of sinne: if we be zealous against sinne, we slacke our loue to the person.

4 Wee may rebuke publikely, a publike offence of a priuate man on this manner: My brethren, such a sinne hath passed from this place, the guiltlesse neede not to be offended, the person guiltie is to repent of it.

5 His manner was both in espying and reprouing of sinne, he would not alwayes more sharply reproue the greater sinne, nor more earnestly reprehend the lesser sinne: but mea­suring the accidents and the circumstances of the sinne, with the qualitie and degree of the sinne it selfe, hee did see that some appurtenances with the sinne, did aggrauate or ex­tenuate it: So as a greater sinne with some circumstances, he thought lesse to be reproue­able,What to con­sider in re­prouing both little and great sinnes. and some lesser sinne with some accidents, to be more condemnable: euen as we see that the Lord did strike with death the man that with a high hand, did but gather stickes on the Sabbath, and yet not punished others so grieuouslie, who of infirmitie did more deepely prophane the Sabbath.

6 By admonition wee may winne and saue soules, and for want of due admonition, we loose and destroy soules. When we are admonished, we either denie the thing, or else we quarrell with the affection of the speaker, and finde many faults. Wee had much rather haue our consciences priuily touched, then our names openly dishonoured: yet when we haue chafed with our owne shadowe, and disputed with our owne reason, it will come toHow vnwil­ling wee be to accept an ad­monition. passe, that we shall speake reuerently of him behinde his backe, whom we much gainsaide in words before his face. Neither for all this vnpatient bearing of an admonition, must we leaue off, or maruell too much at the little successe of this dutie: for either we sinned in the manner of doing, or in the want of wisedome: or we would too much haue gloried in our selues, if wee had done good, or too much grieued with our selues, if we had not doneMotiues to practise ad­monition. good; or we did conuince iudgement generally, or not obserue the applying of things to their circumstances particularly; or wee doe all without loue, or without prayer, and so though wee plant and sow, God denieth the first and the latter raine to blesse our labours. Againe, we are to comfort our selues vnder hope of time to come: for experience proueth, that some at the first receiuing of an admonition most hardly, haue after most profited by [Page 29] it: and others receiuing an admonition very gently, haue lost the fruits of it afterward ve­ry negligently. For many curteous natures are as soft as waxe, sooner able to receiue theSimile. impression of an admonition, but lesse able to retaine it. Again, a more heroicall nature, is as the harder wax not so soon admitting the print, as surely keeping the print being made. Many notwithstanding had rather sleepe in the whole skinne of their senslesnes of sinne, and therfore giue entertainment vnto flatterers, whom for a while they loue, but afterward most grieuously hate: for when a flatterer comming to haue some bootie is denied, he will reason on this maner: Sir, I did you this good, and therefore I deserue this pleasure. Nay rather he should say; I haue not done good but euil: and therefore it is the mercie of God, that I lose the wages of my sinne. For let vs learne this as a rule of our liefe, neuer to trust him Neuer trust him that will conceale a sin in vs. that will promise to conceale a sinne in vs; nor againe to mistrust him too much that will not willingly be admonished at the first. For as a furious or a phreneticall braine, can by no meanes away with him that shall lay any hands vpon him, though it were for his profit: so, so long as we be in impatiencie, we shall suffer no man to speake vnto vs, though it be forSimile. our good: but the l [...]thargie of our minde being cured, we marueile at our former impa­tiencie, and are ready to shew our selues thankful vnto him that would haue a care to draw vs out of such a sinne.


1 AS good natures doe not helpe of necessitie to regeneration: so euill natures cannotGood & euil natures. hinder Gods purpose in calling, if the meanes with his mercie and blessing be purely and painfully vsed.


1 SAthan vnder the colour of repentance, bringeth many into an extreame sadnes, andExtreame sadnes. strictnesse in vsing the creatures of God. Again vnder pretence of Christian libertie, and deliuering of men from extreame griefes, he allureth them to an immoderate and an vnsanctified mirth, and intemperate vse of the creatures of God: so blinding iudgement, he afterward corrupteth affection.

2 One complaining vnto him for the not feeling of his corruption, which did some­time enbolden him to sinne, and to adde one sinne to another, as to shuffle a little sinneTo deferre sorrowing for some one sinne vnto the more gene­rall accoun­ting time, who dange­rous. vnder the pretence of a great sinne, and to deferre the sorrowing of one sinne, vntill the more generall accounting time, when we should sorrow for more and many sinnes, his temptation touching him on this manner: Why fearest thou to commit this one sin and this little sinne, which is as pardonable by repētance as the former sinnes, which are more in number and greater than this, seeing thou maist repent for this sinne when thou repen­t [...]st for them all? He made this answere: In such a temptation, because Sathan is very neere, we are to tremble vnder the hand of God, to feare our selues, to striue in prayer, and to mourne for the temptation, whereby Satan would cause vs after not to dispute with it: and we be to suspect our selues to be rather readie to adde sinne to sinne, than to repent of any sinne, howsoeuer Sathan would blind vs with a kind of repenting: and we must stay vpon the power and helpe of God in Iesus Christ.


1 HE said, although he was subiect to many and grieuous reproches, yet two thingsTriall of our hearts in re­proches. did euer comfort him: the one, that his heart was well, and not euill affected to a­ny man: secondly, that going alone, he could humble himselfe and pray to God, that the authors of such reproches might be pardoned.


1 SOmetimes good outward gifts hurt the beholders, when they hurt not the posses­sors,A mediocri­tie. as we may see in the beautie of Sara and Ioseph: which thing ought to humble vs in the desire of outward things, and to make vs thankfull for a mediocritie.

2 It is a iust iudgement that earthly riches doe deceiue our hearts, when heauenly ri­chesA triall of the rich mans faith. doe not delight vs; that the outward things should carrie vs away, when heauenly [Page 30] things cannot so much preuaile with vs. Well, howsoeuer gold or siluer goe here on earth for the greatest riches before men: godlines is the greatest riches before God and Angels in heauen.


1 AS Isaaks intent being to blesse Esau, hindered not the will of God in blessing of Iacob: so the corrupt intent of the Minister doth not hin­der the blessing of God in the Sacraments, it being Gods owne ordi­nance.

2 After one had asked his aduice for sitting, or kneeling at the Lords table, he said: As for such things, let vs labour what we may, to doe as much as we can for the peaceof the Church.


1 SEcuritie is a forerunner of some grosse sinne, or of some great crosse.

2 We must ouercome our vnwillingnes & sluggishnes betimes in good things:Delayes. Triall of our dulnes. and preuent delayes at the first; because it is certaine, the longer we delay, the worse.

3 There is a great corruption in our natures, which makes vs most dull when we haue most meanes. This ariseth either because when we haue the publike meanes more plenti­fully,1 we vse the priuate more sparingly: or because we doe not so much esteeme of the2 meanes, ordinarily administred, as we doe when they are lesse familiar vnto vs: or if the3 Lord seeing vs too immoderatly desire the place where we are, denieth vs the benefits and4 fruites of the place to correct our desire: or for that we promised to our selues too large a hope of freedome from many euils, by the meanes of the word; therefore it pleaseth the Lord to proue vnto vs, that they are nothing vnto vs without the blessing of his holy spi­rit.5 Or this may arise from the temptation of Sathan, who because he would make vs dis­contentChange of place and calling. with our present estate and calling, and to hunt after new; therefore he sheweth vs all the inconueniences of the place present, and hides all the profits; and shewes vs all the profits of the place where we haue beene, or shall be, and hides all the inconueniences. Or because when we were the best in a whole towne, and saw nothing in others but cor­ruption,6 we pleased our selues, and prouoked our selues more to good things; and being among many good men, we make not so much of our goodnes, and grow something se­cure,7 and trust too much in the goodnesse of the place & persons. Or in that we like of our selues well, when we are teaching and instructing others, and are more impatient of si­lence8 in our selues, and to be instructed of others. Or because we would still be getting praise by bringing out, but we are loth to store vp treasures both new and old for time to9 come, when as yet there is a time of both. Or we more see this, because the last complaint seemeth the greatest, though indeed we haue suffered as euill; euen as a man thinketh his sicknes present to be sorer than any sicknes past. The onely remedie against this dulnes is, continually by prayer, and by vsing the meanes to striue against it.


1 HE wished all men that would sing, that in singing they euer sing with affection andAffection and feeling in singing Psalmes. feeling, or else haue a mourning in their hart that they cannot doe so. Coloss. 3. 17. Ephes▪ 5.


1 I [...] we goe on still in sinne, God will goe on still in iudgement: but if our hearts relent from sinne, God will release his sentence of punishment.Cause of sin within vs, occasions without vs.

2 To a Courtier complaining of the occasions of euill, he said: Though you haue oc­casions of sinne offered, yet the cause of sinne is still in your selfe.

3 Because God worketh the sense of sinne by degrees in his children, he suspected them, who at euery sinne named, would shew themselues forthwith troubled.Sins be lin­ked and chai­ned one in another.

4 Sinne is such a canker that it spreadeth secretly, and there is such a chaine of sinnes, that he that yeeldeth to one, draweth on another; grant a little one, and a great one will [Page 31] follow: wherefore as it is good wisedome not onely to auoide the plague, but to eschewe euery little ragge that may seeme to carrie the plague: so it is heauenly wisedome not one­lyHeb. 3. 12. 13. Simile. to auoide grosse sinnes, but all such shewes of sinnes, as may draw on the other. And as we count it pollicie, not to go as neere the riuers banke as we can, least suddenly (or at vna­wares we should slip in: so it is a spirituall policie, not to goe too neere sinne, least we be o­uertaken of it before we be aware of it.

5 It is our corruption to be scrupulous in sinne, in the beginning: but when we are en­tred in a little, wee runne ouer head and eares.The triall of our state a­gainst any one speciall sinne often assai­ling vs.

6 This is a sure experience, whether the sinne which hath often assailed vs shall get do­minion ouer vs or not: if the oftner we are tempted, the more we are grieued, the more we striue against it, the more we labour for the contrary vertue, we shall shortly be conquerors ouer it. But if the first comming of sinne wrought some griefe in vs, & the often comming of it, makes our griefe the lesse, and causeth vs to cease to vse the meanes of with standing it, and to be carelesse in the contrarie vertue, then it were to bee feared that that sinne in time should preuaile against vs, and that we should get no victory ouer it.

7 Though it is hard to find out our speciall sinnes, yet by often and diligent examiningTo know our speciall sinne. of our selues by earnest prayer, that God would reueale vnto vs our sinnes, by often hea­ring and reading the word, by marking the most checks of our consciences, and reproches of our enemies, we might be led to the neerest sight thereof.

8 If Gods children are readie to slip in a moment; how much more dangerous is theHow the god­ly feare sinne more thē ex­ternall crosses estate of the wicked, who are willing to fall continuallie? It is wonderfull to see a poore sinner ready to swound and fall dead almost at euery sinne, which a man would thinke to be nothing to feare him, or driue him to this feare; and yet when aduersities, straunge iudgements, persecutions, and death doe come, to bee exceeding patient, comfortable, couragious, and valiant. And againe, it is strange to see others, who maruell that men will suffer themselues to be feared with sinnes, and aske what meane men to stand trembling at the word of God: yet let sicknes come, or if the hand of God be vpon them, or let deathHow the god­ly & godlesse differ in their ioyes and feares. come towards them, they quake at the name of sicknes, death, or hell; and either they proue very senslesse and blockish, or else they be in a most desperate estate: yea, if God be­gin to recken with them, euery countenance of a godly man, euery chirping of a bird, and drawing neere of the least and weakest creature towards them, euery shaking of a leafe, mo­uing of a shadow, euery noyse of the aire appaleth their courage, and maketh them most fearfull cowards. They feare most when Gods iudgements are executed, which feare least when they are threatned: And they feare least when Gods iudgements are accomplished, which tremble most when wrath is denounced. Wherefore if wee long for courage, and lothe cowardise, against the euill day, let vs labour for a good conscience, which breedethNote. true boldnes, and flie from sinne, which bringeth a spirite of feare vpon vs, as daily expe­rience may teach vs. It is better to feare the euill to come, when only feare, and not euill is vpon vs, than to feare then, when besides the feare, the affliction it selfe is come, which so sorely besetteth vs, that wee haue no libertie or leaue to breathe for any comfort, or to hope for any deliuerance.

9 They that will haue a true faith in Christ must belieue in him, that he is our wisdome, righteousnes, sanctification, and redemption. Are then thy cogitations confounded? Seest thou no knowledge, not so much as a literall knowledge of Christ, but all is doubt­fulnes, all is dulnes, all is deadnes in thee, as though thou neuer knewest, heardest, readest,True reme­dies against deadnes and au [...]es. or learnedst any thing? Now know and belieue, that whatsoeuer knowledge, experienced power of vnderstanding, was in Iesus Christ, the same is made thine; hee is thine annoyn­ting, that will teach thee all. Hast thou knowledge, and yet thy life not brought agreeable or proportionable to thy knowledge? Thou art troubled with thy sinnes, thou feelest no goodnes, thou thinkest thy selfe as an euill tree voide of all good fruite: Now rememberChrist is our wisedome. that as Christ being no sinner, was made of God a sinner, and punished of God as a sinner for thee: thou hauing no righteousnesse, art made through Christ righteous, and shalt be rewarded of God as righteous through him. It may be God hath enlightened thee with heauenly vnderstanding, he hath hitherto strengthened thy desire in giuing thee to walke [Page 32] vprightly; but now thou art afraid thou shalt not perseuere, because of thy corruptions: thou tremblest to remember how many excelling thee in gifts and graces haue fallen a­way, and that all is but hypocrisie, thine owne heart thou thinkest will one day begu [...]le thee: now call to minde that Christ is made vnto thee holines, not as a new Moses to fol­low,Christ is our holines. but as a Messias to beleeue in, as the author and finisher, of thy holinesse; so that to per­seuere seemeth impossible to thee, yet with him it is possible: yea and more easie to con­tinue thee in holinesse being begun, than to conuert Zacheus, Mathew, and Mary Mag­dalen, or to reconcile the Lambe and the Lion, & others which he hath surely done. ThereEsa. 11. 3. 4. 5. is one thing yet troubles thee; thou hast many things promised thee, and thou thinkest they are not performed; thou lookest for peace of thy minde, and behold a wound of the spirit; thou art the heire of the whole earth, and yet pinched with pouertie; thou art Lord of libertie, and yet liest in prison: it is so, and yet in all this see Christ is thy redemption,Christ is our redemption. not suffring thee to be ouercome with any of these in this life, & freeing thee wholy from them in the life to come. Admit thou werst cruelly persecuted, cānot he that made the fire not to burne at all the three children in the furnace, make the fire so easily consume thee, as thou shalt comfortablie beare it? Will not he that made the Lions being hungrie, not once to open their mouthes on Daniel, crush thee so greedily that thou shalt willingly su­staine it? Now the meanes are the word, prayer, and Sacraments: the word carrieth the spi­ritNote. of faith into thy heart; prayer giueth thee a feeling of thy faith; the Sacraments con­firme both thy faith and feeling.

10 We must not be proud in our gifts, for God hath in iudgement giuen iudgement toSpirituall pride. many simple ones to spie vs out. If we confesse to God, we must frankly and freely bring our selues into the presence of God, and lay our hearts naked and b [...]re before him: we must not as harlots wipe our mouthes and say we haue offended, and yet fall into sinne a­gaine: but with remorse of conscience acknowledge them, and with feare and reuerence leaue them.

11 Many thinke it to be easier to confesse their sinnes to God, than to acknowledgeHow hard it is to confesse our sinnes to God. them vnto men: but it seemeth to be contrary: for he that refuseth to confesse his sinne before man, in whom is but a drop of the indignation against sinne, which is feareful in the Lord, will not willingly open them and strip them naked before the maiestie of God. And he that can frankly stand as a penitent before God and his Angels, he will not sticke to confesse his sinne before the face of men. Behold our father Adam whilest there was no man to feare him, the Lord commeth at the first to him by pricke of cōscience, he hideth himselfe with figtree leaues: to this pricke of conscience the Lord sendeth a voyce or a noise that is heard: Now not content with a few leaues, he goeth into the thicket of wood: at the length the Lord to draw him out of his hypocrisie, bringeth him into the plaine, & vrgeth him with substantial questions: he not able to hide himselfe any longer, hideth [...] sinne, and shifteth it off to Eua. Why doth the holy Ghost thus orderly & particularly set downe this matter, but to shew that though we haue a pricke of sinne by nature in part to confesse sinnes, yet nakedly to vncase thy sinnes before God, is a hard thing to flesh and blood, the Diuell lying by, prompting vs, that in so doing we shall bring our selues to des­paire, we shall runne out of our wits, we shall kill our selues, and neuer liue merrie day a­gaine? In that notable Psalme of instruction, 32. we are taught, that then there is hope our sinnes are forgiuen, when God emptying our harts of all guile, we can be content freely to giue God the glorie, and to shame our selues before men. We see when his great affliction could not bring him to confesse his sinne, yet no comfort came to him, vntill by Gods grace he grew to this issue, that he reckoned vp the whole catalogue of his great sinnes: soSundrie eua­sions of sin­ners. hard a thing it is to confesse our sinnes before God.

12 It is our great corruption, being admonished or charged of sinne, we either denie it to be a sin, or we denie our selues to haue sinned in that sinne, or we quarrell and wrangle1 about the nature of sin, or else we coūtenance our selues by Scriptures, as the Familists do2 couer many iniquities, by making plaine places allegories; or if we confesse, it is in great3 hypocrisie; or if we confesse in some truth, yet we goe not out of the sinne. HowsoeuerAdmo­nition. 4 Popish confession hath made a cloake for sinne, so as now a theefe on the gallowes5 6 [Page 33] ready to fall into the graue, & into hell both at once, will say, it is sufficient to confesse my sinnes vnto God, thogh I do not so vnto men: yet I say, there is no greater tokē of grace, than when for the glorie of God or good of the brethren, wee can be content to discouer and lay open our selues. If none of these excuses serue, then we can say, why, this is a com­mon7 thing, I am not alone, better then I haue done so; or else, such a one prouoked me to8 doe thus, or else I had not done it; or else we are very fraile, and may not you sinne? or was9. 10. there euer any that sinned not? Thus we are euen as daintie as Gentlewomen, who hauing a sore, which they are loth to haue esp [...]ed, will couer it till it be incurable▪ so wee, hauing some sinnes, are loth to open them, vntill they growe almost vnrecouerable.

13 Euery man is afraide of this, least his sinne should breake out, yet euery one vsethDiscouer & confesse the mother sinne. the way of breaking out. Nothing more stayeth sinne, then to make it knowne in time. Nothing draweth it sooner forth, than too long to conceale it. It may be some will con­fesse some sinnes; yea many sinnes, and yet hide the mother sinne, whose life if we conti­nue, howsoeuer we may murther some of her broode, yet she will hatch new sinnes againe.

14 When thou art afraid thou shalt go out of thy wit, because thou fearest sinne; when thou canst dispute and preach more fearfully against thy selfe, then all the preachers in the1 world: remember how Christ Iesus hauing no holines by the flesh, by being of his owneConsolations against di­uers kindes of griefe [...]. mother (to the testification whereof it pleased him to be borne of such a one, whose proge­nitors were notable sinners, to keepe company with such as were the most miserable wret­ches, to call to the greatest dignitie in the Church, the prophanest tole▪ gatherers, persecu­tors & worldlings) hath giuen thee an holines vnperfect, & would not haue thee to looke for any great things in thy selfe, seeing hee hauing put on thy flesh, got no gaine thereby at all. It may be the multitude of thy sinnes trouble thee, & therefore thou thinkest, now2 it is hard to make thee an holy one. Consider how Mary Magdalene had seuen spirits, and yet of all women was made most deuout; & after Christ his resurrection receiued greatest3 dignitie to see him first. It may be the great continuāce of thy sin troubles thee: remem­ber how Christ called Matthew, who long time had weltered in worldlines. It may be the greatnes of thy sinnes feare thee: consider how the greatest persecutor of the Church was4 made of all other, the most glorious preacher of the Gospell. It may be thy sinnes drawne5 from thy countrey grieue thee: the Cretians were good Christians, and the filthy Corinthi­ans, 6 became most faithfull professors. It may be thine hereditarie sinnes by nature moue thee to despaire of helpe: consider, he that can so farre ouerrule nature, that the wolfe shall dwell with the Lambe, the Leopard lie with the kidde, Esai: 11. 5. 6. he can also change that course of nature in thee, by a supernaturall grace. And yet as I would haue thee to beware, so to trust in Christ his righteousnes, as thou forget not, he is also thine holines: and so to labour for thine holines in him, that thou forget not he is thy righteousnes: but so to la­bour for both, as if thou beest righteous, thou must also be holie: and being neuer so ho­lie, yet to seeke for thy whole righteousnes before God in Christ onely.

15 Many feebled and exercised minds are often cast downe without hope of helpe, be­cause of their owne vnworthines, as thogh there were no comfort to be obtained of God, vnlesse wee bring of our owne fruits to present him withall: but this were to discredit the Lords mercies, and to bring in credit our merites, and rather to binde the Lord to vs, thanConsolation against the feare of our owne vnwor­thines. vs to him. But what meaneth this? There is with the Lorde plentifull redemption: and there­fore Israell need not to feare to finde mercie; if our sinnes be great, our redemption is grea­ter; though our merits be beggarly, Gods mercie is a rich mercie. If our peril be not come euen to a desperate case, and that wee be as it were vtterly lost, and past hope of recouerie, there is no praise of redemption. Heere then is the power and profit of our redemption, that when all sinnes goe ouer our heads, and heauen and earth, the Sunne and Moone, and the Starres come as it were in iudgement against vs, yet a cleare and full raunsome shall be giuen into our hands, wherewith to purchase our redemption, and so to procure our per­fect deliuerance beyond all expectation: and so as it were to fetch something out of no­thing. We see for example, in sicknes to haue either little daunger, or in great daunger to haue deliuerance by present meanes, is nothing: but in extremitie and perill, when Phy­sicke can doe no good, and make nothing for vs, to keepe vs from the graue, then aboue [Page 34] and beyond all this to be rescued therefro, and to recouer our life from the pits brinke, is a worke highly deseruing: So though God driuevs to ordinarie meanes, this is not to with­draw our redemption in vsing the meanes, but to traine vp our faith, that after hee may make knowne that he hath an helpe beyond all helpes, and much redemption. And this is needfull for vs to learne: for if the meanes be manie, we rest in them: but if they be fewe, and faint, the meditation of this redemption will be most comfortable.

15 It is an experiment of Gods Children, that by prayer sinnes receiue their deadly wound, and a temptation by resistance: yea, we shall finde it both sooner to depart, and toSinne is wounded by prayer, and temptation by resistance. recompence the present and little paine, with an after and longer pleasure: and contrary­wise the not resisting thereof, causeth it the further to feed in vs, and the small present plea­sing of our selues, is payed with a long bitter griefe of conscience afterward.

16 If we will truely learne how to auoide sinnes, let vs remember oft what punishment we haue felt for sinne. If wee will be kept from vnthankfulnes, we must oft call to minde the things that the Lord hath done for his glorie, and our soules health in vs.

Sicke, and sicknesse.

1 THis I take to be a fitte prescription to all parties afflicted: First, to labour to haueRules for the sicke. peace of consciēce, & ioy of the holy Ghost, through the assurance of their sinnes pardoned in Iesus Christ: then to be carefull to vse the meanes which may nou­rish1 their inward peace & ioy: thirdly, they must reioyce and recreate themselues in wise­dome2 and well-doing with the Saints of God, and holie companie: and lastly, they must3 refresh themselues with kitchin physicke, and a thankefull vsing of the creatures of God.4

2 It is not good to vse that for dyet, which is prescribed for physicke: for that will not worke in the extraordinarie neede of the bodie, which is vsed as ordinarie in the state and time of health.

3 He marked two things commonly neglected: he saw that men being in daunger of death, would bee prayed for in the Church, but they would not haue the Church giuePublike prayers for the sicke. thankes for their recouerie. Againe, hee saw that women would giue thankes after their deliuerance, which is a Christian dutie well beseeming them, but they would not before aske the prayers of the Church. And seeing it is so rare a blessing to haue the fruit of the wombe, seeing sometime the mother, sometime the children, sometimes both died: and that the gift of both is a worke passing the Sunne, the Moone, and the Starres: it were no­thing superfluous or burdensome in such cases to pray and to be thankfull.

4 It is the wisedome of God ioyned with mercie, for the preseruing of his Children, in humility and thankfulnes (if they forget to spie out, and to be humbled for their inward corruptions) either to let them fall into some sinne, to punish their pride, and sway of their owne wit, or else (which is his more mercifull chastisement) to breake them with some crosse, vntill their harts be bruised. Hereof it commeth that the Lord is constrained to correct our haughtines, and coole our courage by some kinde of affliction, because we are ready to breake out in time of prosperitie. Wherefore to cut off the occasions of sinne, which Sathan would finde out in our proude flesh, after long time of health, the Lord sen­dethHow the Lord cor­rects the pride of our prosperitie. some sicknes, or some weaknes vpon vs, to cut short our hornes, wherewith by reason of long wealth, wee would (like Buls of Ba [...]an) push at the godly; the Lord sendeth fire, theeues, and oppressions to let vs bloud in our riches, least wee should [...]e too rancke, and grow into a surfet. The best way in the middest of our prosperitie is, to labour to thinke wisely and lowly of our selues: and to walke fearfully, as being now most jealous ouer this our corrupt nature, which least feareth, when Gods graces are greatest: and namely, as of all blessings this is one of the greatest, [...]uen in abundance, health, credit, and authoritie, to carrie as humble and meeke an heart, and faithfull a spirit, as wee would or ought to haue, euen when we come out of some affliction: So this of all the plagues is the greatest, to be pricked, and not to feele; to be striken, and not to be humbled for it. And yet it is no great commendation to bee made better by affliction: But this is the praise of godlinesse, to grow on more in prosperitie, then, not to forsake our first loue; then, to enter into a lowly conceit of our selues: for as it is a signe of a more liberall and ingenuous nature, to learne [Page 35] more by lenitie, than by seueritie; or if he slip, to recouer himselfe as carefully at the sight of another corrected before him, as if he were beaten himselfe: So it is a token of a minde more reformed to haue a bruifed minde rather with the [...]aste of Gods mercies, than with the terror of his iustice; or if he see but an inckling of Gods displeasure breeding, as much to strike his heart, as if the heauie hands of a fearefull scourge were vpon him. And here we must beware that we lose not the fruite of the least crosse: for if we breake not our hearts with a little affliction, we shall afterwards become blockish in greater. Wherefore seeing it is a token of a melting heart to bleed at the least blow; and it is a signe of a sense­lesse minde, not to be touched vntill the sword hath tasted deeply of our blood: let vs pray1 for the first grace of Gods children, not to neede to be corrected; or for the second, to be2 the better by the least correction; or at the least, that the Lord let vs not goe so farre, as neither prosperitie nor aduersitie can doe vs good.

Sathans practises.

1 SAthan is readie euer to make vs most vnwilling to that, wherein the Lord will mostNote. vse vs to the greatest good of his Church.

2 We must pray that the Lord giue not that measure of leaue to the diuell that we giue out to sinne: but that he would rather make Sathan a surgeon to shew vs our sinnes, than a sergeant to arrest vs to perpetuall imprisonment for our sinnes.

3 Sathan hath two waies to buffet vs: first, he moueth to despaire, shewing vs how suchSathan buf­feteth vs two waies. men did abide trouble, but they were rare men, of rare faith, of rare feeling, of rare pati­ence; God hath not called vs to that measure of grace; we are vnworthie by reason of our sinnes, to hope for the like faith or fruites of faith. His other temptation sauours of pride,1 when he will make vs equall in dignitie with the highest of Gods Saints, but vnequall in2 dutie with them: then he will perswade that God is as good, and as strong to vs, as he hath been to others: but he keeps vs from vsing those waies and meanes, whereby others haue, and we ought to haue this goodnesse and power of God conueyed into vs. Wherefore as we must not distr [...]st God that we shall obtaine the like mercie with others, if we vse the like meanes: so we must not be so bold, as to dreame that euer we shall haue the like fa­uour with them, vnlesse we labour for the like faith with them, the like faith I say, though not in quantitie, [...]. qualitie, and that by vse of the meanes.

4 Vnto one that said he was possest of a Diuell: he answered, as hoping that he was thePossession. 1. Cor. 6. Ye are not your owne. childe of God, and rather deluded than so afflicted. True it is, that as much as lieth in you, you haue giue [...] ouer your selfe vnto the Diuell: but it is not in your power to giue ouer your selfe vnto him, neither is it in his iurisdiction to possesse you.


1 MAny hauing escaped out of the gulfe of superstition, are too deepe plunged inProphanenes. prophanenes.

Strange corrections.

1 VNto a very godly man, whose onely sonne was drowned, and therfore came vnto him in great anguish of minde, and asked whether such strange corrections were not alwaies tokens of strange sinnes. He answered, That albeit God did seuerely correctCauses of great afflicti­ons. sinne in it, yet it was not necessarie that God should chiefly respect the punishment of sinne in this thing; as might appeare in the like dealing with Iob and other of his children: Eccl. 9. Such things happen oftner to the good, &c. Howbeit (said he) God might correct your1 securitie herein (which either brings some sinne or crosse) or God might correct your im­moderate2 loue of him; or your vnthankfulnes for what measure he was reformed, or your3 not praying for him: or the Lord might take away this consolation, and withdraw wholie4 your minde from the world, and more throughly sanctifie you to himselfe. Or he might5 preuent some worldlinesse which you might haue fallen into, or some sinne which your6 sonne might haue fallen into, which would haue been a sorer trouble than his death: and7 therefore you must stay your selfe on the loue of God in all.8


1 THat man is blest whom God hath from all beginnings chosen to eternall life. ToThe golden chaine of our free election. whom God hath giuen his Christ as a perfect redeemer. In whō he hath sealed the assurance of [...]l those things by his holy spirit; to whom he hath giuen his word; in whom the word and spirit haue begot faith; by whose power faith hath begotten ioyes in1 heauenly things; in whom ioy hath wrought a sincere heart to please God; in whom since­ritie2 is accompanied with loue vnfained to the Lord and his Saints; loue ioyned with a3 care to obey the commandements; this care breeding a reuerent feare to please God; in4 whom this godly feare rebuketh sinne; th [...] rebuking of sin worketh a mourning spirit; in5 whom a mourning spirit begetteth true meekenes, this meekenes of minde causing vs to6 hunger after Christ. So as feeling his owne miserie, he is taught to shew mercie vnto o­thers,7 and so sheweth mercie as it is with the bowels of compassion; whose heart God so go­uerning,8 that all outward benefits turne to his blessing, as seales of the fauour of God; vnto9 whom all crosses being sanctified in Christ, turne to his good: who finally in this faith10 and fruites of faith, meekely and patiently possessing his soule, waiteth and looketh assu­redly11 for the glorious kingdome of God after this life. This is the golden chaine of vn­doubted12 blessednesse, whose linckes are so fastened the one in the other, that wheresoeuer13 any of them be wanting, there is a breach and weakenes made in the whole.14

To make speede to good things.15 16

1 AS it is a fearefull thing to hasten to doe euill, and to linger to an euill thing is an17 holy lingring: so it is a blessed thing to hasten to godlinesse, and to make speede to a good thing, is a hastines very godly, Psal. 42. Psal. 95. Elisha must not salute any body in the way: the Apostles must not commune with any in their iourney, and why? They must make haste to doe the will of God. It is profitable to make haste to heauen; but it is no wisedome to make haste to hell: and yet to doe well, we finde a Lion in the streetes; but to doe euil, nothing can stay vs He that euil come to heauen must make haste: for the kingdome of God Or as an­other copie, is taken of them, that vse violence to come to it. must be taken violently: he must be like those wise virgins not linge­ [...]ing to get oyle, nor delaying [...]o furnish themselues with the graces of God against the comming of Christ.


1 BEcause great naturall and worldly sorrow and ioy will cause a man to breake his sleepe at midnight, he [...]ould trie himselfe whether sorrow for sinne, and ioy in sal­uation had caused him to doe the like.


1 MAny men may be said to be Sermon-sick, as there are some said to be Sea-sick: forSermon­sicke. as they that are Sea-sicke, for the time of their seafaring, so long as they be on the water are feeble stomacked, faint hear [...]ed, euer readie to die: and yet arriuing on the land, being gotten out of the ship, and hauing paused some little time, doe begin to forget their late troubles, and to recouer their former strength againe: So many, so long as they are in the Church hearing, and are tossed by the power of the word, their hearts are sicke, their consciences melt, they are much troubled: but when once the voyce ceaseth, and they are out of the Church doores, and haue acquainted themselues with the aire of the world, they forget what they heard, and wherewith they were moued, and so retire to their for­mer life againe.


1 ALthough it is sure that a good man shall not finally fall in the maine points of his saluation, yet hee may be seduced in some lesse matters, but for all that in the end he shall escape: but the seducer shall surely be punished. For a well meaning man found in faith, and yet a nouice in Christ, may be carried to like some solemne superstitions, and [Page 37] po [...]pous ceremonies in the worship of God. Againe, a man careful and right in the sub­stance of saluation, for the remnants of corruptions & defects of good things, may easily be drawne of a malicious man to cut off himselfe from the Church, not being able to dis­cerne betweene essentiall and accidentall, betweene the principall and inferiour points, which make or destroy a Church, that is, which cannot iudge how, the substantial ground workes remaining, there is a Church, though there be otherwise some accidentall things wanting. If any man not so much intending this mans good, as to feede his owne ambiti­on,Schismes. pride, stomacke or vaine glory, shal carrie such a one to such superstitions or schismes, he by his euill heart intending to hinder the truth, and to destroy the temple of God, the Lord shall destroy him, and he shall either grow prophane or worldly, or he shall be cut off by death, or beare some other token of Gods wrath. And because of a singularitie ofSingularitie of spirit. spirit, such men with an euill conscience disturbe the Church, they may grow from error to heresies, from precisenesse to prophannesse, from strictnes to madnes, not being con­tent to be corrupted, but seeking to corrupt. Howbeit, the man of infirmities and for want of iudgement going in an high path, shall in the end inherit good things and be saued, but as by fire.

The true suruay and examination of our selues.

1 VVHen we examine ourselues, we are to sit in iudgement ouer our selues, and to keepe a solemne court in our owne consciences, to suruay our manners: our wits, our senses, our members, and to see how we haue vsed them: but yet least we should be too fauourable to our selues, either in not espying out our sinnes, or in not cōdemning our sinnes, still we remember to make the law our iudge, but Christ the answerer of the iudge.

The motions of the spirit of God in vs.

1 IT is a good thing to make much of a tender conscience, and to nourish the motions of Gods spirit, and not to offer any violence to that spirit of grace, which rebuketh sinne i [...] vs: for he that hath once crackt his credit, will happily care for nothing: she that hath once bruised her virginitie, will by all likelihoods proue an old harlot. It is daunge­rous to burie the checkes of our conscience, to fight against Gods spirit, or to [...]mother theChecke of conscience. light of grace in vs: for so we may grow to such a sottishnes in sinne, that no admonition can forewarne vs, nor punishment can affray vs: the smallest meanes will prouoke vs to sinne, the greatest meanes cannot reuoke vs from sinne. For suffering our selues to be hardned by degrees, the spirit is so quickly quenched, the conscience so tender is so soone bruised, that it is no maruell though we vse so great precisenesse and warinesse in so tender a matter, by suspecting the retire of old sinnes, and by foreseeing the assaults of new sinnes.

Euill spirits.

1 HE obserued the difference of superstition and true religion in many things, and namely, how the diuell whilest he was made knowne to men onely by hornes, by clawes, or by an hollow voyce, was wonderfully feared; but now being reuealed toSathan fea­red in super­stition too much, and now in the light too lit­tle. be a more secret aduersarie, a spirituall tempter, a priuie ouerthrower of the soule, no man almost regards him: and therefore as some haue feared him too superstitiously; so now it is come to a more dangerous extremitie, that he is not feared at all: and which is more, we cannot truly beleeue the gracious helpe of Gods holy Angels, but seeke after Satans prac­tises He marked, that good men and learned, did much omit this in their prayers, that God would send his Angels to them to deliuer them from euill spirits.


1 EVery man is that indeed that he is in temptation.

2 The faithfull shall not be tempted aboue their strength, but with the increase of temptation the Lord will increase our faith: or with the decrease of our faith he will decrease our temptation.

[Page 38]3 Gods children haue their faith so tried by the crosse, as alwaies some drosse of sinneThe crosses of the faith­full euer take away some drosse from them. is purged away thereby. As Iacob ceased not to wrestle though his thigh were [...]d, till he got the blessing: so we must not faint in temptation though we be humbled, til we get the victorie. We must not despayre of victorie, because in our striuing we had some infir­mities; but rather we must reioyce in this, that God hath giuen vs a will and a desire to cleaue vnto him.

4 It is a great fault in time of temptation not to resist those corruptions, which after ourTo resist our corruption in temptation. temptation is ouer, we are ashamed of, and time it selfe resisteth them.

5 Outward temptations doe not hurt till our inward corruption doth yeeld: but rather they are as Surgeons to draw out our festered corruptions.Outward temptations.

6 Long and strange temptations may betoken long and strange sinnes.

7 Gods seruants being tempted, are not so much to looke at their state present, as onStrange tēp­tations. their estate to come: because they that presently sow in teares, in time to come shall reape in ioy.

8 He said, that when a great temptation hangeth long vpon vs, it were good to seekeAgainst great temp­tations. for some speciall sinnes in vs, because that we shall finde that for some priuie pride, or vn­thankfulnes, or such like, a tēptation remaineth long with vs. There is a a traine of corrup­tion in vs, and God often punisheth one sinne with another; which if we espie not, but looke onely to the grosser sinnes, we shall hardly be brought to humble our soules vnder­neath the hand of God, or to profit by the admonition of others. Againe, we must auoide all occasions of drawing on sinne, and vse ruery principall meanes at the least that helpeth against sinne For although we shunne all occasions, and vse many meanes, and omit but one of the chiefest, God may correct that one omission in vs.

9 He thought it to be a Christian d [...]scretion neuer to vtter a temptation, but when aWhen to ma­nifest our temptations to our bre­thren. man had no comfort in himselfe, or when he stood in very great neede of comfort, and then alwaies to discerne to whom he opened it.

10 Subtiltie and violence are vsually attendant vpon the temptations of the diuell and the flesh: the diuell especially vsing these two.

11 Vnto one that was much tempted with vnbeleefe, he gaue this counsell: When theSathanicall temptations. temptation commeth, either fall downe in prayer, and say, Lord thou makest me to pos­sesse the sinnes of my youth, and this temptation is of very equitie: howbeit, oh Lord,To be temp­ted with vn­beliefe and the reme­dies. grant I may by wisedome herein, make this temptation an holy instruction, and suffer me to possesse my soule in patience: oh turne this [...]o thy glorie and my saluation. I see and confesse what hath beene in me a long time, by that which now sheweth it selfe in me, and that thy grace [...]ath altogether hitherto kept vnder this corruption: yet Lord I beleeue, and yet Lord I will beleeue, helpe Lord my vnbeleefe, thy name be praised for this seale1 of thy loue, and pledge of thy spirit; that in this vnbeleefe I am grieued, as in my beleefePrayer. I am wont to be comforted. And though my former old and secret sinnes, descrue that I should not only be giuen ouer to infidelitie, but also that it should be in me without griefe and remorse, [...]et Lord forgiue me my sinnes new and old, forgiue me my vnthankfulnes, increase my f [...]ith. And gr [...]t good father, when thou shalt restore to me this gift of faith2 againe, that I may vse it in feare, and shew it in fruites. Or if this doe not preuaile, giueReading of the word. your selfe with all humblenes to reade the word of God, especially his promises, and be still attending vpon the meanes, waiting when the Lord shall in large your heart. Or if this3 do not helpe, goe to some faithfull brother, confesse your selfe to him, acknowledge yourConfession. weakenes to him, and be not ashamed to giue God the glorie, by shaming your selfe, and opening your corruption to him, that so he may pray for you, whose prayer according4 to the promise of God, made to his holy ordinance herein, Iames. 5 vndoubtedly shall beAttend on your calling with patiēce. heard in the appointed time. Thus hauing prayed by yourselfe, and with another, and vsed the meanes of reading for your recouerie, though you haue not present reliefe: yet in meekenes of minde, and patience of your spirit, goe to your calling, knowing that your5 prayers and the word of God, being as seede, must haue some time betweene the sowingN [...]t to rea­son with our temptations or the diuel. of them, and the reaping of the increase and fruit of them. Aboue all, reason not with your temptations, dispute not with the diuell, as though you could preuaile of your selfe. [Page 39] And as I would not you should dispute with your temptation, so I would not you should despise it, and make no account of it: for in both are extremities. If you take it too much to heart, or maruell how you should ouercome such a temptation, it will make you dull or desperate. If you account of it too little, and maruell how such things should come in­to your head, which was not wont to be so, it will make you not to striue, and you shall be swallowed vp before you be aware. If you account of it too fearefully, Sathan will oppresse you before you begin to fight. If you account of it too lightly, the diuell needes not to wrestle with you, you will ouercome your selfe: therefore feare in respect of your selfe,6 fight boldly in Christ, tremble at your owne corruptions, but rest and trust in Christ yourTo waite the temptation, and so to offer it vp to God in prayer. saluation. If still you are tempted and no body by you, write your temptation, and offer it to God by prayer, and promise to him that you will aske counsell at his word, at the mouth of his minister, when he shall giue you iust occasion. If all this helpe not, comfort your selfe with this pledge of Election, that you are ioyed when you feele your beleefe, and you are grieued least you displease God by your vnbeleefe: and know, that as there is7 a vicissitude of the meanes of saluation, which you must vse; so there is also a vicissitudeRemedie. of temptations, whereof this is one, against which you must striue.

12 Vnto one that was tempted with worldly shame, and thought the distemperatureTo be tēpted with worldly shame, and the reme­dies. of his minde proceeded thereof, he said on this sort: First know, that Sathan hath no abso­lute power, but a power by permission to trie vs: against which we must arme our selues ly faith; which will assure vs, that either the Lord will mittigate our temptation, if our power and patience be not great: or else, if he [...]large the triall, he will increase our strength according to the proportion of our temptation. We must also pray, that the1 Lord giue not out that measure of leaue to the diuell, which we giue out to sinne, to worke2 rebellion in vs against his maiestie: but that he would rather make Sathan a Chirurgion to shew vs our sinnes, than a Sergeant to cōfound vs for them. It is the pollicie of the ad­uersarie, to perswade many that the weakenes of their body, and feeblenes of their braineWhen and how tempta­tions breed. proceedeth of their temptations; when indeed it commeth of their vnstained mindes, wandring too much after the motions of the diuell, in that they not resting on the word, nor depending on Christ, nor contenting themselues to be tried, nor comforting themselues by meditation, attend too much, and confer too often with the diuels illusions and temptations, and so they complaine of the effects, and not of the causes of the temptations, being more grieued for their present sufferings, than for their sinnes past. The roote of this worldly shame, is pride, and haughtines of mind, which is a priuie euill, and hardly will be beaten into the head of them that are infected with it. But sure it is that we would neuer be so grieued for the losse of a thing, if we did not too much desire it, and too immoderatly vse it, whilest we had it, Ioh. 12. 42. Which sinne of haughtines, the Lord seeing in his children, that they are more humbled with the losse of worldly credit, than with the sense of their sinnes, and losse of his glorie; he stri­keth them with the want of that thing which is most precious vnto them, because they made no conscience of that honour which is most pr [...]cious vnto him. Wherefore this is the best remedie, rather to be grieued that we feele not our sinnes to be pardoned with God, than that we are knowne to be sinners against men: and that we be readie to shame ourselues, that God may haue the glorie, acknowledging shame and confusion, and the whole pit of hellish temptations to be due vnto vs; and glorie, praise and compassion, to be the Lords only. For this is a speciall worke of the child of God, by temptations rightly humbled, when he is readie to shame himselfe for his sinne, to glorifie God in his mercie.

13 Vnto one that thought himselfe to haue sinned against the holy Ghost, he said: Sa­thans temptations follow our affections: for if we lightly account of sinne, he bleares our eyes still with Gods mercies. If we begin to make a conscience of sinne, he loadeth vs withHow Satans temptations follow our af­fections. the iudgements of God, being as readie now to aggrauate this sinne, more than it is in it selfe, as before he would extenuate it to make it seeme lesse than it was. Howbeit (said he to the man thus afflicted) I will say vnto you, as Samuel said to the people, after they hadOne fearing he had sinned against the holy Ghost. confessed themselues to haue sinned against God with a great sinne: True it is, said Sa­muel, (not flattering them in their iniquities) ye haue sinned greatly: notwithstanding, if ye will feare the Lord and serue him, and heare his voyce, and not disobey the word of the [Page 40] Lord, ye shall follow the Lord your God: but if ye will not obey the voyce of the Lord, but disobey the Lords mouth, then shall the hand of the Lord be vpon you, 1. Sam. 12. 14. So I will not les [...]en your sinne, but I say you haue sinned a great sinne before the Lord, in that you made a mocke of the word which you knew: yet if you turne to the Lord in feare & serue him, your sinne is remissible, howsoeuer Sathan chargeth your conscience, in that you haue done euill against your owne knowledge, and in that you are afraide, least that sinne be in you, and would reioyce in God if it were not in you: if you purpose to leaue your former sinnes, and in truth to turne vnto the Lord, I dare assure you, that as yet you are free from that sinne.

14 When a maide was so sore troubled, that two or three held her in her fit: he char­gedToresist tēp­tation. her in the name of the Lord Iesus Christ, that when the agonie came, she should not willingly yeeld to it, but in the Lord resist it. For both experience teacheth, that the ouer much fearing of temptation before it commeth, and little purpose to resist it when it com­meth, mightily incourageth Sathan: and also the holy Ghost biddeth vs to resist the di­uell, and he will flie from vs; to draw neere to God, and he will draw neere to vs. And the maide was neuer after afflicted.


1 OF all sacrifices, most acceptable is that of thanksgiuing: and therefore, in many words the Saints of God haue vowed, and entred into bands with the Lord to pay this oblation, bo [...]h to preuent the vntowardnes of nature, which is so vnwilling to this, as also to shame themselues more if happily they grow herein negligent: in which repetition of their vowes and promises (which argueth the great desire of their hearts: for looke what one delighteth in, he often speaketh of it, and in many words) they declare, that as euen in things agreeable to nature, we will helpe our delight by often speaking and repeating of them: so much more this helpe is requisite in things aboue nature, & among all the parts of godlines which are aboue nature, and chiefly in thanksgiuing, which is most contrarie to nature: for we will pray often for a thing, but hardly giue thankes once. And yet experience proueth in ciuill things, that of all arguments to perswade one to giue vs a gift, none is more eloquent or forcible, than to promise our selues to be thankfull and mindfull for that we shall receiue.

2 It is our common corruption, that the immoderate griefe of euils present, stealethNote. from vs all the remembrance of former benefits, and all thankfulnes for them.


1 HE gaue this aduice to one, that when he felt mistrust of Gods promises, he should set before him the examples of Gods mercies done to others, that we may be the more assured to obtaine faith: and when he began to presume,Against pre­sumption and dispaire. he should set before him the examples of Gods iudgements, that he might pray for humilitie.

2 He said to a godly Christian, much inueighing against her vnbeleefe; I doe not now suspect your estate, when you seeme to me rather to haue faith, than when you seeme to your selfe to haue it. For faith being the gift of God, is then most obtained and increasedFaith and feeling. of God, when you thirsting after the increase of present feeling, thinke the smallest mea­sure obtained to be no faith: and therefore be yet humbled vnder the mightie and mer­cifull hand of God for it. Rather I suspect you when you say you haue faith, because then you can lesse feare & suspect your selfe, and by that meanes lie open to vnbeleefe againe. And surely experience proueth, that when we shew we haue beleefe, when we mourne for our vnbeleefe, and then our faith may be least, when we thinke it to be most. Besides, herein you are to comfort your selfe with hope of increase of faith, because faith growethThe growth of faith by two meanes. by these two meanes, either by some great feelings, by the word and the spirit, and humble thanksgiuing joyned thereunto: or else by humbling our selues before the mercie seate of God for want of our faith.


1 WE may not goe to see vngodlines, to breede a great detestation of it in vs. For1 first, in respect of our selues in so doing, & presuming on a thing not warran­ted,Not to be present at the Masse, or a­ny such su­perstitious seruice. it is the iust iudgement of God, that we should learne to fall into that sin, whereof before we were ignorant, because naturally we are inclined to such an action▪ Se­condly, in respect of our brethren it is vnlawfull: for if they be strong, we offend them; if they be weake, we misleade them. Thirdly, in regard of Gods glorie it is vnlawfull: for such should be our zeale thereunto, (if not hauing heroicall spirits, by the motions of Gods spirit to speake against it) that we should not ouersee such a thing. Dan. 3. 15.2 3

Vse of the creatures.

1 AS naturall men vse Gods creatures to stirre vp a naturall comfort: so spirituall men should vse them to procure some spirituall comfort, and to stirre vp godly ioyes and fruitfull meditations in themselues: for as Satan seeing men of a sanguine com­plexion and sanctified, laboureth to mixe with their spirituall ioy a carnall i [...]y: so seeing some of a melancholie complexion sanctified, to haue spirituall sorrowes, he bestirreth himselfe to bring vpon them carnall sorrowes.


1 HE would say, I feare not the time of the visitation of them, that thereby doe grow in the gifts & graces of God: but rather I feare the time of their deliuerance, least it should be ouertaken with vnthankfulnes; and so wofully they should lose the fruite of that good, which so dearely they had purchased of the Lord.


1 BEing asked if there might now be visions agreeable to the word, he said: They might be extraordinarie, but not to be credited but for the words sake: and who so is moued with them, and not with the word, wherewith a man is charged to be moued, and is not drawne the more by the vision to the true meanes, that mans faith is suspitious.Visions and preaching. And as visions haue beene ordinarie, and preaching extraordinarie: so now preaching is ordinarie, and visions extraordinarie. But if you obiect that the visions be true: he said, Sathan will speake truth, and keepe touch twice or thrice in lesse matters, to get vs in the lu [...]ch in greater matters, and at length in some contrarie to the word of God.

Of Vsurie.

1 VSurie is the diuels Alchymistrie to turne siluer into golde; it is lucre by lending,Lucrum ex [...]o. L [...]o [...]s pul­uinarii. and they that vse it be a gracious kinde of theeues; it is a sinne that hath many ad­uocates & patrons. But to whom may this be vsed? Men are either poore, meane, or rich: to the poore giue freely, to the meane lend freely, of the rich take vsurie. The Lord was neuer the author of this diuision. Aristotle by the very light of reason, saw that it was a monstrous thing, for money to beget money, but Gods law goeth further, Leuit. 25 36. Deu. 5. 19. Againe, the Iewe of a Iewe might not take interest, but the linke of a Christian is neerer than of a Countrie: their brother-hood was but by Countrie onely, ours by re­demption. Indeed recompence is to be made, where the thing is the worse for the vsing that is lent, Exod. 21. 14. but money for the lending is not worse, Ergo nothing to be ta­ken for the lending of it. No member is permitted but that which directeth others in their callings, as the eye, or labours, being directed, as the hand: so is it, or ought to be in our vocations: then the Vsurer doing neither, is not to be permitted.

2 A certaine man that was an Vsurer, asking him how with a good conscience he might vse his money, he said: Occupie it in some trade of life, and when you can lend to the poore, do it freely & willingly, and that you may henceforth labour as well against co­uetousnes in occupying that trade, as before you desired to striue against vsury: especially [Page 42] vse prayer, the word of God, and the companie and conference of his children: and what­soeuer you get by lawfull gaine, giue euermore the tenth to the poore.

Word of God and the hearing of it.

1 EVermore be musing, reading, hearing, and talking of Gods word, and praying, that we may keepe the puritie of doctrine and a good conscience, to wade out of the iniquitie of the time, and to doe good as long as we may.

2 If you desire to heare the word with profit, obserue these things. Before you goe to Church humble your selfe in prayer to God, that he may prepare your vn­derstandingPreparatiō to the hea­ring of the word. 1 and affection to learne, and memorie to retaine, and that the preacher may speake to your consciences. After in hearing with some short prayer, applie the se­uerall threatnings, promises and instructions, to your owne estate: when you are come home from hearing, change all that you remember into a prayer, and desire God that2 you may remember it most, when you should practise it, and vse to teach others, and to3 conferre of all things remembred. And this is a good way to remember a thing, and the4 reason of it.

3 As the Lord doth feede poore prisoners, euen with a little foode, who though theySimile. desire more foo [...]e, can haue no more, and doe not refuse more ordinarie meanes; and the same God suffereth many to be pined, who hauing abundance, thinke themselues ratherMeanes of saluation. cloyed with the meanes, than nourished by Gods prouidence: so the Lord extraordina­rily doth nourish the soules of them, who hauing few meanes, doe looke for the ordinarie meanes more plentifully: and suffereth some to rot in ignorance, who being at the full measure of the meanes, haue no reuerent regard of the necessitie of them. And hereof it commeth to passe, that some hungrie soules haue beene filled with more grace at one ser­mon, than the proud, who hauing heard many sermons, are sent emptie away.


1 SEnding his friend to one that thought her selfe bewitched, he gaue these aduertise­ments: First and chiefly to beware of sending to Wizards. Secondly, to vse prayerAduer­tisements against witchcraft. 1 that Sathan might be confounded. Thirdly, to labour to bring the person to repe [...]t for2 sinne, because God permitteth such things to be done, either to correct some euill, or to3 trie our faith. Lastly, to perswade the partie to waite for the time of deliuerance, though4 it were long before it came: because hauing repented for sinne, yet the Lord will defe [...]e health to make a further triall of vs: whether we will still trust in his helpe, or flie to vnlaw­full meanes.

2 One asking what he thought of Fayries: he answered, he thought they were spirits: but he distinguished betweene them and other spirits, as commonly men distinguish be­tweene Not for that they are good or law­full, but of blind people so called and reputed. good witches and bad witches.

Worship of God.

1 IT is good to take vp the oportunitie of the morning for the worship of God. For first, who so will see the image of his heart, he shall by obseruing his first thoughts in theThe mor­ning how fit for Gods worship. 1 morning come to some light of it. Againe, of all times it is most fit to doe any thing in,2 and we, by reason of the alacritie which commeth vpon vs after our rest, are most fit to do any thing in it. Besides, if we be seriously minded on good things in the morning, other vile thoughts shall the more feeb [...]y fasten on vs all the day after. And againe, delay the3 morning, with suffering worldly thoughts to seaze on vs, and our minde will be so fore­stalled4 with them, that we cannot easily and roundly gather vp our affections afterwards to Gods worship. For this is a sure note, that he which consecrateth in truth the first fruitsNote. of the day to the Lord, & shu [...]teth vp the day with sacrificing to him; if he haue any sin fal­ling on him in the day time, he is checked, either with his first morning sacrifice, because he hath not done as he prayed, and promised vnto the Lord: or he is controuled by the [Page 43] euening and latter sacrifice, in that a feare and shame of his sinne, makes him appalled to come into the presence of God.


1 VVHen two gentlemen ride a hunting, it is hard to discerne each others hounds,Simile. because they be mingled together, which afterward is more easily done when the hunters are seuered: Euen so, so long as Gods children and worldlings walke as it were together, it is hard to distinguish betweene the heires of the one and of the other: but when they are seuered by persecution, it will surely be seene who be the children of God, and who be the heires [...]f the world.

Word preached.

1 MAny come to prayer, and of custome resort to the Sacraments, who either do not1 at all heare the word preached; or else they heare at their leisure; or else they do2 it bu [...] in ceremonie without vnderstanding; or if they doe vnderstand it, they doe not3 practise it; or if they practise it, it is done coldly, and not in power, and yet their owne4 practise in some things is somewhat strange. They will graunt that to come to the Sacra­ment5 requireth a more solemne preparation: and yet they dare boldly aduenture onPreperation to the word and Sacra­ments. prayer and on hearing of the word, without any preparation at all. But certainly as the abuse of the Sacrament bringeth iudgement; so the abuse of prayer and the word wil pro­cure it: for as the prayer of faith is a sweet oblation to the Lord; so the prayer of the vn­beleeuer is an abomination to the Lord. We must not onely bring the eare of vnderstan­ding, but we must also bring the eare of remembrance, and of practise, and beware that the word by little and little waxe not lesse pretious vnto vs, as honey to the mouth that is sa­tisfied.Of profiting in holy exer­cises. And this is sure, when & how much the word preached doth preuaile, so much our prayers & sacrifices do preuaile: looke how much the word preached doth profit, so much doe we profit in prayer, and in the Sacraments. And whensoeuer our delights in the word waxe faint, our prayers and all good exercises are like shortly to decay. Prayer bringeth aAll our pow­er in prayer commeth from the word. feeling, and the Sacraments a more confirming of that which we haue in the word. We must beware therefore that we be not too quiet in sinne, that we please not our selues in a generall good, and in a perswasion we haue heard enough, but still let vs labour for the word: for I dare say that all our power in prayer commeth from the word, euen as the life that is in a tree is inuisible, and yet by the fruites comming out in due season is discernedSimile. of all: and as the life of a childe is a thing not seene, but by mouing, going and feeling isSimile. easily perceiued; so the life of faith is a thing very secret, and yet by the effects of it at one time or other is discerned of good men. There may seeme to be workes, and yet not faith; and there may be faith, and yet not workes by and by following. Many men thinke the word now preached not to be the right word, because few men are brought to the obedience of God by so long preaching of it. But we must rather reason the contrarie: this is a sure note it is the true word, because it is so much re­fused, and men are made the worse by abusing the word: which as it would make them better, and doth make better all that obey; so it maketh worse all that doe not receiue it in loue, that they may be saued▪ 2. Thess. 2. 11.


IF you desire to heare the word with profit, obserue these things: before you goe to the Church, humble your selfeHearing the word profi­tablie. in prayer to God, that he may prepare your vnderstan­ding, affection, and memorie to receiue: and that the Prea­cher may speake to your conscience: after in hearing with1 some short prayer, applie the seuerall threatnings, promi­ses,2 and instructions to your owne estate: when you are3 come home from hearing, change all that you remember4 into prayer, and desire God that you may remember it5 most, when you should practise it: and vse to teach others,6 and to conferre of the things remembred: it is a good way7 8 to remember a thing, diligently, to remember the reason of it.

2 The cause why our meditations and prayers are no stronger in the night, is becauseMeditation and Prayer. we ioyne not with meditation the examination of our hearts vpon our beds: which if we did in some truth, it would keep vs from drowsinesse, & want of reuerence in our prayers, as well as worldly men are kept waking by thinking of worldly matters. Here we are taught by Dauids example, when we want the more solemne and glorious meanes in dig­nitie, to make a supplie by often and sincere vsing of such priuate meanes as we can.

3 It is better to offer a voluntarie and free sacrifice in respect of Gods mercie, as doeOur obedi­ence must be free, not con­strained. the Angels, than a violent and constrained obedience, as doe the Diuels And this dare [...] say, that though the fearefull pronouncing of the curse, the wrath, the iudgement of God be fearefull in the law, yet the denouncing of our separation from Gods kingdome, of the gnawing worme, of the second death, is farre more fearefull in the Gospell, which by how much it is the more proper seate and treasurie of Gods mercies, so when thundrings and lightnings doe proceede from thence, they are the more piercing.

4 Two notes to discerne good Christians from hypocrites. First, whether they com­plaineTriall of Hy­pocrites. of their owne wants and corruptions. Secondly, whether they speake with griefe and compassion of the infirmities of others.

5 To one that seemed scrupulous in wearing the Surplice and Cap, and notwithstan­dingCeremonies. stood in neede of greater things; he said: As I will not for all the world aduise you [...]o weare them; so I would counsell you to be well grounded ere you leaue them, least you shaking them off, [...]ather of light affection than of sound iudgement, afterward take them againe to your great shame and the offence of others.

6 The greater gifts we haue, the flesh is the prouder, and Sathan the readier to as­saultPride. vs.

7 The Church is to feare and expect some notable affliction, when long ease and pros­peritieChurch. haue bred either superstition or prophanenesse.

8 Thinke not with thy selfe, if I were in such a place, if I were in such a calling, or if itAgainst de­ [...]s of re­pentance. were such a time, if I had obtained such a thing, or if such a trouble were past, then I would serue God, then I would take another course: though the time were changed, and [Page 45] these things changed, yet if thy minde were not chaunged, thou wouldest be of the same opinion still; and though these lets were r [...]moued, yet the diuell would put more great impediments into thy minde to hinder thee still, but redeeme the time present, doe good while thou mayest: serue God to day, for who knowes whether thou shalt liue till to morrow. God hath left to man the time past to repent of it, and the time present toRepentance. consider of it, but the time to come hee hath wholly taken to himselfe, to dispose of it. Thou maist imagine the time to come; but if thou hast beene deceiued in the time past, art deceiued of the time present, much more thou shalt be deceiued of the time to come. Say not then I will doe such a thing, and such a thing hereafter; doe something now; for art thou a Papist? Hast thou free will? If thou finde thy selfe vnfit now, thou shalt find thy selfe more vnfit hereafter: if there be manie occasions to hinder thee now, there will bee moe occasions to hinder thee hereafter.

9 The persons afflicted are either the reprobate, or Gods elect, the children of wrath,Afflictions of the reprobate or the children of God. The afflictions of the reprobate are the punishments of their sinnes: here they suffer some, in hell they shall suffer all torments; here for a time, there for euer; here a little, there vnmeasurable. Gods children are either his children onely by election, and not by effectuall vocation: or else such as are called in Christ. The afflicti­on of Gods children not effectually called, are the punishments of sinne: God will haueAfflictions of the elect, be­fore grace, & in grace. them vnder the rigor of his iustice, to make them meet to receiue the grace of his mercy. Gods children not onely by election, but also by effectuall vocation, are of two sorts: they are either such as are not sufficiently called, which are more out of Christ then in Christ, or else they are sufficiently called, in whome Christ liueth.

Againe, those that are not sufficiently in Christ, which are more carnall than spirituall,Note. are of two sorts, they are either babes in Christ, in whome there hath bene no more wor­king of the spirit; or such as haue had a greater worke of God in them, in whom the spirit is quenched: those that are but babes in Christ, and continuing babes still, in whom there is but a little worke of God, and great abundance of flesh, their afflictions are the punish­ments of sinne: because they will not bee gouerned by the rule of Gods spirite, God willHeb. 3. 13. haue them ruled by the rodde of affliction; and they in whom the spirit of God is decayed through the deceitfulnes of sinne, their afflictions also are the punishmēts of their sinnes, for because they refused the gratious gouernmēt of Gods mercie in the Gospell, therfore hee bringeth them backe to the rigorous gouernment of his iustice in the law, till Christ be formed anew in them againe. Those onely which are sufficiently called, in whome Christ is A sweete con­solation. thus formed, their afflictions are no punishments of sinne: but Christ suffers with them when they are medicines against sinne, much more when they are trialls of Faith, and most of all when they are for well doing: but all the former suffered themselues, Christ suffered not with them, be­cause they suffered for sinne.

10 Rebecca wished to haue children, but when they stroue in her wombe, then sheeRegeneration & repētance, painfull, but very gainfull. brast forth into words of impatiencie: so God giueth to some a desire to be borne againe, who when their conception is so painfull, and when the spirit and the flesh striue together, they would sometime be content to be in the olde estate againe.

11 When Moses came downe from the Mount, the skinne of his face did shine, but on­lyAgainst spi­rituall pride. the people did see it, hee did not perceiue it: So should our righteousnes shine in the eyes of others, not in our owne.Simile.

12 As a Fountaine and all the water that springs from it haue the same qualitie: so theThe fountain of the heart. heart, and the thoughts, words, and deeds are all of the same nature: if one be filthy all be filthie, and purge one, and purge all.Simile.

13 God calleth his children out of this world in the fittest time, when though theyDeath. liued longer, yet they would be no better.

14 If wee loue not Christ more then his benefites, euen than our owne saluation, weeTo loue Christ more then his be­nefites. are not worthie of him. Phillip saith, Iohn 14. 8. If wee may see the Father it is sufficient: And Iacob said, it is sufficient for mee that Ioseph is aliue, hee cared not for his benefites: And Dauid saith (as if hee should say no more) one thing haue I desired, to dwell in the house of the Lord.

[Page 46]15 Wee must at all times [...]eare the Worde, and vse [...] the meanes o [...] our [...],Hearing of the word. though wee feele our selues most vnwilling thereunto. For we know not when God will blesse it, or any of them to vs. Yea it may be, that when we do but once a [...]t our selues from the hearing thereof, such things may be then spoken of, as may most serue for our soules health.

16 Albeit Marthaes part be the worst, because it continueth not, yet the world hatethThe loue of the world. Ma [...]ies part, which is the best, and desireth [...]uer to chuse with Martha.

17 Looke how much we would come to Christ; so much we must come to the WordWord and Sa­craments. and Sacraments.

18 If wee rest too much in the outward action of the Word, and not in the inward af­fectionHearing the Word. of the heart; we shall be puffed vp, and become prophane.

19 Many Protestants can say, it is God that worketh the will and the deede, but in aCarnall Pro­testants. conceiued imagination, not from a perswaded minde, and experienced con [...]c [...]e [...]ce: for if they were perswaded hereof, it would greatly humble them, and make them to finish their course with reuerence and feare.

20 Looke what a man loueth, hee wisheth the good thereof.Loue.

21 Euery one is eaten vp with the zeale of one thing or oth [...]r.Zeale.

22 No man can purchase to himsel [...]e the glorious [...], that he loueth God, except heeTriall of our loue to God. hath a through hatred and detestation of that which [...]d hateth.

23 Then shall wee vnfainedly praise GOD for our [...] creation, and his Fatherly pro­uidenceRegeneration watching ouer vs; when wee are created a new by the Spirit of God, and feele our Redemption in Christ.

24 As farre as the Spirit is aboue the flesh, God aboue men, Heauen aboue the earth,Regeneration Eternitie aboue frailtie; so farre is the new creation aboue the olde: for the one is but of mortall and corrupt seede that shall per [...]h: but the other is of immortall seede, and from Heauen, a great worke of God which shall abide for euer.

25 In temporall things our ioy is greater then the cause: in spirituall things, the causeIoy. is greater than the ioy.

26 If this be our chiefest felicitie to be Gods people, it hath also the chiefest challengeIoy. to our ioy.

27 They that be in the hell of things fleshly, cānot see the heauens of things spirituall.Loue of the world.

28 Spirituall thinges are tedious, because sense, reason, and nature, cannot taste of such ioyes.Ioy.

29 Gods children being in the world, though not of the world, but sauouring of theTrue ioyes. things of the world, must be prouoked to this sound ioy; and be led from the crackling ioyes which flame vp for a little, and make a sudden noise, but neuer truely heate or com­fort the heart, but in death and affliction doe mu [...]h shame and feare vs.

30 To bee perswaded of Gods presence in our thoughts, words, and labours, is a pureGods pre­sence. rule of Christianitie. In euery place we are before God, but more specially in priuate pray­er, and most of all in publike prayer.

31 As there is no sinne so great, but with repentance is pardonable; so there is no sinneRepentance. so little, but without repentance is damnable.

32 The offence of sinne is not so great as the de [...]ence of sinne.Sinne.

33 One teare of repentance is better then a thousand sack-clothes: first, our sorrowRepentance. must bee spirituall, then continuall; because our sinne breedeth at the heart, and bud­deth foorth daily. There is no greater miserie, than to bee without miserie; nor greater sorrow, then to be without sorrow.

34 As the childe breaking one rodde, and burning it, prouoketh his father to prepareAffliction. a sharper: so a man vnpatiently wrestling with one affliction sent from God, and escaping it, prouoketh the Lord in greater displeasure to send a sharper scourge.

35 The more godly a man is, and the more the graces and blessings of God are vponPrayer. him, the more need he hath to pray, because Sathan is busiest against him, and because he is readyest to be puffed vp with a conceited holinesse.

36 Where the Scripture hath not a mouth, we ought not to haue eares.Word.

[Page 47]37 O [...] that one would doe that thing, the remembrance whereof [...]o long after shouldTo respect future ioyes and griefes. bring comfort: oh that one should doe that thing, the re [...]e [...]ora [...]ce whereof so long af­ter sh [...]g griefe: and yet we so little esteem [...] [...]ho [...]e [...]gs, which might after com­fort vs, and so little feare those things which migh [...] aft [...]r grieue vs.

38 The [...]s is often taken for the morall law of God: his precepts for the Ceremoni­allSee Psal. 119. Law: his Iudgements or Righteousnesse, for the [...]a [...]cti [...]us of the Lawe, whereby the Lorde [...] accomplisheth his promises for his Children, or execut [...]th his wrath vpon his [...]m [...]es.

39 A though the Lord hath promised a speciall blessing to the publike ministery of hisMinisterie. word, yet we must not t [...]e his wisedome to any ordinary mea [...]es, but if any at any time, shall haue more [...]ffectuall feelings by priuate conference, let him not neglect the publike rea­ding, but with all holy & humble thankfulnes, yeeld this soueraigntie to the Lord, that he is to dispose his gifts, to whom, by whom, where, and when it pleaset [...] him.

40 We are neuer the further from temptation for misliking it, but the neerer, vnlesseTemptation as in [...]udgement we mislike it, so in affection we humble our selues in feare and prayer, as knowing that in time it may inuade vs.

41 Though o [...]ten we speake of things lawfull, yet we want wisedome in examining theConference. ti [...] pl [...]e, [...] persons, when, where, and with whom wee talke; and so Sathan laboureth to m [...]ke vs sil [...]nt, when wee might speake to Gods glorie. For the auoyding of this temp [...]ation wee must speake when GOD giueth vs occasion, beeing thankfull for the good mo [...]io [...]s of Gods spirite; and humbled for our weakenesse, wherby both our spee­ches are most s [...]ained, and we faile in many circumstances. Then doing it in singlenes of hear [...], onely for the loue of Gods word, and of his glorie, let vs wholly commit the suc­c [...]ss [...] (wh [...]h depends not on vs, though wee obserue all circumstances,) to the blessing of God in I [...]sus Christ.

42 In the regeneration and dying of sinne, we come as it were to the best head, and tri­allRegeneration of our hearts, when wee come to those sinnes, wherein either nature or custome doth breede delight.

43 The meditation of death doth so far moue vs from suffering our delights to dwellMeditation of Death. on earthly things, as reason disswadeth vs from making any cost about a tabernacle, where we know we shall dwell but a while.

44 Our corruption is like to the wantonnesse of children, who will doe either as theyObedience. list or [...]l [...] leaue all vndone.

45 W [...]en we thinke that our chiefest care is to glorifie God, wee indeed doe seeke ourVaine-glory. owne glorie.

46 It is a gracious thing to vse all our members to Gods worship; for that will com­fortGods worship our co [...]science, when we cannot vse them.

47 If we [...] notorious in sinne, we shall be notorious in an euill name: Many would beA good name lo [...]h to be [...]ed wicked, who can be contented to be wicked: but Gods children had ra­ther be good then accounted good; as the couetous man, &c.

48 Ma [...]ie oft times desire that, which when they haue gotten their conscience is afraidDesires. to vse.

49 Lord giue me thy grace to remember the bead-row of my sinnes to humble me inPrayer. prayer: Lord teach me the catalogue of thy mercies, truely to make me thankfull.

50 As God doth rather oftentimes by heaping his benefites, then powring his plaguesOffences. vpon vs shew vs our sinnes: so we must rather by courteous dealing then seuere handling, shew others how they haue offended vs.

51 Ordinarily when God most comforteth, he most humbleth before.Humiliation.

52 If God watch ouer vs when we sleepe in vnbeliefe, much more he will doe it whenProuidence. we wake in faith.

53 The sinne of the master of a familie, bringeth sinne ouer the whole familie, as weeFamilie. see in Ab [...]melech.

54 Wee can marke what men are spared, and so flatter our selues: but we marke notRepentance. how they repent, least we should disquiet our selues.

[Page 48]55 We must not denie mercie to others, least God denie mercie to vs.

56 Many meddle and stirre much about a new Church gouernment, which are senslesMercie. and barren in the doctrine of new birth: but ala [...], what though a man know many things,Regeneration and yet know not himselfe to be a new creature in Iesus Christ? It is often the policie of Sathan to make vs trauell in some good thing to come, when more fitly wee might be oc­cupied in good things present.

57 As the creatures were made for man, so were they punished for man.Creatures.

58 If mercie must pleade for mercie: Ma [...]th: 5 then mercie cannot pleade for merit,Merit.

59 It is a mercie to let vs see that by Temptation, which wee might feele by wofullTemptation. action.

60 If wee be tempted, let vs first examine it by prayer, whether it be contrarie to theTemptation. word: if it be a sinne, then it bringeth the curse; if it bring a curse, then must we tremble: if wee tremble not, let vs suspect that our nature liketh the temptation, and let vs applie prayer; if wee tremble in truth, we will neuer doe the thing whereunto we are tempted.

61 The D [...]uell when he cannot at the first corrupt the action, he will begin to corruptSathanicall suggestions. the iudgement and the affection.

62 When wee must of necessitie vse inferiour things, wee must vse them as readie toM [...]anes. want them.

63 As the hiding of our sinne with Adam, hindreth mercie: so to confesse our sinneConsession. greater then it is with C [...]ine, displeaseth God highly.

64 Manie will seeke the kingdome of heauen, but not the righteousnes thereof.Hypocrisie.

65 A good thing, if it bee let alone, it will decay: but if an euill thing be let alone, itGood things. will increase.

66 The Prophets hauing regard, not what ought to be first in knowledge, but first inProphets. practise, respected not the perfection of order, but the corruption of our nature.

67 Familiaritie with sinners bringeth the punishment of [...]ne. If the wicked, that areFamiliarity. without the tuition of God, and stand onely vpon his [...] [...], and euery minute of an houre lye open to Gods curse and vengeance, if they bee our companions, then when they are punished, doubtles wee shall not escape.

68 Sinne may easily be conquered of vs when it is young; wee may easily be conque­redSinne. of it when it is olde.

69 Wee must not so much reioyce for that we haue done, as we must be carefull whatPerseue­rance. to doe hereafter: For man [...]e are called but few are chosen; many begin gloriously, which ende ignomi [...]iously.

70 When wee deferre to haue that in affection which we haue in iudgement, it is theAffection. iust iudgement of God to depriue [...] [...] that which we had in iudgement.

71 When wee haue oftentimes q [...]ked at a sinne; and afterward, although wee like itRepentance. not, yet if we mislike it not with as great indignation as we were woont to do, but by little and little wee can well away with it; it is to be feared that by degrees wee will fall to that sinne ourselues.

72 We must be proud against Sathan in Christ, and humble to all men in Christ.

73 The neerer Heresie commeth to the likenesse of the Trueth, the more daunge­rousHumilitie. it is.Heresie.

74 Hee that will dissemble with God in his life, will dissemble with him in his death.

75 Many will take vp the sword to defend Christs cause with Peter, who with Peter willRepentance. shrinke when persecution commeth.Persecution.

76 Wee shall sometime feele by experience a terror suddenly come vpon vs when we are alone, or vehemently to strike vs in the night, which is sent to humble vs, the Physiti­onSudden ter­rors of mind. will say it is a melancholy passion: but it is the power of Gods presence, preparing vs to prayer, or some such seruice of God: which when we feele, if wee fall downe before God in prayer, we shall finde an vnspeakable ioy following it: but if we cherish it with euill sur­mises, it will leade vs to further inconueniences.

77 When we haue greatest cause of ioy for doing some good; then it is a good thingVnthank­fulnes. most to feare our vnthankfulnes, and our selfe-loue, and our secure vnkindnes.

[Page 49]78 When Sathan cannot get vs to grosse sinnes, he will [...]ssaile vs with spirituall temp­tations.Temptati­ons.

79 Nothing in the world will so much feare and shame vs, as God in his mercies pow­redHumilitie. vpon vs: which meditation in receiuing graces from God, will humble vs from pride in them, and keepe vs in feare; which be the waies to obtaine new mercies.

80 We must beware of smoothering the watch word of our conscience, when we areConscience. bent to sinne. Euery man in his owne conscience is forewarned of sinne, though the Lord speake not to him from heauen, as he did to Cain.

81 As a man being outlawed, may take his pleasure for a while: but whensoeuer, orSecuritie. wheresoeuer he may be taken, he must yeeld to that punishment, which by verdict is ap­poynted: so the wicked, on whom sentence of damnation is already passed, may for a while shake off their paines with vaine pleasures, but afterward they shall be arrested, and carried violently to the place of wofull execution. But for the godly, (which haue the assurance of their inheritance sealed vp in their consciences) though they shall be warned in the day of the resurrection, to make their open appearance; yet as honest men of the countrie shall stand before the Iudge, not as fellonious offenders.

82 We must first make men by a feeling of sinne to seeke Christ, by an holy faith toFeeling. find Christ, and then by newnes of life to dwell with Christ.

83 Bal [...]am prayed that he might die the death of the righteous: but let vs pray thatDeath. we may liue the life of the righteous, for he liued not the life of the righteous, and there­fore he could not die the death of the righteous: and if we liue the life of the righteous, we shall be sure to die the death of the righteous.

84 It is a great token of regeneration, if we doe not onely sorrow for great sinnes, andRegenera­tion. sigh for small offences, but mourne for particular wants of good actions, or in good acti­ons for w [...]nt of good affections.

85 There is small hope of him which cannot discerne in himselfe the life of the spirit,Regenera­tion. and the life of the flesh, and it is to be doubted that he is yet vnregenerate.

86 When men being young are too much giuen to carnall pleasures, they being oldYouth. are too much giuen to worldly profit.

87 As we haue taken a vaine delight in the vaine course of this life: so we must sighYouth. and pray to be delighted spiritually in spirituall things.

88 Adam should haue been no worse for his temptation, no more than Christ was; butTemptation. that the one yeelded, the other did not.

89 If the blood of Christ hath washed vs from the guiltines of sinne; then the holySanctifica­tion. Ghost hath purged vs from the filthines of sinne.

90 When our sinne hath lesse liking in vs, then there is hope that it will decay in vs:Repentance. especially if we sorrow for it when we cannot fully forsake it, and labour to forsake it be­cause it is sinne.

91 In true mortification we must haue the first motions of sinne, and condemne themMortifica­tion. as accessaries to sinne in conspiring the death of our soules.

92 Hypocrisie is seene, when sinne lyeth most dead vnder a cloake, and most liuethHypocrisie. vnder a closet; wherewith God is so displeased, that when we make no conscience of sinne in close places, our priuie sinnes shall breake forth into open places.

93 Particular infirmities doe not hinder the preparation of our hearts for the Lord, ifInfirmities. we haue a true loue of his word, as had Iehosaphat.

94 Two things are necessarie to espouse vs to Christ: the one to vse the pure meanes,Our spiritual vinion with Christ. the other to vse those meanes with a pure heart.

95 If we play with our owne affections, sinne in the end, from sport, will spurre vs to confusion. For though we be twice or thrice spared, yet we must know that the Lord willAffections. recompence his long tarrying with wrath.

96 Through our corruption we profit more by the doctrine of a man, if we thinke heAdmonition. be our enemie, than if we thinke him to be our friend: for if he be our friend, we let it passe as not spoken to vs, though the matter neuer so much concerne vs: if our enemie, if it ne­uer so little touch vs, we thinke it to be spoken against vs.

[Page 50]97 Walking spirits are vndoubtedly not the soules departed, but the euill spirits of theSpirits. ayre.

98 It is a great mercie of God to haue a large affection of weldoing, when we haueGoodworks. good occasion thereof: for God neuer ceaseth in offering occasions, but we often cease in hauing affections.

99 Obedience is a chaine to tye vp all the creatures of God from our hurt, and as aObedience. thing to muzzle their mouthes that they cannot bite vs. Againe, disobedience breaketh and openeth the mouthes of all things to our destruction.

100 If we haue not the fauour of men, it is either for the triall of our faith, or for wantFauour. of dutie vnto them that are displeased with vs, or because we sought to please them by dis­pleasing of God, or because we haue not prayed for them; or haue offended God, for which he causeth men to be offended with vs.

1 Because we doe not to men the good we should doe, God often suffereth them to re­portReport. of vs the euill they should not.

2 Those temptations are most dangerous which haue most holy ends.Temptation.

3 When a man is most merrie, he is neerest danger.Mirth.

4 It is the easiest thing in the world to deceiue a good man.Deceit.

5 God hath two hands; in the one he holdeth a hammer to breake the proud in pee­ces,Gods hand. and to bray them to powder; in the other hand he hath a horne, to powre Gods bles­sings vpon the humble, 1. Pet. 5. 5.

6 If a man should be stinted to one meale a weeke, he would haue a pined body at theWord. weekes end: euen so, if our soules be but fed with the word once a weeke, they would be as hunger-starued, if we could see it.

7 You are in earth to follow your calling, you are not yet in heauen. Adam when heVocation. was most holy by creation, and free from euery iot of sinne and corruption, did walke in his calling appointed of God: much more then are we comfortably to follow the Lord his ordinance; seeing these outward things did not come in with sinne, but were ordained before sinne.

8 Whatsoeuer is vpon you, it is from the Lord: and whatsoeuer is from the Lord, toAffliction. you, it is in mercie: and whatsoeuer comes in mercie, ought not to be grieuous vnto you. What losse is it, when the losing of earthly things, is the gaining of spiritual things? What if your body be decayed, your soule being renued? Haue you had comfort in your body; but as it is the temple of the holy Ghost, the Lord preparing it for his Spirit, why are you grieued? Your body is the Lords, and the Lords louing hand is vpon your body; all shall be for your good, if you make your vse of all.

9 In our greatest earnestnes we should be most iealous ouer our owne hearts, and thenZeale. especially examine our affections. When we cannot gage the depth of our hearts, we should impute it to want of prayer, and the not trauelling with our hearts how to doe it in wisedome.

10 God by his graces and benefits marketh vs, and prepareth vs for some temptationTemptation. to come: for he putteth not on the armour, but he will also prouide for vs the battell.

11 Not the finding of a want onely, but the seeking of a remedie to supplie the want, isGodlinesse. a token of a godly minde.

12 That God that drew light out of darknes, doth often draw goodnes out of our cor­ruption.Grace.

13 The Lord will rather looke vpon his old graces which we haue receiued, than onMercie. the new sinnes which we haue committed.


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 59]45 There is no faith but by the word, no experience of faith but in temptation: and yetAn experi­enced faith. we must not tarrie vntill our faith be proued by great triall, but be content to be wrought vpon by smaller things. For it is the goodnes of God to giue them faith in greater mat­ters, who would haue faith in lesser things; and it is the wisedome of God first to giue little trials, and then to giue greater.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 65]80 To haue that measure which God hath appointed vs, wee must vse such meanes asHow to at­taine the measure of blessings which God hath appoin­ted for vs. are warrantable, and with good meanes wee must vse a right heart; neither trusting too much in them, least wee be worldly minded, neither mistrusting too much, least wee be murmurers. In this vprightnes of heart, wee must not onely be iust, that is, by euery iust title claiming our owne interest, but mercifull, that is, remitting of our owne for pities sake, euen as God remitteth vs.

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

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

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

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

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

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

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

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

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

[Page 66]89 As God his children haue the greatest [...]l [...]ssing [...], so haue they oft the greatest cros­ses:Affliction. which would seeme strange, but that God his wisdome must stay our ranging wits. It is good therefore to promise this assurance, that we belong to God, which will most com­fort vs, though affliction so belongs to vs.

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

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

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

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

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

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

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

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

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

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

[Page 67]100 It is a maruellous thing, that a young man should be so zealous in youth, and a­boutThe zeale of youth and of age. 40 or 50 yeares should be honest and hold his owne, but haue no such vigor as be­fore: But we must know that euen his heate is mixed much with heate of youth, which shooteth and thrusteth out a little with a great heate and outward shew in the beginning, and that afterward the strength of godlines being sounder, a man shall be lesse vehement but farre more solid, at what time his pure zeale being naked in it selfe, for that his yong heate forsakes him, seemeth happily to be lesse, but sure it is more sound and substantiall than it was before.

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 68]114 God dealeth with vs as a louing father with his prodigall sonne, that is, when heeHow God re­wardeth vs. cannot get vs to doe duties, he will hire vs to do well. Seeing then God bargaineth so with vs, that he will giue vs more for our seruice than all the world, or the diuels are ready or a­ble to giue vs, let vs receiue him: for Christ will giue vs for euery peny an hūdred folde.

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

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

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

  • 1 I haue not so loued the meanes, nor set by the Sabbaths as I should doe.
    Priuate exa­mination and confession.
  • 2 I haue felt exceeding pettishnes where I did owe dutie, and hardnes of heart, where I should haue pitied.
  • 3 Besides exceeding filthy thoughts, most dangerously did I offend in, Lord.
  • 4 My prayers are more monkish then powerfull.
  • 5 Great hypocrisie of heart, and vaineglory in speech hath ouertaken me.
Good Lord strengthen me to auoyd these things:
  • 1 Customable praying.
  • 2 Vaine-glorious speaking.
  • 3 Desire of being from the meanes.
Good Lord strengthen me to doe these things.
  • 1 To be giuen to a contemplatiue life.
  • 2 To keepe my selfe in fasting, mine eyes in heauen.
  • 3 To meditate of
    Or spiritual
    speciall things without superstition.
  • 4 To remember my former couenants.

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

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

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

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

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

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

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

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

[Page 69]126 Euen as a man hauing corne ripe, when it is readie, for [...]eare it should fall away a­gaineDeath. into the earth, reape [...]h it: so the Lord when a man is readie for his kingdome, least he should become earthly again, he cuts him off by death, & carrieth him into the barne.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



HEBR. 5. 12.
VVhen is concerning the time yee ought to be teachers, yet haue yee neede againe that we teach you the first principles of the word of God, and are become such as haue neede of milke, and not of strong meate.
IOB. 33. 16. 23. 24.
Vers. 16.
He openeth the eares of men euen by their corrections, which he sealeth.
Vers. 23.
If there be a messenger with him or an interpreter, one of a thousand to declare vnto man his righteousnesse.
Vers. 24.
Then will he haue mercie on him.

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


THe holy Apostle S. Iohn saith, hee had no greater ioyIohn. 3. 4, than this, to heare that his sonnes did walke in the truth. The same affection all the true Ministers of Christ haue in some measure towards all the sonnes and daughters of God: specially such as they haue gai­ned, or God by them hath brought to the faith of Christ. I am well assured you remember Master GREENHAMS great care and loue towards you, which was vnfained, because of the good experience hee had of your vnfained faith in Christ, and loue towards him. If hee had longer liued hee would haue reioyced yet much more to see your loue so increase in knowledge, and the testimonies of your loue in the fruite of righteousnesse, and in your godly perseue­rance in the truth. Now receiue his workes, and what you long ex­pected and desired to see. This Catechisme I haue sent you, that you may teach it your children, as Eunice & Lois did their children. These letters serue wel for your own vse, that you may heare them alwaies speake in his absence from you, whom you so reioyced to heare, be­ing present with you: and that you may haue his owne very words written and set before your eyes, which you haue heard often to your great ioy sounding in your eares, that so in the end, you may be able by your good experience to comfort others, with the same comforts, wherewith yee are and haue beene by him comforted of God. For the faithfull are exercised of God diuerslie: some by out­ward, [Page] some by inward afflictions of minde: and some haue both troubles without, and terrours within. Such as bee not acquainted with the troubles of mind, whatsoeuer gift they haue, can bring but cold cōfort in time of need, to poore soules afflicted, as it is very ma­nifest, both by Scripture & our common experience. Now the God of peace sanctifie you, both in spirit, soule, and bodie, and keepe you with all yours blamelesse vnto the comming of our Lord Iesus Christ.


Yours euer in Iesus Christ, HENRY HOLLAND.


WHereas all men desire to bee blessed, and the most men are decei­ued in seeking blessednes, tell mee which is the true way there­unto?

To know God to bee my Father in Iesus Christ, by the reuelation of the spirit according to his word, & therfore to serue him according to his will, and to set forth his glo­rie; belieuing that I shall want nothing that is good for mee in this life, and that I shall enioy euerlasting blessed­nes in the world to come.

How know you this?

By the working of the holie Ghost, and by the meanes of Gods word.

What call you Gods word?

It is the reuealed will of GOD, set forth vnto vs in the holy Scriptures.

Which call you the holie Scriptures?

The Bookes of the olde and new Testament, commonly called Canonicall.

Are all things that are necessary for vs to know contained in them?

Yea: for God being full of all wisedome and goodnesse, would leaue out nothing that was requisite for vs to knowe.

Is it lawfull for to adde or to take any thing from Gods word?

No: for God hath flatly forbidden it, and hath pronounced grieuous curses vpon those that doe it.

Why is it so grieuous a sinne?

Because it is a very great sinne to alter the last will of a mortall man: therefore much more grieuous a sinne it is to change the last Testament of the eternall God.

Why is it requisite that the will of God should be set forth vnto vs?

That wee might haue pure rules of his worship, and sure grounds of our saluation.

Is it not lawfull to repose any part of Gods Worship, or of Saluation in the doctrine and do­ings of men?

No: for all men by nature are lyars, and defiled with sinne.

What followeth hereof?

That all mens doctrines and doings are mingled with lyes and corruptions.

How farre are wee bound to their doctrine and doings?

So farre forth as they be agreeable to Gods word.

May all reade the Scriptures?

Yea, all that be of age able to discerne betweene good and euill, ought to encrease in knowledge, for their furtherance in saluation, as they encrease in yeares.All must reade the Scriptures.

Why must all such reade the Scriptures?

1. First, because euery one must be able to prooue and trie himselfe, whether hee be in the Faith, or no, 2. Cor: 13. 5.

Why else?

2. Secondly, because euery one must be able to proue and examine mens doctrines andAct. 17. [Page 72] doings by the Scriptures, that they be not in their saluation by them deceiued.

3. Thirdly, because euery one must be able, as his calling requireth, to teach, admo­nish,Heb. 3. 12. exhort, and comfort one another.

4. Fourthly, because euery one must be able to make an account of the faith and hope1. Pet. 3. that is in him.

What if men cannot reade?

Then they must vse the helpe of others that can reade.

Is it enough to reade the Scriptures priuately, or with others?Reading the Scriptures in the Church.

No: for God hath also commaunded to heare them read publikely in the Church.

And is it enough to heare them read publikely in the Church?

No: for hee also hath ordained preaching to be vsed.

Why must preaching be ioyned with [...]eading?

Because it is the most principall and proper meanes to beget Faith in vs.Heb. 4. 2.

Why must Faith be mixed with the Word, read, and preached?

Because otherwise the word profiteth vs nothing.Preaching.

How many things are requisite to bee in euery one that will come to heare the Word read and preached?

Amongst others, foure are necessarie.

What is the first?

  • 1. First, a reuerend feare of the Maiestie of God.
    Hearing the Word.
  • 2. Secondly, an assured faith in Christ.
  • 3. Thirdly, an earnest endeuour to frame our liues thereafter.
  • 4. Fourthly, they must pray for the holie Ghost to bee giuen them, to enlighten their mindes, and to write all these things in their hearts.

Which be the principall parts of Gods word?

The Law and the Gospell.

What call you the Law?

It is that part of the Word that commaundeth all good, and forbiddeth all euill.Law.

What if wee could keepe the Law?

Then wee should be blessed.

What if wee breake the Law?

Then we are subiect to the curse of God, and so to death and damnation.

What call you the Gospell?

It is that part of the word which containeth the free promises of God, made vnto vs inGospell. Iesus Christ, without any respect of our deseruings.

What doth that worke in vs?

It worketh in vs a true and liuely faith in Iesus Christ, whereby wee lay holde of the free remission of our sinnes in him, and the true repentance of them.

What must wee learne by the whole word of God?

Two things:—

  • 1. First, to make a right and sound entrance to our saluation.
  • 2. Secondlie, how to encrease, and continue in the same vnto the ende.

What is required for our right and sound entrance to our saluation?

Three things are required.

  • 1. First, to know and to be perswaded of the greatnes of our sinnes, and the miserie due to the same.
  • 2. Secondly, to know and be perswaded, how we may be deliuered from them.
  • 3. Thirdly, to know and bee perswaded what thankes wee owe to—God for our deliuerance.

How shall wee come to the right sight of our sinnes, and a sound perswasion of the greatnesse of them?

By the spirit of God leading vs into the true vnderstanding of the Law, and a due exa­mination of our selues thereby.

Where is the Law set downe?

[Page 73]It is written in many places of the Scriptures, but the summe thereof is contained in the ten Commandements.

Rehearse them.

I am the Lord thy God, thou shalt haue none other gods but me.

How are they deuided?

Into two principall heads or tables, as they be called.

What doth the first table teach vs?

It teacheth vs our dutie towards God, and is contained in the foure first Commaunde­ments.

What doth the second teach vs?

Our dutie towards our neighbour, and is contained in the sixe last Commandements.

Why are the duties towards God set downe before the duties towards our neighbour?

1 Because the loue of God is the ground of the loue of our neighbour.Amo [...] Dei a­morem proxi­mi ge [...]e [...]at. Generall ob­seruations concerning the D [...]ca­logue.

What followeth hereof?

2 That none can rightly loue his neighbour except he first loue God.

Why are the duties towards our neighbour ioyned to our duties towards God?

3 Because the loue of our neighbour is the proofe of our loue towards God.

What ensueth hereof?

4 That none can loue God aright, except he also loue his neighbour.

Why are the Commandements set downe in ten parts, and not in generall?

5 Because God is not pleased with doing our duties in generall or in some part, but he will be wholy serued in all and euery one of his Commandements.

Why are they set downe singularly or to euery one?

6 Because euery one must doe his owne dutie, though none goe before him.

What followeth of this?

That euery one must beare his owne burthen, and none shall haue excuse by the ex­ample of others.

Are there not some rules which serue for the better vnderstanding of euery one of the Com­mandements?

Yea, there be foure which haue speciall vses:

  • 1 First, in euery commandement where euill is forbidden, there the contrarie good is
  • 2 Secondly, many moe euils are forbidden, and many moe good things are comman­ded in euery commandement, than in words are expressed
  • 3 Thirdly, because God is a spirit, therefore his commaundements are spirituall, and require spirituall obedience.
  • 4 Fourthly, in euery commaundement where euill is forbidden, there the occasions of the euill are forbidden: and where good is commanded, there also the occasions of good are commanded.

Rehearse the first Commandement.1. Pre [...]pt.

Thou shalt haue none other gods but me.

What euill is here generally forbidden?

Euen that which the words doe import.

What good is commaunded?

To haue God to be my onely God, and to be alwaies in his presence.

What is it to haue God to be our onely God?

To giue him all things which be proper and peculiar to his Maiesty.

Which be those that properly concerne God, and therefore be the speciall things commanded?

They be very many.

Rehearse the summe of them wher [...] b [...] the rest may be vnderstood.

I am bound to beleeue in God, to loue God, to feare and obey him, to pray vnto him and praise him.

After what sort m [...]st you performe these duties of faith, loue, feare, obedience, prayer, and thankesgiuing?

[Page 74]With my whole mind and vnderstanding▪ with my whole heart and my whole strength.

Which bee the peculiar sinnes herein forbidden?

To faile in giuing to God any of these or the like forenamed good things, in any partEuill forbid­den. or in any respect.

What else is particularly forbidden?

To giue any of the forenamed good things to any creature, or any other thing whatso­euer, whereby my heart may be withdrawne from God in any part, or in any respect.

Which be the occasions of the breach of this Commandement?
  • 1. First, the vaine desire of the pleasures, riches, and glorie of this world.
  • 2. Secondly, a negligent and carelesse vse of the meanes to serue God his prouidence.
Are not the contrarie good things to these commaunded?

Yea.Good com­manded.

Which are they?
  • 1. First, a heart contented with any estate, and vsing things of this world, as though we vsed them not.
  • 2. Secondly, a reuerend and diligent vse of the meanes to serue Gods prouidence.

Rehearse the second Commaundement.

Thou shalt not make to thy selfe any grauen Image, nor the likenesse, &c.The second commande­ment.

What euill is expressely forbidden in this Commaundement?

I am forbidden to make any Image either to represent God, or to worship him by.

What euill is generally forbidden?

I must auoide all inuentions and deuices of men in the outward worship of God, whichGenerall euils be contrarie or besides the written word of God.

Which be the speciall euills forbidden?

Chiefly all corruption in the substance of doctrine, prayer, Sacraments, and disciplineSpeciall euils of the Church.

What occasions of euill be forbidden?

There be some which wee must necessarily auoyd, vnlesse wee will fall into superstiti­onOccasions of the breach of the secōd law and idolatrie; and they be these:

  • 1. First, to ioyne the false parts of worship with the true worship of God.
  • 2. Secondly, to be present in bodie at idolatrous and superstitious seruice.
  • 3. Thirdly, the reseruation of some speciall monument of superstition and idolatrie.
Which bee the lesser occasions forbidden, and yet (so wee haue the speciall groundes of Gods worship) we must, and may tolerate them, when we cannot helpe them?
  • 1. First, all vaine, idle, and superstitious Ceremonies.
    What wee must tolerate in a Church, which lies not in our power to reforme.
  • 2. Secondly, all keeping companie with false worshippers.
Is not the euill in heart also forbidden?

Yea, so farre forth as I lust in my heart to haue any of them preuaile or be established.

What good is generally commaunded?

All the outward meanes of Gods worship, which be agreeable to his written word.

What is specially commaunded?
General good Speciall good thing

I must vse such doctrine, prayers, Sacraments, and discipline of the Church, as bee a­greeable to Gods word in the substance.

What occasions of good be here commaunded?
  • 1. First, to haue and vse good bookes of the doctrine and history of the Church, writ­ten
    Occasions of good.
    according to Gods word.
  • 2. Secondly, erecting and maintaining schooles of learning, as nurseries of the ministe­rie.
  • 3. Thirdly, sufficient prouision to be made for the Ministers of Gods word.
    Sufficient prouision for God [...] s [...]ruie?.
  • 4. Fourthly, building and maintaining Churches, and all things belonging thereunto.
  • 5. Fi [...]ly, I must v [...] [...]ll good ceremonies and orders agreeable to the word of God.
  • 6. Sixtly, [...] fami [...] company with the true worshippers of God.
What good in heart is commaunded?

I am commaunded to vse the meanes of Gods worship, not onely outwardly, but also in spirit and truth.

What is me [...] by these words: For I the Lord thy God am a iealous God, &c?

That God will punish false worship in the false worshippers, and in their posteritie vn­to the [...]rth generation.

What is meant by these word [...]: And will shew mercie vnto thousands, &c?

Th [...] God will blesse his true worship in the true worshippers and their posteritie, vn­to the thousand des [...]ent

W [...]t is [...] [...] [...]f these?

The vse is to make false worshippe more vile, and his true worship more pretious in our eyes.

[...] third Commaundement.

Thou [...] not taketh [...] Name of the Lord thy God in vaine, &c.3. Precept.

What [...] forbidden?
  • 1. First, [...], [...]ning or [...]ursing, enchanting, or coniuring.
  • 2. Secondly, all [...] by false Gods, or naming them with reuerence.
  • 3. Thirdly, [...] swearing, or speaking of GOD without reuerence.
  • 4. Fourthly, to c [...]use Gods Name to bee dishonoured by false Doctrine or vngodlie life, [...] in my [...] [...]r in others.
W [...]at good is herein commaunded?
  • 1. First, in matters concerning Gods glorie, I must sweare by GOD onely in
    • Iustice.
    • Iudgement.
    • Truth.
  • 2. Secondly, I must endeuour from my heart to growe vp in true knowledge, and a godly life, that so Gods Name may bee praised in my selfe, and by mine example in o­thers.
What is meant by these words: For the Lord will not holde him guiltlesse, &c?

That God will certainely punish the dishonoring of his Name in any sort.

What is the vse of this?

The vse of this is, to make vs more fearefull to dishonour him, and more carefull to glorifie his Name.

Rek [...] the fourth Commandement.

Remember the Sabbath day, to keepe it holie, &c.

What is here generally commaunded?

I am commanded to make it my whole delight, to sanctifie the holie Sabbath of the4. Precept. Lord from morning to night.

What is [...] commaunded?
  • 1, First, to vse [...]ll the publike meanes of Gods worship in the congregation of Gods
    Publike ex­ercises.
  • 2. Secondlie, to reioyce to vse all such priuate exercises, as may make the publike meanes [...]table to my selfe and to others.
W [...] bee those priuate exercises?
  • 1. First, the examining of my sinnes and wants, priuate prayer, reading of the Scrip­tures, singing of Psalmes, conference with others, and applying all things to my selfe,
    Priuate ex­ercises.
    with a care to profite others.
  • 2. Secondly, relieuing the needle, visiting the sicke, and them that be in prison, com­forting them that bee in any miserie, reconciling them that be at variance, admonishing the vnruly, and such like.
What is especially commanded?

The spirituall beholding of the Creatures of God, thereby to prouoke my selfe and o­thers to praise him.

What else is?

A diligent searching of my heart, with a like care to finde it out, and to reape some pro­fite of the forenamed meanes, so that I may be the better for and through them.

What is then particularly forbidden?

2. All such labours and pleasures, in thought, worde, and deede are forbidden, as may hinder mee and others, for vsing of, or profiting by the same meanes.

[Page 76]2. Secondly, the leauing [...] of those publike meanes or priuate exercises

What is here generally forbidden▪

The vsing either of those publike or priuate meanes in ceremonie without some good fruite in my selfe, or care of fruite in others.

Rehearse the fift Commaundement.

Honour thy Father and thy Mother, that thy dayes may be long in the Land, &c.

Whom doe you vnderstand by father and mother?
5. Precept.

By father and mother I doe not vnderstand onely my naturall parents, but also those whom God hath set ouer me for my good, as Magistrates, Ministers, Masters, & such like.

What duties doe children owe vnto their naturall parents?

Children ought reuerently and obediently to receiue the instructions, commaunde­ments, and corrections of their parents, to succour them, and to pray for them.

What are they forbidden to doe?

To refuse, or murmure at the instructions, commandements, and corrections of their parents, or to neglect any dutie belonging to them.

How may they trie their loue by these duties?

They may trie whether their loue be right three wayes.

1. First, if they bee as desirous to doe all these duties to their parents, as they wouldTriall of the loue of chil­dren to Pa­rents. haue their parents to doe all duties vnto them.

What is the second?

2. Secondly, if they be as desirous to doe all duties to their parents, as they would haue their children hereafter to honour them.

What is the third?

3. Thirdly, if they bee as willing to doe all these duties to their parents, as they would receiue long life, or any other blessing at the hands of God.

What duties doe parents owe to their children?

Parents ought to teach, correct, pray, and prouide for their children.

How may they trie their loue by these duties?

They may trie their loue two wayes.

What is the first?
Triall of the loue of Pa­rents to chil­dren?

1. First, if they be as carefull to doe all duties to their children, as they would haue had their parents in times past to haue performed all good duties vnto them.

What is the second?

2. Secondly, if they bee as carefull to doe duties to their children, as they would haue their children hereafter to be dutifull vnto them.

What be the duties of Seruants to their Maisters?

Seruants ought in feare and trembling to submit themselues to the instructions, com­mandements, and corrections of their Maisters, and to doe no eye-seruice to them.

What if Parents and Maisters doe not their duties to their Children and Seruants?

Yet they must obey them for conscience to Gods ordinance.

What if they command vniust things?

Then they must obey God rather then men, and submitte themselues to their corre­ction.

Why are these words added, That thy dayes, &c?

They are added to allure vs more carefully to keepe, and willinglie to obey this Com­mandement.

And shall not disobedience bee punished?

Yea; it shall be rewarded with a short and miserable life.

How may they trie their loue by these duties?

They may trie it three manner of wayes.

What is the first?

1. First, if they bee as desirous to doe all these duties to their Maisters, as they wouldTriall of the loue of Ser­uants to their Maisters. haue their Maisters to doe the dutie of Maisters vnto them.

What is the second?

[Page 77]Secondly, if they bee as carefull to doe all these duties to their maisters, as they would haue their seruants to be dutifull vnto them when they shall be maisters.

What is the third?

Thirdly, if they be as willing to doe all duties to their maisters, as they would be glad to receiue long life, or any other blessing at the hand of God.

What duties doe Maisters owe to their seruants?

Maisters ought to teach and correct their seruants, and to pray for them.Triall of the loue of Mai­sters to Ser­uants.

How may they trie their loue by these duties?

They may trie their loues two wayes.

What is the first?

1. First, if they be as desirous to doe all these duties to their seruants, as they would haue their Maisters deale with them, if they were seruants.

What is the second thing?

2. Secondly, if they be as carefull to doe all these duties to their seruants, as they would be to haue their seruants to doe all duties vnto them.

Rehearse the sixt Commandement.

The sixt Precept.

Thou shalt doe no murther.

How many things are here forbidden?

Foure especially:

  • 1. First, is forbidden, by weapon or poyson to kill our brother.
  • 2. Secondly, by wound or blowe, or anie other meanes to shorten the life, or empaire the health of any man.
  • 3. Thirdly, by word, countenance, or gesture, to mocke, grieue, or contemne any man.
  • 4. Fourthly, wee are forbidden all anger, hatred, or enuie, whereby we may be brought to reuenge our selues vpon our brother.
What good is here commanded?
  • 1. First, wee are commaunded to haue peace with all men, as much as is possible and in vs lyeth.
  • 2. Secondly, wee are commaunded in thought, word, and deede, to seeke the preserua­tion of the health of our brother.

Rehearse the seuenth Commaundement.

The seuenth Precept.

Thou shalt not commit adulterie.

How many things are here forbidden?

Three things are forbidden.

Which is the first?

First, all outward actions are forbidden whereby the bodie is defiled, as Adulterie, For­nication, vncleannesse.

How many wayes is vncleannesse committed?

Two wayes:

  • First, either against
    • Our owne bodies, which is vnnaturall: or,
    • The bodies of beasts; which is monstrous.
  • Secondly, by marrying one
    • 1. Of a false religion. or,
    • 2. Of no religion at all.
    • 3. Within the degrees forbidden.
    • 4. Without the consent of parents.
      A man may commit adul­terie with his owne wife.
    • 5. It is committed by vsing the marriage bed intemperately.
What is the second thing forbidden?

Secondly, all instruments and occasions are forbidden, whereby this sinne is raised vp or strengthened in vs; and they bee all contained in this word, Wantonnesse.

How is this wantonnesse seene?

[Page 78]In two things:

  • First, when either
    • 1. The whole bodie is abused in idlenes, or vaine sports: or,
    • 2. Any part of the bodie, as the eye, the eare, the—tongue, the nose, the hand, or foote are abused.
  • Secondly, when we doe intemperately abuse meate, drinke, sleepe, or—apparell, or vse any inconuenient companie, time, or place.
What is the third thing forbidden?

Thirdly, all inward setled lusts are forbidden, wherunto the heart doth giue consent.

What good is cammaunded?
  • 1. First, I am commaunded to keepe my selfe pure and chaste both in body and soule.
  • 2. Secondly, to vse those meanes carefully, which may keepe vs chaste.
Which [...]ee the meanes of Chastitie?

Continuall sobrietie, in meate, drinke, sleepe, and apparell.Meanes of Chasti ie.

Continuall painfulnes in our calling.

Fasting and watching, so often as neede requireth.

What if by these meanes wee cannot be kept chaste?

3. Then thirdly, wee are commanded to marrie, and in marriage to vse those meanes carefully, whereby the marriage bed may be kept pure and vndefiled.

Rehearse the eight Commandement.

Thou shalt not steale.8. Precept.

How many euils are herein forbidden?

1. First, all those outward acts are forbidden, whereby stealth is committed.

How many wayes is stealth committed outwardly in acte?

Two waies, either

  • By our selues, and this is three waies.
    • 1. First, all secret filching and open robberie, [...]e it neuer so small a thing, for neuer so great a neede.
    • 2. Secondly, all extortion or violent wrong, all oppression and vnmercifull dealing.
    • 3. Thirdly, all deceit in buying and selling, or exchanging, in restoring things borrowed, found, giuen to keepe, and such like.
  • By others, either
    • By commanding or counselling others to steale.
    • By keeping counsell.
    • By consenting any way to them when they steale.
Which are the second euills forbidden?

2. Secondly, all outward occasions of stealth forbidden.

Which be they?

All idlenes, wastfull spending of goods, liuing in an vnlawfull calling, all false weights,Idlenesse, measures, coynes, and such like.

What is thirdly forbidden?

3. Thirdly, all inward stealth of the heart is forbidden.

What is that?

The setled will or desire of our neighbours goods, although wee cannot get them, or for feare, [...]hame, or some other respect we doe not take them.

What is h [...] recommaunded?
  • 1. First, to restore goods euill gotten, or wrongfully kept.
  • 2. Secondly, to labour faithfully in a lawfull calling, to be sparing of that wee get, and to helpe others, as their neede requireth.

Rehearse the ninth Commandement.

Thou shalt not beare false witnes, &c.9. Prccept.

What is forbidden herein?

Wee are forbidden not onely to beare false witnesse our selues, but also to be partakers with false-witnes bearers.

How many wayes doe m [...]n [...]eare false witnesse?

Two waies:

  • 1. outwardly and against others, and that is
    • in iudgement. or
    • out of iudgement. or
  • 2. inwardly themselues.
    • When they denie that to bee in them which is indeed: or
    • When they take vpon them that
      False witnes.
      which belongeth not vnto them, whether it be good or euill.

In Iudgement, when they giue or receiue false information, pronounce or write anie false sentence.

Out of Iudgement.

  • 1. When anie raise vp, spread abroad, or listen after false reports.
    Psal. 15.
  • 2. When anie report the faults of others without care of their credit,—or when with flattering hearts they commend any man.

2. Inwardly, either

  • 1. In suspition without iust cause.
    Susp [...]ion a­gainst any man without any iust cause▪ a sinne against the ninth com­mandement. 1. Cor. 13. Charitie su­specteth no euill.
  • 2. In iudgement falsly or hardly of anie man.
Which bee the occasions of false witnesse hearing?

They be fleshly hatred of our enemies, the carnall loue of our selues or of our friends; to get the things we loue, and to auoide the things we feare or hate.

How are wee partakers with false witnes bearers?

If we either command or counsell it to be done.

If wee mislike it not, or not stay it if we can.

What is here commanded?
  • 1. First, in iudgement to further righteous causes, so farre forth as my calling requireth.
  • 2. Secondly, to speake the truth from my heart to euery man, so farre forth as it is re­quisite for him to know it.
  • 3. Thirdly, to be as carefull of the credit of my neighbour as of mine owne, both in his presence and absence, so farre forth as the nature of his offence will permit.
  • 4. Fourthly, to hope and belieue the best of euery man.

Rehearse the tenth Commandement.

Thou shalt not couet, &c,

Ar [...] all motions and desires euill?10. Precept.

No: for the desire of meate, drinke, sleepe, and such like are naturall, and in their owne nature good, vnlesse through our corruption they become sinfull.Motions.

What motions be euill?

These motions be euill, which are either against

  • God, or
  • our Neighbour,
Are all those forbidden in this Commandement.

No: for all those which are against God are forbidden in the first commandement: but these motions onely are here forbidden, which are against our Neighbour.What motiōs are forbiddē in the tenth Commande­ment.

Seeing in the former Commandements wee are forbidden to hurt our neighbour in heart, how doth this differ from the former?

In the former Commandements the setled desires of the heart are forbidden: but the motions are onely here forbidden, whereunto the heart doth not consent.

Whereof doe these motions arise?

They either arise from our owne corruption, or are offered by Sathan, or by the world.

Are all these motions sinne in vs?

All that arise of our corruption, are sinnes in vs: but they that be offered by Sathan or the world are not sinnes; vnles we be infected with them.

How are wee infected with them?How wee be infected with the motions.

  • 1. First, when weetake pleasure in them.
  • 2. When wee be intangled with them.
  • [Page 80]3. When we suffer them to tarrie in o [...] [...]in [...]es, though our hearts doe not giue co [...]sent.
    which come from Sathan & the world.

How is this Commaundement brok [...]?

Three waies.

  • 1. First, when euill motions arise of our corruption, moouing vs to hurt our Neighbours.
  • 2. Secondly, when we be infected with those motions which Sathan or euill men doe put [...]nto our mindes.
  • 3. Thirdly, when we doe not with like affection desire the good of our Neigh­bour as wee doe our owne.

What is then commaunded?

I am commaunded to loue my Neighbour as my selfe.

Who is your Neighbour?

Who is our Neighbour.

Eu [...]ry one that is neere mee, and standeth in neede of my helpe, and it lieth in me to helpe him, though otherwise he be a stranger vnto me, or my foe.

Why iudge you so?

Because of the Image of God in him, and that hee is mine owne flesh in respect of our first parents.

Doth the Law of God prescribe the perfect rule of righteousnes?

Yea, for there is no good thing in deede, worde, or thought, but heere it is commaun­ded, and likewise no euill, but heere it is forbidden.

Can euery one keepe the Law of God perfitl [...]?

They that are not borne againe of God cannot keepe it, neither in all, nor in any one point, as pleasing God thereby in respect of themselues.

Why so?

Except a man be borne againe of God, hee cannot see the kingdome of heauen, notIoh. 3. enter therein, neither can hee keepe the commaundements of God: moreouer, all men by nature being borne and conceiued in sinne, are not only insufficient to any good thing, but also disposed to all vice and wickednes.Ephès. 2. 3.

What punishment is due to the breakers of Gods Law?

In this life the curse of God, and death, with manifold miseries both of body or soule, or both.

What else?

Where this curse is not taken away, euerlasting death and damnation both of bodie and soule in the world to come.

But God is mercifull.

Hee is indeed full of mercie, but hee is also full of righteousnes, which must fully be discharged, or else wee cannot be partakers of his mercie.

And cannot wee by our selues make satisfaction for our sinnes?

We cannot by any meanes, but rather from day to day encrease our debt.

But doth not God wrong to man, to require of him that he is not able to performe?

No; for God made man so, that hee might haue performed it: but hee by his sinne, spoyled himselfe and his posteritie of those good gifts.

Can anie creature in heauen or earth, which is onely a creature, make satisfaction to his righteousnesse?

No, none at all: for, First, God will not punish that in another creature, which is due to be paid by man; and besides, none that is onely a creature, can abide the wrath of God against sinne, and deliuer others from the same.

What manner of man is to be sought out to bee our Mediatour and Deliuerer?

Hee which is indeed a very man and perfectly righteous, and more mightie than allThe Media­tor described creatures, that is hee which also is very true God.

Why must hee be man and perfitly righteous?

Because that the righteousnes of God requireth, that the same nature that sinned, should pay, and make amends for sinne.

Why must hee be God withall?

Because that by his godly power hee may abide the burden of Gods wrath in his flesh, and [Page 81] may get againe and restore to vs the righteousnes and life which wee haue lost.

Who is that Mediatour, which is very God and very man, and perfi [...]ly righteous withall?

Our Lord Iesus Christ, who was made vnto vs Wisedome, Righteousnes, Sanctificati­on, and Redemption.1. Cor. 1.

What is the vse of all that hetherto hath b [...]ene taught?

The vse is, to bring vs to a sound perswasion and f [...]eling of our sinnes, because they haue deserued so grieuous punishmēt, as either the death of the sonne of God, or hell fire.

Are they onely deliuered from the curse of the Lawe, and made partakers of the merites of Christ that are truely humbled?

They onely and none other: Es [...]i, 57. Matthew. 5. 3. 4. 5. and as for the Lawe, hea­uen and earth shall passe away: but one jote or title of Gods Law shall not fa [...]e till all be fulfilled.

How is the truth of Gods Law fulfilled?

It is fulfilled in-

  • 1. Gods children; because it bringeth them to be truely humbled in themselues for their sinnes, and then sendeth them to Christ, in whome it is fully fulfilled.
  • 2. The wicked; because it declareth to them their iust confusion,—when to the ende they either presume or despaire.

Is sorrow for sinne sufficient to bring vs to Saluation?

No: for wee must also haue a true Faith.

What is that true Faith that saueth vs?

It is a true perswasion of the mercies of God merited by our Lord Iesus Christ.Faith defi­ned.

How shall wee attaine to this true Faith?

By the spirit of God, giuing vs this true perswasion by the Gospell.

Where is the Gospell declared vnto vs?

It is generally declared vnto vs in the holy Scriptures: but the Church of God hath gathered out of them a certaine summe thereof.

Which is that?

The Articles of our Christian faith, commonly called the Creede.

Rehearse the Articles of our Christian faith?

I belieue in God the Father Almightie, maker of heauen and earth, &c.

Into how many p [...]t [...] are these Articles diuided?

Into two:

  • The first is, of Faith in God.
  • The second is, of Faith concerning the Church.

What are you taught to beleeue in the first part?

In the first part, I declare that I beleeue in God the

  • Father.
  • Sonne.
  • H. Ghost.

Why say you I belieue in God and not in Gods?

Because there is but one onely true God, vpon whome my Faith is wholly stayed.

Seeing there is but one God, why name you three, the • Father, , • Sonne, , and • Holy-Ghost? 

Because that God hath so manifested himselfe in his word, that these sundry persons, are but one true and euerlasting God.

Why say you I belieue in God, and not rather, that there is a God?

By saying, I belieue in GOD, I declare that I put my whole trust and affiance in God; whereas the Diuels and wicked men belieuing that there is a God, yet cannot put their whole trust and confidence in God.

Why say you I belieue, and not, Wee belieue?

Because I must be saued by mine owne faith, and not by the faith of another.

Why call you God FATHER?

Because hee is the Creator of heauen and earth, and so is the Father of all creatures.

Why call you God, Creator of heauen and earth, and not Maker of heauen and earth?

[Page 82]Because hee created all things of nothing; for to Create, is to make a thing of nothing▪ What Crea­ti [...] [...]. but to make, is to make a thing of that which was something before.

Why call you him Almighti [...]?

Because as hee created all things of nothing, so doth hee preserue and guide them by his Almightie power, wisedome, Iustice, and mercie.

What comfort doth this article [...]

It ministreth vnto me [...]oure notable comfortsVse of the first article of the Cr [...]e [...]e.

  • 1. First, that all the good Angels of God shall watch ouer me▪ & pitch their tents about me.
  • 2. Secondly, that neither the diuell nor men shall haue any power to hurt mee, but when, and as farre forth as God doth giue them leaue.
  • 3. Thirdly, that I shall haue a profitable and conuenient vse of all Gods creatures.
  • 4. Fourthlie, though I suffer hu [...]t by Sathan, or want of the creatures; yet all this shall turne to my good in the ende.

How can this bee?

Because God can doe it as an Almighty God, and will doe it as a most mercifull and l [...]ing Father.

True it is, that by Creation wee had this benefite but wee haue [...]st it▪ & are bec [...]me the chil­dren of wrath: how then can God become our Father and shew his merci vn [...] vs?

He is become our Father by Faith in Iesus Christ the Sonne of God.

What beleeue you of God the Son [...]e?

  • 1. First, I beleeue that hee is able to worke my saluation.
  • 2. Secondlie, I beleeue that hee hath wrought it indeed, after that manner that is set downe in the Creede.

How can you beleeue that hee is able to worke your saluation?

I doe belieue it, because hee is both God and man, and hath an office from God the Fa­ther to worke my Saluation.

By what words in the Creede doe you belieue Christ to be God?

By these words, His onely Sonne: I declare that I belieue in Christ the onely begotten Sonne of God, begotten of his Father before all worlds, God of God, Light of Light, ve­rie God of very God, begotten not made, beeing of one substance with the Father, by whome all things were made.

Why call you him the onely begotten Sonne of God?

Because hee is the alone Sonne of God by nature.

How can this bee, seeing Adam, the Angles, and we also, be the sonnes of God?

Ad [...]m was the Sonne of God by Creation, which wee haue lost, but yet wee be the sonnes of God by regeneration.

Why was it r [...]qui [...]te that he should be God?

Because nothing but God was able to abide and ouercome the wrath of God, and the punishment due vnto sinne.

What comfort haue you by this that Christ is God?

Hereby I am sure, that hee is able to saue me, by reconciling mee to the Father, that heChrist verie GOD. may make me the childe of God.

By what words in the Creede doe you shewe that you belieue Christ to be man?

By these words, Borne of the Virgine Marie, I doe shewe, that Christ is borne of the Vir­gin Marie, as others bee, and subiect to all infirmities of man, sinne onely excepted.

Why are these words added; Conceiued by the holie Ghost?

To shewe, that Christ by the holie Ghost was conceiued in the wombe of Marie, (shee continuing still a pure Virgine) and that hee was borne holie and without sinne, where­unto all other men by nature are subject.

Was it n [...]edfull that Christ should be without sinne?

Yea, for otherwise the Godhead and Manhood could not be ioyned together: and a­gaine, if hee had been a sinner, he could not haue satisfied for the sinnes of other men.

Why was it requisite that Christ should be Man?

Because the righteousnesse of God requireth, that the same Nature which had sinned,Christ very Man. should also pay and make amends for sinnes.

What comfort haue you by this that Christ is man?

Hereby I am assured, that Christ is fit to suffer the punishment of my sinne; and being man himselfe, is also meete to bee more pitifull and mercifull vnto men.

What fruite haue you by his holie Conception?

I am assured that this holy Conception hath couered the corruption of my nature, andVse of holie Conception. that his pure Conception shall be imputed vnto me.

What comfort haue you by this that hee is both God and man?

By this I am most certainly assured, that he is able most fully to finish my saluation, see­ing that as he is man he is meete to suffer for sinne; as he is God, he is able to beare the pu­nishment for sinne, and to ouercome in suffering: and therefore hee is called IESVS.

What doth IESVS signifie?

It doth signifie a Sauiour.

W [...]y doe you c [...]ll him IESVS?

I doe call him IESVS, (that is, a Sauiour,) because he saueth me from all my sinnes, and because there is none other meanes whereby I may in part or in whole bee deliuered from them.

What comfort haue you by this?

My comfort is euen the same which I haue said, and the rather because GOD from hea­uen gaue him his name, and the Church on earth hath subscribed therevnto.

What signifieth CHRIST?

It signifieth Annointed▪

W [...]y is hee so called?

Because he was annointed to be a

  • Prophet for all his people, and so for mee.
  • Priest for all his people, and so for mee.
  • King for all his people, and so for mee.

How gather you this?

By the annointing of Prophets, Priests, and Kings, which were figures of him.

Was Christ annointed with materiall oyle as they were?

No: but he was annointed with all gifts of the holie Spirit without measure.

Why d [...]e you call him Prophet?

Because hee was, he is, and euer shall be the onely teacher of the Church.

What were then the Prophets and Apostles?

They were his Disciples and seruants, and spake by his spirit.

What comfort haue you by this?

Hereby I am sure, that he will leade me into all truth, reuealed in his word, needfull forVse of Christs Pro­phesie. Gods glorie and my saluation.

Why call you him Priest?

Because offering vp himselfe a sacrifice once for all, he hath satisfied for all my sinnes, and maketh continuall intercession to the Father for me.

What comfort haue you by the Priesthood of Christ?

Hereby I am assured that he is my Mediatour, and that I also am made a Priest.

How are you made a Priest?

Vse of his Priesthood.

By him I haue freedome and boldnes to drawe neere, and offer my selfe, and all that I haue to God the Father.

Why call you him King?

Because [...]e doth guide and gouerne me vnto euerlasting life by his word and spirit.

What comfort haue you by this?

Hereby I am assured, that by his kingly power, I shall finally ouercome the flesh, theVse of Christs king­dome. world, the diuell, death, and hell.

Why call you him Lord?

Because not with gold nor siluer, but with his precious bloud hee hath purchased vs to bee a peculiar people to himselfe.

What comfort haue you by this?

Seeing he hath paid such a price for mee, he will not suffer me to perish.

What is the second thing wherein the faith of Christ consisteth?

Secondly, I beleeue that he hath wrought my saluation indeed after that manner that is set downe in the Creede.

After what manner hath he wrought your saluation?

  • 1 By his most painfull sufferings for sinne.
  • 2 By his most glorious victorie and triumph ouer sinne.

In what words are his most painfull sufferings expressed?

In these words; Suffered vnder Pontius Pilate, was crucified, dead, and buried, he de­scended into hell.

What is the generall meaning of these words?

By them I shew my selfe to beleeue, that Christ endured most grieuous torments bothChrists pas­sion most grieuous in bodie and soule. of body and soule.

What comfort haue you by this?

I am freed from all those punishments of bodie and soule which my sinnes haue de­serued.

How then commeth it to passe, that we are so often afflicted with grieuous torments both in bodie and soule?

Our sufferings are not by desert any satisfaction for our sinnes in any part, but being sanctified in the most holy sufferings of Christ, they are medicines against sinne.

Why are these words added; Suffered vnder Pontius Pilate?

Not onely for the truth of the storie, but also to teach that he appeared willingly and of his owne accord before a mortall Iudge, of whom he was pronounced innocent, and yet by the same he was condemned.

What comfort haue you hereof?

That my Sauiour thus suffering not any whit for his owne sinnes, but wholy for mine and for other mens sinnes before an earthly Iudge, I shall be discharged before the hea­uenly iudgement seate.

What is meant by this; That he was crucified?

That he died not onely a common death, but such a death as was accursed both of God and man.

What comfort haue you by this?

I am comforted in this, because I am deliuered from the curse which I haue deserued by the breach of the law, and shall obtaine the blessing due vnto him for keeping of the same.

What is meant by this; That he died?

That his soule was separated from his bodie, so that he died a corporali death.

Why was it requisite that he should die?

Because by sinne came death into the world, so that the iustice of God could not haue beene satisfied for our sinnes, vnlesse death had beene ioyned with his sufferings.

Why is it [...]rther added, That he was buried?

To assure vs more fully that he was truely dead.

What comfort have you by his death and buriall?

  • 1 I am comforted, because my sinnes are fully discharged in his death, and so buried,
    Vse of Christs bu­riall. Phil. 3. 9. 13. Rom. 6. 12.
    that they shall neuer come into remembrance.
  • 2 Secondly, my comfort is the more, because by the vertue of his death and buriall sinne shall be killed in me, and buried, so that henceforth it shall haue no power to reigne ouer me.
  • 3 Thirdly, I neede not to feare death, seeing that sinne which is the sting of death is taken away by the death of Christ, and that now death is made vnto me an entrance into this life.

What is the meaning of this, He descended into hell?

This is the meaning; that my Sauiour Christ did not onely suffer in body, but also in soule did abide most vnspeakable vexations, griefes, painfull troubles, & feare of minde, [...]to the which both before, and most of all when he hanged vpon the crosse, he was cast.

What comfort haue you by this?

I am comforted in this, because in all my grieuous temptations and assaults I may stay and make sure my selfe by this, that Christ hath deliuered mee from the sorrowfull griefes and paines of hell.

What beleeuest thou in this article, Hee rose againe from the dead?

I belieue that Christ in his manhood hath suffered for mee, and that he did in the third day, [...] againe by his owne power from the dead.

Wherin doth this article minister comfort vnto thee?

In three things:

  • 1. His resurrection doth assure me, that his righteousnes shall be im­puted to me for my perfect iustification.
  • 2. it comforteth mee, because it doth from day to day raise me vp to
    Vse of the ar­ticle of the Resurrection
    righteousnes and newnes of life in this present world.
  • 3 It ministreth vnto me a comfortable hope, that I shall rise againe in the last day from bodily death.

What beleeuest thou in this Article, Hee ascended into heauen?

I belieue that Christ in his humane Nature (the Apostles looking on,) ascended in­to Heauen.

What comfort haue you thereby?

  • 1. I am comforted in this, that Christ hath prepared a place for mee in heauen: which
    Iohn. [...]. 14.
    now I see by Faith, and her [...]a [...]ter shall fully enioy.
  • 2. I am comforted by his intercession to the Father for me.

What fruite haue you by his intercession▪

  • 1. First, it doth reconcile me to the Father, for those sinnes which I doe daily commit.
    Vse of Chrstes in­tercession.
  • 2. Secondly, being reconciled in him, I can pray to GOD with boldnesse, and call him FATHER.

What is the meaning of this article, Hee si [...]tteth at the right hand of God the Father?

I belieue that CHRIST in mans nature, was aduanced by the FATHER vnto that high authoritie, whereby hee ruleth all things in heauen and earth.

What comfort haue you thereby?

  • 1. I am comforted, because I shall receiue from him all things needfull for mee vnder his gratious gouernment.
  • 2. By his power all mine enemies shall be subdued, and troden vnder my feete.

What beleeue you in this article, From thence hee shall come, &c?

1. Thess. 4. 26. 1. Cor. 15.

I belieue that Christ shall come in his Majestie, to pronounce sentence vpon all those that were dead before, and vpon them that then shall befound aliue.

What comfort haue you by this?

  • 1. I am comforted in my greatest miserie, knowing that CHRIST will come one day and [...] of all.
  • 2. I am sure that hee will giue sentence on my side, and take me to glorie with him.

Why say you I beleeue in God the holie Ghost?

Because he is God, equall with the Father and the Sonne.

Why call you him [...]?

Because hee is the Author of all holinesse.

What fruite haue you by this?

  • 1. The holie Ghost doth assure mee that I am the childe of God, by making mee to call him A [...] Father.
  • 2▪ He assureth me, that by the vertue of the death and resurrection of Christ, that sinne dieth in mee, and I am raised vp to holinesse of life.
  • 3. The holy Ghost leadeth me into all truth needfull to Gods glorie & my saluation.
    Phil. 3. 10. Rom. 12. 13.
  • 4. Hee comforteth mee in all my troubles, and in death assureth me of a better life in this same bodie and soule.

What is the meaning of this article, I belieue that there is a Catholike Church?

That God hath a certaine number of his chosen children, which hee doth call and ga­ther to himselfe.

Why say you, I belieue that there is a Catholike Church.Church.

Because that the Church of God cannot be alwayes seene with the eyes of man.

Why call you the Church Holie?

Because the Church on the earth though in it selfe it is sinfull, yet in Christ the head it is holy, and in the life to come shall be brought to perfection of holines.

Why doe you call it Catholique?

Because God in all places, and of all sorts of men had from the beginning, hath now, and euer wil haue an holy Church.

What is the meaning of this article, The Communion of Saints?

The whole Church communicateth with Christ, and euery member one with another in the benefites of Christ.

What comfort haue you by this article?

  • 1. I am comforted, because I am iustified by that Faith whereby Adam and Abraham were iustified, which is tyed to no time, or place, and excludeth no person.
  • 2. I am comforted, because I am made partaker of Christ and all his mercies by Faith, and of all the blessings of the Church by loue.

What belieuest thou in this article, I belieue the forgiuenesse of sinnes?

I belieue that God for Christs sake doth freely forgiue me, not onely all my sinnes, but also the punishment that I haue deserued by them.

Why say you, I belieue the forgiuenesse of sinnes?The holie Ghost alone giueth vs the assurance of the pardon of sinnes.

Because no reason can perswade mee, but the holie Ghost onely must worke the assu­rance of it in my heart.

What comfort haue you heereby?

  • 1. First, I am comforted, because all the sinnes I haue, and daily commit, shall neuer be laide to my charge.
  • 2. Secondly, I am comforted, because that the weaknes and wants of all my duties are couered and supplied in Christ.
  • 3. Thirdly, I am comforted, because God will heare mee praying for others, that they may haue Faith to
    By Faith wee come by degrees to feele & to haue a com­fortable ex­perience of the pardon of sinnes.
    feele the forgiuenes of sinnes.

What belieuest thou in this article, The resurrection of the body vnto life euerlasting?

I belieue that this bodie after it shall be dissolued into dust, shall bee raised vp againe at the last day, and my soule shall liue in euerlasting glorie.

What comfort reape you thereby?

  • 1. I am made comfortable and chearefull in well-doing, seeing my labour shall not be in vaine.
  • 2. I am made to despise the pleasures and glory of this world, and with patience to suf­fer all troubles that are laide vpon me in this present life.
  • 3. It comforteth me ouer the death of my dearest friends, and maketh mee carefull in death, knowing that I shall haue a part in the resurrection of the iust.

What fruite haue you when you belieue all these Articles?

All doe come to this ende, that being iustified by faith, I am righteous in Christ be­fore God.

What be the seuerall fruites?

  • 1. First, I am at peace with God, although in my selfe for my outward sinnes which I daily commit, and my inward corruption which remaineth, I am daily accused.
    The comfor­table vse of all the arti­cles of the Creede.
  • 2. I get strength to fight against my outward sinnes, to subdue my inward corruption, to doe outward good workes, and to delight in the law of God in the inward man.
  • 3. I haue a right to all Gods creatures, so that the vse and want of them shall turne to the furtherance of my saluation.
  • 4. I am assured of the glorification of my soule and bodie in the heauens, because I am made an heire of euerlasting life.

Why is this giuen wholly and onely vnto Faith?Faith onely iustifieth. Rom. 3. 28.

Not because Faith doth deserue it: but because the merits of Christ can be laid holde on and applyed to my selfe, by none other meanes but by Faith alone.

Cannot our good workes in some part iustifie vs before God?

No: for the righteousnes which is able to stand in the iudgement of God, must be per­fect in all respects.

Are not our good workes perfect?

No: for in many things wee sinne all; and againe, the best workes we doe, are defiled with sinne, and therefore can deserue nothing at the hands of God.

Why then doth God promise a reward vnto them?

The reward that God doth promise, it is not for the desert of workes, but of his owneA reward to workes is promised of Gods free mercie, and not for merit Workes. grace and mercie.

Will not this doctrine make men carelesse of well doing.

No: for they that be ingraffted into Christ, must needes bring forth good workes.

Why is it needfull that they should doe good workes?

  • 1. First, that wee may by them shew our selues thankfull vnto God for all his benefites.
  • 2. That we may be assured of our Faith and election by good works.
  • 3. That by our good workes wee may edifie others.

How maiest thou edifie others?

  • 1. First, by encouraging and strengthening those that are good.
  • 2. Secondly, by winning those that are not come vnto God.
  • 3. And then by stopping the mouthes of the wicked.
  • 4. The fourth ariseth of the former, and that is the glorie of GOD, which is aduan­ced by them.

Are good workes so needfull, that without them wee cannot be saued?

Yea: for although good workes doe not worke our saluation in any part, yet because they that are iustified are also sanctified; they that doe no good workes, declare that they neither are iustified nor sanctified, and therefore cannot be saued.

Then they must much more be condemned, which commit sinne and lye in it?Law and Go­spell cōdemne sinners which lie in sinne without re­pentance.

Yea: for such are not onely pronounced to bee accursed by the Law, but also the Go­spell hath denounced, that they shall not inherite the kingdome of heauen.

Can euery one doe good workes?

None can doe good workrs, but they that are borne againe.

How can they that are thus borne againe doe good workes?

They that are thus borne againe, and carrie in them the Image of God, haue repentance wrought in them; from whence good workes doe proceede.Repentance defined. Note.

What is Repentance?

Repentance is a turning of our selues to GOD, whereby wee crucifie and kill the cor­ruption of our nature, and reforme our selues in the inward man, according to Gods will.

What is it to crucifie the corruption of our nature?

It is truely, and with all my heart to be sorie, that I haue angred God with it, and with my other sinnes, and euery day more and more to hate it and them, and to flie from them.

How is this sorrow wrought?

It is wrought in mee partly by the threatnings of the Law, and the feare of Gods iudge­ments, but especiallie increased by feeling of the fruit of Christ his death, whereby I haue power to hate sinne, and to leaue it.

How is this reformation of our selues wrought in vs?

Onely by the promises of the Gospell, whereby we feele the fruit of the rising againe of Christ.

What doth insue hereof?

Hereby wee are raised vp into a new life, hauing a law written in our hearts, and so re­forme our selues.

Hereby it appeareth that none can repent of themselues, or when they will?

Yea: for it was saide before, that it is the gift of GOD, giuen vnto them that are borne againe.

By this it is also euident that Gods Children stand in neede of Repentance, so long as they liue?

[Page 88]Yea: for there is none of Gods Saints but alwayes carrying this corruption aboutThe faithfull haue a corti­nuall repen­taence all their life. them, they sometime fall, and are farre from that perfection of goodnes, which the Lord requireth.

Se [...]ing it was said before, that good workes did proceede from Rep [...]ntance, what properties are required of workes?

  • 1. First, that they be such as God hath commanded in his Law.
  • 2. Secondlie, that they that doe them bee such as be ingrafted into CHRIST, and continue in him.

What say you then of the good workes of them that be not in Christ?

They doe no good workes, because they neither are as yet members of Christ, nor doe offer them to GOD in the Name of Christ.

  • 3. The third propertie of workes is, that they may bee to glorifie God, and to assure our saluation.

Is it not lawfull to seeke our owne praise and merit by our owne good woorkes?

No: For all our good workes are imperfect, and saluation is onely merited by the death of Christ, as was saide before.

We haue heard that the Law worketh the knowledge of our sinnes, and feeling of our miseri [...] What meanes hath God ordained to worke and increase Faith in vs?

Hee hath ordained

  • 1. The Gospell to beget and breede it in vs.
  • 2. Prayer
  • 3. Sacraments
  • 4. Discipline
  • 5. Affliction.—to confirme it in vs.

What is the Gospell?Gospell defi­ned.

It is that part of Gods word, whereby the holie Ghost worketh in vs a liuely Faith, to apprehend the free remission of sinnes in Iesus Christ.

How many kindes of Faith be there?

Two, a

  • Generall Faith, whereby I belieue God to be true in all his workes.
  • Speciall, and this is either whereby I belieue God to be iust in his threatnings, and so am made penitent; Or, whereby I belieue him to bee made mercifull in his promises, and so come to repentance.
    Penitence & repentance how they differ.

What difference is there betweene Penitence and Repentance?

Penitence is a sorrow for sinne, wrought by the Law: Repentance is a recouering our selues from sinne, wrought by the Gospell.

Is there such difference betweene the Law and the Gospell?

Yea: for the Law differeth from the Gospell in foure things.Foure diffe­rences be­tweene the law & gospel.

  • 1, First the Law reuealeth sinne, rebuketh vs for it, and leaueth vs in it: but the Go­spell doth reueale vnto vs Remission of sinnes, bringeth vs to CHRIST, and [...]reeth v [...] from the punishment belonging vnto sinne.
  • 2. The Law commandeth to do good, and giueth no strength: but the Gospell inable [...] vs to do good, the holy Ghost writing the law in our hearts, & assuring vs of the promise.
  • 3. The Law is the ministerie of wrath, condemnation and death; but the Gospell is t [...]e ministerie of grace, iustification, and life.
  • 4. In many points the Law may be conceiued by reason; but the Gospell in all poin [...] is farre aboue the reach of mans reason.

Wherein doe they agree?

They agree in this, that they bee both of God, and declare one kinde of righteousnesse,Rom. 3. 2. though they differ in offering it vnto vs.

What is that one kinde of righteousnesse?

It is the perfect loue of God and of our neighbour.

What thing doth follow vpon this?

That the seuere law pronounceth all the faithfull righteous.

How doth the Law pronounce them righteous?

Because that they hau [...] in Christ all that the Law doth aske.

But yet they remaine transgressors of the Law.

They are transgressors in themselues, and yet righteous in Christ, and in their inward man they loue righteousnes and hate sinne.

What then is the state of the faithfull in this life?

They are pure in Christ, and yet fight against sin.

What battell haue they?

They haue battell both

  • within: the battell of the flesh against the Spirit. and
  • without: the temptation of
    • Sathan.
      The combat of the faith­full.
    • the world.

How shall they ouercome?

By a liuely Faith in Iesus Christ. 1. Ioh. 5. 4.

What call you th [...] flesh?

The corruption of our nature, wherein wee were borne and conceiued.Flesh defined

Doth that remaine after regeneration?

Yea: it dwelleth in vs, and cleaueth fast vnto vs so long as wee carie the outward flesh about vs.

How doth the flesh fight against the spirit?

By continuall lusting against the spirit.

What is that?

  • 1. By hindering, or corrupting vs in the good motions, words, and deeds of the spirit.
    The motions and lustes of the flesh.
  • 2. By continuall moouing vs to euill-motions. words. deeds.

What call you the spirit?

The holie Spirit, which God in Christ hath giuen vs, whereby wee are begotten againe.

D [...] wee not receiue the spirit in full measure, and in perfection at the first?

No: but first, we receiue the first fruits, and afterward the daily increase of the same vnto the end, if the fault be not in our selues.

How doth the Spirit fight in vs?

By lusting against the flesh.

How doth it lust against the flesh?

  • 1. First, partly by rebuking, and partly by restraining in vs the euill motions and deeds
    The spirit rebukes and restraines e­uill motions in vs.
    of the flesh.
  • 2. By continuall inlightning and affecting vs with-thoughts, words, deedes. agreeable to Gods wil.

What call you the world?

The corrupt state and condition of men, and the rest of the creatures.

How doth the world fight against vs?

By alluring and withdrawing vs to the corruptions thereof.

What meanes doth it vse?

  • 1. It allureth vs by false 1. Pleasures 2. Profit 3. Glorie. of this world, from our obedience to God.
    The liues of the world.
  • 2. It allureth vs other-paines, losses, and reproches, to distrust Gods promises whiles by

How shall wee ouercome the pleasures, profit, and glorie of this world?

  • 1. By a true Faith in IESVS CHRIST, who despised all these things to worke our saluation, and to make vs ouercome them.
  • 2. By Faith in Gods word, that feareth vs from doing any thing against his will.

How shall wee ouercome the Paines, losses, and reproches. of the World.

  • [Page 90]1, By aliuely Faith in Iesus Christ, who suffered all those things to worke our saluati­on, and to inable vs to suffer them.
  • 2. By a [...]ledfast Faith in Gods promises and prouidence, that wee shall want no good thing, & that all things seeming hurtfull, shalbe turned to the furtherance of our saluation.

What call you Sathan?

The aduersarie of enemie of God and his people.

How doth hee fight against vs?

  • 1. By subtiltie, alluring vs to sinne, and therefore [...]e is called a Tempte [...] or Serpent.
    Sathan how he fights.
  • 2. By laying fearefully to our charge our sinnes committed, and therefore hee is cal­led the Diuell, an accuser.
  • 3. By seeking by manifold inward terrors and outward troubles to swallowe vs vp, and therefore is called a roaring Lyon.

How shall wee fight against Sathan and his temptations?

  • 1. By Faith in Iesus Christ, who ouercame all his temptations in his owne person, that so wee might ouercome in him.
  • 2. By resisting the inward motions and outward occasions of sinne.
    To resist the inward moti­ons and out­ward occasi­ons of sinne.

How shall wee do [...] that?

By belieuing that wee are baptized into the death and resurrection of Christ.

How shall wee ouercome Sathan, and his accusations?

  • 1 By Faith in Iesus Christ, who hath iustified vs from all the sinnes for the which hee can accuse vs.
  • 2, By all those comfortable promises of forgiuenes of sinnes, which in CHRISTS Name are made vnto vs.

How shall we ouercome him in our terrors and troubles?

  • 1. By Faith in Iesus Christ, who was heard in all his troubles, to giue vs assurance that wee shall not be ouercome in them.
  • 2. By Faith in Gods prouidence, whereby wee know that hee can doe no more vnto vs than the Lord doth direct, (and as it were) giue in commssion for our good.

Wee haue heard that the Word is the first and chiefe meanes not onely to beget, but also to strengthen and increase Faith in vs: What is the next principall meanes?

Prayer is the next principall meanes, seruing for the strengthening and encreasing of Faith.

What is Prayer?Prayer defi­ned.

It is a lifting vp of the minde, and a powring out of the heart before God.

Is there any prescript rule of Prayer left vs in the Scriptures?

Yea, euen the Prayer which our Sauiour CHRIST IESVS taught his Disciples, called the Lords prayer.

Is it lawfull to vse no other forme of words?

Wee may vse another forme of words, but wee must pray for the same things, and with like affection, following the same rules which are prescribed in that prayer.

How is that prayer diuided?

It is diuided into the

  • Preface, or entrance to the prayer.
  • Prayer it selfe.
  • Conclusion, or shutting vp of the prayer.

Which is the Preface?

Our Father which art in heauen.

What doth the Preface put vs in minde of?

  • 1. First, of him to whom wee pray.
  • 2. Secondly, of our owne estate in prayer.

To whom doe we pray?

Onely to GOD the

  • Father.
  • Sonne.
  • Holy Ghost.

Why do you heere name the Father?

Because discerning the persons, wee pray to the Father secretly vnderstanding it, that [Page 91] wee doe in the mediation of the Sonne, by the working of the holie Ghost.

Why must wee pray to the Father in the mediation of CHRIST his Sonne?

Because GOD being displeased for sinne, we can haue no dealing with him, but one­ly by the meanes of his Sonne, in whom he is well pleased.

Why is it required that wee pray by the working of the HOLY GHOST?

Because the holie Ghost assureth vs that hee is our Father; and whereas wee know not what to pray, nor how to pray, the holie Ghost doth teach vs both.

What must wee be perswaded of, and how must wee be affected in prayer?

Partly concer­ning.

  • ourselues:
    • 1. Wee must be truly humbled; which is wrought in vs two wayes:
      • 1. By a perswasion of our sinfull miserie and vnworthines to be helped.
      • 2. By a perswasion of the louing mercie—of God in heauen that must helpe vs.
    • 2. We must haue a certaine confi­dence we shalbe heard: and this is wrought in vs,
      • 1. By faith, being perswaded that God loueth vs as his own childrē, in our L: Iesus Christ.
      • 2. By faith, being perswaded that our Father being God Almightie, hee is able to doe—whatsoeuer he will in heauen & in earth.
  • others We must bee per swaded▪
    • 1. That all Gods people pray for vs.
    • 2. That it is our bounden dutie to pray for others as well as for our selues.

How are the petitions deuided?

Into two parts: for

  • 1. We make request for those things that concerne Gods Majestie.
  • 2. For those things which concerne our owne welfare.

Which be those that concerne Gods Majestie?

The three first:

  • 1. Hallowed be thy Name.
  • 2. Thy Kingdome come.
    Part of Lords [...]
  • 3. Thy will be done in earth as it is in heauen.

What is meant by the Names of GOD?

  • 1. The Names and Titles of GOD, as Iehouah; the Lord of Hostes; and such like.
  • 2. The
    • 1. Wisedome—of GOD.
    • 2. Power of GOD.
    • 3. Mercie of GOD.
    • 4. Goodnes. of GOD.
    • 5. Truth. of GOD.
    • 6. Righteousnes of GOD.
    • 7. Eternitie.—of GOD.

Why bee these Names called the Names of GOD?

Because as names serue to discerne things by; so GOD is knowne to be GOD, by these things.

What is meant by the word Hallowed?

We pray that as God is glorious in himselfe, so he may be declared and made knowne vnto men to be a most glorious God

How shall Gods Name be declared to bee holie and glorious?

  • 1. First, we pray that his wisedome, power, goodnes, mercie, truth, righteousnes, & Eter­nitie, may more and more be imparted and manifested vnto vs and other of Gods people.
  • 2. Secondly, wee pray, that according as wee know these things, so the fruites of them may appeare in our, and other Gods peoples liues, that so Gods Name may bee honoured and praised.

What doe wee pray against in this petition?

  • 1. First, wee pray against all ignorance of holie things wee should know, and want of workes, whereby God wants of his glorie.
  • 2. Wee pray against all false religion, wickednesse, and vngodlinesse, whereby Gods Name is dishonoured.

I cannot as yet finde any more of this Catechisme; If any man haue the rest in his priuate vse, he shall doe well to communicate the same vnto the Church for the good of manie.


THE SECOND PART OF THE WORKS OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST, MAISTER RICHARD GREENHAM, MINITSER AND PREA­cher of the Word of GOD, containing seue­rall Treatises, the Titles whereof appeare in the next Page following.

Psalme 94. 12.
Blessed is the man whom thou chastisest, O Lord, and teachest in thy Law.

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


  • 1. A comfortable Treatise for an afflicted conscience, on the 18. of the PROVERBS. vers. 14.
  • 2. Another short treatise of the same argument.
  • 3. The markes of a righteous man.
  • 4. Notes of election.
  • 5. A treatise of Contract.
  • 6. A large treatise of the Sabbath.
  • 7. Short notes of our saluation, and of an vpright heart▪
  • 8. Necessarie rules for the profitable reading of holy Scrip­tures.
  • 9. A treatise of the Resurrection.
  • 10. A treatise of Examination, both before and after the Lords Supper.
  • 11. A treatise of Gods feare.
  • 12. A treatise of hypocrisie.
  • 13. A treatise of Anger.
  • 14. A treatise of blessednes.
  • 15. A treatise of Fasting.
  • 16. A treatise of sending the holy Ghost.
  • 17. A short treatise of Prayer vpon the wordes of the Pro­phet Ioel, chapt. 2. vers. 32. alleadged by Saint Peter, Acts 2. vers. 21.
[royal blazon or coat of arms]

TO THE RIGHT WOR­SHIPFVLL SIR DRV DRVRIE KNIGHT, GENTLE-MAN-VSHER OF HER MAIESTIES PRIVIE CHAMBER: AND MAISTER THOMAS FANSHAW Esquire, the Queenes Remembrancer in her Highnesse Court of Exchequer: H. H. wisheth the increase of all mercies and comforts, in Iesus Christ for euer.

SOme of these Treatises (Right Worshipfull,) serue well to teach vs both the daunger and▪ the cure of the greatest The wound of the spirit. wound a man can haue on earth: the rest differ in argument, yet haue one generall scope, as namely the building of Gods people in the faith and obe­dience of Christ. Herein first I request your worships patience, to take some view of a short representation of the whole booke, by speciall branches, couching the authors owne very words and matter in this compendious forme following.

The first treatise is of a wounded spirit, wherein this faithfull seruant of Christ teacheth vs: 1. How great an euill the wound of the spirit is: for that the very Pagans and Papists can beare great afflictions till their spirits be wounded, but if their minds be deiected, they will disp [...]tch them­selues with any violent death: and the faithfull also cast downe with Gods arrowes▪ and sight of their sinnes and the feeling of Gods hand vpon their mindes, Iob, Dauid, Ezekiah, Ieremiah, mourned heauily for the wound of the spirit. 2. What comfort the true peace of conscience carries with it, able to free vs from all discomforts of this life: and contrarily how the minde appalled, no blessing can long cheere vs in this present life. 3. How mad they be which by violent death seeke to end their afflictions of minde: for that this is the onely way to increase their torments: for if their burthen be great here, it is intollerable in hell. 4. How most men seeme actiue, painfull, and prudent to preuent and foresee other troubles and euils: but few regard with any care a [...] all to preuent the troubles of minde. How many trauell with great skill for riches, and honour, &c. but few take any paines for the precious treasure of the peace of a good conscience. 5. Preseruatiues against afflictions of minde are the searching of our sinnes past and present, great and small: and the examination of our faith. 6. In examination for sinne, we may not content our selues to haue left them. We must also heartily sorrow for them, euen the sinnes of our youth: for if we doe not truly repent vs of them, they may againe re­bound vpon vs (saith he) after many yeeres to the great affliction and tormenting of our minds. 7. Examination of sinnes, must be as well of sinnes committed after our calling as before: for these sinnes of all other bite sorest and pearce deepest. Couer them not, but confesse them to God in time least thouBy the often checkes of conscience we may know what sinnes sway most in vs. be constrained to blaze them abroad to thine exceeding griefe and torment. 8. After knowledge and light receiued from God, note euer what sinnes sway most in thee, by the often checks of thy con­science, and so labour to auoide them, being grieued for them: which if thou doe not, thou canst not escape either hardnes of heart▪ or afflictions of minde. 9. Sinnes of omission haue much distempered Gods good children, the negligent vse of the meanes of saluation, and for the not putting of their gifts [Page] in practise; many haue beene whipoed afterwards in their naked consciences, and the Lord hath euen pearced them in their secret bowels. 10. Some are troubled for their priuate pride, and this is a good preparatiue to receiue Christ▪ Some for doing more in shew than in truth, abusing their know­ledge, in that they make it but a maske to iuggle in, and for that they make but the [...]r affections to fight with their owne iudgement. Some righteous men are troubled when they offend not (for they are their owne greatest accusers) for some secret corruptions in other matters: so that there is nothing more difficult, than to search our hearts to the bottome for sinnes past and present, for priuie pride, hidden wants, and secret corruptions. 11. That we must carefully auoide too scrupulous a feare, as well as carnall securitie. If the aiuell finde vs voide of all feare, he thinkes his assaults must be stronger, because our resistance is the weaker: but if he finde in vs a cowardly feare and fainting of heart, be­fore we strike one stroke against him, he will suddenly stab vs to the heart, and make a spoile of vs. 12. If we see the godly afflicted in their consciences, either before or in the issues of death, we may not conclude therefore they are hypocrites, or great sinners before God: for that the Lord may as well make triall of their faith, as take punishment of their sinnes, as we see in Iob and others: for (saith he) if such affli [...]tion come principally for sinne, then the greatest sinners should haue the greatest af­flections. 13. When any shall come to the cure of soules afflicted, they must not begin with words of compassion onely; God is mercifull, &c. but first with a gentle searching of their sores, labouring to draw out of them the confession of some speciall and secret sinnes. 14. All griefes are either confused or distinct [...]rising of knowne or vnknowne causes. The spirituall Physition must wisely consider of the originall of the euill, whether it be in soule or bodie, or both: for this cause he warneth that in this distemper, the Physitions counsell be neuer seuered, nor the godly ministers labour neglected. 15. The persons ministring in this affliction must be men learned, of sound iudgement, wise, and of good experi­ence, meeke and of most louing spirits. I counsell thee (saith he) if thou canst not come to the particu­lar sight of sinne i [...] and by thy selfe, vse the helpe of such men, vnto whom thou must offer freely thine heart to be g [...]ged an [...] searched, and the whole course of thy life to be examined by the bright shining glasse of the law of God. 16 A certaine cause or knowne sinne is either alreadie committed, and not repented: or a sinn [...] not committed, but whereunto we be tempted. If troubles come for some speciall sinne committed, say thus: Doth this one sinne so displease thee? and deserue I thus to be punished and farre more grieuously for this one? how great then should my punishment be, if thou shouldest so deale with me for all my other sinnes? If the heart be terrified with feare of the commission of sinne, for temptations and motions vnto si [...]ne: we are not so much to dispute with our motions, as to resist them strongly by instant and extraordinarie watchfulnes in prayer. 17. If thou labourest in this due ex­amination of thy selfe▪ thou shalt in time be able to discouer the veines, bodie, age, and strength of many temptations in others, by an holy experience which God hath taught thee, thou shalt see into mens secret corruptions and be able to beget an inspeakeable ioy in others, who may be tempted as thou ar [...] ▪ or hast beene, 18. Againe, when men proceed in this cure, they must remember two speciall groundes: first▪ to labour that the afflicted may be perswaded their sinnes are pardonable, and their sores curable. Secondly, that their visitations is not so much a signe of Gods wrath and anger, as a seale of his mercy and fauour: for that it is not blinde and barren, but like to be plentifull in good effects, & fruitfull in godly issues. 19. Albeit some in this cure, suppresse the Law and applie the Gospell onely: yet I see not▪ but that there must bee a sound sorrow for sinne, before the pardon of sinne be sealed, and men must know and acknowledge themselues sicke, before they seeke the Physiti­on: yet here is wisedome required, neither to presse the Conscience too seuerely, nor to release it too vnaduisedly 20. Lastly, in applying the Law to some persons afflicted, hee warneth vs wisely to ob­serue: First▪ whet [...]er wee speake to man or woman, for that wee may vrge the Law more strictly to the man as being the stronger. Secondly, whether they haue knowledge or no: for the ignorant in this case, thinkes neuer any so tempted, and Sathan perswades him that hath knowledge, that he hath sin­ned against the holie Ghost. Thirdly, whether strong or weake, more or lesse wounded for their sinne. Fourthly, whether by nature they are more fearefull and melancholike. Fifthly, whether it bee a signe of infirmitie, or of custome. Sixthly, consider well the persons age▪ estate, and condition of life; for Temptations and Afflictions doe varie according to all these. And yet remember well how there be many (of what condition, sexe, & knowledge soeuer they are) which be more troubled for the v [...]x­ation of t [...]eir mindes distempered, then for the vilenes and horriblenes of their sinnes committed: as fearing some outward shame, rather then humbled for their inward sinne. Seuenthly, the time is to [Page] be obserued: to be more milde in the burning ag [...] of their fit [...]es, but more sh [...]rpe in admo [...]ition in their intermission and rest. Eightly and lastly, to beare patiently the impatiencie of the sicke: re­membring alwaies the wordes of Gods blessed spirit: A wounded spirit who can beare? And thus farre concerning the principall contents and rules of the first Treatise.

The second is of the very same argument: and here hee commendeth these holy ob­seruations following: First he willeth vs, in afflictions not so much to fasten our eyes vpon them, as vpon the ende which is most sweete and comfortable. 2. That the Lord shackleth vs the more wit [...] the chaine of his chastisements, because wee are more carefull to [...]ee vn [...] urthened of our afflictions, than to be freed from our sinnes. 3. How the godly should reioyce in their godly sorrowe for sinne, for that it is an earnest of their regeneration. And that they take heede to disqui [...]t themselues, because they are pestered with wicked motions, suspitions, delusions, vaine phantasies and imaginations: for that the bodie of sinne will euer send forth some filthie froth, which is not onely (saith he) detestable to the minde rege [...]erate, but also would make abashed the very naturall man and vnbeleeuer, if he could see into that sea of sinne and sinke-hole of iniquitie. 4. Though wee finde in our selues manifold infirmities: though we know not whether we striue for feare of punishment, or for loue of so good a father: yet if wee feele this in our selues that we would faine loue the Lord, and be better, and being wearied and tired with our sinnes, long gladly to enioy the peace of righteousnesse, and desire to please God in a simple obedience of faith: then let vs be comforted, there is no time too late to repent in. 5. If any say his faith is weake and cold, and my conscience is as a burning furnace. I feare the Lord will pursue me with his wrath. I answere, thou doest w [...]ll to feare: but feare and sinne not. For that feare which sul dueth the securitie of the flesh is in all most requisite: but fight euer against that feare which hindereth the certain [...]y of faith, for that will encourage our enemies more fiercely to set vpon vs, 6. Hee saith, that some are vtterly ignorant of the afflictions of minde: and when they heare any speech of any such matter, they suppose they heare a man speake in a strange language. But he counselleth vs to runne vnto the Lord in this life with a troubled minde, least wee tarie with such men to be loc [...]t vp with the heauie fetters of desperation, when he shall summon vs to the b [...]rre of his iudgement in the sight of his Angels, &c. 7. In prosperitie many thinke Gods blessings are their own [...] right, and binde God (as it were) in this life to entertaine them at full charges; and sue him as it were by an obligation, if he seeme to withdraw his hand from them: So they prouokt him, to proue to their faces by some speciall crosse and affliction, that all they haue is but lent and borrowed. But Gods children acknowledge continually that God hath rods in a readines (though they see no present euils) to beate them from their sinnes: and bend all their care how they may rather suffer aduersi [...]ie to Gods glorie, than to sleepe securely in prosperitie to enioy the pleasures of sinne for a season. For they knowe Gods graces must not bee idle in his children, but well exercised by afflictions. Thus farre for the second treatise.

The third treatise teacheth vs what be the speciall markes of a righteous man. Here first hee sheweth that true righteousnesse doth not consist of any inherent qualitie, be it neuer so excel­lent, but is onely by imputation: for the obtaining whereof a man must feele and finde himselfe na­ked, and voide of all righteousnesse, and full of all vnrighteousnesse, by reason of that sinne which dwelleth in vs. 2. A man must desire to l [...]aue his sinnes, and to escape the punishment due vnto them. 3. To commit himselfe by faith vnto Christ, and trusting in him and in his al-sufficient merits for his full reconciliation with God. 4. A man thus iustified and reconciled, is also sanctified to walke with an vpright heart before the Lord. 5. This vprightnesse is tried by foure speciall notes. First, we must loue all good things as well as one, and hate all sins as well as one: hauing respect to all Gods commandements: Yet this rule may haue some exceptions (saith he) for we doe not at the first know all good, nor all euill, much lesse loue the one and hate the other as wee ought: yet let euery man walke according to that measure of grace and light receiued. For of this be assured, in that measure we like of sinne▪ in that measure is hypocrisie in vs. Secondly, we must haue a single care to approue our selues vnto God himselfe, and to set forth his glorie in wel-doing without hope of reward, alb [...]it trou­ble come vpon vs for it. And here (saith hee) where as Pharisaicall Papists which neuer knewe the the true efficient, nor matter, nor forme, nor ende of a good worke, haue in elder ages farre past many of our cold Gospel [...]ers, it is a signe there be but a fewe righteous men on earth. And if here wee shall finde in our selues much rebellion and hypocrisie, yet marke euer our chiefest drift in all our actions: for it is one thing to doe a thing for hypocrisie, and another thing mixt with hypocrisie. The third [Page] marks is euen to proceede on, in euery good grace and in all obedience▪ not to stay in the beginning, or to [...]ide backe, when we are gone somewhat forward. And here yet Go [...]s children may both linger and f [...]ll: but they mislike and mourne for their lingering; and if they fall, they take better hold of Christ in a new repentance: and because by their fall they haue lost much ground, they runne the faster and cheerefuller in the rest of their ra [...]e. The fourth note of a righteous man is to loue righteous manners, and righteous matters, as wel in others as in our selues: we must loue our superiours before vs, to follow them; our equals to confirme them, and to be confirmed by them; our inferiours to instruct them, and to helpe them forward in the waies of godlines. And thus farre this treatise.

The fourth portion of this booke containeth his short notes of election. The fift trea­tise is of a contract before mariage. And here first for the commendation of this holy con­tract he vseth these arguments: 1. That it seemeth the light of nature commends it, for that the very Heathen did like it and approue it. 2. Our b [...]essed presidents set before vs in holy Scripture, they likewise recommend it in their practise. 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth vpon adulterers, argueth a contract to bee a speciall pro­mise greatly respected of God. In the next place hee sheweth, that a contract is a preparation of the parties contracted, by prayer and instruction, to present themselues for mariage in a speciall time ap­pointed publikely before God and his congregation. Lastly, he giueth the parties contracted many ho­ly instructions and exhortations, all grounded vpon the articles of faith and the decalogue. Thus [...]at the contract: an argument greatly desired (I am well assured) of many, because so fewe in our age haue written of it.

Now the sixth part followeth, and that is a very large and learned treatise of the Sab­bath: the principall contents whereof (as briefly as I could contract them) I haue dispo­sed in this order: First he sheweth the necessitie of this argument from the inconuenience of brea­king and the commodities and blessings of keeping the same. [...]. Inconueniences are many set downe, in respect of the wicked and vnbeleeuers, as also the true beleeuers in the Church of God, which moue many scruples concerning it, for that they are not throughly taught nor perswaded of it. The commodities and fruites also which follow the right vnderstanding and obseruation of the Sabbath, are m [...]ny and great: for that this day is the Lords market day, wherein he laies open the manifold graces of his holy spirit.

2. The method of handling this argument may be thus:

  • 1. This Commandement is 1. Affirmatiue: and 2. Negatiue. The rest not so.
  • 2. The reasons for confirmation:
    • 1. From the end, in the word Remember.
    • 2. From the authoritie of the Law-giue [...]: The seuenth day is the Sabbath of the Lord.
    • 3. From the equitie of it: Sixe dayes thou shalt worke.
    • 4. From proportion of the Lords owne example in the creation: For in sixe dayes, &c.

A fift reason may be couched vnder all: from the time of the first institution: if before the law it was so effectuall to keepe out sinne, then much more needfull now, to recouer vs from sinne, and to keepe vs being recouered.

3. Generally he noteth how this commaundement is for words larger, and for reasons fuller than any other commaundement: because men will neither in reason so soone admit it, nor in affection be so readie to embrace and practise it. For thus hath hee done with all the rest of the Commandements, which finde entertainment and loue among men.

4. This Commandement alone hath a preface in the word Remember: where wee be taught in this first reason, that if we desire to knowe and to obey God according to the first and second tables, re­member this law set (as it were) betweene both. Secondly, that this law was giuen before, and alwaies practised in the Church of God▪ Exod, 16. before the promulgation in Sina [...]. Wherefore it is not ce­remoniall, as some phant [...]stically haue conceiued. He addeth many reasons, this speciall argument is one. The first ende is the principall, sanctifie the Sabbath was the first end, and it is the principall.

5. The secōd reason is, from the equitie of the law, that the Lord granting vs freely sixe dayes to trauell & to merchā [...]ize for our selues, we should not presume to intermeddle [...]or inuade the Lords [Page] owne day the seuenth day reserued for himselfe. And here againe (against the ad [...]saries) he s [...]ith, if these Commaundements be ceremoniall, then the permission of sixe daies for worke als [...] is but of the same nature.

6. The third reason is taken from the authoritie of the law giuer, The Sabbath of the Lord: because it must be wholy spent vpon the Lord, or attending and waiting [...]n him. If the Iewe [...] had neede of this whole day for their instruction, &c. then haue we neede as well as they, that being freed from the manifold distraction of our callings, we might wholy giue our selues to the worship of God commanded in the Gospell.

7. The fou [...]th and last reason is drawne from the proportion of Gods owne example, In sixe daies God made &c. where he sheweth that God hath promised a speciall blessing to this day in the true sanctification of it.

8. After all this he meetes with very speciall obiections▪ which are brought by aduersaries to pre­iudice the doctrine of the Sabbath, against the morall obseru [...]ion of it. And here to know what is morally and ceremonially commanded in the Old Testament, he giueth vs this speciall rule, when aLike reason like law. thing is vrged to the Iewes, and hath a peculiar reason made properly to the I [...]w, then as it begun with the Iewes, it ceased with the Iewes; but when the reason of the thing v [...]ged is not peculiar to the Iewes, but also belongeth to the Christians, then the thing commande [...] is common to Iew and Gentile.

9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord, than the pure meanes and manner which the Lord hath appoynted for his worship. The morall law and the naturall law differ: for al [...]eit the morall law be the explaining of the natural [...] l [...]w, yet it doth not follow, that th [...]t which is in the morall law, is no more than that which is in the law of nature.

10. Hauing shewed the morall vse of the Sabbath to concerne the Gentiles as well as Iewes, and answered all obiections to the contrarie. In the next place he teacheth the obseruation of i [...]: how it is to be kept and how it is broken: what are the publike exercises of the Sabbath: with what care and conscience we should prepare our selues to meete the Lord on the Sabbath: how we must attend vp­on him, for the time present in the congregation: and lastly, what our priuate exercises must be after our departure from the publike assemblie.

11 In the second part or negatiue, [...]e sheweth vs in this law what workes are forbidden: and them all he referreth to these two heads: First, all workes of our ordinarie calling. Secondly, all law­fullStrange workes, as Iron mils & such like, must rest on the Sabbath. recreations. Concerning the first kind, be they more vsuall or lesse vsuall, [...] question would be made, if men were as wise to serue God in di [...]i [...]ing the times and seasons for the [...]asements of their bodies, and refreshing their soules on the Sabbath, as they b [...] politike for the increase of their worldly substance. And as concerning lawfull recreation on the Sabbath day: If labour be for [...]i [...]den in seede time and haruest, much more pleasu [...] all the yeere long: i [...] things more needfull for the preseruation of lif [...] ▪ to the glorie of God be disallowed; then assuredly, these lesse needfull cannot be allowed. Againe, (saith he) the zeale of worldlings may shame vs in our securitie: for so long as any profit drops on them, they giue no place to pleasure. Behold the policie and painfulnes of the world may teach vs what we ought to doe for our seules. And thus farre of the compendious summe of the treatise of the Sabbath. Of this argument I found three very good copies: after due examination and conference had, I haue here published the best in my iudgement, both for matter and forme, in the best manner that I can. This worke hath beene in many hands for many yeeres, and hath giuen light to some, and I trust shall giue further occasion to others to trauaile yet more herein for the good of posteritie. And whereas so many in all Churches I wish that these two arguments, of the Sabbath, and of Tithe, were more fully handled by some godly learned Di­uines. in these daies passe by this argument of the Sabbath, and that other of Tit [...]e, is meere sha­dowes and ceremonies: it were to be wished, that as this reuerend man of God, and Mai­ster D. B. haue painfully trauailed in the one: so the learned and faithfull seruants of Christ, would communicate their knowledge and iudgement of the other, vnto the Church and people of God.

The seuenth portion is short, but containeth very good notes of saluation, and of an vpright heart.

The eighth and last part o [...] treatise, teacheth vs very profitable and necessarie rules for the reading and vnderstanding of the holy Scripture, which be these:

[Page]1. That Gods people which will profit by pr [...]ing▪ must [...] the rea­ding of the holy Scriptures▪ for that none (saith he) [...]ar so w [...]ll profit by preaching, as they that h [...]e beene i [...]i [...]d vp in reading the Scriptures, or hearing th [...]m r [...]d.

2 Next to profit by reading of the Scripture, [...]e requireth [...] speciall things to be obserued: 1. Diligence. 2. Wisedome. 3. Preparation. 4. Meditation. 5. Conference. 6. Faith. 7. Prac­tise. 8. Prayer.

  • 1. Diligence maketh a rough way plaine and easie: here keepe an euen course, and perseuere without wearines or starting from it.
  • 2. With diligence desire to ioyne wisedome: for choise of matter what, of order how, of time when, to reade. For matter search things reuealed, and hunt not after things not reuealed. In things reuea­led, seeke after things most necessarie, and then
    G [...]ealogies
    things lesse necessarie. For order, first desire to lay the foundation of Christian religion, then build vpon it, as God giues thee increase of faith and know­ledge. For time, we must not reade alwaies, but keepe our appointed times. The Sabbath day we may sp [...]d a great part of it in reading▪ the n [...] daies, in the morning, at noone, and euening, when we may redeem▪ the day from the workes of our calling.
  • 3. Againe, a due preparation is required: whereunto appertaine: first the feare of Gods ma­i [...]s [...] w [...]ich serues well to correct the pride of reason and to subdue our [...]ff [...]ctions, [...]nd so to fit vs for
    Luk [...]4. 45.
    the ch [...]le of Christ▪ Secondly▪ faith in Christ, for that he alone op [...]th [...]ur vnderstanding, that we may vnderstand the Scriptures. Thirdly▪ great desire in the heart [...] vpon the good word of God.
  • 4. The fourth propertie is meditation, which is the life of all good learning, and makes that we haue heard to be our owne: and this is two-fold: first of the minde or vnderstanding, discoursing of things read or heard. Secondly, of the affection, when liking any thing in iudgement, we labour that it may worke also vpon our affections. Here this rule is to be noted, that meditation without reading [...] c [...]r [...]neous, and reading without meditation, barren.
  • 5. The fifth helpe here is conference. For if in naturall things, and in all things appertaining to this life man standeth in neede of the helpe of other men, much more in spirituall things.
  • 6. The sixt propertie after reading, meditation▪ and conference is faith which he requires as an increase of that aforegoing preparation. We must beleeue in Iesus Christ by a generall faith going before: but we must vse (saith he) all the meanes before named, to increase our knowledge and faith in all particulars after.
  • 7. The seuenth is practise: for this is a good way to increase our store, to put to good vse that mediocritie of knowledge, and gifts we haue receiued. And assuredly according to Christs words, we see by daily experience their gifts decay, which put them not in practise.
  • 8. The eight rule or propertie is prayer and thankesgiuing. With this he wil [...] vs to begin, to con­tinue, and to end this whole worke. Like as we haue no title to meate and drinke without our prayer: so (saith he) they be impudent that doe touch Gods booke without prayer. And here he requires also a spirituall thank sgiuing: for (saith he) if this be needfull for corporall foode, how much more for spirituall, be thankefull for any light and for euery good motion which proceedeth from Gods spirit. And thus farre the compendious summe of all these treatises.

Now (Right Worshipfull) this holy worke I recommend to your protection: first, be­cause I knew not any in heart more affected towards that reuerend man Maister R. Green­ham, who was the author of them all. Againe, this worke in part appertaines to one of your Worships by a former dedication. And therefore I am the more bold to recommend it thus amplified and inlarged vnto you both. And the rather, for that Gods good spirit hauing so knit your hearts together in the holy faith of Christ, I may not doubt, but that this and the like blessings proceeding from the same spirit, must delight your spirits, and finde grace & acceptation with you. I haue much presumed on your Christian patience: I commend you with all yours to the tuiti­on of the Almightie.

Yours to vse in Iesus Christ: HENRY HOLLAND.


PROVERBS 18. 14.‘The spirite of a man will sustaine his infirmitie: but a woun­ded spirit who can beare it?’

THis Scripture is not onely worthie to be grauen in steele with the pen of an Adamāt, & to be writtē in letters of gold: but also to be laid vp and registred by the finger of Gods spirit in the tables of our hearts. Which sentence brief­lie speaketh thus much vnto vs, that what trouble befal­eth a man (his minde being vnappalled) hee will indiffe­rently beare it out: but if the spirite of a man bee once troubled and dismayed, hee cannot tell how to be deliue­red. And no maruell: for if the minde of man bee theThe minde cast downe, what shall comfort vs? fountaine of consolation, which ministreth comfort vnto him in all other troubles; if that become comfortlesse, what shall comfort it? If it be voyde of helpe, how shall it be holpen? If the eye which is the light of the bodie be darkenesse, how great is that darkenesse? If the salt which sauoureth all things be vnsauorie, for what is it good? If the minde which sustaineth all troubles be troubled, how intollerable is that trouble? To shew this the better, I will first declare how great a punishment of God this wound of conscience is. Secondly, I will teach how this trouble of minde may be preuented and a­uoided. Lastly, I will set downe how Gods children falling in some measure into this af­fliction of spirit, may be recouered out of it.

For the first, the grieuousnes of this maladie is seene, either by some due considerationParts to be considered. of the persons that haue felt it, or by some wise comparison made betweene this griefe of minde, and other outward griefes incident vnto man.

The persons in whom we may consider this wound of spirit, are either meerly naturallPersons affli­cted in minde men, or such as be renued by the spirit of God. The men meerly naturall, are either the Heathen, such as neuer knew God in Christ, or carnall professors, such as haue not profes­sed Christianitie aright. If we looke among the Heathen, how many of them haue willing­ly gone vnder all pouertie, & haue been content to vnburthen themselues of all worldly treasures? How some of them (whilest their mindes were not dejected) haue suffered im­prisonment, exile, & extreme tortures of bodie, rather then they would betray their coun­tries? How many of them haue deuoured many iniuries, and borne outward troubles, with some ease, and with no resistance, whilest their mindes were at libertie? And yet looke not into the meanest, but the best and most excellent men among them, euen their wise Philo­sophers, sweete Orators, and exquisite Poets, who in bearing and forbearing, thought theThe courage of heathens not disquie­ted in minde. chiefest point of vertue to consist; and yee shall see when once some great distresse of minde did wound them, some would make an end of it by preparing a cup of deadly poy­son: some would violently and voluntarily run on the enemies pikes: some would throw downe themselues from high Mountaines: some would not sticke to stabbe most mon­strously [Page 96] their owne bodies with daggers, or such like instruments of death: all which men would seeme to haue great courage in sustaining man [...]e harmes, so long as their mindes were not ouer-mastered. But when the diuine and supreme Essence (which they acknowledged to be God) did by his power crosse and ouerturne their wittie deu [...]ses and head-stron [...] attempts, so as without hope of remedy they were hampered in pensiuenesse and sorrowe of minde: Then not being [...]ble to turne themselues vnder so hea [...]ie a bur­then shrunke downe, and by violent death would [...]d themselues of that disquietnesse and impatience of their troubled mindes.

But let vs come neerer; and whether wee behold the Papists, or the Familie of Loue, or the common [...]rt of Christians, wee shall see they will passe quietly through manie af­flictions, whether for that they haue a spirite of slum bring and nu [...]ess [...] cast vpon them, or whether because they haue brawned themselues through some senslesse blockishnesse, as men hewen ou [...] of harde O [...]kes, or grauen out of marble stones [...] knowe not: But yetPapists dis­quieted in mind [...]. when the Lord shall let loose the co [...]rd of their consciences, and sh [...]ll set before their fa­ces their sinnes committed; see what fearefull e [...]des they haue, whilest some of them by hanging themselues, some by casting thēselues into the water▪ some by cutting their owne throates, haue ridde themselues out of these intolerable gr [...]s. Now wherein is the difference that some die so senslesly, and some dispatch themselues so violen [...]lie? Sure­ly the one feeling no sinne, depart like brutish Swine; the other surcharged with sinne, die like harking dogges.

But let vs come to the children of God, who haue in some degree felt this wound of minde; and it will appeare both in the members and in the head, of all burthens to be a thing most intolerable, to sustaine a wounded conscience. And to beg [...]e, let vs set in the first ranke I [...]b, that man of God commended vnto vs by the hol [...] Ghost, for a mir­rour of patience: who although for h [...]s riches hee was the wealthiest man in the land ofIob. H [...]z; for his authoritie, might haue made afraide a great multitude; and for his substance, was the greatest of all the men in the East: yet when the S [...]be [...]ns came violently and tooke away his Catt [...]ll; when the fire of God falling from heauen, burnt vp his sheepe and his Seruants: when the Chalde [...]ns had taken away his Camels, when a great winde smo [...]e downe his house vpon his children, although indeed he rent his garments, which was not so much for impatiencie, as to shew that hee was not senseles in these euills: yet it is saide that he worshipping, blessed the Name of the Lord, saying: N [...]ked came I out of my mothers wombe and [...]ed shall I returne againe: The Lord giueth, and the Lord taketh away, blessed [...]ee the Name of the Lorde. But beholde, when at the strange conference of his comfortlesse friends, his mind began to be agast, which was not so in all his former triall; when his con­science began to be troubled, when hee saw the Lord fasten in him sharpe arrowes, and to set him vp as a B [...]te to shoote at; when he thought God caused him to possesse the sinnes of his youth: this glorious patterne of patience could not beare his griefe; he was heauy, and now [...]ani [...] commend the image of a wounded spirit, to all that come after. Dauid, Dauid. Hezekiah. Ieremiah. a man chosen according to the Lords owne heart: Eze [...]h, a pure worshipper of God, and carefull restoret of true religion: Ieremiah, the Prophet of the Lorde, sanctified and or­dained to that office, before he was formed in his mothers wombe, were rate and singular in the graces and fauour of God: yet when they sel [...] this wound, pearcing them with gri [...]fe of heart, they were as Sparrowes mourning, as Cranes chattering, as Pellicans ca­sting out fearfull cries, they thought themselues as in the g [...]aue, they wished to haue dwelt solitarie, they were as bottles parched in the smoke, they were as Doues mourning, not a­ble without sighes and groanes to vtter their words, their harts claue to the dust, and their tongues to the roo [...]e of their mouthes.

But aboue all, (if these were not sufficient to perswade vs in this doctrine) there re­mainethChrist Ies [...]s, an example most comfor­table for all afflicted con­ciences. one example, whom we affirme to be the perfect anatomie of an afflicted minde. This is the Lorde and Sauiour Iesus Christ, the image of the Father, the head of the body, the mirrour-of all graces, the wisedome, righteousnes, holinesse, and redemption of all the Saints, who sustained the crosse euen from his youth vpward: and besides pouertie, base­nesse, hunger, did willingly goe vnder the great trouble of contempt and reproach, and [Page 97] that among them, where he should haue had a right deserued honour, in respect of the doctrine he taught them, & in regard of the manifold miracles he wrought among them; as the healing of the sicke, the giuing of sight to the blinde, the restoring of life to the dead: this vnkindnesse neuerthelesse did not so much strike into him. But at what time he was set as a sacrifice for all, when he was to beare our infirmities, and carie our sorrowes, at what time he was plagued and smitten of God, humbled and wounded for our trans­gressions, when he should be broken for our iniquities, and the chasticement of our peace was vpon him; then he cryed out, My soule is heauie euen vnto the death: Then he prayeth, Lord if it be possible, let this cuppe passe from me. But how prayeth he? euen with sweating: how sweateth h [...]? euen droppes of bloud: How long prayeth he? three times: When endes his agonie? not vntill hee was dead: What saide hee being readie to departe? My God, my God, why hast thou forsaken me? Was this for his humane death, as some haue imagined? No, no, wicked men haue dyed without complaint, whose patience then might seeme to exceede his; it was his suffering in his humane spirit, which incoun­tred with the wrath of God, his God-head suppressing it selfe for a while: he suffered indeed many torments in bodie, but much more heauily did the wrath of God lie vpon his soule.

If this consideration of an afflicted spirit in these examples doe not sufficiently shew, what a grieuous thing it is to sustaine a wounded conscience: let vs proceed to the com­paring of this with other euils which fall into the nature of man. There is no sicknesse, but Physicke prouideth for it a remedie; there is no sore, but Chirurgerie will affoord it a salue; friendship helpeth pouertie; there is no imprisonment, but there is hope of liber­tie; Suite and fauour recouer a man from banishment: authoritie and time weare away reproch. But what Physicke cureth? what Chirurgerie salueth? what riches ransometh what countenance beareth out? what authoritie asswageth? what fauour relieueth a trou­bled conscience? all these banded together in league (though they would conspire a con­federacie)True p [...]ace of minde how comfortable attained. cannot helpe this one distresse of a troubled minde: and yet this one comfort of a quiet minde doth wonderfully cure, and comfortably asswage all other griefes what­soeuer. For if our assistance were as an host of armed souldiers; if our friends were the Princes and the Gouernours of the earth; [...]f our possessions were as large as betweene the East and the West; if our meate were as Manna from heauen; if our apparell were as cost­ly as the Ephod of Aaron; if euery day were as glorious as the day of Christs resurrection: yet if our mindes be appalled with the iudgements of God, these things would little com­fort vs. Let experience speake: If a troubled minde impaireth not health, drieth not vp the blood, wasteth not the marrow, pineth not away the flesh, consumeth not the bones, if it maketh not all pleasures painefull, and shortneth not this life: sure no wisedome can counsell it, no counsell can aduise it, no aduice can asswage it, no asswagement can cure it, no eloquence can perswade it, no power can ouercome it, no scepter will affray it, no in­chanter can harme it. And yet on the contrary, if a man languish in sicknesse, so his heart be whole, and is perswaded of the health of his soule, his sicknesse doth not grieue him: If a man be reproched, so he be precious in the sight of God and his Angels, what losse hath he? If a man be banished, and yet doubteth not that heauen is his countrie, and thatNothing can more disqui­et vs if we be at peace with God through Iesus Christ: and contra­rily, &c. he is a cittizen among the Saints, it doth not appall him: If a man be in trouble, and findeth peace of conscience, he will quietly digest his trouble. But if the minde be trou­bled, who dare meete with the wrath of the Lord of hostes? who can put to silence the voyce of desperation? who will steppe out and make agreement with the helles to spare vs? who dare make a couenant with the diuell, that hee would lay no claime vnto vs? if then a good conscience helpeth all euils, and all other benefites in this life, in themselues cannot helpe a troubled conscience; we see it true in proofe, which here is in prouerbe, The spirit of a man will sustaine his infirmity: but a wounded spirit who can beare it?

Againe, in all other afflictions we may haue some comfort against sinne; this is euer accompanied with the accusation of sinne. A man may be sicke, reproched, impoueri­shed, imprisoned, and banished; and yet in all these haue a cleere conscience; his owne [Page 98] heart telling him that there is no special cause of these cro [...]es in him, but that he may [...]uf­fer them for the tryall of his faith, or for righteousnesse sake and well doing. But when the spirit is wounded, there is still a guiltinesse of sinne, and when a mans spirit is trou [...]led, he suspecteth all his waies, he feareth all his sinnes, he knowes not what sinne to begin with; it breedes such hurlyburlies in him, that when it is day he wisheth for night; when it is night he would haue it day: his meate doth not nourish him, his dreames are fearefull to him, his sleepe oft times forsaketh him: if he speaketh, he is little eased: if he keepeth si­lence, he boyleth in disquietnesse of heart; the light doth not comfort him, the darknesse doth terrifie him.

To prosecute our comparisons: where all other euils are the more tolerable, because they be temporall, and pursue vs but to death: this not being cured, endeth not in death but becommeth eternall. For euen the heathen men thought that death was the end of all miserie: the perswas [...]ion whereof made them (being in some miserie) to make an ende of themselues, and hasten their owne death; as Sathan doth make many now adaies to doe, who are ignorant of the hels, which is a place of farre greater paines than any they can suffer in this world whatsoeuer: for a tormented conscience, if before it was begun, is now continued; or i [...] it was not before, now beginneth, and neuer endeth world without ende. For though true it is, that sicknesse, pouertie, imprisonment or banishment haue ended their tearme in death; yet a wounded heart which was temporall in this life, is now eter­nallVnbeleeuers by violent deaths do not ende, but be­gin their tor­ments. after this life; that which before death was in hope recouerable, is after death made vncurable and vnrecouerable. It is good therefore to consider, if euen in this life the tor­ment of conscience be so fearefull; how much more grieuous is it to sustaine it in hell, where that is infinite, which here is finite: where that is vnmeasurable, which here is mea­surable; where is the sea of sorrow, whereof this is but a drop; where is the flame of that fire, whereof this is lesse than a sparke?

But to shut vp this argument: Some there haue beene who throughout all their life time, haue beene free from all other troubles, so as either they felt them not at all, or else in very small measure, and by that meanes neuer knew what outward trouble meant. As for example, some men there haue beene, who for sicknesse neuer knew the head-ach, for pouertie, neuer knew what want meant; who for discredit, were neuer euill spoken of; who euer put farre from them the euill day of the Lord; who made a league with death as it were, and a couenant with hell; who though they could crucifie euery crosse, rather than come vnder any crosse: yet they could neuer escape a wounded conscience, either in this life, or in the life to come. True it is, that Gods children by faith and repentance doe often escape it, but the wicked, and such as are borne vnto it, as to their sure inheritance, the more they flie from it, the more it pursueth them. If we haue transgressed the Ciuill Iawes, the Iudge by bribes may be corrupted; if a man haue committed some capitallA tormented conscience cannot flie from God. offence, by flying his Countrie he may escape the Magistrates hands: but our consciences telling vs that we haue sinned against God, what bribe shall we offer? or whither shall we flie? whither shall we goe from his spirit? or whither shall we goe from his presence? If we ascend into heauen, is not he there? If we lie downe in hell, is he not there? If we flie to the vtmost parts of the sea, is he not there also? There needeth no apparitor to summon vs, there needes no Bayly arrant to fetch vs, there needes no accuser to giue in against vs; sin will arrest vs, and lyeth at the doore, our owne consciences will impannall a Quest against vs, our owne hearts will giue in sufficient euidence, and our owne iniquities will pleade guiltie to our owne faces. Thus we see both by the experience of them that haue suffered the wound of the spirit, and by the comparing of it with other euils, what a weight most grieuous, and burthen intolerable it is to haue a tormented conscience.

Now let vs shew how we may preuent, and by what meanes Gods children falling intoThe second part of the first diuision. some degrees of it (for if it rage in extremitie, it is an euill most dangerous) may safely and quietly be deliuered from it. And here a iust complaint is to be taken vp, and it is a wonder to be marked that we see many so carefull and watchfull to auoyd other troubles, and so few or none take any paines to escape the trouble of minde which is so grieuous. We see men louing health and loathing sicknes, in diet temperate, in sleepe moderate, in [Page 99] Physicke expert, skilfull to purge, and to auoid such corrupt humors, which in time may breede (though presently they doe not bring forth) some dangerous sicknes: yet to auoyd the diseases of the soule, no man abateth his sleepe, no man abridgeth his diet, no man prepareth Physicke for it, no man knoweth when to be full, and when to be emptie, how to want and how to abound. Others caried away with the loue of riches, and veryOr verie­shie, that is, warie. How wise many be to preuent ma­ny euils, and how few la­bour to pre­uent afflicti­ons of minde. slie to fall into pouertie, will not sticke to rise early, and take sleepe lately, to fare hardly, to teare and taw their flesh in labour by land and by water, in faire and foule weather, by rockes and by sands, from farre and from neere: and yet to fall into spirituall decaies, to auoide the pouertie of conscience, no man taketh such paines; as though salua­tion and peace of minde, were not a thing worthie the labouring for. Some ambitiously hunting after honour, and not easily digesting reproches, behaue themselues neither sluggishly nor sleepily; but are actiue in euery attempt, byOr by law. loue and by counsell, by prudence and prowesse, by wit and by practise, by labour and learning, by cunning and diligence to become famous, and to shun a ciuill reproch: yet to be glorious in the sight of God and his Angels, to fall before the heauens, & in the presence of the Almigh­tie to be couered with shame and confusion of conscience, we make none account, as they, who neither vse any meanes to obtaine the one, nor auoid those occasions which may bring the other.

Others vnwilling to come within the reach and danger of the law, that they may escape imprisonment of body, or confiscation of goods, will be painefull in penall Satutes, skil­full in euery branch of the ciuill law, and especially will labour to keepe themselues from treasons, murthers, felonies, and such like offences deseruing the punishment of death: yet when the Lord God threatneth the seizure both of soule and body, the attaching of our spirits, the confiscating of our cōsciences, the banishing of vs from heauen, the hang­ing of vs in hell, the suspending of our saluation, the adiudging of vs to condemnation for the breach of his commandements, no man searcheth his eternall law, no man careth for the Gospell, neither the sentence of euerlasting diuorcement from the Lord, neither the couenant of reconciliation is esteemed of vs.

And to reach our complaint one degree further. Behold, the more we seeke outward pleasures and to auoid the inward trouble of minde, the more we haste and runne into it, and suddenly plunge our selues in a wounded spirit ere we be aware. Who posteth moreIn seeking so greedily for earth and so faintly for heauen, we thinke we la­bour for our peace, but we hasten this way into ma­ny griefes & sorrowes. 1. Tim. 6. 7. 8. 9. Ambitious. to become rich, who hopeth lesse to become poore, than the marchant man? who aduen­tureth great treasures, who hazardeth his goods, who putteth in ieopardie his life; and yet suddenly he either rusheth vpon the rocke of hardnesse of heart, or else is swallowed vp of the gulph of a despairing minde: from which afterwards he cannot be deliuered with a ship full of golde. Wofull proofe hath confirmed, how some men (wholy set on plea­sures, such as could not away to be sad, and to be hedged vp alwaies of godly sorrow) haue had their tables made snares, and euen their excesse of pleasures hath brought excesse of sorrowes, and whilest they laboured to put the euill day farre from them, they haue vsed such follies, as haue bred them most bitter and terrible torments of their fearefull and trembling consciences.

There be some of another sorte, who neuer dreaming of a troubled minde, haue had their hearts set on nothing, but how they might get some great fame and renowne: and therefore haue slipt into such vaine-glorious attempts, and foule flatteries, as they haue not onely lost the peace of their consciences, but also fallen most deepely into reprochful shame, which they sought to shun. Now as the peace of conscience & ioy of minde is such a treasure, as the eye hath not seene, the eare hath not heard, nor the tongue expressed, but passeth all vnderstanding: so the wounded spirit is such as the eye hath not seene it, the eare hath not heard it, nor the tongue vttered; but passeth all vnderstanding. And as theyHow we may be preserued from the wound of con­science. onely know what the peace of minde meaneth, that feele it: so they alone can in trueth speake of a troubled minde, that haue tasted of it by experience.

But let vs shew what way is to be vsed to keepe vs from this wound of the spirit. It is the vse of Physicke, as to cure vs of diseases when we are fallen into them; so to preserue vs from sicknesse before it hath taken hold of vs: it is the power of the word, as to asswage [Page 100] the trouble of conscience, when it doth once presse vs; so to preuent it before it hath ouer­taken vs. It is a chiefe point of worldly wisedome not to tarie for the vse of Physicke vn­till we be deadly sicke; but to be acquainted with Gods mercifull preseruations to defend vs from it: likewise it is a chiefe policie of a godly Christian, not onely to seeke comfort when the agonie is vpō him, but also to vse all good helps to meet with it before it comes.Simile. And we condemne them of follie, who will not as well labour to keepe themselues out of debt, as to pay the debt when they owe it: so it is a madnesse not to be as circumspect to auoid all occasions, which may bring trouble of minde vpon vs, as we would be proui­dent to enter euery good way which may draw vs out of this trouble, when we haue once entred into it.

The remedies preseruatiue, are first the searching of our sinnes, and then the examiningPreserua­tiues against afflictions of mind. of our faith.

The searching of our sinnes, is the way to the due acknowledging of our sinnes, and to the true sense and feeling of our sinnes. The acknowledging of our sinnes, is either of those that be past, whether we haue vnfainedly repented vs of them: or of those which be present, whether we be truely grieued for them.

Thirdly, of those secret corruptions, which in the course of our life are likely to come, whether we are reuerently afraide of them, and resolue to suppresse them with all our en­deuour.

Concerning sinnes past, we must call to minde the sinnes done of old, in our youth, inPsal. 25. 1. Cor. 11. 29. our middle age, in our old age; that we iudging our selues, may not be iudged of the Lord: that accusing of our selues, Sathan haue no occasion to accuse vs; and throwing downe our selues before the Lord, he may lift vs vp. For many going quietly away, and sleeping in carnall securitie (notwithstanding the sinnes of their youth) and neglecting to make con­science of their sinnes done long agoe; suddenly haue fallen into such horror of minde, that (the violent remembrance of all their sinnes surcharging them) they haue beene o­uerwhelmed.

This examination doth then rightly proceed, when it reacheth to the errors of this life, and to the sinnes of our youth; because many men (euen from their childhood, by a ci­uill righteous life) hauing escaped grosse sinnes, wherewith the world could neuer charge them, haue notwithstanding caried the burthen of their secret sinnes done in their youth, Dauid (Psal. 25. 7.) prayeth the Lord, not to remember the sinnes of his youth: Iob (23. 6.Sinnes of youth. the man of God) confesseth that the Lord writing bitter things against him, made him to possesse the iniquities of his youth. What, shall we thinke, that Dauid or Iob were giuen to notorious wickednesse in their youth? No, they knew they were subiect to youthfull wantonnesse and vnstayednesse of their affections; which though it did not burst out, yet it made them lesse carefull to glorifice God; which loosenesse, the way to leudnesse; which weakenesse, the way to strange vanities; which wantonnesse, the way to open wickednes, is euen in the best of Gods children in the daies of their youth: which being afterwards in the time of their regeneration, brought (as it were) to iudgement, and laid before their consciences, doth cause them to repent.

But here is a thing to be blushed at, which maketh mens eares to tingle when they heare it; that many men (farre no doubt from this true repentance) can largely indeed dis­course of the things done in their youth: but with such a brauerie, with such boastings, andTo glorie in sins of youth. pleasing of themselues in the remembrance of them, as besides that they prouoke others to sin in the like, and set themselues a flat back▪ byas against repentance, and this christian examination; they seeme to renue the decayed colours of their old sinnes, with the fresh suite of their second pleasures therein. But alas, what pleasure haue they in those things, whereof they haue no profit? what profit haue they of those things whereof they should be ashamed? Neither in this streine can we forget the madnesse of them, who may seemeRom. 6. 22. to steppe one degree farther towards this examination of sinne than did the former; by thinking that the leauing of sinne, and repenting of sinne is all one. Against these both dayly experience and the word of God doth sufficiently decline. Ioseph▪ brethren (Iacob his sonnes) who deuised euill against their brother, put him into the pit, and sold him vn­to [Page 101] strangers; did cease from this crueltie: but yet they are not read to haue remembredThe leauing of sinne, is not the repenting of sinne. their sinnes with any remorse, vntill thirteene yeeres after the sinne was committed; as we may see in the processe of the historie. Dauid had left his sinnes of murther and adulterie (as thinking all quiet and well) the space of a whole yeere; after which time (being ad­monished by the Prophet [...]athan) he repented of it. And experience hath tried in ma­ny, that haue had some working of God in them, that though they left their sinnes many yeeres agoe, yet because they repented not truely for them, they haue rebounded vpon them with terrible sights and fearefull visions, to humble them, and to bring them to a se­rious examination of them, being done and left long since. Examples whereof we neede not fetch from farre, seeing so many preachers as are acqauinted with fearefull spirits, will giue witnesse hereof. The fruite of which amazed mindes for sinnes alreadie left, is ours, to beware of sinnes which are to come. And that other mens harmes may teach vs blessed wisedome, let vs labour not onely to leaue sin, which one may doe for profit, for feare, for praise, For what causes many leaue sinne. or for weariso [...]nesse: but also to repent of it for conscience sake.

This examination of our sins past, must be partly of those that we committed before our calling, & partly of those which were done after our calling. Euery man (especially hauing his reason reformed by the word of God) will graunt an examination of the life, beforeExamina­tion of sinnes after our cal­ling. our true knowledge of God in Christ, to be most needfull. But it may be, some will thinke that we neede not to be so precise in the searching of those sinnes, which were after our knowledge. But seeing of all other sinnes these bite forest, and pierce deepest, for that they are aggrauated with all the mercies of God going before, and sinne is then most sin­full, when after we know the trueth, after we haue beene deliuered from sinne, after we haue beene inlightened with the grace of God, we haue fallen into it: I thinke that an ex­amination most specially ought to be had of these sinnes. Wherfore to iterate our former examples in a new matter, as we may see the former kinde of examining of our sinnes be­fore our calling, in the sonnes of Iacob: so we haue a patterne of the latter in the practise of the Prophet Dauid, who at the hearing of his sinnes was so troubled in his spirit, that he could not rest in the Prophets speech, telling him that his sinne was forgiuen him, but still was disquieted, as one vtterly forsaken of God, and could finde no comfort of Gods spirit in him. For as it fareth often with sores, it commeth to passe in sinnes, we are loathSinnes like sore [...]. to haue our wounds often grated vpon, we cannot so well away to haue our sores rifled, feared, and lanced; but fedde with healing salues: so we are hardly brought to haue our consciences ground, or our sinnes ransacked, sifted, searched, and ripped vp; but would still haue them plaistered with sweet promises, and bathed in the mercies of God: where­as it is farre safer before incarnatiue and healing medicines, to vse corrosiue and mundify­ingSimile. waters, without which though some sores may seeme to close and skin vp apace, yet they proue worse, and being rotten still at the core; they haue aboue a thin skin, and vn­derneath dead flesh. In like manner, we would cloake, we would hide and couer our sinnes, as it were with a curtaine: but it is more sound Chirurgerie to pricke & pearce our consciences with the burning iron of the Law, and to cleanse the wound of the soule by sharpe threatnings, least that a skin pulled ouer the conscience for a while, we leaue the rotten corruption vncured vnderneath, and so we be constrained to cry out of our sinnes openly. As it is a folly then to dissemble our sores whilest they be curable, and after toCouer not thy sinne. make them known when they be growne vncurable: so it is as great folly to dissemble our sinnes whilest they may be remedied, & so after be constrained with shame to blaze them abroad, when thou maist think them remediles. But of this by the way, because we shall more largely touch it in the last part to come.

It is sufficient to commit sinne before knowledge, but after some good light of the spirit to sinne breedeth either hardnesse of heart, or a troubled spirit; both which we shall a­uoidSinnes after knowledge. if in trueth we be carefull to watch ouer our affections, and beware that after our de­liuerie we fall not into sinne againe.

Seuerall men, subiect to seuerall sinnes, haue their seuerall checkes in their consciences: some are ouercome with wrath, and yet after the moodie fit they can tell that the wrath of man doth not accomplish the righteousnesse of God: some are subiect to lust, and after­wards [Page 102] they say, it profiteth them nothing: some are giuen to a continuall course of vani­tie,A blessed thing to be awaked and grieued by checkes of conscience. who notwithstanding can say, that mans life hath another ende: some slippe deepely into worldlinesse, & yet they be often weakened with most terrible checks of conscience. Well, blessed are they, whose hearts be truely grieued; and let them beware that make daliance with sinne: for either hardnesse of heart will ouertake them, or a troubled con­science will confound them. Wherefore it comes to passe, that many spending their bo­dies on lust, lament that euer they so abused their strength: many giuen too much to the pleasure of this life, had griefe come vpon them, to remember how they haue spent Gods graces, lauished his good gifts, and mispent their time; or else, if they haue not this griefe, they fall into voluptuousnesse, and draw such a thicke skin vpon their hearts, as will cause the strongest denouncings of Gods iudgements to rebound, be they driuen on neuer so hard. And sure, it is the sinne of this world, that men being controlled in their consciences, whilest they are a praying, and feele a secret charge laide against them, to beware of guile in buying and selling; either haue these checks lesse and lesse, and so they grow to be prophane; or else afterward they are wonderfully wounded, that they haue beene [...]o worldly, so greedily pursuing earthly things; so coldly procuring heauenly things. Thus euen our priuie thoughts (not profited by) are breeders of farther trouble.

Now the remedie against this trouble is, willingly and wi [...]tingly not to cherish sinne,Remedie. to wish that the Minister should touch our most priuie and secret sinnes, to be glad priuat­ly to be admonished, to profit by our enemies when they do reproch vs: and rather to de­sire (in such a case) to be humbled, than to suffer our selues to be flattered. This trying ofSinnes of o­mission. ourselues must yet stretch it selfe further, not onely to the committing of euill, but also to the omitting of good. As when (after some good working and feeling of the spirit) we begin to fight and conflict with our owne consciences, saying: though I must pray, I must haue time also to prouide for my familie: if I goe to heare the word of God, surely I shall be in danger to loose this profit: if I thus attend vpon the exercises of religion, I shall be cut short in the vse of my pleasures. Wherefore it shall be good to search our harts, not onely in the carelesse not vsing of the meanes; but also in the negligent watching ouer the fruites of the meanes: saying to ourselues in this maner: I haue heard a Sermon, but (alas) without any feeling or working vpon my affections; I haue beene praying, but with no po­wer of the spirit; I haue receiued the sacrament, but without those ioyes glorious and vn­speakable, which I was wont to taste of; I saw the discipline of the Church executed, but without any feare of sinne at all in my selfe, or compassion to the member censured.

And here I dare for my owne obseruation assuredly affirme, that outward sinnes haue not beene at sometime so grieuous to Gods children, as that they haue some times vsedNote. the meanes with little reuerence and with lesse fruite. And no maruell, we shall see many men at some times, not so much grieued for their sicknesse it selfe, as for that they haue ei­ther willingly neglected the means which might haue preserued their health, or that theyThe negli­gent vse of the meanes of saluation. haue abused the Physicke that might haue restored their health to them againe. In like manner (I say) it fareth with them, who either vnreuerently haue refused the meanes, which should keepe their soules from surfetting: or else vnthankefully haue abused those helpes, which might haue recouered them againe. From hence it cōmeth, that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church, as o­thers are troubled for pestering the Church with vnprofitable corruptions: or as we shall see a rich man sometimes as much humbled for not giuing money to the poore, which he might haue done, as for heaping vp riches falsely, which he ought not to haue done. And thus many (hauing receiued good gifts and graces from the Lord) are Or wake­ned and quic­kened. seasoned & sancti­fied by afflictions; whereby they are taught to put their gifts in vre, and to offer their ser­uice to Christ, and others are forced to hide their gifts, which cannot be without some de­cay of Gods glory, without offence to the weake, without the losse of many soules, which otherwise might be wonne to the Gospell, and without strengthening the hand of the ad­uersarie to slander our darke and dumbe profession. All which things will in the ende bring terror of minde; because if the Lord cannot worke vpon vs by taking away goods, friends, credit, wife, children, or such like, to bring vs to repentance; he will surely whip [Page 103] our naked consciences, he will enter euen into our very entrailes, and pierce our secret bowels. As we must examine our selues thus for sinnes of time past, and present, so must we vse this practise in sinne to come▪ and this is very needfull. For were it so, that our life and conuersation were such, as neither before nor after our calling, man could iustly ac­cuse it: yet the hidden corruption of our nature, may threaten some hainous downfall inSecret cor­ruption. time to come, which hath made men of very good report & conuersation to hang downe their heads, and feare their secret hypocrisie, as that which may breake forth to the shame of all their former life, in time to come.

But because we forget to speake of them, that in the examining of their liues past, are much grieued for the want of sinceritie, and for priuie vaine-glorie in themselues; let vs before we goe to the searching of our hearts in sinne to come, speake somewhat of this. Men troubled for this priuie pride are either touched, or not touched. If the veile of sinne was so great in them, that it hid Christ from them; it is the good will of God, that by this sight of their secret sinnes they should come to see the righteousnes that is in Christ Iesus, and so they shall the better be kept from being iusticiarie Pharises. For when being a longIusticiarie Pharisies. time well brought vp, and leading a ciuill life, the diuell would perswade vs of some inhe­rent righteousnesse in vs; it is the wisedome of our God to touch vs with the conscience of most hidden corruptions, as also to certifie and make knowne vnto vs, that euen from our birth there was a secret seede of sinne in vs, which (without the Lord watching ouer vs) would surely haue broken forth to his dishonour. As for them which haue had some working in them, and yet are often plunged with sore distresses, this trouble commeth to them for two especiall causes, either for some hypocrisie, that they did more in shew than in truth: wherefore the Lord bringeth them backe againe to see their corrupt procee­dings,Affections fighting a­gainst iudge­ment. and that they may know all their religion to be but hypocrisie, and all their righ­teousnesse to be but vnrighteousnesse: or for the abusing of their knowledge, in that they made it but a maske to iuggle in, and that they made their affections to fight with their owne iudgements. We must remedie this, by not thinking of our selues aboue that which is meete, and by labouring to imbrace the truth in truth. And here let vs note, that many of Gods children accuse themselues of hypocrisie, when indeed they offend not in it, (for the most righteous persons are their owne greatest accusers) and yet the accusation doth iustly arise from some fault on their parts: for though they haue done things in truth, yet because with truth they laboured not to see their secret corruptiōs, in some other matters, they sustaine this trouble of minde. So that there is nothing harder than to si [...]t and searchExamina­tion hard. our hearts to the bottome, whether we respect our sinnes past, or our sinnes present, whe­ther we looke to our priuie pride, hidden wants, or secret corruptions.

And to returne from whence we digressed, to the examination of our hearts, in sinneReturne to sins to come. to come: let vs obserue that in Gods children there is such a iealousie, as they tremble at the very first motions, and quake at the least occasion of sinne, although because vice will sit in Or in re­semblance The godly iealousie of Gods chil­dren. residēce very neere vnto vertue, there may be in them sometime too much scrupu­lousnes. This feare causeth the dearest of the Saints of God to reason on this sort: O Lord, I see how many excellent in gifts, and constant in profession for a long time, whose ende hath not answered their beginnings, whose deaths were not like to their liues. This is true, whether we looke into the word or into the world: and it is a thing that may much hum­ble vs. For though we may remember what we haue beene, and know what we are; yet who can tell what may come vnto him hereafter.

Oh that the serious meditation hereof would dwell long vpon our consciences: that with an holy iealousie we might preuent the sinne that is to come. But alas, there be some venturous knights, which think it no masterie to offer themselues to masking, minstrelsie and dauncing, nor to runne into quarrels, braules and contentions, as though they had their eares, their eyes, their hands, and their feete in their owne power, and at commande­ment to vse and gouerne as themselues list. Howbeit, Gods children better fenced with his grace, than those bold bayards, are afraid of these occasions: as knowing full well, that their eyes may soone be prouoked to lust, their eares may quickly listen vnto vnchast de­lights, their hands may suddenly strike a deadly blow, and their feete may easily be s [...]ared [Page 104] in carnall pleasures. Beware O man, be circumspect O woman, that thou prostitute notTake heede to our liber­tie. thy selfe to too much libertie: for although in comming to such lasciuious and conten­tious places thou diddest purpose none euill: yet for thy ventring without warrant, thou maist be ouer thy shoes in sin, and plunged in some wicked attempt ouer head and eares, ere thou beest aware. And because vice is so confine vnto vertue, beware also of supersti­tion: for still the enemie laboureth either to make thee too hardie in sinne, or else he will cause thee to be too fearefull and superstitious; either he will puffe thee vp with presump­tion, or assault thee with desperation. To these tentations our nature is very pliable: first to presumption, as may appeare by our common speech; [...]ush, the preacher is but a man as I am, I am sure he hath infirmities as others haue; we are no Angels, our nature is cor­rupt,The diuell tempting. The diuell accusing. we are but flesh, I am sure you would not haue vs Gods. Thus the diuell commeth to tempt; but he apparrelleth himselfe in another sute when he commeth to accuse, and then of a flye he makes an Elephant; of the very smallest pricke of a pinne, a globe of the whole earth; of a molehill a mountaine: and presseth sillie soules with feares and terrors, that they know not how to winde out themselues. If he cannot bring them to make no conscience, where they should make conscience, he will labour to bring them to make conscience where they neede make no conscience. He careth not whether thou wilt be remisse or superstitious, so thou be one of them. If he cannot get you to follow the Epicu­rismeNote. of the world, as Libertines in diet and apparell; he will make you so precise, as to thinke it a hainous sinne, to eate one bit of meate, or to weare one rag of cloath more than for necessitie. How needfull therefore it is to saile with an euen course, we may coniecture by other things which will bewray the corruption of our nature.

In the time of a plague we shall see some will be so bold, that without any lawfull cal­lingBoldnes in plague. or godly warrant, they will rush into places infected; and then falling sicke, their conscience prickes them for their tempting of God by an vnaduised boldnes, in the houre of their death.

Others plunged as deepely in a quite contrarie extremitie, are too fearefull when they doe but heare of the sicknesse; and for very feare haue beene brought to deaths doore, on­ly by imagining thēselues to haue been infected, when they haue been most free, who of­tentimes haue euen died, and that without any naturall cause that euer could be knowne, but onely through immoderate feare, and the iudgement of God comming vpon them for their infidelitie and vnbeleefe. Thus it is with vs in Christianitie, in that as well the op­pressing our selues with too much feare to be ouercome, as the carnall securitie, in not fea­ring to be ouercome, may bring sinne vpon vs: God his children must labour for a mea­sure, and that must be sought for in the word, which will teach them how they shall neither decline on the right hand, nor on the left; but will guide them in the narrow way, shew­ing in euery thing what is vertue, what is vice; what is the meane, what is the extreame.Zeale.

Among many examples, let vs consider of zeale, a most precious vertue in Christianity, so long as it is free from the extremities. Otherwise if we be cold in zeale, it is a sinne on the left hand: if we be zealous without knowledge, it is preposterous, and becommeth a sinne on the right hand.What per­fection we haue in this life.

But can we not come to some perfection? No, if you vnderstand it for an absolute vn­spottednes; albeit to that perfection which the Scripture taketh for soundnes, trueth, and sinceritie of heart, which is voide of carelesse remisnes, we may come. Neither doth the Lord deale with vs after our sinnes, nor reward vs after our iniquities: in whose eyes the most glorious actions of men, are but as waters flowing purely from the Conduit, but de­filed by passing through a filthy chanell. Wherfore hauing these imperfections, let vs not seeke to be more righteous than we can be, saying for euery error of this life; Oh, I am none of God his sonnes, I am none of his daughters: for I cannot finde that perfection in me which is to be required. But let vs comfort our selues in the truth of our hearts, and singlenes of our desires to serue God, because he is God; and so we shall be accepted of God.

I speake this to this end, that poore soules might haue comfort, and know that if they abhorre sinne as sinne, if they examine themselues for it, if they grone vnder it, if they mis­like [Page 105] themselues for it, if they feare to fall into it; the Lord will not pursue them with the rigor of his law, but will giue them the sweetnes of his promises; they are no more vnder the curse, but vnder grace.

But further to inforce our exhortation, to auoyde too scrupulous a feare, which hinde­rethA scrupu­lous feare. the true examination of our hearts: let vs thinke that it happeneth in the spirituall conflict as in ciuill warres. We reade that many cities lying in great securitie, haue sudden­ly both beene assaulted and ouerthrowne; as also how some Countries (too much negli­gent in the meanes) through an excessiue fearefulnes, haue incouraged their enemies with more greedy violence to pray vpon them. With which kinde of stratagems our aduersarie me diuell being well acquainted, doth often practise this policie. If he see vs without all feare too quietly to rest in our selues, he thinketh his assault must needes be the stronger, because our resistance is the weaker. Againe, if he descrieth in vs a cowardly feare and fain­ting of heart, before we once begin to ioyne battell with him; he will set vpon our immo­derate feare, and as villainously as suddenly stab vs to the heart, and make a present spoyle of vs.

Common practise doth further teach vs, that when we can heare the word without all trembling at God his iudgements, when we can pray without all feare before the Maiestie of God, when we can come to the discipline of the Church without all reuerence of the ordinance of the Lord; all is in vaine. Againe, let vs heare with too much trembling, and we shall learne nothing; let vs pray with too seruile a feare, and our worshipping of God will be without all comfort and vncheerefull. Thus if we neither lessen sinne, that is sinne indeede, neither make sinne of that which is not sin in truth, it is good to proceed to this three-fold examination, & to lay the edge of this doctrine more neere our affections, be­cause many will be sound in this ripenes of knowledge and barrennes of conscience, to speake, dispute and declaime of all these things very skilfully, which flickring in the cir­cumference of the braine, and not sitting at the ground of the heart, doe seale vp a more iust sentence of condemnation against them. To helpe this euill, we must meditate deeply of the Law and of the Gospel, together with the appurtenances of them both, that finding ourselues farre from Gods blessings promised to the keepers of the law, and seeing our selues neere to the curses due to the breakers of the law, we may raise vp some sense of sin in our selues. Yet herein we must not stay our foote, but giue a further stride: for whereas many by a diligent view of the law, haue come to the sense of sinne in themselues, and saw plainly their owne condemnation: yet because they laboured not to see the guiltinesse ac­quited by the remission of sinne in Christ, they plunged themselues into a bottomlesseRemission of sinne and mortification of sinne goe together. sea of sorrowes. Others hauing passed these degrees, and hitherto made these steps to a­uoyde the wound of conscience, haue come also too short, and missed of the marke: when because besides the sense of sinne pardoned by the death of Christ, they felt not also the vertue of his passion crucifying sinne in them, but saw that with the remission of sinne was not ioyned the mortification of sin; they feared that there was no forgiuenesse for them, but stil languishing with sorrow, they thought themselues to stand charged with their for­mer guiltines. Yea, and which is more, for that such men haue not truely been instructed, nor surely haue been grounded in the doctrine of Christs death and resurrection, that is, for that they saw not as well power flowing from his death to slay sinne in them, as vertue to pardon sinne in them▪ for that they felt not as well strength to sanctification, streaming from the rising againe of Christ, as they were perswaded of iustification & righteousnesse therein: they haue lien still bleeding at the heart, in such sort, as the wound of griefe couldSixe points which must be knit toge­ther. hardly or neuer be stayed and stanched. Wherefore let vs strengthen our weake soules with this sixe-fold corde of consolation, against these bitter assaults▪ Let vs first labour to know sinne, then to sorrow for sinne, after to feele our sinnes in Christ forgiuen, further to looke for power to crucifie the same, then to lay hold on iustification by his resurrection:1 and lastly, hope for strength to proceed from thence, to further vs in sanctification and2 3 holines of life, euen vnto the end. And thus much briefly for the second thing which we4 matched in company with the examination of sinne, euen the triall of faith: both which5 rightly vsed, shall in some measure sauegard vs from the trouble of an afflicted minde.6

[Page 106]Now let vs hasten to the third part of our diuision, to shew how Gods children beingThe third part of the first diuision. fallen into this wound of spirit, may be helped out of it: which (God willing) we will also performe, after we haue answered a necessarie obiection, which (in the former part) might seeme to incounter against vs. There is no man but will graunt, that Dauid, Iob, and others of the Saints of God, had a sight of their sinnes, a sorrow for their sinnes, and a taste of the remission of their sinnes: how then commeth it to passe, that these men were so troubled in minde? To this I answere, that their trouble so befell them, either for failing in some of these former things; or else they were rather afflicted for triall of their faith, than for pu­nishing of sinne in them. And therefore be it alwaies prouided, that we thinke not euery conflict of conscience, continually and chiefly to be for the pursuing of our sinnes: but sometimes and principally, that it commeth for the triall of our faith: and yet secondari­ly, or lesse principally, for the scourging of sinne, as we may see in Iob. Whereupon let allThe godly afflicted. men be admonished, when they see good men thus humbled & throwne downe in minde, to lay their hands on their mouthes from saying; Surely these men are but hypocrites, doubtlesse these men be great sinners, the Lord hath found out their hypocrisie. For good reason there is, that such silence should be vsed: for that the Lord may as well make triall of their faith, as take punishment on their sinnes. For if such affliction should alwaies and chiefly be sent for sinne, then it should follow that all others as they exceeded them in sinne, should also exceed them in the punishment of sinne.

But now comming to the saluing of this sore, I shall seeme very strange in my cure: andSalue of this sore.. so much the more be wondred at, by how much in manner of proceeding I differ from the most sort of men herein, I am not ignorant, that many visiting afflicted consciences,How to pro­ceede in com­forting the afflicted. cry still; Oh comfort them, oh speake ioyfull things vnto them. Yea, there be some, and those of the most learned, who in such cases are full of these and such like speeches. Why are you so heauie my brother? why are you so cast downe my sister? Be of good cheere: take it not so grieuously. What is there that you should feare? God is mercifull, Christ is a Sauiour. These be speeches of loue indeed: but they often doe the poore soules as much good herein, as if they should powre cold water into their bosomes; when as without fur­ther searching of their sores, they may as well minister a maladie as a medicine. For as nu­tritiue and cordiall medicines are not good for euery sicke person, especially when the bo­dy needeth rather a strong purgation, than a matter restoratiue; and as incarnatiue medi­cines may for the time allay the paine of the patient, but after the griefe becōmeth more grieuous: so the comfortable applying of Gods promises are not so profitable for euery one that is humbled, especially when their soules are rather further to be cast downe, than as yet to be raised vp: so those s [...]gred consolations may for a while ouer-heale the con­science, and abate some present griefe; but so as afterwards the smart may be the sorer, and the griefe may grow the greater: hereof insueth this effect, that comfort seemeth to cure for a while, but for want of wisedome in the right discerning of the cause, men minister one medicine for another; and so for want of skill, the latter fit grindeth them sorer than the former. Some there be, who without all precept and practise will be their owne Phy­sitions: and these, so soone as the fit commeth vpon them, thinke it the best to chastiseThe vaine [...]ifts of some in afflictions of minde. and to chase away their sorrow, by drinking at tauernes, by minstrelsie, in merie companie, by purging melancholie in taking Physicke: all which may seeme to weare away the paine for a while, but yet after it biteth more deeply, when the burning feuer of their spi­rits shaketh them with a second recourse: and for that before they were not truely sear­ched, purged, [...]eared and launced, it commeth to passe, that the second relapse is more dan­gerous than the first impression.

To come to our purpose, we must know that all griefes are either confused or distinct: and sure it is, that the minde is appalled either for some cause knowne to vs as certaine▪ o [...] for some thing vnknowne to vs and vncertaine. To them which are troubled with such blinde griefes, whereof they can see no reason, as often it happeneth to Gods children in secret prouidence, who either neuer knew God, or else had but a generall knowledge of him: I answere, that as I denie not Physicke to be ministred, if it in part proceed from a na­turall cause: so I require the word especially to shew the principall and originall cause to [Page 107] begin in the soule▪ And this I doe the rather, because I would haue wisedome both in con­sidering the state of the body if neede so require; & in looking chiefly to the soule, whichNote well. so few thinke of. If a man troubled in cōscience come to a Minister, it may be he will looke all to the soule and nothing to the body: if he come to a Physition, he only considereth of the body and neglecteth the soule. For my part, I would neuer haue the Physitions coun­sell seuered, nor the Ministers labour neglected; because the soule and body dwelling to­gether, it is conuenient, that as the soule should be cured by the word, by prayer, by fa­sting, by threatning, or by comforting; so the body also should be brought into some temperature by Physicke, by purging, by diet, by restoring, by musicke, and by such like meanes; prouiding alwaies that it be done so in the seare of God, and wisedome of his spirit, as we thinke not by these ordinary meanes to smoother or smoke out our trou­bles; but as purposing to vse them as preparatiues, whereby both our soules and bodies may be made more capable of the spirituall meanes to follow after.

As we require these things to be the matter of our Ministerie in such a perplexitie: so we would wish the persons ministring to be men learned and of sound iudgement, wise, andMeete com­forters. of godly experience, meeke and of most iouing spirits. For when the troubled patient shall be wel perswaded of our knowledge and discretion, and there withall shall perceiue vs to come in tender and louing affection, I thinke an entrance is made, and all preiudice is taken away, so as we may the more freely worke vpon the conscience; first bringing them to the sight of sinne, as to some cause of their trouble. Herein we must labour to put away all confusion and blindnesse of sorrow, endeuouring by wisedome to bring the parties wounded to some certaine obiect and matter of their trouble; and so draw out of them the confession of some seuerall, especiall, & secret sinne; I say seuerall and secret sinne, be­cause I know, how many (through a palpable blindnesse or disordered discerning of sinne) talke of nothing so much as of sinne; and yet they either cannot des [...]ry (seuerall sinnes, or they will not be brought to acknowledge their secret sinnes: whereof the one proceedeth of the ignorance of the law of God, and the other of selfe-loue, which maketh vs l [...]t [...]e euen in our trauell of minde, to shame our selues.

Now that the confession of particular sinnes is requisite, it may appeare by the two andP [...]. [...] thirtieth Psalme, wherein (being a Psalme of instruction, concerning the forgiuenesse of sinnes) the Prophet (by his owne experience) teacheth vs, that he could finde no reliefe of his sicknesse, vntill he had remembred, and made confession of his sinnes.

What? shall we thinke that the Prophet of God (taught so wonderfully by the word and by the spirit) did not see his sinnes before? Be it farre from vs. Rather let vs know thatConfession [...] speciall sins. he had not seuerally & particularly ripped vp his sinnes before the Lord, in a seuerall con­fession of them. Which though the Lord knoweth farre better than we our selues: yet such kinde of sacrifice is most acceptable vnto him.

Now if in this trouble the persons humbled cannot come to the particular sight of sinne in themselues; it is good to vse the helpe of others, vnto whom they may offer their harts to be gaged and searched, and their liues to be examined more deepely, by hearing the se­uerall Articles of the Law laid open before them; whereby they may trie the whole course of their actions. For (as we said before) the grossest hypocrites will generally complaine of sinne; and yet deale with them in particular pointes of the particular precepts, and prooue them in the applying of things to be done or not done to their owne consciences; and we shall see many of these poore soules tossed to and fro, now floting in ioyes, now plunged in sorrowes, not able to distinguish one sinne from another.

Now when we shall see the wound of the spirit to arise of any certaine and knowne sin, it is either for some sin alreadie cōmit [...]ed, wherein we lie; or else for some sin as yet not com­mitted, but whereunto we are tempted. For the former; it pleaseth God oftētimes to bring old sins to minde, when we had not throughly repented of them before; that so (as it were) representing them to vs afresh, we might fall into a more misliking of them. And yet here­in is not all, to mislike our selues for some particulars, although it be good to be occupied about some speciall sinnes: for as it is not sufficient for the auoyding of hypocrisie, to see sinne generally: so it is not enough to eschue the deceiueablenes of the heart, euer to be [Page 108] poring busily in one particular, and to be forgetfull of our great and generall sinnes. ButNot to eye one sinne one­ly, and to for­get the rest. let vs learne by the particulars to passe to the generals. When any such one sin then doth pursue thee, rest not onely therein, but say thus rather to thy selfe; Oh Lord, is this one sin so grieuous? and doth my God punish this one sinne so sorely? How great then should be my punishment, if thou shouldest (O Lord) so deale with me for all my other sinnes. Let vs labour to haue a sense both of generall and of particular sinnes, least in time our griefe passe away without fruite, whilest that not being displeased as well with one sinne, as with another, we either looke too superficially to generals, and not to particulars; or else too superstitiously obserue particulars, and not the generals.

Concerning those sinnes whereunto we are tempted, as when a man is moued to thinke blasphemously of God the father, or to doubt whether there be a Christ or no, or to ima­gine grossely of the holy Ghost, or to deny God, or to doubt of the Trinitie, or to be mo­ued to murther, adulterie, or such like: in which temptations he feeleth Gods spirit to checke him for thē, so as he knoweth not in this case what to doe: for that on the one side he dares not listen willingly to these fearefull and monstrous temptations; and on the o­ther side, he feareth least in time by long suite, he might fall into them; or at the least for that he se [...]th not how to be deliuered from them: I suppose these motions are not so much to be disputed with, a [...] we by them are to be prouoked to more instant and extraordinarie zeale of prayer.

Surely these are dangerous temptations, and therefore are not to be kept close, which our nature will easily incline vnto: but particularly are to be confessed of vs. For the diuell will come sometime to thee, to keepe thee still in a generall acknowledging of sinne, and vrge thee on this manner: Surely thou must needes doe this sinne, thou seest thou canst haue no [...]ase, vntill thou hast consented, thou art ordained to it: the reason why thou art thus incessantly tempted, is because thou doest not thus take thy pleasure. Goe to denieSecret moti­ones vnto sinnes. God, beleeue not his word: it is but a policie to keepe men in aw [...]; Religion is no such matter as men take it. Thus for feare of yeelding on the one hand, and for shame of dis­closing the temptations on the other hand, many men haue pined away, and almost haue beene ouercome by them. If we should disclose this (say these men) what would people say of vs? They would count vs Atheists, they would thinke vs the wickedest men in the world. Well, for our instruction and consolation herein, let vs learne that these kindes of temptations, are either corrections for some sinnes past, or punishments for some sinne present, or forewarners of some sinne to come. We shall see many tempted to adulterie, who (no doubt) cannot be brought to commit it; and yet because in their youth they haue committed it, and not repented of it, it comes to them againe. The like may be obserued in theft, in gluttonie, and in other temptations, which are not so much sent vnto vs, presently to ouercome vs, as to put vs in minde, that sometime heretofore we hauing bin ouercome with them, should now repent for them. Sometime a man shall lie in some sinne, whereof when he will not be admonished, neither by the publike nor priuate meanes, then some other strange temptation shall fall vpon him, differing from that wherein he presently lieth, to admonish him of that other sinne. As when a worldling shall be tempted to adul­terie, a thing which he hath no desire to doe; yet it is to make him looke to his worldlines, whereof he hath so strong and thorough a liking: wherewith if then he will not be awa­ked, he may suddenly fall into that too, and so by the punishment of God, in punishing one sinne with another, both his sinnes shal be to his great shame layd open, and one sinne shall make knowne another. Sometime also it commeth to passe, that one shall be temp­ted with such a sinne, as neither heretofore, nor presently he hath giuen any liking or en­tertainment vnto; and yet the Lord by it may forewarne him how he may fall into it hereafter, as also to shew that he hath stood all his former life, rather by the grace of God, than by the strength of flesh and blood. Wherefore when thou art moued to doubt of God, of Christ, of the word, or of iustification, doe not so much stand wondring at theseDoubts. strange temptations, as thinke with thy selfe that it is the mercie of God by them, to cause thee better to discerne of those temptations in others: when thou shalt haue obserued with feare and trembling how they make their first entrie into a mans heart, how they ga­ther [Page 109] strength, how they agree with our corrupt nature, in what degrees they come to some groweth, how the spirit of God doth resist thē, what be the meanes best to preuaile against them. And thus if thou make thy profit by them, thou shalt so wonderfully search and de­scrie by seuerall veines, the bodie, age and Or strēgth. [...]leight of these temptations in others, by an holy experience which God hath taught thee in thy selfe, that besides that thou shalt lay forth mens secret corruptions, as if thou werst in their bosomes; thou shalt be able also by the seede of sorrow in thy selfe, to beget an vnspeakable ioy in others, who in time may be tempted as thou now art.

Thinke moreouer and besides, that such is the efficacie of sinne, that they who are nowNote. no Papists, Heretikes, Adulterers, or Theeues, may for their secure contemning & foolish passing ouer of these temptations sent vnto them, suddenly, shortly after fall into them; because they would not seeke to make some vse of them, nor confesse before the Lord both their pronenesse and worthinesse to fall into them. But if we will humble our selues in such temptations, & learne by them meekely to discerne the corruptions of our harts, we shall not onely presently deliuer our selues from perill, but be also further enabled to assist others hereafter, in the like danger.

But some will oppose against these things which we haue deliuered: Doe you thinke it a remedie to cast downe them that are alreadie humbled? This is rather to be a butcher than a builder of a mans conscience. To whom I answere, that I desire preachers to be builders, and not butchers; and it is one thing generally to applie, and another particu­larly to lay the medicine vnto the wound. It is good to begin with searching first, and to purge the sore by the vineger of the Law, & after to supple it with the oyle of the Gospell. Both which must be done in wisedome, vsing them to some in greater, to some in lesser measure. For as some hauing nothing but a decay of nature, & no mortall humour, neede rather restoratiue, than purging medicines: so some rather troubled for some spirituall wants, than for grosser sinnes, neede not so much the sharpe threatnings of the Law, as the sweete promises of the Gospell. As the body, through some extraordinarie repletion, ha­uing gotten some great surfet, not so much to the weakening of nature, as to the threat­ning of imminent death, and therefore requireth rather some strong purgation, than com­fortable and cordiall medicines: euen so the soule brought almost to deaths doore with some extraordinary sinne, is rather to be bored and pearced with the denouncing of Gods iudgements than otherwise. But because we would deale more plainly and lesse confused­ly, it is good in our accesse to afflicted consciences, to lay these two grounds. First, we must perswade the persons humbled, that their sins are pardonable, & their sores curable. AndTwo groūds to be remem­bred in the cures of soules afflic­ted. after, that this visitation is not so much a signe of Gods wrath and anger, as a seale of his mercie and fauour, in that it is not either blind or barren, but plentifull in good effects, and fruitfull in godly issues. The former how needfull it is, the experience of so many al­most as haue been throwne downe, is a sufficient witnes: who haue had this as a tagge tied to their temptations, that neuer any were so plagued as they, none euer had the like temp­tations, the Lord will surely make an end of them in some strange and vnknowne temp­tation. Wherein they are not vnlike vnto men fallen into some dangerous disease, who thinking them selues to be without the fadome of the Physitions skill, & not to be within the compasse of things recouerable, adde a second and sorer griefe vnto their former.

Wherefore as these men seeme to be halfe healed, when any man of knowledge can be brought, who by experience hath cured the like maladie in like degrees in others: so these sorrowfull soules are not a little by hope refreshed & strengthened to looke for some ease, when they see none other temptation to haue ouertaken them, than such as hauing fallen into the nature of man, haue found mercy at the hands of God, that he might be feared. This ground worke framed, it is good (to build vp & repaire the decayed ioy of the mind) partly by the law, to make a preparatiue for these ioyes, if the mind not truly humbled, be not fit to be truly comforted: & partly by the Gospell, if the conscience kindly throwne downe, is become a fit subiect to apply the sweete promises of God in Iesus Christ vnto it. And here againe to answere them that denie the law wholy or at all to be vsed, when we would breed comfort in one: I demaund whether if it be necessarie to maintaine the righ­teousnes [Page 110] of Christ, it be not also as necessarie to preserue the righteousnes of the law? See­ing the righteousnes of the law, of vs not fulfilled, will draw vs vnto the righteousnes of Christ to vs imputed: & sith the righteousnes of Christ to vs imputed, is neuer throughly and truly esteemed, vntill we see the righteousnes of the law of vs to be vnperformed. A­gaine, if our Sauiour Christ did foreshew his Disciples, that the first work of the holy Ghost at his comming, should be to conuict the world of sinne, to make men know, that without Iesus Christ there is nothing but sinne, & then, that he should rebuke the world of righte­ousnes, that they might see how Christ died not for his own sins, but for the sins of others: I see not why it should not be very cōuenient, first to lay open the righteousnes of the lawHow to be­gin with the la [...], incu­ring consci­ences afflic­ted. that men may see their sinnes; and then the righteousnes of Christ, that men may see their sins discharged in him. Besides, where the Lord saith by his Prophet: At what time soeu [...]r a sinner doth repent of his sinnes from the bottome of his heart, I will put all his wickednes out of my remembrance: it may well be gathered, that there must be first a sound sorrow for sinne; and then a true ioy of sins pardoned, may more freely by vertue of his promise be both hoped for, and looked for afterward. Moreouer, seeing all the promises of God in the Gospell are commended vnto vs vnder the title & tenour of restoring sight to the blinde, hearing to the deafe, strength to the lame, health to the sicke, and life to the dead; it is manifest, not onely that there is no disease of the soule which Christ cannot heale▪ but also that we must first finde our selues blind, deafe, dumbe, lame, sick & dead, before he will meddle with vs; because they that are whole neede not the Physition, and he came to call sinners, not the righteous to repentance. Now, to doe this in wisedome, by neither pressing the conscience too seuerely, nor releasing the conscience more vnaduisedly, it shall be a safe way, to vse the well tempered speech of the Apostle to the sorcerer: Repent, that if it be possible, thy sinne may be forgiuen thee. Where he doth not wholy discourage him, because it may be his sinne may be pardoned; neither yet too boldly incourage him, in that without repentance, he sheweth it to be altogether impossible to be pardoned.

And that we be not too preposterous in our consolation, let vs be warned by the blas­phemous speech of that detestable Arriā, who of late yeeres was put to death at Norwich. This hellish heretike, a little before he should be executed, affoorded a few whorish teares,An Arian executed at Norwich. asking whether he might be saued in Christ or no? When one told him, that if he truly re­pented, he should surely not perish: he brake out most monstrously into this speech: Nay, is your Christ so easily to be intreated indeed, as you say? then I defie him, and care not for him. Oh how good a thing had it bin not to haue cast this precious stone to this swine? Oh how safe had it been to haue dealt more bitterly, and to haue dwelt more vehemently on the conscience of this cai [...]ife?

Now to attaine some discretion in curing this wounded spirit, we must learne wisely to1 iudge, both of the person afflicted, and of the nature of his affliction. First, we may noteGood consi­derations in vrging the law to some afflicted. whether it be a man or a woman, because we may vrge more fearfully the vse of the law to a man, as being the stronger vessell. And as Sathan knew the woman to be most easie and framable to be wrought vpon, at his first temptation: so is he not ignorant that she is the weaker partie to sustaine any temptation now. Then let vs consider, whether they that are thus humbled haue knowledge or no? Because, if they haue no knowledge, they thinke2 trouble of minde to be so strange a thing, as neuer any before had it: if they haue know­ledge, then Sathan is readie to accuse them of the sinne against the holy Ghost, as though euery sinne done against knowledge, were a sinne of presumption. Further, we are to en­quire, how strong or weake they are, that if they be sorely striken, we cease to humble them any further: if they be not sufficiently wounded, then to touch them with some dee­per sense of sinne. Also we must be circumspect, to finde out whether by nature they are fearefull and melancholike or no: as also, whether they be vsuall sinners, or haue fallen once of infirmitie; that so vpon their disposition and inclination, we may build our spee­ches the better. To these it is good to adde the consideration of the persons age, estate and abilitie: as if the partie be troubled for worldlines, whether he be not a great house holder: if he complaine of vncleannes, whether he be not a yong man & vnmaried: if he be hum­bled with couetousnes, whether he be not old: because diuers coūtries, callings, ages, con­ditions [Page 111] and estates of men, haue their diuers and peculiar sinnes, which we must rightly di­scerne. Howbeit, of what sex soeuer they are men or women, of what complexion soeuer they are, of what knowledge to discerne sin, of what degree of committing sin; of what age, authoritie, wealth, estate, or cōdition soeuer they are, it is good to marke that there be ma­ny who are more troubled for the vexation and disquietnes of their minde being distem­pered, than for the vilenes and horriblenes of their sin cōmitted; who are wounded more with the feare of shame, with the feare of being mad, or with the feare of running out of their wits, than with the conscience of sinne. Which thing if we finde in them, it is our part to trauell with them, that they make a lesse matter of the outward shame, and more consci­ence of the inward sinne. Neither must we here forget to make a distinction betweene our speeches vsed to the humbled, in the very time of their extreme agony & burning ague of their troubles, and those speeches which we vse to them the fit being past; because the one and former requireth more consolation and lesse exhortation; the other and latter would haue vs more abundant in admonishing, and more sparing in comforting, when we may wisely admonish them to beware of sinne, which so procured their owne woe. In this brea­thing time, it is also expedient to exhort them, that for some season vntill they shall finde greater power of regeneration, they would tye themselues to some holy orders, and god­ly vowes, whereby they may either be furthered in mortifying some speciall sinne; which for that they could finde no power against it, did most grieue them, or strengthened in some speciall grace, the want where of did also wound them.

But before we launch deeper into this sea of particular temptations, and begin to sound the dangerous passages of naturall corruption, and originall sinne, the troublesome froth whereof doth almost ouerwhelme many poore pilgrims, it shall be good to giue this cau­tion, that both in these and in the former troubles, men would be still againe admonished, patiently to beare with a wounded spirit, albeit it fall out so, that they be somewhat pet­tish, seeing the holy Ghost speaketh so fauourably of them, saying: A wounded spirit who can beare? And surely our practise in other things, by the law of equitie, may vrge this at our hands. For if men by the light of reason can see it to be a dutie conuenient, not furiously to controll, but meekly to suffer, and wisely to put vp the vnaduised speeches of a man di­stempered in braine, by reason of some burning ague, or such like violent and vehement sicknes: we may easily gather euen by the same rule of reason, not so seuerely to cēsure the impatiēt speeches of him, who by reason of some parching feuer of the spirit, is disquieted in all parts of his mind, & hath all the veines of his heart (as it were in a spirituall agonie) vexed. Wherefore both vnsauourie for want of godly wisedome, & vncharitable for want of Christian loue, are their murmuring obtrectations which say, what? Is this the godly man? Is this he that is so troubled for his sinnes? Why, see how pettish he is, nothing can please him, no bodie can satisfie him. Consider, O man, if thou canst beare with a [...]raile bo­die, that thou must much more beare with a fraile mind. Consider, O man, that this his pet­tishnes doth more wound him to the hart, than any iniurie thou couldest presse him with. And therfore seeing he afflicteth his owne soule for it, thou needest not adde any thing to his affliction, and to exasperate his grieuous smart. Consider that it is a blessed thing mer­cifully to bethinke vs of the estate of the needie, and that to rub a fresh wound, and to straine a bleeding sore, is nothing else, but with Iobs friends to bring a new torment, where there is no need of it. As the wise father doth rather pitie thā rebuke his child, whēby rea­son of sicknes the appetite is not easily pleased: so, if we purpose to doe any good with an afflicted minde, we must not be austere in reprehēding euery infirmitie, but p [...]tiful in con­sidering of the tender frailtie of it. Neither doe I speake this to nourish pe [...]shnes in any, but would haue them to labour for patience, and to seeke for peace: which though they finde not at the first, yet by prayer they must waite on the Lord, and say: Lord because there is mercy that thou maist be feared, I will waite vpon thee, as the eye of the seruant wai [...] [...] vpon the hand of his maister. I will condemne my selfe of folly, and say, Oh my soule, why art tho [...]o so h [...]a [...]e? Why art thou so cast downe within me? Still trust in the Lord, for he is thy health and thy saluation.



IN all afflictions Gods children must looke vnto the end: they are to desire to profit by them, and in them to seekeIn afflictions euer looke to the end. [...]he way of sound comfort and consolation: which that they may finde, they must know that the afflictions of the godly last but a while, they serue them but for salues and medicines, the end of them is alwaies happie. In them they are not onely preserued, and purified from many sinnes: but also much beautified with the image of Iesus Christ, who is the eldest sonne in the house of God. Againe, the crosse of true Christians is the sweete and amiable call of God vnto repentance, in that he putteth vs in minde ther­by to bethinke vs of our debts: because we are giuen to thinke the day of payment is yet farre off: yea, we fall asleepe vntill our turne be ended, and whilest God lengtheneth our daies waiting for our repentance, we neuer thinke of our sinnes, vntill the houre come wherein we perish with shame. The best meeting then with the Lords visitation, is without delay, and in sinceritie to pray for our sinnes to be pardoned. For therefore doth the Lord oftentimes shackle vs the more with the chaines of his chastisements, because we are more carefull to be vnburthened of our sicknesse, than to be freed from our sin: which we the rather are loath to confesse, because we would not be espied to be in the wrath of God. Others there be that hearing of their sinnes in the time of their afflictions, will acknowledge indeed their infirmities to be the motherSome haue but a confu­sed conceit of their sinnes in their affli­ctions. of such a broode: yet they haue no true remorse to restraine themselues from sinne, be­cause they haue but a confused conceite thereof: and though their ship be neuer so much tossed and turmoyled, yet thinke they not that God holdeth the sterne▪ These men, if God beare with them, doe as it were settle in their lees, and are as it were soked in their sinnes. For prosperitie is a drunkennesse, to cast our selues into a dead sleepe, and when the Lord letteth vs alone, we cease not to soothe vp ourselues, bearing our selues in hand, that we are in Gods fauour, and that he loueth vs, because he scourgeth vs not. And thus retchles we are whilest we measure Gods loue according to our sense and humour. Wherein we be­wray our ignorance of the exercise of the crosse, in that affliction is the mother of humili­tie, humilitie breedeth repentance, and repentance obtaineth mercie. Some also there are, who vsually whilest the fearefull iudgement of God is before their eyes, either in them­selues or in others, haue a few glancing motions, and starting cogitations of their sinnes, and of Christ his passion: yet at all other times their minds are so clasped vp from thin­king of temptations, and their hearts so locked vp from foreseeing or forethinking ofMockers and scorners of the afflic­ted. iudgements, that they feele no godly sorrow. They mocke the mourning dayes of the elect, as of them that be of melancholy nature; they make a sport of sinne, as little re­membring the sting which will either pricke them to the heart blood most fearefully in the houre of death, or meete them with griping agonies in the day of their visitation more speedily. But happily they think they haue giuen good testimony & Or warrāt. word of their repentance and remembrance of God, when they giue one deepe sigh and away, and passe [Page 113] ouer Gods heauie indignatiō as ouer burning coals. So that whilest the Lord in prosperitie affoordeth large peniworths of his loue vnto them, they dally with his Maiestie, & make a sport of his mercy. Al which imperfections may be better corrected, if in our deepest rest with a reuerent & humble feare of Gods iudgements, we did waite for the day of our trial, and prepare our selues to the Lords visitations: for the feeling of Gods mercie must come from the sight of our miserie by sinne; which being pardoned, we shall soone haue our in­firmities healed. Wherefore let vs first learne to cleanse our soules from sinne▪ & then to sustaine the sores of our bodie. Sure it is, that if we haue suffered our hearts to be harro­wed with the rake of Gods iudgements (as occasion from the Lord hath been giuen) that we are become soft and well exercised in the feare of God: we shall come to the feeling of our sinnes, the sense whereof, if it bring as it were a sicknesse to the body, and a corsey toThe feeling of our sinnes, an earnest of our regene­ration. the soule, it is an vndoubted earnest of our regeneration, and happy are we if we finde our selues so diseased and troubled with our sinnes. True it is, that we can hardly (being in the skirmish and agonie) make any difference betweene the motions to any euill, and the con­sent vnto the same: for oftentimes euil motions do so possesse the soules of Gods children sincking downe so deeply in them, that though they weepe, pray, and meditate (which be the last meanes & remedies to ease and cure them) though they feele them with irkesome­nesse and loathsomenesse, as we feele sicknesse in our bodies: yet those motions will be continually in them without diminishing, the delight onely excepted. Wherefore for ourNote. comfort herein, we are not to martyr our selues with disquietnes of minde, because we are so pestered and thronged with wicked motions and assaults, but rather let vs quiet our selues, and not suffer our selues to be hindered with sicknesse either of body or minde: by meanes whereof we should become more vnprofitable to our selues & the whole Church of God. For the godly shall not be so freed from sinne, but that they shall be assaulted with euill motions, suspicions, delusions, vaine fantasies and imaginations; the body of sinne shall neuer be from vs so long as we liue. For the scum thereof is almost continually boy­lingThe froth of sinne in the regenerate. and wallopping in vs, foming out such filthly froth & stinking sauor into our minds, that it is not onely detestable to the minde regenerate and renewed by the spirit of God, but also it would make abashed the very naturall man, to looke into so loathsome a stie of sinne, and sinkehole of iniquitie. Yea it maketh vs often to quaile, and if it were possible, it would corrupt the very part regenerate. For mightie is the power, and raging is the strength of sinne: Neither for all this must we cease to sorrow for our sinnes, nor despaire on the other side, although our sorrow be but small. For if we be sorrowful for the hardnes of our hearts, if we can be grieued for that we are no more grieued for our sinnes, if we can but sigh & grone because we feele our iniquities; it is so much a greater comfort vnto vs, as it is a greater testimonie that our hearts are not altogether hardened: so that if we feele sorrow indeed, although we weepe not, yet we may gather comfort, considering that this sorrow is for sinne with a loue and hunger after righteousnes: yea if our assaults be distrust, pride, arrogancie, ambition, enuie, concupiscence, as hote as the fire in the furnace all our daies, and though Sathan laieth out oyle in great measure and out of measure, that it is the wonderfull mercy of the Lord that we stand; and though our prayers be dull and full of wear [...]somnesse, if the striuing and straining of our selues to goodnesse be so hard, that we know not whether we striue for feare of punishment or for loue of so good a Father: yetTo feele that we would faine loue the Lord. if we feele this in our selues, that we would faine loue the Lord, and be better, and being wearied and tyred with our sinnes, long gladly to enioy the peace of righteousnes, and de­sire to please God in a simple obedience of faith; then let vs comfort our selues; there is no time too late to repent in. For he commeth quickly to Christ (although in the houre of death) that commeth willingly, and in a desire of a better life: howsoeuer sinne and Sathan at that time would especially perswade him. For as the hūming Bee hauing lost her st [...]gSinne and Sathan haue lost the sting in Christ. in another, doth still notwithstanding make a fearefull and grieuous noyse by her often buzzing about vs, but is nothing able to hurt vs: so sinne & death, hauing lost their stings in Christ Iesus, doe not cease at all, euen in the height of the parching heate of our cōscien­ces, to make a murmuring: and with furious stormes of temptations to terrifie vs and our consciences, albeit they neuer sting vs. Wherefore if Sathan charge our consciences with [Page 114] sinne (if we can feele the things a little before mentioned in our consciences) let vs bid him not tell vs what we haue been, but what we would be. For such we are by imputation, as we be in affection, and he is now no sinner, who for the loue he beareth to righteousnesse, would be no sinner. Such as we be in desire and purpose, such we be in reckoning and account with God, who Note. giueth that true desire and holy purpose to none but to his children whom he iustifieth. Neither vn­doubtedly can the guiltines of sin breake the peace of our cōscience, seeing it is the worke of another who hath commended vs as righteous before God, and saued vs. It must in­deed be confessed, that our owne workes will doe nothing in the matter of iustification, which from Christ, and in Christ is freely giuen vnto vs: it must be graunted, that in our selues we are weaker, than that we can resist the least sinne, so farre off is it, that we can en­counter with the law, sin, death, hell, and Sathan: and yet in Christ we are more than con­querors ouer them all. When the law accuseth thee because thou hast not obserued it, send it to Christ, and say; there is a man that hath fulfilled the law: to him I cleaue, he hath ful­filled it for me, and hath giuen the fulfilling of it vnto me; I haue nothing to do with thee, I haue another law which striketh thee downe, euen the law of libertie, which through Christ hath set me free. For my conscience which henceforth serueth the law of grace, is a glorious Prince to triumph ouer thee. If sinne come and would haue thee by the throte,How to an­swere Sathā and sinne in temptations. send it to Christ, and say; as much as thou mayst doe against him, so much right thou shalt haue against me. For I am in him, and he in me: wherefore (O sin) I am righteous through my Christ, which is become sin, to free me which haue been a condemned sinner. If death creepe vpon thee and attempt to deuoure thee, say vnto it; Christ hath ouercome thee, and opened vnto me the gates of euerlasting life: thou wouldest haue killed him with the sting of sin, but the same being of no force, thy purpose (O death) hath failed, and he being my life, is become thy death. If Sathan summon thee to answere for thy debts, send him also to Christ, and say; that the wife is not suable, but the husband: enter thine action against Christ mine husband, and he will make thee sufficient answere: who then shall condemne vs? or what iudge shall daunt vs? sith God is our Iudge and acquiteth vs? and Christ was condemned, and iustifieth vs? he is our iudge, that willeth not the death of a sinner; he is our man of law, who to excuse vs, suffered himselfe to be accused for vs. O gluttonous hell, where is thy defence? O cruell sin, where is thy tyrannous power? O rauening death, where is thy bloodie sting? O roring lion, why doest thou fret and fume? Christ my Law fighteth against thee, O law, & is my libertie; Christ fighteth against thee, O sin, and is my righteousnes: Christ fighteth against thee O diuel, & is my Sauiour: Christ fighteth against thee O death, and is my life. Thou didst desire to paue my way to the burning lake of the damned: but contrarie to thy will, thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem. Wherefore if we shall finde our selues forsaken of God, so as we perceiue nothing but matter of despaire, let vs still hold our owne, & in the certain­tie of our faith stay our selues, sith Christ is giuen vs of God, that he might extinguish sin, triumph ouer the law, vāquish death, ouercom the diuel, & destroy hel, for our only com­fort and consolation. But peraduenture some will say, my faith is weake and cold, and myGood feare. conscience is as a flaming lampe and burning fornace: I feare the Lord will still pursue me with his wrathfull indignation: Thou doest well to feare; but feare and sinne not.

For feare which subdueth the securitie of the flesh is in all most requisite, in that the weaker we are in our selues, the stronger we are in God. But that feare is dangerous, which hindreth the certaintie of faith, in that it incourageth our enemie more fiercely to set vpō vs; when we (comming into the campe) wil cast away our armour especially which should defend vs. Comfort thy selfe, the Lord will not quench the smoking flaxe, nor breake the bruised reede, he looketh not on the quātitie, but on the quality of our faith. For as a good mother doth not reiect her childe because through some infirmitie it is weake, feeble, and not able to goe alone, but rather doth pitie and supporte it, least peraduenture it should fall, and recompenseth that with motherly affection, which in her childe is wantingGod as a fa­ther pitieth vs. by occasion: in like manner the Lord God our most gracious father doth not cast vs off, because through our imperfections we are vnable or afraid to draw neerer to the throne of grace; but rather pitieth vs, and seeing vs a farre off desirous to come vnto him, meeteth [Page 115] vs by the way, and by grace and strength of his owne hand, directeth our steppes vnto his kingdome. And as he which freely purposeth to giue a wedge of gold, will not withdraweSimile. his gift because the hand of him that should receiue it, is weake, troubled with the gout, palsey, or leprosie, so that by any meanes, though in great weakenes, he be able to hold it; euen so the Lord purposing in free mercie to bestow on vs an immortall weight of glo­ry, will not depriue vs of it, though many filthy blemishes haue polluted and weakened our faith, so that in any small measure we be able to take hold of his promises: neither are we to looke for the perfection of faith, because we neuer beleeue as we ought; but rather on that which the Gospell offereth and giueth, and on Gods mercie and peace in Christ: in whose lap if we can lay our heads with Saint Iohn, then we are in felicitie, securitie, and perfect quietnes. Contrariwise there be some, who (notwithstanding that a tormented con­science is a stinging Serpent, that it were much better that all the creatures rose vp against vs, euery one bringing their bane; then once to come before the dreadfull face of God) are so blockish that they are wholy resolued into hardnes. If they be pricked with sicknes,Some vtter­ly ignorant of the afflicti­ons of minde. they crie alas; if they be pinched with pouertie, they can complaine: but as for the tor­ment of minde they cannot skill of it: And euen to talke of a brused, contrite and broken heart, is a strange language. For proofe whereof our cōsciences are rocked asleepe, so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgemēts. But blessed are they that to their owne saluation feele this in their bo­dies, whilest sinne may be both punished and purged. For though God spare vs for a time, yet we know what he keepeth for our ende. Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde, least we tarrie till the Lord haue locked vs vp with the heauie fetters of desperation, when he shall summon vs to the barre of his iudgementThe state of the wicked which sorrow not for sinne. in the sight of his Angels, and impanelling the great inquest of his Saints against vs, shall denounce our fearefull and finall sentence of eternall condemnation; for we see many that haue beene carelesse & haue made good cheare all their life long, yea, and when men haue laboured to make them feele the iudgement of God, they haue turned all to mocke­ry, but their iolity the Lord hath so abated when they draw towards death, that in stead of resting & sporting (whereunto they had been giuen) they haue felt the terror of death, hell, and damnation, and lapping vp their ioyes in finall desperation, haue forced out cursings against their filthie pleasures. Wherefore if we in the tempest of our temptations will saile a right course, neither shrinking nor slipping into the gulfe of desperation, nei­ther battering our barke against the rocke of presumption; let vs in a contrite spirit crie vnto the Lord: Haue mercie vpon me, heale my soule, for I haue sinned against thee, forgiue all mine iniquities, and heale all mine infirmities. Thou healest those that are broken in heart, and bindest vp their soares▪ why art thou cast downe my soule, and why art thou disquieted within me, waite on God, for I will yet giue him thankes, he is my present helpe, and my God. Yet my soule keepe thou silence before God, of him commeth my saluation, he is my strength, therefore I shall not much be moued. His mightines is enough to giue me courage, yea and shall be euen when I am forlorne, I know that the diminishing of my body, goods, friends, or any other thing is a calling of me to that which neuer shall diminish nor decay, I beleeue that my Lord and my God allureth me daily thither; that I might not doubt that when my body is laid in the graue, and there consumed as it were to nothing, yet notwithstanding my soule re­sting in the bosome of the Lord, shall returne vnto me and shall rise to glory: euen as it (resting in this life, in the mercies of Christ) did rise to grace: verily I see, & that with ioy, that my flesh must goe to decay: for looke what freshnes soeuer was in it, it diminishedHow to speak to our owne hearts in af­flictions. day by day. And I neede not goe farre to seeke for death, for I feele not so small an infir­mitie in my body, but the same is vnto me a messenger of dissolution. Yet for all this I shall see my God, and when I am couered in the belly of the graue with mouldes, I am assured, that he will reach me his hand to lift me vp againe to the beautie of his inheritance: so that this small cottage and shed of leaues, being brought to the graue, shall be caried into an incorruptible tabernacle. Thus communing with our owne harts, and being still in the peace of a good conscience, concerning our outward sufferings, we shall finde that the Lord by his fatherly & louing chastisements, intendeth nothing more than to proue our [Page 116] obedience, as good reason it is that he should, and to confirme our faith, as also is most ne­cessarie. How be it still as I said, he vseth a fatherly correction, that is, in mercy, measure, and iudgement. For as he striketh vs downe in anger for our sinnes with the one hand, so he raiseth vs vp againe in loue for our saluation with the other hand. For albeit his correcti­ons be wear [...]some wounds to flesh and blood, yet are they soueraigne medicines to the soule and conscience, especially when the Lord giueth vs that priuiledge of his children, that by his holy spirit he doth ouermaster vs, least that finally we should be his iudge, and he not ours. And for this cause the Lord is often times prouoked to put on (as it were) a contrary face, and to locke vs vp in a prison of aduersitie, to restraine vs from the libertie of our sins, which Sathan faine would make vs violently to rush into. And surely thoughHow greatly to account of our afflicti­ons. the wisedome of the flesh perswadeth vs that nothing is better than to be spared, and not to be espied when the Lord calleth vs to reckoning; yet the spirit shewing our desperate estate, without the sieue of affliction, and boulter of aduersitie, teacheth vs that we can­not of all the blessings of God sufficiently esteeme this, being the mother of humilitie, and nurce of true repentance. Againe, the Lord often by inward temptations and outward crosses, draweth vs from the stake of securitie and vntowardnes to good workes; least in time we should loose the experience of our knowledge and faith in Christ, and seeke some easier kinde of life for flesh and blood. Neither can we truely re­pent, vntill by some crosse we know this world to be a place of sorrow, and not of mirth and delight. For so long as we make our prosperitie a bulwarke to beate downe all harmes,Prosperitie how dange­rous to some. we are to looke for aduersitie to beate downe the high saile of our proud hearts, where­by we gad after our owne lusts, and leaue the anchor of peace, which is our trust in God. Let vs learne then, when the world beginneth to fauour vs, and we haue as it were an hundreth thousand souldiers, to beare vs vp, not to be secure; for there is nothing more easie for a man, than for to make himselfe beleeue that he shall alwaies continue in hap­pieSecuritie. estate, and thinke he shall die in the nest. But we must be as birds on a bough, to re­moue at Gods pleasure, and that without resistance when the Lord shall visite vs. And be­cause we are giuen too much to thinke that we haue the things in our owne right, which we hold of the free goodnes of God: we are taught in affliction how hainous vnthanke­fulnesse it were to binde the Lord continually to entertaine vs in this life at so full charge and cost, without respect of his free and vndeserued gifts: or to hold plea against, and sue him, as it were, by an obligation, at whose hands we ought to begge daily; and at whose gate we receiue all our maintenance: or to make a rent charge of all that which he giueth of his free liberalitie. Thus in the ende we chalenge Gods gifts as our owne, and make ac­count to haue their companie to the graue, whereby we prouoke the Lord often to proue to our faces, that all that we haue is but lent and borrowed. Let vs then haue such an eye toPatience vn­der the crosse euery blow, that whensoeuer the Lord shall lay any crosse vpon vs, we be readie to receiue it, and to yeeld vp our bonds vnto him, the condition whereof is, that we be readie to re­moue whensoeuer he pleaseth, knowing that Gods prouidence forceth vs alwaies to the best, and as most may make for the hastening of our soules to our euerlasting in heritance. Let vs learne not to recken without our host, and that we hold our prosperitie of the Lord not in fee simple, but as tenants at will, that is, from day to day, resigning to God the soueraigntie of reuoking vs when it pleaseth him. Thus it becommeth the Lord to change our estate, that we become not snared in the gifts of prosperitie, and become so foolish as not to keepe on our way to the heauenly life. Our naturall inclination is to forget that we are on earth as pilgrims; to leape vp into the clowdes, and to promise vn­to our selues the whole course of our liues to be in prosperitie: and so long as God let­teth vs alone at our case, we take our selues (as it were) to be pettie Gods. But when we see our selues shut vp, and know not what will be the ende of our miserie, finding our selues to be intertained in this life but as iourney men, waged for the present day, but not knowing what will become of vs the day following: we desire to take our rest in the bosome of Gods prouidence, and so much we strike our sailes the lower, when the Lord proclaimeth warre with our secure prosperitie: which perswadeth vs that we shall liue for euer, and driueth vs from bethinking vs of our miseries and frailties. Wherefore let vs [Page 117] cut out our prosperitie by the patterne of humilitie, and in our best estate, put our seluesIn prosperitie to remember aduersitie. in readines to suffer aduersitie, and when we are well, to looke for worse, and keepe a good watch when God handleth vs most gently, that in abounding we may foresee our wants, in health our sicknes, and in prosperitie our calamitie: for concerning things of this life the faithfull are to stand in a doubt, that that which they hold with one hand, may be ta­ken away with the other. We must not thinke that we shall euer enioy our libertie, & that we shall see no crosse: but we must lay open our selues to receiue stripes from the Lord, knowing that our least cries will stay his greatest scourges. Let vs looke to be assaulted, but not vnmeasurably, because God will assist vs. Let vs looke to fall, but on our knees, because Gods hand doth hold vs vp Let vs looke to be humbled, but in mercie, because the Lord sustaineth vs, & as we are assured, where mercie hemmeth vs about on euery side, it is our part continually to confesse before the Lord, that we euer giue new occasions, that he should follow vs with new punishments, and that our sinnes doe often shake off the wings of Gods mercie, vnder the which we haue bin long cōforted. For Gods children acknow­ledge themselues without ceasing, that God hath rods in a readinesse (though they see no present euill) to beate them from their sinnes: & bend all their care, how they may rather suffer aduersitie to Gods glorie, than to sleepe securely in prosperitie vnto their own plea­sure. Now when the Lord doth, as it were hold vs on the racke for these causes before na­med, we must pray vnto him, that howsoeuer he keepeth vs in the presse) we may haue a breathing while to consider our daies spent in pleasure, and to examine our vnthankful­nes, which shutteth vp the doore of Gods mercie from vs. And because our afflictions are the sorer when they come the neerer to the soule, we may with our selues cōclude to hold on the way of our thorough-faire: & though we see nothing but thornes of temptations, and briers of euill affections, so as we must be faine to leape ouer hedges, rocks & ditches; yet must we not cease to continue in Gods seruice. For if that were not, what triall & exa­mination of our faith should there be, were we as in a faire medow, that we might run on a­long by the water side in a shade, and that there might be nothing but pleasure and ioy all our life time, who could vaunt that he had serued God with good affection? But when GodI he crosse sent to exer­cise our faith. doth send vs things cleane contrarie to our desires, that we must be faine one while to en­ter into a quagmire, and another while to march vpon ragged rockes and stones; then we shall haue the vse of a well exercised minde in prayer, in repentance, and in contempt of this life. And why doth the Lord sometime suffer vs to pine away, and to languish in con­tinuance of griefe, seeing that he could cleane rid vs at the first? doubtlesse to this end, that we might confesse his mercie more freely, and bite of his iustice more sharply. Let vs now learne to hold all the passions of impatiencie in bondage, both by comparing our euils with the wonderfull mercies of God, and our small sufferings with the intollerable con­flicts of our forefathers. For there is no greater cause of our disparing vnder the crosse, thā when Satan perswadeth vs, that neuer any were handled so roughly: or else would beare vs in hād, that although God afflicted the faithfull that haue been before vs, yet they were not so weake as we. But let vs remember that God hath so pinched his seruants, euen them whom he loued, and whose welfare was deare and precious in his sight, and hath often brought them to such extremities, as they were not able to looke vp any more, nor wist how to speake, nor how to hold their peace. Wherefore least our infirmities should ouer­master vs, and when temptations are fierce vpon vs, we know not where to become: let vs call to minde the Saints of God, who were constrained with sighes and groanes to stoope vnder the hand of God; whose martyrs and tormented children ought to be our looking glasses, to the end that by them we may learne, that according as God dealeth foorth the gifts of the spirit, thereafter doth he send greater afflictions, both to make them the more esteemed, and also to cause a more plentifull fruite of their faith. How did God deale with Abraham, not a common man, but rather an Angell, the tenth part of whose sufferingsAbraham▪ Dauid. would make a stout heart to quaile? How was Dauid the seruant of God exercised in Gods schoole, who felt all Gods darts, and had all his arrowes shot at him? Thus it is requisite, that Gods graces should not be idle in his children, but set on worke by afflictions, whereby they may be knowne in due time and place. How did God play the Lion with [Page 118] Ezechias, who (as with pawes and teeth) bruised and crushed his bones; not that we mayEzechias. accuse God of crueltie, but that we may see with what anguish the Lord doth sometimes exercise his holy seruants, and with what patience he doth arme them: who notwithstan­ding his vehement trials, doe stay themselues vpon God, accusing themselues, saying: I will beare the wrath of the Lord, because I haue sinned against him: and excusing the Lord with all humblenes with Dauid, Psal. 114. I know O Lord that thy iudgements are right, and that thou hast afflicted me iustly, &c▪ It is much auailable to mortification and Christian patience also, to occupie our hearts in the house of mourning, euen in our greatest ban­quetting, and to betake our selues vnto some serious meditation of aduersitie, when pre­sent pleasures would most diuorce vs from the remembrance thereof. So though we haue much in possession, we shall haue little in affection: and when God doth most aduance vs, we shall feare our wants of humilitie: and then especially be ransacking our infirmities, when the Lord for our triall enricheth vs most with his benefits. For if the Lord God by multiplying his mercies increaseth our account; we are often to suspect, to call to iudge­ment, and to arraigne our selues for the vsing of Gods creatures; who often giueth that in iudgement, which he might denie vs in mercie: and often waineth vs from some things in his loue, which he might giue vnto vs in his anger.



THe righteous man hath three priuiledges. First, that he shall neuer1 perish, though he be oftentimes afflicted: yea if there be a number ofRom. 8. them, the Lord will spare the habitation of their place for their sake. Secondly, if the Lord be minded to bring destruction vpon a land o [...] 2 countrie: he will first deliuer the righteous eitner by death, or by con­ueying them to some other place: as here he doth L [...]t and is the chil­dren of Israel, when Pharaoh was ouerthrowne. Thirdly, the Lord will3 not so much punish for the wicked, as fauour for the go [...]ly sake; and if they fall into the same temporall punishments, euen thereby shall the righteous be brought neerer to heauen, but the godlesse shall be throwne downe to hell, euen as with the same flaile is beaten ch [...]ff [...]to be burnt, and pure corne to be preserued.

Some thinke that there be none righteous: which commeth to passe either through ig­norance,1 or because they see the sinnes and loose righteousnesse of others: but then theWho be righ­teous, and who be not. Scriptures should be false which calleth some righteous. Then Christ should haue died in vaine, and there should be no saluation, because none are s [...]ued but the righteous.

Some think that righteousnes is an inherent qualitie, & that through works we may be2 perfectly righteous, as of old the Pelagians, & Puritanes, and now Papists, and Family of loue. But the testimonies of Scriptures which affirm that al our righteousnes is as a stained cloath, and that we are not able to answere one of a thousand, &c. and also the sinnes of those who in the word are counted righteous, do proue the contrarie: for Abraham sinned [...]. Pet. 2. [Page 119] after he had beene pronounced righteous, in distrusting Gods prouidence, in going in vn­to his maide, in lying himselfe, and causing his wife to sinne: so Lot in departing from A­braham, to whom the couenant was made, and without a iust cause, in being loth to depart from Sodome; in lying with his daughters: so Dauid, Iob, Zacharie, Noe, Peter, and theHeb 11. Luke. 18. Rom. 4. Publican sinned, who were all iustified by saith as Abraham was, who beleeued in God.

Some as a meane betweene these, doe magnifie the righteousnes which is by faith with out works, but in the meane while liue vngedly: but these haue imagined a kind of righ­teousnes3 common to the dissolute Protestants, which shall better be discouered, when it is set downe what a righteous man is.

True righteousnes is by imputation: for the obtaining whereof, we must first feele and acknowledge our selues voide of all righteousnes, & full of all vnrighteousnes, by reason of our sinnes. And this caused Paul to count all his former righteousnes as dung.

Secondly, that we feeling the weight of our sinnes, desire to leaue them, and be freedPsalm. 3 [...]. Matth. 11. 28. Phil. 3. Luke. 18. Rom. 4. Phil. 3. 2. Heb. 4. from the punishment due vnto them.

Thirdly, that by faith we flie vnto Christ, seeking to haue his righteousnes imputed vn­to vs, and our sinnes not imputed, but cleane forgiuen vs. So was the Publican, and A­braham: so is Christ sent a Mediatour vnto vs, when we are wounded, by the sword of the word. Now, although being thus iustified in Christ, there doe yet sinne remaine in vs: for all that it must not raigne in our mortall bodies: but we must doe the worke of our father Abraham, walking in vprightnes of heart before the Lord, as it was required of Abraham: Gen. 17. Psal. 32. and 129. and 4. in which sense Dauid saith, In whose spirit there is no guile: as if he should say, his sinnes did still remaine, if he walked not vprightly. This vprightnes of heart may be tried by foure speciall notes: first, that we loue all good things as well as one, and hate all sinnes as well as one, and that both in our selues and others: so that although we cannot performe all, yet we will haue respect vnto all the Commandements, Psalm. 119. 6. Whereof Saint Iames gi­ueth a reason when he saith, that he that commanded the one, commanded the other: wherebyIam. 2. To haue reli­gion in re­spect of per­sons. he discouereth the hypocrisie of those, which had religion in respect of persons, and such is the religion of Papists, and of the Familie of loue.

Such was the religion of Herod, and of the yong man that would follow Christ: but when the one was reproued of his whoredome, and the other bidden sell all that he had, they would be Disciples no longer, although before they would doe many things gladly, and be great professors.

Such is the state of many Protestants, who will condemne whoredome, & yet be coue­tous,False harted Protestants. yea they will doe great things, but will not be brought to glorifie God in their cal­lings: which sheweth their religion to be vaine, & their hearts full of hypocrisie. And yet this rule may haue exceptions: for we doe neither know all good nor all euill at the first, much lesse loue the one and hate the other, as we ought: yea, we see many sinnes which as yet we cannot come out of as we should. Againe, there may be sinnes of frailtie, al­though not of presumption: but yet if we be not grieued for these, and displeased with our selues, when by any one we are ouertaken, and hate sinne, and loue goodnesse, when the Lord doth reueile it vnto vs; we keepe an euill conscience, and our corruption shall be discouered: for in that measure we like of sinne, in that measure is hypocrisie in vs: and if the oftner we sinne the more we be grieued, it is a signe of vprightnesse, and then there is hope to recouer the fall, for this worketh a care and strife to come our of sinne, and at the last a recouerie: but in the hypocrite contrarie.

The second note is, that we haue a single care to please and glorifie God in all our do­ings,The second note of a righteous man. and to approoue our selues vnto him without hope of reward, though trouble doe come vpon vs for it, and that onely because we would please God and glorifie his Name, and for the same cause eschue euill.

The want of this caused Christ to reprooue the Scribes and Pharises, for fasting and prayer, because they did it to be seene of men. The want hereof condemneth the Papists and Familie of loue in all their workes, because they doe them, that thereby they may be righteous. When iustification was giuen to workes, then men would build Churches, Abbeyes, &c. and these things were greatly praised of men: but now, when good workes [Page 120] are commanded, not to merit, but for Gods glorie, as to be signes and seales of righteous­nes, few are brought to doe them, which is a signe that there are but a few righteous men vpon earth.

This rule also hath his exceptions, for we shall see much rebellion in our flesh, and hy­pocrisie withall: but we must note what is our chiefest drift, and what beareth the chiefest sway within vs, and of that shall we be named, as is the vse in other things, as to be of this or that complexion, because that or this is the principall, and it is called leauened bread, though water be mixt with it: so that if our consciences do witnesse with vs that our chiefe care is to please God, then is our hart vpright with God, though hypocrisie be ioyned with it. For it is one thing to do a thing for hypocrisie, & another thing mixt with hypocrisie:Note. one thing for vaine glorie, and another thing mixt with vaine glorie. If we could see no­thing by our selues, yet herein must we not iustifie our selues: and when we see infirmities ioyned with our speciall care, we must haue care to leaue them, & striue thereunto, so that we yeeld not our selues to them, but rather they leade vs away captiues, and whensoeuerRom. 7. 2. Cor. 12. 7. we see them, to behold Satan in them, and therfore hate them, and though they buffet vs, yet still pray, and arme our selues against them, as Paul did.

The third note is, that we neuer content our selues in our selues, nor in the things that we haue done, but still goe forward to leaue sinne, and draw neere to God. And this may be seene in Abraham▪ and is set downe in the Prouerbs. And Paul saith, As many as are per­fect Prou▪ 4. 18. Phil. 3▪ 15. Heb. 6. are thus minded. Here then are disclosed those that either stay in the beginnings, or else slide backe when they are gone somewhat forward. For if we haue tasted once of the good grace of God, and then turne backe from it, it is impossible to be renued by repen­tance, whereof there are two causes: first, because they are alwaies learning and neuer the better, Esai. 28. where the Prophet rebuketh, saying: Line vpon line, and precept vpon precept. Secondly, because that if they attaine to knowledge: yet doe they not build themselues thereupon to keepe a good conscience: & thus experience teacheth in those that become heretikes. This is so fearefull to the godly, that they had rather fall into all the miseries of Iob than into this Apostasie. We must then goe on still, giuing God praise that we haueEsaiah. 28. done something, and yet not so much to be puffed vp thereby, as sorrowfull that we haue not done so much as we ought, so that we looke vpon our sins to humble vs, & vpon that good which the Lord hath wrought in vs, to be thankfull▪ But yet sometimes the children of God see they goe not forward, but as it were linger, yea they sometimes fall into grosse sinnes: for the first, if we striue not against it, mislike not our selues for it▪ nor mourne be­cause it is so with vs, we are in danger that the Lord will barre vs out. And if he punishReuel. 3. Esaiah. 28. Heb. 3. 14. Phil. 3▪ those that goe not forward thus, what shall be to those that fall back? But if we mislike our selues for our sinnes, & mourne striuing against them, we may take sound comfort there­in. And for the second, the Lord turneth the falles of his children to their faster going for­wardGods chil­dren some­times linger, rather than goe forward. and growing vp: for so they see their corruption more, wherewith being humbled, (though it be a very fearefull thing for Christians to fall into any grosse sinne) they flie fa­ster vnto Christ. And againe, their fall maketh them more warie, and also to runne forward the faster, as they that runne in a race, or trauell in a iourney, being letted either by fall or by companie, doe afterward make more speede least that they should not obtaine their purpose. Dauid after his fall brought to see his originall corruption, craued morePsalm. 51. earnestly for the spirit to be renued in him. The children of God then fall, but the Lord reuealeth it and they rise againe: but the hypocrites and wicked continue still, and goePsal. 119. 8. 6. 10. from euill to worse, because saluation is giuen to none but to those that loue it.Psal. 15. & 16. How to loue superiours, equals, infe­riours.

The fourth note is, that we loue righteous men, and righteous things, as well in others as in our selues. Righteous men, that is, either such as are afore vs, our equals, or inferi­ours. We must loue them that are afore vs, that we may follow them, and be like vnto them, and not to please our selues in our selues, and therfore must we be desirous to keepe their companie, whether they be preachers or professors: for those that loue learning, will delight in the companie of those that are learned: and if we loue good men because they are so, it is a good signe we doe much more loue God who is goodnesse itselfe; as if the fa­ther loue the schoolmaster for the sons sake, it is a signe he loueth his sonne much more. [Page 121] And if this be so, it will restraine vs that wee neither enuie, nor yet despise the gifts wee see in others: but rather giue God the glorie for them, and seeke to profit by them: contra­rie to [...]ll this is the vnrighteous and vaine-glorious man.

That we might the rather doe this, Christ hath promised a reward, He that receiueth a Matth. 10. Prophet, &c. Yea, wee see that worldly men haue beene blessed for the godlies sake, as La­ban for Iacob: Putiphar for Ioseph: and Nabuchadnezzar for Dani [...]ls sake; much more are the godly blessed; as Abraham and L [...]t receiued Angels in shape of men, had the plague reuealed to them and escaped. So Ebed-Melech and Baruch, had their life for a prey, be­cause of Ieremiah the Prophet; So did the Shunamitish woman receiue singular blessings for entertaining Eliah. Contrariwise, the man that heareth not instruction, nor loueth righteous men, but contemneth his betters, is high in his owne eyes, hee hath no righte­ousnes in him. This hath also a punishment, as hath been seene vpon the Iewes, who kil­led the Prophets, but their children haue builded their sepulchers: So we can thinke well of many when they are gone, but when they are present with vs, & we might receiue some profit by them, we cannot digest them. But wee must thinke better of others then of our [...]. Cor: 5. selues, yet approuing our selues both to God and to others also, as Paul doth.

Wee must loue our equals, both to confirme them, and by them to be confirmed ourRom. 15. 14. Iude 20. selues. The true sensible feeling of our owne wants will moue vs to this dutie, that wee may haue the like of them.

We must loue our inferiours, to instruct them, and draw them forward. And because our callings will not suffer vs to doe this to all, wee must first begin with them that are neerest vs, as Fathers, their wiues & children: Masters, their seruants: Princes, their subjects. ThusGen. 18. did Abraham teach his Familie, otherwise hee could not haue looked for the performance of the couenant, whereof one ende was this, that hee should teach his familie. This be­longeth to vs, and all Christians, who being righteous haue the couenant made to them and their seede: and therefore must they bee taught and instructed, that they may keepe Gods ordinances and obserue his lawes. The small practise of this sheweth, that fewe men haue the warrant of saluation in themselues. This loue goeth further abroade to others,Matth. 23. Iam. 5. Dan. 12. Matth. 25. Matth. 5. as to kinsfolkes: for the wicked take great paines to make manie like themselues, which may be a shame to Christians, if they striue not daylie to winne some. And that wee may doe this, there is a reward: Hee that conuerteth sinner shall shine as the starres. But if hee be condemned that spilleth the bodie, and suffereth the very A [...]le to fall, how much more shall hee be that loseth a soule? Wee must loue all righteous things in others, as in ourPsal. 126. 2. Pet. 2. Ezech. 9. 4. selues. Wee must take heede of vnrighteous men, and separate our selues from them: but this must be in respect of their sinnes and corruption, whereby GOD is dishonored; not in respect of their person which God hath made, which after this sort may be tryed. If wee doe not bruite abroade their faults, but euen mourne for them, and their saluation. So did Lot mourne, and those are marked out which wept for the iniquitie of the time, andPsal. 119. 5. 3. Mark. 3. Rom. 15. Psal. 69. Ierem. 12. were preserued. In respect of Gods glorie to be angrie, but in respect of men to la­ment: this is a true zeale. And so CHRIST was angrie▪ and wept ouer Ieru­salem. Yet here must be considered, the manner of offending; for some sinne of malice, and some sinne of infirmitie. Thus must wee hate all vnrighteous things, and mourne for them, and not on­ly for them, but also for the abuse of those things, which in their owne nature are lawfull.



  • 1A Cleering of iudgement, conceiuing of the truth, and true meaning of the Scriptures, making for vs, or against vs.
  • 2. A rebuking of sinne inwardly, a pouertie of spirit from thence, and a mourning therefore, Matth: 5. 3. 4.
  • 3. A meekenesse of spirite, to cast our selues downe at Christs feete, Matth: 5. 4.
  • 4 An hungring after the righteousnes which is in CHRIST, and a pricing and esteeming it aboue all earthly things. Philip: 3. 8. 9.
  • 5. A musing vpon, and a desire to thinke and speake of heauenly things.
  • 6. A conflict of the flesh and spirit, and therein, by practise, the power of the spirit geting the vpper hand, Rom: 7. 23.
  • 7. A sowing to the spirit, by the vse of the meanes, as of the word, prayer, &c.
  • 8. A purpose vnfained, vpon strength receiued, of vowing ones selfe whollie to the glo­rie of God, and good of our brethren.
  • 9. A resignation of our selues into Gods hands.
  • 10. An expecting of the daily increase of our soules health, & our bodies resurrection.
  • 11. The forgiuing of our enemies.
  • 12. An acknowledging of our offences, with a purpose truely to leaue them.
  • 13. A delight in Gods Saints.
  • 14. A desire that after our death the Church of God may flourish and haue all peace.
  • 15 A spirit without guile: that is, an vnfained purpose alwayes to doe well, howsoe­uer our infirmities put vs by it.

These are sure notes of our election: wherein if anie bee short, yet let him but see into his heart, if he desire and long after these graces, and remember, Nehem, 11. Psalm. 10 [...] ▪ 18. Psalm. 119 6. 40. 37.

After prayer hee spake as followeth.

THat none of vs might doubt whether there bee iust occasion of this man­nerTh' espousage or betrothing before full mariage knowne by the light of nature. of our meeting or no; wee are to call to minde euen from the Hea­then, that the light of nature taught them, that there was a solemne pro­mise to be made of the parties that should bee maried, before they were to be ioyned in marriage, and that was called the espousage: and there­fore [Page 123] we were the more to be blamed, if we should neglect so good a custome, especially being commended to the chosen people of God, as we may gather of his words: for we reade that the Lord God made a law concerning the espoused persons, that if they were vnfaithfull of their bodies, they should be condemned as adulterers, euen as well as the maried parties. Mary also was affianced vnto Ioseph, before the solemnising of their mariage. And the vse of the Church standeth with good reason: for that the neg­lect of it is an occasion that many are disappointed of their purposed mariages, because some of them through inconstancie goe backe. It is very meete also, that they should haue some instructions giuen them concerning the graces and duties that are required in that estate, that they may pray vnto the Lord, and so be prepared and made fit to be publikely presented to the congregation afterwards.

Now further as concerning the nature of this contract and espousage, although it be a degree vnder mariage, yet it is more than a determined purpose, yea more than a simple promise. For euen as he which deliuereth vp the estate of his lands in writing (all condi­tionsA contract is more than a simple pro­mise of mari­age. agreed vpon) is more bound to the performance of his bargaine, than he that hath purposed, yea or made promise thereof by word of mouth, although the writings be not yet sealed: euen so there is a greater necessitie of standing to this contract of mariage, than there is of any other purpose or promise made priuately by the parties. These things ob­serued, I purpose (as God shall giue me grace) to giue some lessons, how you must prepare your selues to liue in the estate of mariage. I will for the helpe of your memorie deale in this sort and order: first briefly going through the Articles of your faith, and then through the Commandements, noting some especiall duties fit for this purpose.

As concerning your beleefe in God the Father, you know (brethren) you must beleeueHow the par­ties betro­thed must be taught to know their duties. in him, as being creator of all things, and also the gouernour and preseruer of the same: you must also vnderstand that he created man according to his own image, and gaue him the preheminence & gouernment of the woman, for the helpe of the man, that he might be furthered in the seruice of his God. So you must much more look that you be not hin­dred from the Lord by your wife: for there are many whilest they desire mariage, so long as their hope is deferred they are carefull in the discharge of their dutie: but afterward once enioying those things they looked for, they waxe more negligent than they were before, greatly dishonouring God by their vnthankfulnes. And it may be the onely fault of man, if he be not helped by his wife to grow in godlines: for I thinke that euen Euah inNote. moning her husband Adam to eate of the forbidden fruite, had been an helper vnto him, to bring him acquainted with the malitious enmitie of Satan against them both, if accor­ding to the great measure of graces he had receiued from the Lord, he had bin more faith­full in obeying the will of God, and had wisely rebuked his wife. And againe, although the woman was the occasion of sinne: yet the force of sinne to the corruption of mankind came into the world by the sinne of the man. For so the Apostle saith, Rom, 5. As by one man (meaning Adam) sinne entred into the world, and death by sinne: and so death went ouer all men, for as much as all men haue sinned. So much more the grace of God, and the gift of grace, which is by one man Iesus Christ, hath abounded vnto many. And in the 3. of Genesis we reade, that the eyes of the woman were not opened vntill the man had eaten of the fruite: but so soone as he had eaten, the eyes of them both were opened, & they knew that they had sinned. Therefore I gather thus much, that rebuke should haue preuailed more to con­uert her, than her mouing of him to transgresse, should haue been able to peruert him. I speake not to excuse the woman, for I know the Lord was displeased with her, and for that cause hath laid a special punishmēt vpō her, in the painful bringing forth of children.

But that I might shew the great charge that lieth vpon the man, to stay the corruptions of the woman, by reason of the authority which the Lord hath giuen him ouer her▪ which I would haue you (brother) diligently to consider of. And you my sister must take profit, by calling to minde, that this was one end of your creation, that you should glorifie God in being an helper to your husband: therefore take heede that you be not a hinderer vn­to him, to trouble him or to vexe his heart, whereby he should be lesse f [...]uitfull in his cal­ling: but be you cheerful towards him, so that although he should haue little comfort in al [Page 124] other things, yet he may finde great cause to reioyce in you. And this you must know, that as it is required of your husband to seeke for wisedome to be able to gouerne you: so the Lord requireth of you to be subiect vnto him, remembring also that as God hath inioy­ned you silence in the congregation, so you must seeke for instruction at his mouth in your priuate chamber.

Another thing I would haue you both to cōsider of in this point of your beliefe, is faith in Gods prouidence. And marke that well I shall say vnto you: for it is a speciall thing,The contrac­ted must re­member that God by his good proui­dēce brought them toge­ther. and I know it shall doe you good, if God blesse it vnto you: for if you be assured in your hearts that it was the Lord who in his gracious prouidence brought you thus together, you shall be comforted against all troubles and hindrances that shall by any meanes be raised vp against you. For this is the nature of Sathan to bring men and women to this doubt: and when they once yeeld vnto it, what trouble and what strife doth he worke be­twixt them? For whereupon ariseth that impatiencie of spirit that we see to be in many, in murmuring, in chiding, in cursed speeches, & much like vnquietnes? doth it not come of this, because they haue not a reuerend perswasion that the Lord in his prouidence as by his owne hand ioyned them in that neere bond and coniunction together? Therefore my good brother and sister, as you would continue and increase in much loue and peace one towards another, marke (I say) this point diligently: for it shal be a very comfortable stay vnto you both, whatsoeuer should fall out afterwards, contrarie to that you looked for: as if there should be any disagreement in your seu [...]rall dispositions and natures: or if you should fall into sicknesses, into any diseases, or such like trials, you remembring that this was the Lords doing, you may be more assured that yet for all this, it shall be well in the end, if you be cōstant in prayer, calling vpō God the Father through faith in Iesus Christ. Now that you may prooue vnto your owne harts that the Lord hath knit you thus toge­ther, you must consider that it must needs be the Lord who hath moued the harts of your Christian parents to giue their lawfull consents vnto you in the same, and God in mercie shall giue you greater assurance of it, if you marke his dealings with you from time to time.

Now as touching your faith in Iesus Christ, vnderstand that mariage is holy vnto themFaith in Ie­sus Christ. onely, whose hearts are sanctified by faith in his name. And although God will alwaies approue his owne ordinance, yet it must needs prooue hurtfull in the end vnto them, who call not for his blessing vpon the same: and without repentance will turne to their further condemnation. Therefore you are both to examine your selues diligently herein: & you brother. A. must learne hereby so to loue your wife, as Christ Iesus loued his Spouse, his Church: that is to say, euen as our Sauiour Christ is very patient towards it, and by littleThe wise­dome and loue of a good Christian in the gouern­ment of his wife. and little purgeth, washe [...]h, and clenseth away the corruption of it: so you must in like manner in all wisedome vse the meanes, and with a patient minde waite for the amend­ment of any thing that you shal finde to be amisse in your wife, & that the graces of Gods spirit may daily increase in her. Therefore I charge you in the sight of God & his Angels, and as you will answere vnto me and the parents of this my sister, before the iudgement seate of Christ, that as you receiue her a virgin from her parents, so you neglect no dutie, whereby her saluation may be furthered, that you may present her pure & blamelesse, as much as in you lieth, vnto Iesus Christ, when he shall call you to account. And doe not thinke that this is a harder charge, thā is meete: for seeing that God hath promised a bles­sing vnto those husbands that are faithfull to the conuerting of their vnbeleeuing wiues, how much more then shall you preuaile with a Christian daughter, and one (I hope) that hath receiued the faith as well as your selfe? And you my sister, must likewise take heede, that you refuse not to obey your husbād, in all things agreeable to Gods most holy word. For you must by his ordinance be subiect vnto him, euen as the Church is subiect vnto Ie­sus Christ. And as the Church should be but a strumpet, and be vnworthie of Christ, and those blessings which he bringeth with him for her, if she should not receiue and acknow­ledge him as her head: so could you not looke for any benefit from your husband, vn­lesse you should submit your selfe vnto him, according to the commandement of God. Neither do I thus charge you with any obedience but in the Lord: for if he should require [Page 125] any such thing of you, as should cause you to depart from Christ, I would haue you in any case remember that you are principally espoused vnto Christ. And herein also you must consider, that there will be speciall araces of obedience, and modesti [...], and goodnesse loo­ked for of you: not onely in respect of your good education, but also because of that help which is now offered vnto you. And when the holie Ghost in the Scriptures telleth you, that the belieuing wife may (through his blessing) winne the vnbeli [...]uing Husband, if so be shee walke christianlie in godly conuersation with modestie and scare before him: let this encourage you to hope for better successe, by all meanes of dealing towards one that is faithfull, and I trust will be willing in all good things to comfort you.

Now thirdly, in that you are taught to belieue in God the holie Ghost, it admonisheth you to pray for his teaching, that you may by him be led into all truth, and be further in­structed & drawne vnto euery Christian dutie frō time to time. The duties are very many to be gathered out of euery article, as also out of the seuerall Commandements: but I will onely giue you a taste, and touch o [...]ely some one dutie, required of you in euerie one of them. In that you belieue that there is an vniuersall Church and Communion of Saints,The commu­niō of Saints. you must bee diligent to approoue your selues one to each other, that you are parts and members thereof: and further the gra [...]es that God hath bestowed vpon either of you, must be common in the vse thereof to each other: so againe, you must sustaine the infir­mities one of another. Finallie, you must prouoke and st [...]re vp o [...]e another, that your Faith may be strengthened, and your selues comforted against all other gri [...]fes, by the as­surance you shall haue wrought in you concerning the forgiuenes of sinnes, wherein your happines doth consist: as also in the hope of the resurrection of your bodies, and the con­tinuall meditation of eternall life.

We will come now to the Commaundements: and first, for the first commandement,The fift com­mandement. which requireth all spirituall seruice of you that is due vnto the Lorde, that you stedfastly belie [...]e in him, loue him with all your hearts, and with feare and reuerence to call vpon his Name, in all things giuing thanks, as to him which is the author & giuer of euery good and perfect gift vnto you. You must make the profite of this commandement, that if you will looke in truth of heart, to be faithfull, louing, and dutifull one to the other, these gra­ces must spring from the other, as being the fountaine and well-spring of all life and truth vnto them▪ For contrariwise, if you be vnmindfull of God, hee will not suffer you to finde the benefits of thes [...] ▪ one by the other.

The second Commaundement, which requireth of you to worship God after the trueThe second commande­ment. That loue which breeds by gedly meanes, will lōgest endure The third cō mandement manner, that hee appointeth in his word, teacheth you thus much, that you must nourish your l [...]e in this estate, by the practise of things whereby he is worshipped and honored of vs▪ n [...]mely, by hearing, and reading of his holie word, and by the vse of the Sacraments. For that same that is s [...]irred vp and nourished by this meanes, is most pure and will lon­gest endure, whe [...] f [...]thly loue soone vanisheth and fadeth away.

In the third Commandement, as you are trusted with the glorie of God: so you are char­ged (b [...]o [...]h [...]r) tha [...] you abuse not his Name, if you be faithfull vnto the Lord in seeking his glo [...]ie, and the aduancement of his truth, and of the kingdome of Iesus Christ, preferring it in all things as is meete; then surely will the Lord blesse you, and prosper your wayes: but if you fall away and slide into any heresie, and so dishonor his Maiestie; then will God certainly plague you in his wrath, and he will make that which you desire to haue greatest comfort in, turne into a curse vpon you. And I would haue you remember to this ende, how God the Lord dealt with wicked Amaziah, who for the Amos. 7. 16. 17. prophaning of Gods glorie and worship, had the hart of his wife drawne from him, and so to his great reproch became a notorious whore. So likewise my sister, that you dishonour not God, as being a meanes of withdrawing your husbands heart from the duties of his calling, but nourishing Faith and a good conscience in all things with him: so will the Lord for his owne Names sake blesse you together. For you shall finde it true which hee hath spoken: Them that honour mee I will honour▪ and them that despise mee shall be despised; But beware (I say) that you giue1. Sam. 3. 33. no occasion of falling away, or back sliding vnto your husband, least God also bring shame vpon you by him, by giuing him ouer to some sinne. I speake not this, as thogh I doubted [Page 126] these things, in either of you both: for I hope of better things of you: but in speaking to you, I admonish my selfe, wishing that wee all take heede, that wee fall not as the wic­ked and sinners into the hand of God: for he will not hold him guiltlesse that taketh his name in vaine.

I will spe [...]ke nothing of the fourth Commaundement, onely referring you to that IThe fourth Commande­ment. taught publikely this day, concerning the conscience wee ought to haue, in the true and spirituall keeping of the same.

The fifth Commandement teacheth you to be obedient, and to relieue and obey yourThe fift com­mandement. husband. And marke this (Sister) I shall now say vnto you: if you had neuer so manie gifts, if you had the wisedome of Ab [...]gael, and all other graces which are in any woman; yet if you wanted obedience to your Husband, I tell you true that you are nothing worth,The obediē [...]e of the wife to the husband. and you could haue no part in Iesus Christ: who denieth himselfe to be the gouernour of anie, that will not acknowledge their Husband to be their head. Therefore (Sister) let o­thers doe as they list, but bee you in the number of those that doe feare GOD, and as the daughter of Sara by doing well, who yeelded reuerence to Abraham, and is commended in the Scripture, for her dutifull speech shee alwayes vsed vnto him, calling him Lord, or Sir. Now (Brother) remember that you must so gouerne, as you must giue account of the manner of your gouernment, euen vnto GOD himselfe. Besides, where there is grea­ter dignitie, there must you knowe that there are greater graces required: and in rulingHow the hus­band is to rule his wife. well, there are manie speciall duties to be performed. Therefore you must behaue your selfe wi [...]ely, least you dishonour your selfe, by abusing your authoritie: for it is a daugh­ter of Israel that is committed vnto you, and one that is fellow-hei [...]e of the same grace in IESVS CHRIST with you. Againe, you must consider that a woman is a very fraile creature, and may soone be discouraged; when as there ought to be more constancie, and stayednes on your part.

Therefore in the sixt Commaundement, God forbiddeth all churlish behauiour, allThe sixt com­mandement. lumpishnes, and all vnkindnesse and discurreous speeches; charging you also to beare with manie weaknesses, to the ende they may bee most quietly reformed. And you (Sister) are forbidden all fullennesse, and that you also for your part take heede of all bitter spee­ches, and of naughtie names which wee heare throwne out, of some women of vnquietNo bitternes between man and wife. spirits: and if you will haue your infirmitie cured by gentlenesse, then deale you in like manner towards your husbands. For it cannot be but occasions of vnquietnes will some­times be offered on either part: and therefore in many things, you must willinglie beare each others burthen. Besides this (Sister) there is a dutie required in this Commaunde­ment, that you take care of the health of your Husband, in dressing meates wholsome for him. And this shall bee a meanes that his heart shall be more bent in all louing affecti­on towards you.

In the seuenth Commandement there are many things to be noted, but I can but touchThe seuenth commande­ment. some one or two at this present for want of time: the speciall vse and substance of it is this much: that you liue chastly in this estate, and that you keepe the mariage bed vndefiled; and let me giue you both this warning, that you take heede in the beginning, marke what I say, least that which ought to be a meanes to further chastitie, should turne to the hinde­rance of you. Therefore pray to God to giue you grace that you may be soberly affected in all things, and namely, in the vse of mariage: and repent of that which is past, if you haue any way offended the Lord in this behalfe. For many failing in repentance for their former sinnes, fall afterward vnto their vncleannes againe. As for you Brother, true loue towards your wife, will bee a notable stay from all corruptions: this wee reade of Isaack, Gen: 24. 67. because he loued Rebecca very dearely, he had no more wiues but her; albeit in those dayes (it was a grieuous sinne) euen amongst many of the faithful, they had at once more wiues than one. Therefore when you are from her abroade, make a couenant with your eyes, and let not your heart wander after any other, but thinke vpon your owne wife, and delight your heart in her continually, and pray earnestly vnto God for her, and so will the Lord increase your loue vnto her, and moue her heart also to delight and long af­ter you. So must you sister, that the same blessings may ouertake you: as surely if you [Page 127] embrace his feare, and walke in his wayes, he will blesse you as well in bearing of children, as in other his manifold graces which he hath in store to bestow vpon you.

Heere also I must by the way admonish you of one other thing, which I had forgotten before, and that is this; your loue must spring from that reuerence & feare that you must yeeld vnto your husband: for true loue is mixt as it were with these two: and this is a spe­ciallTrue loue. dutie, & often repeated in the Scripture, that the wife must feare the Husband. So that you see (Sister) that you must not looke to haue your Husband at your becke for your loue: but you must render due beneuolence vnto each other. For as the bodie of the Husband is not his owne, but his wiues: so is not the womans her owne, but her husbands: for they are both one flesh, as the Scripture doth teach.

Now, if anie doe object, that this is the way to bring women into bondage, and to be as drudges to their Husbands, if they should in this manner be subject vnto them. No, no, it is not so, but the most readiest way to procure vnto themselues grace, peace of conscience, and more sweete libertie; whilest they liue in obedience to God, and his holy ordinances. And therefore the spirit of God admonisheth all women, that they be not afraide of any such vaine terror.

Now further my Brother and Sister, that you may keepe your bodies pure and chaste, one for the other, I would counsell you to beware of being alone with anie, when there is feare of temptation vnto euill: but bee carefull, that you may alwayes haue witnesse of your Christian behauiour: and in keeping companie conuenient, chuse vnto your selfe such as be most sober and faithfull. Well, although there bee manie more duties, yet I will content my selfe to goe one thing further, that is, that as you seeke for continuance and increase of loue, so you take heede of jealousie: for although that true loue is veryIealousie. earnest, and mixt with godlie jealousie; yet there is a wicked jealousie, and that causeth causelesse suspicions, which worketh great woe vnto such as giue credit vnto them. Take heede therefore, my Brother and Sister of this, yea though there should seeme iust cause, yet giue not too speedy credit vnto them. Now, if you desire to know in your heart, which are vngodly suspicions, know them by this token: for they will make you more negligentNote. in praying one for another, and more slacke in performing all other duties of loue, one to another,

In the eight Commaundement you are charged (Brother) to vse all lawfull means toThe eight cō ­mandement. prouide for the maintenance of your wife in honest estate: else were you worse then an In­fidell. But I charge you to take heede, least through distrust in the prouidence of God, you make shipshracke of a good conscience, vsing any vniust or vnlawfull meanes. And you (Sister) are commaunded to be a good houswife, and to keepe those things together which you haue, and so increase them, as you may from time to time be helpfull vnto o­thers. For if you should consume and waste things vnprofitablie, you should grieue and trouble the minde of your Husband, who ought to be cased of that care by you. And fur­ther, if it should please God to call either of you to suffer persecution in time of triall, the weaker must (for the Lords cause) giue place to the stronger, and desire the Lorde to giue greater strength: for we must labour for grace, that we may be willing for the Gospell, to forsake all things whatsoeuer we haue.

Out of the ninth Commaundement I will giue you this rule, that neither of you blazeThe ninth cō ­mandement. Man & wife not to lay opē the infirmi­ties one of another. abroad the infirmities of each other: it is a great enemie to pure loue. But if there bee neede of counsell and helpe in any matter, then chuse a faithfull friend with consent, that may be an indifferent iudge betwixt you. And againe, in any case tell the truth one to an other: for it is a thing diligently to be regarded in these our dayes, when as men and wo­men are so full of pollicies and subtil fetches, that there is almost no simplicity to be found in anie.

In the last commandement, which concerneth wicked motions and thoughts, although there be no consent giuen vnto them, you are to consider that your nature will neuer beeThe tenth cō ­mandement. freed from them in this life: therefore you must prepare to prayer, and other heauenly ex­ercises of Faith, to striue continually against them.

Thus I will end, beseeching God for Christ Iesus sake to giue you of his spirit, that may [Page 128] teach you in these things, and enable you to further duties agreeable to his helic w [...]ll, to the glorie of his name, and your euerlasting comfort.

O Lord God deare Father, for thy welbeloued Sonne our Sauiours s [...]ke, make vs thank­fullThen hee prayed. for this thy gracious prouidence towards vs. Oh Lord forgiue all our sins, and keepe vs pure both in soule & bodie: for thine owne Names sake write these instructions in our hearts, and giue vs grace to make practise of them in the whole course of our liu [...]s: [...]uide vs in all things deare Father, by the grace of thy good spirit, and let the mercifull eye of thy fatherly prouidence watch ouer vs continuallie, that wee may be comforted in thy wayes, and quickened alwayes to giue thee immortall praise, and that through thy deare Sonne Iesus Christ our Lord and onely Sauiour. Amen.

After the exhortation and prayer, hee asked the parties to be contracted, these two questions.

1, Of their consents of parents.

After their answere of their parents consent, to make a faithfull promise of mariage one to another, at such time as their parents could agree vpon it, they were charged toIudg. 14. 21. 2. Sam. 13. 13. keepe themselues chasle, vntill the mariage bee sanctified by the publike prayers of the Church: for otherwise many mariages haue been punished of the Lord, for the vnclean­nes that hath been committed betwixt the contract and the mariage.

2. Whether they euer were precontracted?

Then hee charged them, saying: I charge you, as by authoritie from Iesus Christ, in whom you looke to be saued, that hauing the consent of your parents, and receiued these precepts, that (I say) yee labour to grow in knowledge, and in the feare of God. And now as in the sig [...]t of God (with all such le [...]itie as of others is vsed) you must make before the Lord a contract, which is farre more then a promise: and that on this manner their hands being ioyned. [...]. R. doe promise to thee F. that I will bee thine husband, which I will confirme by publike mariage, in pledge whereof I giue thee mine hand. In like manner doth the woman to the man. Then after the prayer the parties are dismissed.



IT is written Exod. 20. 8. Remember the Sabbath day to keepe it [...]olie, &c: Dearely bel [...]ued in the Lord, there is no Commandement of Gods part more vrged, and of ou [...] parts lesse obserued, then this one of the Sab­bath: wherefore with zeale to Gods glorie, and loue vnfained vnto your selues, I haue endeuoured in that measure and manner that God hath en­abled mee to intreat of this argument. The necessarie vse whereof we shall more plainely perceiue, if wee doe wisely consider either the lamentable inconueniences which accom­panie the want of the pure vnderstanding thereof: or the manifold commodities, which ensue the right embracing of the same.The inconue­niences and commodities of keeping or breaking the Sabbath.

The inconueniences are partly to be obserued in the wicked, and partly to be noted in the children of God. In the wicked who either are seduced by false doctrine, or else which are carelesse of true doctrine. They that are deceiued by false religion, be either Papists on [Page 129] the one side, the Families of loue with such like heretikes on the other side: whereof the one, that is the Papists, make the Sabbath day but an ordinance, and ceremonie of the Church, and therefore obserue it, but as a thing taken vp and retained by the Church of Rome: as also they do many other holie daies in the yeere. The other seeing no further in­toPopish Sab­bath. it, than as it is an ordinance and ceremonie, and thinking it to containe nothing mo­rall, crie out against it, as willing to haue it wholie abrogated, seeing all ceremonies haue had their end in Christ: alleadging, though nothing to the purpose, that God is a spirit, and will be worshipped in spirit and in truth: and therefore the obseruation of a day is no­thing auailable to his worship. Againe, what credit it hath in them that are carelesse of re­ligion, all men may see. Tush (say these men) the Sabbath is too [...]ewish and full of super­stition: and therefore vnto them it is all one with other common holie daies, sauing that peraduenture they had rather haue it, than want it; not for any loue of religion, but for easing of their flesh, and the more in-glutting themselues with carnall pleasure▪ by meanes whereof they make it a day of the world, not a day of the Church; a time rather dedica­tedHow men prophane the Sabbath. to the pampering of the flesh, than sincerely cōsecrated to the building vp of the soule and spirit. In the children of God otherwise well instructed, haue also arisen many scruples concerning this matter, how it is ceremonious, & how it is not: which kinde of men keepe the Sabbath not as grosse heretikes, and yet not as carefull obseruers, by reason that they are not throughly taught in it, nor fully perswaded of it. Wherefore we may see how need­full this doctrine is, yea although we had no care of them, that are not in the Church; yet in respect of them of whom we haue most care, being in the Church of God with vs. And this necessitie we shall also obserue, if in truth we marke the seuerall commodities, which proceede from the right vnderstanding hereof. For seeing the Sabbath day is the schooleThe Sab­bath the Lords mar­ket day. He that kee­peth the Sab­bath, keepeth the whole. day, the faire day, the market day, the feeding day of the soule, when men purely knowing the vse of it, separate it wholy from other daies, they shall see how they may recouer them­selues from sinnes alreadie past▪ arme themselues against sin to come, grow in knowledge, increase in faith, and how much they shall be strengthened in the inner man. Wherefore in the booke of God, when the Lord will vrge the obseruation of the whole law, he often doth it vnder this one word of keeping the Sabbath. Againe, when the Prophets sharply re­buke the people for their sinnes, they particularly lay before them, how the Sabbaths of the Lord are broken. And to speake the truth, how can a man lie long in the liking of sin, who embraceth this doctrine in conscience, who willingly would haue his sinnes discoue­red, his conscience vnripped, the iudgements of God against his sinnes threatned, wherby he might come to a loathing, & grow to a further misliking of his sinnes daily? Sure it is indeede, that as in other things, so in this, the ceremonial vse little auaileth. Howbeit, if for the ceremoniall vse of the Sabbath, because many so vse it, therefore we should leaue it, we might as well by the same reason put out of the doores of the Church the administration of the Sacraments, the making of prayer, the preaching of the word, because the most part of men vse these things for a fashion: neither is it the question which we haue in hand, what men doe, but what they ought to doe in the obseruation of the Sabbath. In the set­ting downe whereof, this order doth offer it selfe to be obserued: first to speake of the1 commandement it selfe, and then of the reasons thereof. The commandement as we see, isThe order of setting downe the doctrine of the Sab­bath. deliuered both affirmatiuely and negatiuely, whereas all other the commandements are but either affirmatiuely, or negatiuely expressed: so that where it is said, the Sabbath day keepe holie, the holie vse of the Sabbath is flatly and straightly vrged: where it is added, in it thou shalt not doe any worke, the irreligious breach of the same is plainely restrained. The reasons be in number foure. The first is included in the word remember, and is drawne2 from the end, which is thus much in effect: Wilt thou worship me purely, and loue thy1 neighbour vnfainedly? then obserue this one thing, which I haue therefore placed in­differently betweene those commaundements which concerne mine owne honour, and the comfort of thy brethren. The second reason is deriued from the authoritie of the law­giuer,2 whereby the Lord vrgeth our obedience, and is expressed in these words, the seuenth day is the Sabbath of the Lord thy God. The third is inferred of the equitie of this law:3 wherein the Lord dealeth with men as it were by conference, and disputeth by plaine [Page 130] reason, that iustly we cannot denie him the seuenth for his owne glorie, who hath not de­nied vs sixe daies to trauell in our owne affaires. And this is gathered when he saith, Sixe daies shalt thou labour and doe all thy worke: but the seuenth day, &c. The fourth and last rea­son is borrowed from proportion of the Lords own example, that as in sixe daies he made all things, and in the seuenth ceased from creating, though not from preseruing them: so in sixe daies we may haue a naturall vse of the creatures of God, but on the seuenth day we ought to haue a spirituall vse of them. Vnder these may be couched another reason deriued from the time, wherein the Lord first commanded the Sabbath, which was in mans innocencie: so that if before transgression it was an effectuall meanes to keepe out sinne, then after mans fall it must needes be of force to withstand sinne. It may seeme the best way to some, first to intreate of the commandement it selfe, and then of the reasons. Howbeit, because the Lord his wisedome sometime prefixeth the reason, as in the first commandement, and seeing it is a thing of small effect to vrge the vse to them who are not grounded on the doctrine, and it is hard to ouermatch the affection vntill iudgementDoctrine to informe the iudgement must goe be­fore exhor­tation to moue affecti­ons. be conuinced: we will first arme the matter with reasons, and then shew both how this law is kept, and how it is broken. This order is commended vnto vs by the holy Ghost, 2. Timoth. 2. 16. and for want of this order, many excellent Sermons haue little effect: for where iudgement, by the truth is not conuinced, there many exhortations fall to the ground: for which cause also the holy vse of the Sabbath so little preuaileth with many, in that they are not grounded with iudgement in the true knowledge of the same.

But before we come to the particular discourse of the reasons, generally let vs consider why this commandement is in words larger, in reasons fuller, than any other commande­ment.What is ge­nerally to be obserued in this cōman­dement. If we take a view of the whole law, we may obserue how the Lord hath set downe sixe precepts in many words, and foure nakedly in bare words, as the 6. the 7. the 8. and the 9. why then are the first fiue commandements so apparelled with reasons, and the last so dilated by a speciall amplification; the other foure being so briefe and so naked? Cer­tainly the Lord and law-giuer foresaw, that vnto these foure, men would easily be brought to yeeld: and we see how the very Heathen haue freely granted them, the Philosophers haue fruitfully written of them, all ciuill righteous men do earnestly maintaine them: and to be briefe, common honestie counteth him no man that will murther, he is thought beastlike that defileth his body, outward ciuilitie condemneth a theese, and the common sort of men mislike a backbiter and slanderer. Againe, he knew in his eternall wisedome, how the first fiue would neither in reason so soone be admitted, nor in affection so easily embraced: and therefore to meete with the subtiltie of mans nature, and corruption of mans heart, they are set downe more piercingly. This we shall see in the first and last com­mandements of the second table. In the first, when the Lord had commanded honour to5. Lax. be giuen to parents, he enforceth his commandement with annexing a promise of long life, and why? euen iudgement herein is much corrupted. For many there are who gran­ting the inconueniencie and vilenes of murther, adulterie, and false witnesse bearing, yet denie the necessitie & the excellencie of Magistracie. Yea, and albeit in iudgement many men yeeld to the reason thereof: yet is not the equitie thereof so soone in affection em­braced: for experience of all ages proueth, that the corrupt nature of man is most hardly brought to be subiect, and these last miserable daies can witnesse the same more especial­ly, wherein men are growne to be without naturall affection. Not without cause therefore is this precept fenced with reason.

In the last (where God laieth a more precise rule & straighter charge to the conscience10. Precept. of man, than flesh and blood would willingly beare, because men thinke it some rigorous dealing to haue their least affections arraigned, and their secret thoughts condemned, as willing to haue their thoughts not to be called into any court, to hold vp their hād at the barre of iudgement) he is constrained as it were by particular branches and seuerall arti­cles to set downe the law, that we might not finde some starting holes to creepe out at, and to wring our selues out of the precincts of the same. Yet more euidently doth this ap­peare in all the commandements of the first table, because they are more contrarie to the iudgement of man meerely naturall, although he be otherwise neuer so wise, and the word [Page 131] of truth must only trie them: for in the first commandement, the reason is prefixed; in the second, third, and fourth commaundements, the reasons are annexed. But here may arise this question, [...]o wit, why the second and fourth Precepts, are so amplified in words, and strengthened with more reasons than anie of the other? Surely herein the Lord de­clareth, how he plainely foresaw, how amongst the rest these two commandements wouldWherefore some com­mandements haue reasons & some none. finde lea [...] entertainment, and most be refused. But what shall we say of the Papists, Fa­milists, and Heretikes among vs in these dayes: and other men also otherwise of sound iudgement, which affirme, that as well the second as the fourth Commandement, is cere­moniall: whereof the one would bring into the Church Images, the other prophanenes? Wherefore the Lord in his wisedome foreseeing these cauilling wits, preuented their pur­poses: so that if either they yeeld not, or make resistance to the truth so manifest, they op­pose themselues to the knowne and open truth, and so make themselues the more inex­cusable. Wee see to acknowledge that there is a God, to honour Father and Mother, to abstaine from blood, not to defile our flesh, not wrongfully to oppresse, not to bee a noto­rious slanderer; euery Papist and naturall man guided but by the light of reason, will easi­lie graunt. For the wonderfull order of the heauens, the continuall course of the Sunne, Moone, and starres, the outgoings of the mornings and euenings declare there is a God. Reason perswadeth, how the things in the world must needes be gouerned, and that wee owe loue vnto him by whom they be guided. Nature teacheth that mens liues must bee maintained: common ciuilitie abhorreth adulterie, oppression and backbiting. But if yee aske how this God is to be worshipped, and what times wee must sanctifie to that vse: we shall see how many Countreys, so many religions; how many men, so many deuises. Thus wee see how necessarie it was that the Lorde should prouide for his owne glorie, and capti­uate all mans inuentions, se [...]ing all these Commaundements doe most fight against the reason of man, and by reason haue most beene oppugned. So in the pure obseruing of these, consisteth the sincere keeping of the rest of them. For how shall wee knowe how to walke in pure worship with an vpright heart before the Lord? how shall wee giue him the honour due vnto his glorious name? how shall wee be instructed rightly and reue­rently to deale with the dignitie of our brethren, faithfully with their liues, purely with their bodies, righteously with their goods, or tenderly with their credit; but by those waies and rules which the Lord hath prescribed in his word? and when should wee learne those rules, but at such times as hee himselfe hath appointed and sanctified for that purpose? A­gaine where these two commaundements are not rightly vnderstood, there true Religion goeth to wracke. For admit that wee should not carefully follow the word of God, how many religions would then start vp? Let this bee graunted, that euery man should haue what day he would for the worship of God, and then see how many dayes men would be­stow on the Lord.

But let vs come to the reasons, whereof the first is drawne from the end of the law, andOf the rea­sons, and first of the first reason. is partly signified by this word remember, and partly by this word sanctifie; Remember the Sabbath day to sanctifie it. For this word remember, which is heere prefixed, is set downe this word obserue, in Deuteronomie: wherein wee are forewarned to watch the more dili­gently, and attend more carefully vpon this Commandement. In which point wee may obserue, that whereas all other commaundements are simply set downe and directly pro­pounded,Deut. 5. 1▪ this alone hath a preface prefixed, which is thus much in effect▪ Wilt thou learne sincerely to worship me according to that substance, manner, and end, which I haue prescribed? and wilt thou truly trie thy loue to mee, by exercising the duties of loue to thy brethren? then forget not to keepe holie the Sabbath, wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee, and also liue obediently in duties concerning man. Againe, the nature of the word remember, importeth thus much, that this law was not only grauen in the hearts of our forefathers, as were all the other: but also in expresse words inioyned vnto Adam and Eue in Paradise, and manifestly practised of the Israelites in the wildernes. Exod. 16. and that therefore in this common promul­gating of the Law, they should especially remember this, which is not newly giuen, as are the rest, but rather renued as being giuen out before. True it is, that before this solemne [Page 132] publishing of the Law in mount Sinai, this, and all other Commandements were written in1 the hearts of our fore-Fathers, as we may see in the booke of Genes. For the first, we readeThe Patri­arks knew the morall law of God. how the Lord said vnto Abraham, Gen. 17. I am GOD all-sufficient, walke before mee, and be vpright. Concerning the second, Gen. 31. 19. Rachel is saide to steale her Fathers Idols. Genes. 35. 2. Iacob reformed his household, and cleanseth it from Idolatrie. For the third, we may see how religious they were in swearing. Concerning the fift, what authority exer­cised2 Iacob towards his children? what duties they yeelde to him both in life and death?3 How they hated murther, it is manifest in that historie. Both Iosephs continencie, and the4 punishment threatned to Abimelech declare, how hainous a thing adultery was vnto them.5 Concerning theft, Laban his quarrelling with Iacob: and Ioseph his accusing of the brethrē,6 doe shew that it was a thing vnlawfull. Lastly, Abimelech the king reprehendeth both A­braham, 7 Genes. 20. and Isaak Genes. 26. for bearing false witnesse, in denying their wiues.8

Thus we see what efficacie is couched in this preface, in that it sheweth both by the pre­cept,9 and practise giuen and yeelded of our first fathers, how this commandement alone was giuen in expresse words: as also that this one precept is the schoole of all the other Commandements. But to what end? to keepe it as ceremoniall? No, to sanctifie it as mo­rall; for the end of the Sabbath consisteth in these two things: first in the morall: secōdly, in the figuratiue, ceremoniall, or shadowish obseruation of it: as wee take the word shadow here for a figure, because a ceremonie is more then a shadow. That I call morall, which doth informe mens manners, either concerning their religion to God, or their duties vn­to man: that I meane figuratiue, which is added for a time in some respect, to some per­sons,A ceremonie is more then a shadow. for an helpe to that which is morall, as Deut: 5. 15. Remember that thou wast a seruant in the land of Aegipt. Howbeit, that this first morall ende is here vnderstood, the first words declare, where it is saide, Sanctifie the Sabbath day. For where mention is made of the ceremonie, it is saide keepe, Note the difference. Why the law is giuen to all Christians, as the poste­rity of Adam. What it is to sanctifie the Sabbath. and not sanctifie the Sabbath. Now what is it to sanctifie the Sabbath day, but to put it apart from all other dayes, for a peculiar vse of Gods worship▪ for otherwise wee must know, that all other dayes are sanctified: so that to sanctifie it, is to do that thing on the Sabbath for which it was commanded: but of this we shall speake more largely, by the grace of God in the last reason. In the meane time let vs briefly ob­serue this, that as our first parents did sanctifie the Sabbath in viewing the creatures of God, for to praise him: so wee sanctifie it in vsing the means which hee hath appointed for his worship. So that first wee vsing the exercises of religion, whereby we may be san­ctified, and then ioyning with them the spirituall vse of the creatures, whereby wee may be furthered in our sanctification, should after vse the exercises of loue, whereby we may shew that wee are sanctified. Our first Fathers needed not ordinarily the ministrie of the Word, but had the great bookes of Gods workes. We haue need of the Word, both pub­like and priuate, and therefore must learne it, that hauing learned it, wee might the better exercise the duties of loue: So then, that which was first to Adam, is now the last to vs, to wit, the beholding of God in his creatures, and the praising of him for the same. In the Psalme 92. which was appointed to be sung of the Church on the Sabbath, is set downe as the chiefest vse thereof, the singing of Gods mercie, the shewing of his righteous iudge­ments, in rewarding the godlie, though afflicted, in punishing the vngodlie, though here they be aduaunced, as also in learning to know God in his worship and in his workes.

Againe, Psal: 95. we shall not see any ceremoniall vse of the Sabbath: but that it should be vsed in praying to God, in praising of God, and hearing of his Word. This is confir­med, Exod. 31. 13. Speake vnto the children of Israel and say, Notwithstanding keepe my Sab­baths; for it is a signe betweene mee & you in your generation, that yee may know, that I the Lord doe sanctifie you. As also Deuteron. 5. 12. Keepe the Sabbath day to sanctifie it, as the Lord thy God hath commaunded thee. And Ezechiel, 20. vers. 12. I gaue them my Sabbaths to bee a signe betweene mee and them, that they might know that I am the Lord that sanctifie them. In which places, as the reason is adioyned of keeping the Sabbath: So wee must vnderstand, that where it is called a How the Sabbath is called a signe, that is, a do­cument, and not a figure. signe, it is meant a document, and not a figure (for euery figure is a signe, but euery signe is not a figure) as we may see in the sacraments, which are not figures or shadowes of things to come: So that, in that the Lorde saith, My Sabbath is a signe be­tweene [Page 133] mee and you, it is as much in effect, as if he should say: my Sabbath is a common in­structionAdam also in Paradise had the tree of life for a signe, not for a bare figure. betweene you and me; of mee as the Creator, Redeemer, and Sanctifier; of you, as created, redeemed, and sanctified: so that the Sabbath is a document & pledge of Gods will, whereby we should know, what hee is vnto vs, and wherein wee should learne what we should do to him. In which respect this commandement is no more ceremoniall then the first, where the Lord propoundeth what he is to vs, and secretly includeth what wee should be to him. ‘No maruell then, though this be the principall ende, which was not begun to the Iewes, but first inioyned to Adam and Eue. Wherefore we may thus reason both safe­ly and soundly: Whatsoeuer is the first ende, is the chiefest ende: but to sanctifie the Sab­bath is the first end, because it was ordained so to Adam, in time of his innocencie, at whatNo figures till sinne came into the world. The Sab­bath was not giuen to the posteritie of Abraham, but of Adam time it could not bee a figure, because, by the iudgement of all sound learned, (whereof I haue read some) there were no figures vntill sinne came into the world, from which our Parents were yet free:’ but a meane to keepe them in innocencie, in that notwithstanding their excellent creation, they were subiect to falling: therefore this ende must be the chie­fest. This was not onely giuen to the posteritie of Abraham, but to the whole posteritie of Adam: and therefore it was not proper to the Iewes, being first begunne in Paradise, and then afterward renewed in Mount Sinai. So that this morall ende was the first ende, and common ende: and although as the Iewes had a more speciall cause of worshipping God, in that they had receiued a more peculiar deliuerance, when they could haue no rest in E­gypt, they on this day did remember their rest: yet neuertheles this was not the ende, but rather a reason why they did keepe the Sabbath: as we may see also, Exod. 23. 12. where the Lord commandeth the seuenth day to rest, adding as a reason, not as an end, that thine Oxe and thine Asse may rest, & the sonne of thy Mayde, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawne from that humanitie, which is in the Law, not as a thing for this speciall end in this precept commanded, which is proper rather to the sixt Commaundement, and but accessarie vnto this. For which cause this ceremonie being but accessarie, cannot take away the principall, and being the latter, it cannot take a­way the former. It is no good reason, that the accessarie being taken away, the principall should also be abrogated: but rather on the contrarie, the accessarie remooued, the princi­pall may remaine, the appertinance being past, the more general substance may continue: and though the latter be disanulled, the former may be vnabolished. Wherefore though the ceremoniall ende, which was but an accessarie, and added afterward as a thing peculiar to the Iewes, is gone with them, to whome this law was made: yet the morall ende which was the principall, and first giuen out as a thing generall to all, appertaineth still vnto vs. Whatsoeuer seuereth [...]i­ther God frō man, as the curse of the morall Law, or man from man, as the ceremoniall doth, the Iew frō the Gen­tile, that only is abrogated. The morall law being made our good friend and guide in and by Iesus Christ, doth not separate vs from God, nor frō man, Iews or Gen­tiles which are in Christ. Ergò it is not abrogated Lastly, whatsoeuer seuereth either God from man, or man from man, the same is abroga­ted: the law Morall (which is free from all ceremonies, and through Christ requireth no­thing but a sincere, thogh imperfect obedience, as being voyd of all rigour, and exempted from the curse) doth not seuer God from man, nor man from man: Therefore the Lawe morall is not abrogated. For nothing is disanulled, but the rigour and curse of the Lawe, which made a diuorcement betweene God and man, and the ceremonie of the Law, which made a separation betweene man and man, that is, betweene the Iewe and the Gentile, as we may gather, Coloss: 2. and Galat. 4. Wherefore we affirme, that as it was peculiar to the Iewes, as concerning their deliuerance, that ende of the Sabbath is ceased: but as it is com­mon to vs with them, and all others, to bee preserued in the meanes of true worship, the Sabbath is to bee obserued: So that not the doctrine and sincere obedience of the Sab­bath, What is abrogated. Sacramēts in the time of the law had two endes. Rom. 4. but the curse of the Lawe, and rigorous keeping of the Sabbath is abrogated. When one thing hath diuers endes, if one ende be remoued, the other may remaine. For as the Sacraments in the time of the law had two ends: the one to foreshew that Christ should come; the other to assure them, what they should haue in Christ when he came: and in that they did foreshew Christ to come, they are gone; as they assured vs what we haue in Christ, they remaine still with vs. And as for one example we may see in the Sacrament of Circumcision two ends; the one a signe of the circūcision of the flesh, which is now ceased; the other a seale of Repentance and Faith: and so it is vnto vs remaining a token of imi­tation, though not in the same manner of administration that is in circumcision, yet in the [Page 134] same matter to that effect, to wit, in Baptisme: so likewise the Sabbath hauing two endes, the one morall, the other ceremoniall. As it was ceremoniall, and was giuen to the Iewes, as they were Iewes, it was proper to the Iewes; but as it was morall, not giuen to the Iewes a­lone, but to our first fathers before the Iewes, and to the Gentiles after the Iewes, it remai­neth no lesse to all men, after the Iewes ceased to bee a peculiar people, then the comming together to one place doth yet appertaine vnto vs. For although in that the Iewes came together to one place, as it represented the Church of God, it is taken away, because God is present with vs in all places: yet as they had it to establish them in their worship, and weThe Sabbath not a signe on­ly of spiritual rest as some would haue it. need as necessary helps for religion as euer they needed, the same remaineth with vs.

Now, if the Sabbath were but a signe of spirituall rest (as some haue phantasticallie thought) and not rather an holie schoole, to teach vs the worship of God, we would graunt it ceremoniall: but sceing this is according to the first institution, and that ceremony but in time, and for a time, was added vnto it, though we haue not their day, yet we haue a re­sting day, as though we haue not their seales, yet wee haue seales, and though the accessarie bee gone and ended with them, yet the principall continueth to vs, and remaineth after them. Wherefore wee conclude this first reason, that as the Sabbath is morall, we must keepe it in truth, though in weaknes, knowing that the rigour of the Law being gone with the curse and ceremonie, we haue a promise to haue our weaknes and defects heerein for­giuen vs in Christ, as we haue in all other things.

Now let vs come to the second reason, drawne (as wee haue shewed) from the equitie of the law, and contained in these words: Sixe dayes shalt thou labour, and doe all thy worke: but The second reason drawn from the equi tie of the law, the seuenth day, &c. This appeareth to be no hard law, nor burthensome, but easie, and such a one as all may yeeld vnto it. For seeing the Lord hath giuen vs six daies for our calling, then let vs not thinke it strange or straight, that he hath reserued and taken vp the seuenth day to himselfe: who, if hee had cōmanded one day to worke, and another to be bestowed in his worship, for the glorious profession of his Name, might iustly haue challenged it. This reason then is such, that for iustice and equitie cannot bu [...] prouoke our obedience, and more forcibly chargeth vs, if we be disobedient. This kind of argument is vsuall in theIf the Lord giue vs sixe dayes for our ordinary worke, good reason is there he may chalenge the seuenth day for his ser­uice. But he permits vs sixe dayes: Ergò, it is right we giue him the se­uenth. booke of God, as Genes▪ 3. 2. 3. where our mother Euah frameth this reason to the Serpent very well, had she stood to it: Wee eate of the fruite of the trees of the garden: but of the fruite of the tree which is in the middest of the garden, God hath said, Ye shall not eate of it, &c. Where­in, as she commendeth the mercie of God in giuing them so largely the vse of all the trees, excepted onely one: so from the law of equitie she exaggerateth their sinne, if hauing so boun [...]full an vse of many trees lawfull, they should eate of the one tree that was forbidden. The same reason alleageth Ioseph, to restraine his Mistresse of her lewd and loth some pur­pose, Genes 39. 8 9. Behold (saith he) my Maister knoweth not what he hath in the house with m [...] but hath committed all that he hath to mine hand, there is no man greater in his house then I: [...] ­ther hath hee kept any thing in his house, but onely thee, because thou art his wise: how then can I d [...] this great wickednes▪ &c? In which place, as he on the one side commendeth his Masters li­beralitie [...]: so on the other side he sheweth, how his sinne should euen by the rule of iustice be more [...]ainous and horrible, if not contenting himselfe with his Maisters curtesie, hee should intrude himselfe into his owne possession. Againe, from hence Iob reproueth his wife, and sheweth her blasphemie, Iob. 5. 10. Thou speakest (said Iob) like a foolish woman: what? shall wee receiue good at the hand of God, and not receiue euill? Thus by the square of righteous­nes the man of God proueth her offence to be the greater, in that hauing receiued so ma­nie blessings, shee could not away once to taste of the crosse, Out of the mouthes of these two or three witnesses we may gather, how hainous an euill it is, that not contenting out selues with the large measure of sixe dayes trauaile; we should be so bolde, as to inuade the Lord his seuenth day reserued for himselfe.

Thus wee see how the Lord granteth vs sixe dayes for our bodies, and the seuenth day for our soules: not that we must thinke, that other dayes are to be separated from this vse, but that this day must be wholly seuered from other for that vse. For, if it were possible,Hee meaneth the Cathe­drall Chur­ches. or could be conueniēt, either in respect of our calling, or the places where we dwell, twice to meete euery weeke day, as it is yet vsed in some places, though more of custome and [Page 135] fashion, then in faith and of conscience in most of those places, it were nothing but equall. For looke what proportion is from sixe daies to the seuenth, the same may be gatheredThe tithe of our time to be afforded for Gods worship. from nine, or rather twelue houres to the tenth: whereby the tithe at the least may be affoorded for the Lord▪ And herein is the onely difference betweene the sixe daies and the seuenth, that the worship of God must in the sixe daies be vsed at such seasons, as in wise­dome are so separated and diuided to that end, without any hinderance of our lawfull and necessarie callings, as it doth not take vp the principall, but shrede [...] and ouerplus of our vocation: but on the seuenth day we must make such a separation from other daies, that what we did but in part, in the weeke, or working daies, we may doe in whole on the se­uenth and Sabbath day. True it is, that this equitie of twice meeting euery day, is more conuenient for Cities and populous townes, where many dwell together, than in other places and situations, which for distance of place haue not the congregation so dwelling together.

Heere our common distinction of calling the weeke daies working daies, and the Sab­bathNot euery day a Sab­bath. daies holy daies, taketh away their friuolous assertion, who thinke that euery day should be our Sabbath day, as though we should confound and shuffle together our wor­king daies and resting daies.

Now if the permission of the sixe daies appertaine to vs, is not the sanctifying of the Sab­bath day also cōmanded to vs? And if those things be permitted vs, which cōcerne our cal­ling; are not much more those things commāded, which respect our sanctification? Wher­fore if any say, the commandement is ceremoniall, may not the same say the permission is ceremoniall? For who so affirmeth the one, may affirme the other: but both falsely. If we should admit these daies were to be restrained in some respects, and for some speciall cau­ses, we affirm this restraining must be for a time, but not continuall: & that when the rea­sons of the exceptions should cease, then the exceptions themselues should cease also. But some will say: what will you not allow some day of rest for humbling & fasting, or allow­ing some daies for humbling, will you not allow one also for thanksgiuing & reioycing? To this I answere, that concerning fasting when there is a speciall need of a day appointed,Fasting. this is no commandement of man, or of the Church, but of God himselfe, who as he hath laid vpon vs the neede of the remedie: so hath he also commanded vs to vse the remedie. And as for the day of reioycing, I thinke it may be put on the Sabbath, which we make our daies of thanksgiuing. For as the Iewes vsed the Sabbath as a day to remēber with thanks­giuing their creation: so we may vse that day for a thankful remembrance of our redemp­tion, because in it we may meditate of all those benefits, which our Sauiour Christ by his natiuitie, circumcision, passion, resurrection & ascension, hath purchased for vs. But if any man obiect, that this is too niggardly and sparingly, because as God is extraordinarie in mercie, so we should be extraordinarie in thankesgiuing: I graunt that Christian Magi­strates may for necessarie occasion, in wisedome of the spirit, alter the times, and appoint some seasons for that purpose: so it be done for a while, and continue not as perpetuall: for in sixe daies, as we taught before, we must chiefely labour in our callings, and bestow some part of time in God his worship: and on the Sabbath day we must chiefely waite on God his worship, and bestow no time on other things, but vpon necessitie, because we are no lesse charged on the Sabbath to worship God, than we are Or com­manded. permitted on the other daies to follow our ordinarie callings.

Now let vs proceede to the third reason, taken from the Law-giuer, or author of the commandements. For it thus followeth, Exod. 20 vers. 6. But the seuenth day is the Sabbath of the Lord thy God, &c. This argument we knowe to be vsed seuerely in the three pre­ceptsThe 3▪ rea­son. going before. In the first it goeth before the commandement: in the second it commeth after: in the third it is more neerely adioyned. And here it is called the Lords Sabbath: which proueth that therefore it must be wholly spent vpon the Lord. Now were it ceremoniall, then it should followe that there were but nine commandements, see­ing, (Deutr. 4. 13.) Moses affirmeth, that the couenant which the Lord commaunded his people to doe, were tenne commaundements: where we see, that not the Church, but the word of God setteth downe this computation. And albeit the ceremonies be [Page 136] also the commandements of the Lord, neuerthelesse we must wisely distinguish betweeneIf the Sab­bath be cere­moniall, then the Lord gaue but nine commande­ments. But he gaue ten: Ergo the Sabbath is not ceremo­niall. Note. The diffe­rence be­tweene the ceremonies and the tenne commaunde­ments. Ordinances what they signifie. the one and the other. The commandements were immediately giuen out by the Lord himselfe, the ceremonies were giuen immediately to Moses from the Lord: but mediate­ly from God to his people by the ministerie of Moses. For it is said, Deutero. 5. 22. These words the Lord spake vnto all your multitude in the mount out of the middest of the fire, the clouds, and the darknesse with a great voyce, and added no more thereto In which place the man of God speaketh of the tenne commaundements, which a little before he had repeated, as they were published, generally to all by the Lord himselfe, which therefore are prepetuall to all people, nations and languages, not onely to the Iewes, but also to the Gentiles. The ceremonies, as we know, were not vniuersall, but beginning with the Iewes they ended with them: neither were they perpetuall, but in Christ his comming were abrogated. This difference is yet more plainely set downe, Deutero. 4. 13. 14. Then the Lord declared vnto you his couenant, which he commaunded you to doe, euen the tenne Commaundements, and wrote them vpon two tables of stone. And the Lord commaunded me the same time, that I should teach you ordinances and lawes, which yee should obserue in the land, whither ye goe to possesse it. Where Moses maketh a flat difference of those lawes, which God gaue in his owne person, and them which were giuen by his ministerie. By this word ordinances, which is in this verse, are signified, as some affirme, those lawes, whereby the Iewes did differ from other people. Thus we see how Moses was the minister of the ceremoniall law, which was giuen but vnto some, and lasted but for a season: but the morall law which appertaineth to all men, and is in vertue for euer, the Lord himselfe did giue it forth. Now as we answere the Pa­pists, in defending against them the second precept as morall, and not ceremoniall: so we likewise stand against them in this. For looke what straying and vnstaied mindes were in the Iewes concerning the worship of God, the same also is in vs by nature: and what helpes soeuer they needed therein, either to be put in minde of their creation, or to the viewing of God his workes, or sacrificing to the Lord; the same are as needfull for vs to helpe vs in our sacrifices: for we neede a perfect rule as well as the Iewes, to preserue vs from idolatrie and heresie. Againe, seeing we haue as great neede of a solemne time forThe rest of the Sabbath as needfull for vs as for the Iewes. these things, wherein we may giue our selues wholly to hearing, praying, and receiuing of the Sacraments, as they had for their worship: we are subiect to as great distractions of minde in our callings, as they were, and being with them of a finite nature, can no more than they doe infinite things. It is as requisite for vs as for them to haue a lawe, as well for the time, as for the manner of worship: wherein laying aside our ordinarie workes, we should chiefely and principally wholly giue our selues to those exercises of Religion, and duties of loue, which onely in part we did before, and so more freely espie our sinnes past, eschue our sinnes present, and strengthen our selues against the sinnes to come. Wherefore to shut vp this argument, we affirme against the wicked heretikes of our time, that so long as we stand in neede of corporall meanes, as meate, drinke, appa­rell, and sleepe, for the continuing of our corporall estate: so long we shall also neede the spirituall meanes, as the word, the Sacraments and prayer for the continuing of our soules. And as it is not ceremoniall for these considerations to vse these meanes: so it is morall to haue a time commaunded and obserued, wherein these things should be practised.

It remaineth to speake of the fourth & last reason, drawne from the proportion of GodThe 4 rea­son, from Gods owne example. his owne example, as may appeare in these words, Exod. 20. 11. For in sixe daies the Lord made the heauen and earth, the sea and all that in them is, and rested the seuenth day: therefore the Lord blessed the Sabbath day and hallowed it. Wherein we haue thus much in effect, as the Lord made the creatures in sixe daies: so wee in sixe should haue a naturall vse of them. And as he sanctified, that is, put a part the seuenth day to his owne worship, and blessed it with a peculiar blessing giuen to his worship appointed: so we also setting this day apart, from the ordinarie workes of our calling, should wholly and onely consecrate it to the worship of God. So that as God made all things in sixe daies: so wee may vse them sixe daies, as Adam did in the garden: and as the Lord rested from his workes of creation, though not from his worke of prouidence and administration, so must we [Page 137] set a part this day, to looke for a speciall blessing and speciall benediction of God his worship, because of his owne promise and institution. Why did the Lord this to our firstGod gaue a speciall bles­sing to the Sabbath day. father? he beheld the workes of euery day, and blessed euery day? We must note, that he gaue a speciall blessing aboue the other daies, vnto this day. Now therefore admit that a man should graunt this much to an heretike, that we should be as perfect as Adam in his innocencie: (which is a manifest heresie) yet they must graunt, that we stood in need of the word and Sacraments, (the vse whereof they deny) seeing Adam had neede of the vse of all these things, being yet without sinne. We therefore oppose thus much vnto them, that so long as they will acknowledge a neede of corporall helpes, by calling for meate, sleepe, apparell: so long their soules stand in need of spirituall meanes, as of the word, Sacraments and prayer, because their soules must as well be preserued, as their bodies nourished. Our first father then had a Sabbath to be put in minde of the Creator, and that without di­straction he might the better be put in minde of the glorious kingdome to come, that more freely he might giue himselfe to meditation, and that he might the better glorifie God in sixe daies. As the heretikes then denie the necessitie of the word, prayer and Sa­craments: so we looke for a new heauen, and a new earth, and then we hope and acknow­ledge, that we shall keepe a continuall Sabbath But in the meane time, seeing the Sabbath which we now haue, was before sinne, we, since sinne came into the world, haue much more neede of it, because that which was needfull to continue Adam in innocencie, is also as needfull to recouer vs, and to continue vs in our recouerie. The Lord then hauing sanctified this day, it is not our day, but the Lord his owne day.

But some will say: How? is God better serued on the Sabbath, than on any otherObiection. Answere. day? I answer, not that we put religon in that day, as it is a day, more than in any o­ther: but that on that day we are freer from distractions, and set at more libertie to the worshipping of God, than we are on the other sixe daies, wherein we are bound to our ordinarie and lawfull calling. Wherefore as we put on holinesse in the creatures of water, bread and wine in the Sacraments; but acknowledge all inward grace to proceede from God his blessing and institution: so we promise vnto our selues on the Lord his day a grea­ter blessing, not for any thing in the day it selfe, but by reason of God his owne ordinance, and promise of a blessing to the same. And as we denie not a blessing from the Lord on priuate prayer, reading and conference, but acknowledge a greater blessing to be dueNote. euen by the Lord his owne promise, to these exercises publike in cōparison of the other: so wee denie not the grace of God to be vpon those houres redeemed from our outward callings, and consecrated to the Lord: but confesse a more speciall blessing from God to belong to that whole day, which the Lord hath taken vp to himselfe alone, and that for his owne promise sake vnto all them, which come with simple hearts to obey his holy commaundement.

Now hauing gone through these reasons, which proue the Sabbath day to be morall,Answere to the reasons that by some are brought against the Sabbath. and that this commaundement is no lesse to be obserued, than the other nine: before we enter into the exposition of the law it selfe, it shal be cōuenient to meet with such reasons, as some men bring to preludice the trueth of that, which hath beene alreadie spoken: which being done, by God his grace we will come to the other. The reasons against the Sabbath may briefely be reduced into such, as either seeme to be drawne out of the ex­presse words of the Scriptures: or else by some consequence to be gathered from the Scriptures. The arguments borrowed from the written word, are either out of the olde Testament, or out of the new: they which are contained in the olde, are taken either out of the lawe, or out of the Prophets. Out of the lawe, they make much a doe about that1. Ob. out of the old Testa ment. which is written, Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this vnto Moses: Speake thou vnto the children of Israel, and say, Notwithstanding keepe ye my Sabbaths: for it is a signe be­tweene me and you in your generations, that ye may know that I the Lord doe sanctifie you, Ye shall therefore keepe the Sabbath: for it is holy vnto you: he that defileth it, shall die the death: there­fore whosoeuer worketh therein, the same person shall be euen cut off from among his people. Sixe daies shall men worke, but in the seuenth day is the Sabbath of the holy rest to the Lord: [Page 138] whosoeuer doth any worke on the Sabbath day, shall die the death. Wherefore the children of Is­rael shall keepe the Sabbath, that they may obserue the rest throughout their generations for an e­uerlasting couenant. It is a signe betweene me and the children of Israel for euer: for in sixe daies the Lord made the heauen and the earth, and in the seuenth day hee ceased and rested. Out of these words they snatch these three reasons. First they triumph before the con­quest, and say, it is manifest that it is a signe: and therefore as they please to conclude, it is a figure. True it is, that it is here called a signe, vers. 13. as also Ezech. 20. 12▪ it is plaine: howbeit this is no good reason, that seeing the Sabbath is a signe, therefore it is a figure or shadowe. For although euery figure and shadowe be a signe; yet euery signe is not a fi­gure or shadow. A figure foresheweth a trueth afterwards to be reuealed: a shadow be­tokenethEuery signe is not a fi­gure or sha­dowe as be­fore. a bodie hereafter to be exhibited: but a signe as it doth sometimes signifie a thing afterwards to be looked for; so it doth sometimes assure vs of a thing alreadie per­formed. The figure ceaseth when the trueth commeth: there is no vse of the shadow when the body is present: but the signe and the thing signified may be ioyned together, and both of them serue for a present vse. Againe, they gather out of the 16. verse of the chap­ter, which we haue in hand, where it is said, The children of Israel shall keepe the Sabbath, that they may obserue the rest through their generations for an euerlasting couenant: that because the Sabbath of God is his couenant for euer, that is, vntill Christ, it is ceremoniall. True it is,To know things morall and ceremo­niall. that the lawe admitteth this phrase of speech sundrie times, to say for euer, that is, vntill Christ, in whom al things, are fulfilled. ‘But we must obserue this general rule as our guide, when we will know what figures and ceremonies end in Christ, and what morall precepts belong vnto vs. When a thing is vrged to the Iewes: and hath a peculiar reason made pro­perly to the Iewe, and appertaineth nothing to the Christian; then as it begunne with the Iewes, as they were Iewes, it ceased with the Iewes: but when the reason of the thing vr­ged is not peculiar to the Iewes, but also belongeth to the Christians; then the thing com­mandedNote well. is not proper to the Iew, but common to the Iew and Gentile. Wherefore let vs square out the reason by the line of this generall rule. It is here added, v. 17. For in six daies the Lord made the heauen and the earth, and in the seuenth day he ceased and rested. Where, if it had beene said, they shall obserue the rest for an euerlasting couenant, because they were brought out of Egypt, I would haue graunted it to haue beene peculiar to the Iewes: but seeing this is the reason, the Lord rested, which is▪ common, not to the posteritie of A­braham alone, but to the whole posteritie of Adam, the commaundement must be gran­ted generall both to Iew and Gentile. For it is a common instruction to all men in all ages to labour six daies, wherein the Lord made the heauen and the earth, and to cease from la­bour the seuenth day, because in it the Lord rested. The plaine sense then of this place is briefly this, as if the Lord should say: I made this law in the beginning of the world, and it shall last to the end of the world: I made it to Adam the father of all generations, and it shall endure to the last of all his posteritie from generation to generation: I made this law to ease my selfe after my great paines taken in the creating of the world in sixe daies, and you shall keepe it to ease your mindes, which are fraught with many distractions, by rea­son of your ordinarie callings in those daies. Neither would I haue any to thinke, that theHow God is said to rest after the cre­ation. Lord had neede of any refreshing, who being infinite, cannot be subiect to distractions or wearines: but we must know, that where the Lord is said, that he refreshed himselfe, by ta­king view of his creatures, he commendeth his loue to vs ward, in shewing rather what ought to be in vs, than what was in him. For such alacritie and diligence should we vse in our callings, as we should be glad when the Lords day commeth, that in it we shall reco­uer our selues, and ease our mindes of those distractions, which burthen vs in our outward calling, and so refresh our selues with spirituall pleasures in the pure worship of God, and thankefull beholding of his workes. We see how these reasons make rather flatly with vs, than against vs. And thus much for their proofes out of the prescript words of the lawe: now let vs consider what they alleage out of the Prophets.

Their reasons out of the Prophets be taken either out of Esay, or out of Ezechiel. Out ofThe second obiection out of the Pro­phets. Esay they vse these places, Esai. 56. 1. 2. and 58. 13. 14. and 66. 13. The wordes of the [Page 139] Prophet, chap. 56. vers. 1. 2 are these: Thus saith the Lord, keepe iudgement and doe iustice: for my saluation is at hand to come, and my righteousnesse is to be reuealed. Blessed is the man that doth this, and the sonne of man which laieth hold on it: he that keepeth the Sabbath, and pollu­teth it not, and keepeth his hand from doing any euill. See, say they, here is the Sabbath com­mended1. Out of E­say a resting from sinne. as a resting from sinne. I denie it not, but our controuersie is about the ground of the Sabbath. For why doth the Lord so call on his people by the Prophets for keeping the Sabbath, and crieth so much against the breach of the same, but because it was the especiall meanes of God his worship and their saluation: which being contemned, they contemned God his worship, and their owne welfare? And because in this horrible con­tempt of the holie schoole of the Lord, where they should haue learned both their religi­on towards God, and duties to their brethren, they gaue a manifest token of carelesnesse in them both, they are worthily threatned by the Prophet. And concerning the pure in­terpretation of this place, by keeping the Sabbath, is meant the obseruation of the first table;The true in­terpretation of Esay 56. 1. 2. by keeping their hands from doing any euill, is vnderstood the obedience of the second table: so that the thing in this place chiefly vrged, is this, that they should keepe the Sabbath, which might nourish them in the worship of God, and in duties to their brethren. But, say they, the Sabbath is here ioyned with ceremonies, as may appeare in the verses follow­ing:Obiection. therefore it is a ceremonie. This is no sound argument. For in the law is set downe the morall law, which teacheth the common duties of all Gods people, wherein be alsoAnswere. the ceremonies, which describe the duties peculiar to the Iewes: whereupon we must not1 conclude, that therefore the morall law is ceremoniall. Againe, these ceremonies con­taine2 not only certaine truths of spirituall things, which should be accomplished in Christ, but also of other meanes which should succeed in their places. True it is, that if they had onely contained truths of spirituall things in Christ, it had beene somewhat, that they af­firme: but seeing they haue also in them such meanes, which though not in the same man­ner, yet more effectually are afterward to be vsed, the reason is not good. Wherefore we reason against them thus: that, albeit we haue not the manner of their sacrifices, yet we haue our sacrifices and meanes of Gods worship succeeding them. For though we haue not, as they had, Priests to offer for vs, and such slaine sacrifices as the Priests did offer for them: yet we haue the Ministers of the word of God, which cut vp mens consciences, by whom the secrets of mens hearts are made manifest: 1. Cor. 14. 25. By the preaching of the Gospell and word of God: which being mightie in operation, and sharper than a two edged sword, entreth thorough, euen to the diuiding asunder of the soule and spirit, and of the ioynts and the marrow, and is a discerner of the thoughts, and intents of the hearts. Heb. 4. vers. 12. And where­by Christ is as it were freshly crucified vnto vs, and that by so much the more profitably, than if we were present at the thing it selfe, as beside the describing of the manner there­of, the fruite of it is more effectually preached. And certainely we may affirme, that then the dumbe sacrifices of the blinde Papists came in, when this glorious sacrifice of preach­ing ceased. And where the word is administred in any power and sinceritie, there doubt­lessePreaching. the preaching of the law striketh vs, and the preaching of the Gospell bringeth vs to Christ.

Herein is the difference betweene the Iewes and vs, that they in all their Sacraments and sacrifices represented Christ, that was to come, and shewed that their sinnes in him should be taken away, being yet to come: we manifestly in our sacrifices witnesse, that he is alreadie come, and that our sinnes in his death are fully pardoned. Besides, to those fore­named sacrifices we haue the sacrifices of prayer, and thanksgiuing: whereof the Prophet speaketh, Psalme. 141. 2. Let my prayer be directed in thy sight as incense, and the lifting vp of mine hands as an euening sacrifice. As also Psalme 119. part. 14. vers. 108. O Lord, I beseech, thee accept the free offerings of my mouth, and teach me thy iudgements. Of these sacrifices is mention, Malac. 1. Hose. 14. 2. Mat. 24. Ioh. Heb. 13. 15. Now in that it followeth, Esai. 56. 7. that the Lord will bring them to his house of prayer: I grant, in that they had but one house of prayer, which represented to them the Church to be one, it was ceremoniall: yet I also confesse, that in the same was this common truth, that it should be a meane to wor­ship God. Wherefore in this place the Lord commaundeth and commendeth holie [Page 140] assemblies euen to vs, to whom they be as needfull as to the Iewes. For though it be not now necessarie, nor required, that wee should goe vp to Ierusalem to worship after the manner of the Iewes: yet besides our priuate houses, wherein we may worship the Lord, we haue neede of one publike and common place to meete in: whereunto the Lord in his Gospel hath made this promise, that where two or three shall be gathered in his name, he will be in the middest of them. This also is commended vnto vs by the example of the holy Apostles, who mette together, and besides their seuerall houses it is said, Acts. 2. 46. They continued with one accord in the Temple: so that they had one place, where the Word, the Sacraments, Prayer, &c were vsed. And though we now haue not the same offerings, places, and sacrifices which the Iewes had; yet we haue these things more effectually than they: and though we haue not their Sabbath, yet we haue a Sabbath. The words, E­say. 58. 13. be these: If thou turne away thy foote from the Sabbath, from doing thy will on mine The inter­pretation of Esay. 58. 1. 3 holy day, and call the Sabbath a delight, to consecrate is, as glorious to the Lord, and shalt ho­nour him, not doing thine owne waies, nor seeking thine owne will, nor speaking a vaine word: 14. Then shalt thou delight in the Lord, and I will cause thee to mount vpon the high places of the earth. &c. This is spoken to the present estate of the Iewes, as then they were, and not properly to the Gentiles, but as they may see their estate in the Iewes, in which respect it may be profitablie applied to the Gentiles, but euident it is, that here properly it was spo­ken to the Iewes. For in this place the Prophet sharply reprehendeth them, because they kept not their fastings and holy daies aright. Howbeit, they did not sticke to complaine among themselues, that they had fasted, that they humbled themselues, and vsed all the meanes which their fathers before them had done: but all in vaine, in that they felt not the like effects, which their fathers did. Wherefore the Lord by his Prophet answereth them in this sort: True it is, that yee fast indeed, but therewithall yee lie and liue still in your sinnes: yee fast, but without repentance: and so farre are yee from true forsaking of your sinnes, that on your fasting daies, howsoeuer like hypocrites ye vse the outward acti­on, ye exercise crueltie, oppression, debate and strife: and doe ye looke, that this holy hy­pocrisie should be acceptable vnto me? No: If ye will please me with your fasting, repent ye of your sinnes, shew foorth your sorrow by the fruits of loue, in exercising the works of mercie and compassion: which things when I shall behold in you with an vpright heart then I will accept your offering, and be pleased with your fasting. Againe, doe not thinke, that I will looke vpon your holidaies, so long as ye vse them but vpon custome & in hy­pocrisie, making them vnprofitable for my worship, and your saluation and repentance, vntill such time as ye endeuour a better and more holie vse of them, both concerning the pure honouring of my name, and the furthering of your owne saluation. Behold here (say they) the Sabbath is abrogated, than which they can affirme nothing more contrarie out of this place. For here is no abrogating of the Sabbath, but an establishing of the true ce­lebrating of the Sabbath, with a sharpe reprehending of their corrupt and present estate. And as he speaketh against their corrupt Sabbath, so he taxeth them for their hypocritical fasting: so that if they will haue the Sabbath to be abrogated, much more must they driue fasting out of the doores of the Church, against which he is most earnest, and telling them that their fasts are not in truth, the Lord sheweth them, with what fasting he is pleased. Againe, say they, see, here it is manifest, that to cease from sinne in our Sabbath, which weFasting. must keepe. I answere, it is the fruite of the Sabbath, which we must keepe: and therefore, because where the meanes are vsed without any effect or fruite, there the meanes are no­thing, the Lord rather vrgeth them to the effects and keeping of the Sabbath with fruite, then disanulleth the Sabbath. And it is vsuall in the word of God, to vse the effect for the cause, and the fruite for the meanes, as we may see Iam. 1. 27. Pure religion and vndefiled before God, euen the Father is this, to visit the fatherlesse and widowes in their aduersitie, and to keepe himselfe vnspotted of the world. Which briefely is, as if the Apostle should say, this is the effect of true religion, when faith doth purely shew it selfe in the workes of loue. Againe, Ioh 6. 47. 48. He that beleeueth in me, hath euerlasting life: I am the bread of life. Where our Sauiour Christ sheweth, that the effect of faith is the eating of Christ his flesh, and drinking of his blood. So that, to vse the meanes without the effect is hypocrisie: as [...]. [Page 141] also to looke for the effect without vsing of the meanes, is foolish presumption. WherforePresumptiō. we affirme, & that from the mouth of the Lord by his holy Prophet, that to rest in fasting and in the Sabbath, an outward meane is of no value, being separated from good workes, the issue and the effect of the same, that if we would, God should be mercifull to vs, we should also shew our selues mercifull to others. So then the Lord taketh not here away the one, but sheweth the one to be fruitlesse without the other, and is so farre from taking away the Sabbath, that rather he goeth about to informe them in the true vse of the Sab­bath. The meaning therefore of the Prophet his word, is this: If thou wilt not rest in the bare ceremonie of thy holie daies, but wilt do thy holy seruice to me, and duties of loue to thy brethren: then shalt thou shew thy selfe to take true pleasure in God and his worship. Where we must learne so to delight our selues with the meanes of our saluation, that see­ing we can but i [...]part giue our selues vnto them in the weeke daies, we should greatly re­ioyce when the Sabbath day commeth, contrary to the practise of the people [...] Amos his time, who would say, Amos 8. 5. When will the new moneth be gone, that we may [...] corne? and the Sabbath that we may let forth wheate, and make the Ephah small, and the shek [...] great, and fal­sifie the weights by d [...]it? Wherefore we conclude, that here is not the abrogating, but the pure celebrating of the Sabbath, which appeareth by effect, when it draweth vs neerer to God, and causeth vs to take greater pleasure in his waies.

There remaineth that, which is Esai. 66. 23. And from moneth to moneth, and from Sabbath The inter­pretation of Esay. 66 2 [...]. to Sabbath shall all flesh come to worship before me saith the Lord Where it is said, from Sabbath to Sabbath, behold (say they) here is set downe a continuall Sabbath to be obserued euery day in the kingdome of Christ, and therefore there ought not to be one prescript day one­ly in the whole weeke. But the reason is most weake, and containeth a manifest absurditie. For if euery day should be a Sabbath, and we in the Sabbath are commaunded to doe no manner of worke; when should we trauell in our ordinarie callings, whereunto the Lord himselfe hath permitted vs sixe daies? Thus we see the sixe daies of our ordinarie callings should be pulled away If they say, that a man may follow his calling, and yet worship God sufficiently, and as becommeth the holy Sabbath, then they must graunt, that we may doe our ordinary workes on the Sabbath, as also they suspect the Lord of want of wise­dome. But if we should looke narrowly into these mens liues, we should finde, that whilest they crie out to keepe euery day a Sabbath, they in trueth in the meane time obserue no Sabbath at all. Besides, in that there needeth one particular day wholy to be giuen to the Lord, it is certaine, that the dearest children of God, who vpon the other daies redeeme time to Gods worship, earnestly desire this.

Now concerning the place it selfe, which they seeme much to misconstrue, we must vn­derstand two things. First, it is not simply to be taken, but in the way of comparison: se­condly, it is meant of the kingdome of glorie, and of the second comming of Christ. In the way of comparison it is vnderstood thus: that the people of God should not content themselues to worship him on the Sabbath onely, but also in the other sixe daies it should be lawfull for them to haue holy assemblies and Christian meetings: which though they now should doe but in part, by reason of their ordinarie calling, hereafter they should doe it both continually and perfectly in the kingdome of heauen. Which thing was per­formed euen of the Apostles, who, although they obserued one solemne day, yet had they their godly assemblies for holy exercises on other daies also. True it is, that the Family of loue pretends a shew of the kingdome of God in this life by rising from sinne, saying, that we here sit in heauenly places. But the scriptures in this case speake of the begining, not of the consummation of God his children in glorie. For in this life we possesse but in hope that, which perfectly we shall enioy. We be here admitted but into the entrie of this kingdome, we here take vp our hold, we receiue our deedes, our lease and euidence are gi­uen vs in this world to assure vs, that hereafter we shal haue the full fruition & perfect pos­session. Wherefore another Prophet saith, Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel. After those daies, saith the Lord, I will put my law in their inward parts, &c. 34. And they shall teach no more euery man his neighbour and euery man his brother, saying, I know the Lord: for they shall all know me from the least of them to the greatest, [Page 142] saith the Lord. Where we may see, that though the full accomplishment of our glorie and knowledge is in heauen: yet true it is, that here it is begun, and shall be finished hereafter, when we shall perfectly know God, whom now we know but in part, and as it were in a mirrour. For euery one, as it is Hebr. 5. 12. concerning these times, should be able through God his spirit to teach others according to that calling, wherein the Lord hath placed him. And as that place reacheth not, that all should be Doctors, but that there should be knowledge in all, though in greater measure in some: so our Prophet meaneth not, that euery day should be a Sabbath, but that Christians in euery day of the weeke should pro­uide for the worship of God in some measure, though more fully and more solemnely on the Sabbath. So we see the force of this to be in the way of a comparison, that Christians should not satisfie themselues concerning the worship of God with the Sabbath: but that also, as their calling would permit, they should worship from Sabbath to Sabbath.

As for the second answere: to proue against the maintainers of a continuall Sabbath, that this place is meant of the Church triumphant, and not of the Church militant, it shall easily appeare, if we consider diligently what goeth before, & what commeth after: whichA rule for the interpre­tation of Scriptures. rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures. Now in the verse going before, mention is made of the new heauens, and the new earth: whereby he meaneth not the first appearing of Christ in humilitie, but his second com­ming in glorie, as may appeare, 2. Pet. 3. 13. where the Apostle repeateth the same words, saying, We looke for new he [...]uens, and a new earth, according to his promise, wherein dwelleth righ­teousnesse: Surely if the Prophet had meant this to haue beene in Christ his comming in the flesh, it is most like it should haue beene in the flourishing estate of the Church and glorious times of the Apostles: but that it was not so, it is manifest by the Apostle his owne words, We looke for new heauens, &c. In the verse following, the Prophet speaketh of the worme that shall not die, and of the fire that shall not be quenched: which vndoub­tedly is vnderstood of the hels, whereinto the wicked shall be cast at the last iudgement day, as may be gathered by our Sauiour Christ his words, Mark. 9. 43. 44. where he maketh mention of hell, Where the worme dyeth not, and the fire neuer goeth out. Wherefore by the premises and sequele, we conclude with the learned, that the Sabbath here mentioned, must be kept in the kingdome of heauen. And therefore their continuall Sabbath, which they should haue in this life, is a deuise of their owne braine, and not gathered out of this place. And thus much of the reasons, which seemed to proue the Sabbath ceremoniall, taken out of the prescript words of the olde Testament. As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason, which was drawne out of Exod. 32.

Now it remaineth in like manner to consider of their arguments, which they take outAnswere to their argu­ments, taken out of the new Testa­ment. of the new Testament, and that either out of the historie of Christ, or from the writings of his holy Apostles. And because the foure Euangelists agree in one harmonie, we will briefly reduce all their reasons into one or two principall places, namely, Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said: At that time Iesus went on a Sabbath day through the corne, and his Disciples were hungry, and began to plucke the eare of corne and to eate. 2. And when the Pharisies saw it, they said vnto him, Behold thy disciples do that which And Luk. 6. 1▪ it is said Sabatum secū ­d [...] primum: so it seemeth this is vnder­stood of a ce­remoniall, and not of a morall Sab­bath. is not lawfull to do vpon the Sabbath. 3. But he said vnto them; Haue ye not heard what Dauid did when he was an hungred, and they that were with him? 4. How he entred into the house of God and eate the shewe bread, which was not lawfull for him to eate, neither for them which were with him, but onely for the Priests? 5. Or haue yee not read in the Law, how that on the Sabbath dayes, the Priests in the Temple brake the Sabbath and are blamelesse? 6. But I say vnto you, that here is one greater than the Temple. 7. Wherefore if yee knew what this is, I will haue mercie, and not sacri­fice, ye would not haue condemned the innocents. 8. For the sonne of man is Lord, euen of the Sab­bath. The occasion of this doctrine of Christ is, that he going abroad to preach with his Disciples, they for hūger pulled the eares of corne. Hereof arose by the Pharises this Con­trouersie, who accused the Disciples for trauelling on the Sabbath day, as though they had done a worke on the Sabbath, which was not lawfull to de done, because the Law said, that no man should trauaile on that day. Our Sauiour Christ hearing this accusation, [Page 143] defendeth his Disciples: whereof some conclude, that our Sauiour here abrogated the Sab­bath.The exami­nation of Matth. 12. 1. 2. But what could they haue forged more vntrue? For if, as they say, he now had abro­gated the Sabbath, then our Sauior Christ did not obey euery part of the ceremonies vnto death: which to affirme, let them tell the danger of it. Nay rather according to the iudge­ment of the better learned we affirme, that Christ is so farre off from speaking against the Sabbath in this place, that hee setteth downe the pure obseruation of the same against them, who peruersely and vntruely did iudge of it. And here we see the Pharisees deale very cunningly with them, For they might as well haue accused the Disciples of theft, as of breaking the Sabbath, had they not knowne, that as the Lawe permitted a man to goe into the vine-yard for to gather grapes, so hee caried no clusters away: So they, to satisfie their hunger, might presently eate of the eares of corne, carying none away with them. Howbeit, they could not see, that this their trauell was not like their ordinarie trauelling on the other dayes, and that it was agreeable to the Sabbath, the Lawe permitting a Sab­bath dayes iourney. This some (curiously) haue defined to bee the space of a mile, some two, [...]ome three miles: vnto whom as I doe not denie the libertie of their iudgement, so IA Sabbath dayes iour­ney, what. thinke it to consist of that distance, as a man may conueniently trauell for some holy pur­pose, without anie hinderance of the ordinarie exercise of that day, and without wearisom­nes either to bodie or minde, whereby he should be the vnfitter for the Lords worship, or his duties. And therefore they that dwelt but so farre from Ierusalem, that they might o [...] that day conueniently goe to the Sacrifices, and returne home without any of the former hinderances, made a Sabbath daies iourney. And now in our times a man may lawfully go so farre for the more comfortable or holie vse of the day in hearing: so that neither his bo­die be ouerwearied, nor any due time of hearing be pretermitted, and that without preiu­dice or breach of the Lords day. Wherefore seeing our Sauiour CHRIST and his disciples trauelled to so holie an ende, and no further then by a Sabbath dayes iourney was lawfull, the end of the iourney, which ought to measure this and like actions, proueth, that herein there was no breach of the Sabbath. Neither is it likely that the Pharisees reproued and controlled the Disciples for trauelling, seeing euen they themselues with them were com­panions in the iourney, but rather they did it for their plucking the eares of corne: where­by they shewed, that the ceremonie of resting was not the chiefe thing in the Sabbath, (as now a dayes some doe thinke it) but rather▪ because they made prouision for their bodies, contrarie (as they imagined) to Exod. 16. 24▪ Well, it is most probable, that the Dis­ciples beeing gone farre from the place, from whence they did set out, (because if they had then fainted, they would there haue recreated themselues) and farre distant from ani [...] place where they might eate, (for if they had bene neere any place, they might rather haue refreshed themselues with other things then with corne) they through fainting & for want of other necessaries, were constrained to satisfie their present necessitie with these things, which if they had not done, they shuld not haue been able to persist in their calling, which was agreeable to the Sabbath: the workes whereof did neuer restraine from eating, which notwithstanding they might as iustly haue reprehended in the Disciples, as their plucking the eares of corne. The arguments whereby CHRIST doth answere them, may briefly be referred to fiue heads. The first is set downe in these words, vers. 3. Haue yee not heard what Dauid did, when he was an hungred, and they that were with him? 4. How hee entred into the house of God, & ate the shewe-bread, which was not lawfull for him to eate, neither for them which were with him, but only for the Priests? Behold he speaketh here of the ceremonie of shew-bread, which was broken for the preseruation of mens liues: whereby hee sheweth, that Cere­monies, as a thing of lesse importance, must giue place for lifes sake. So that this is spoken of the end, because the thing which is forbidden for a common end, is not brokē for a par­ticular vse. Wherefore Dauid and his companie did eate the shewe-bread to serue their necessitie, and that without breach of the Law, how much more may my Disciples eate the eares of corne, to enable them the more to attend vpon the ordināce of God? It is a rule in the ciuill law, that it is against ciuilitie too greedily to hunt after the syllables of their Max­imes, and too carelesly to neglect and permit the true sense of the Law. In which thing our Sauiour trappeth the Pharisees, who were too seuere censurers of the letter, and too seuere [Page 144] obseruers of the matter of the Law. Our Sauiour therefore in effect meaneth thus much, that as it was not lawfull to eate the shew bread vsually or ordinarily, and yet to eate it vp­on necessitie it was not vnlawfull: so vsually to gather corne on the Sabbath, euen in time of Haruest, it was not lawfull; and yet extraordinarilie, and vpon necessitie to gather it was not vnlawfull on the Sabbath, which permitted the works of necessitie, whereby men might bee the better enabled, and the lesse hindered to doe the workes of that day. And for this cause, seeing the Disciples without this helpe should haue beene vnfitter either to haue preached to others, or heard our Sauiour, and by it were enabled the more to either of these things: it is euident, that they were so farre off from breaking the Sabbath in so doing, that rather they should haue broken it in not so doing. So that Christ doth onely not abrogate the Sabbath in this place, but also reprehending the Pharisies for their mis­construing of the Lawe, and too strickt taking it, without due consideration of the ende thereof: he setteth downe a more pure obseruation of the same.

The second reason, which is drawne from the Lawe it selfe, and from the Priests owneThe second reason. practise, may bee gathered out of the fift and sixt verses: Haue yee not read in the Lawe, how that on the Sabbath dayes the Priests in the Temple brake the Sabbath, and are blamelesse? 6. But I say vnto you heere is one greater then the Temple. As if hee should haue saide, Verilie yee misconstrue the Sabbath; yee must better consider, what kinde of works the Sabbath for­biddeth, to wit, the workes of mens ordinarie callings, not beeing fitte for the dignitie of the Sabbath, and nothing tending to the worship of God: but if they beseeme the dignitie of that day, and are done for God his holy worship, they are not vnlawfull. Aduise your selues (I pray you) doe not euen your owne Priests on the Sabbath-day slay their beasts to sacrifice? Doe they not circumcise on that day? And doe yee not carie your children to the Temple to be circumcised, which are workes both in respect of your Priests and you; and yet in that in these things yee are made the fitter to serue God in his worshippe, yee thinke them not vnlawfull? Likewise knowe, that this plucking of the eares of corne in my Disciples, is no worke of their ordinarie callings, but to make them more able for the worship of God. In that hee nameth the Priests, he sheweth that he rather speaketh against the persons, than against the cause, and strangleth them in their owne argument. For the answer in effect is this: If my Disciples prophane the Sabbath, then did your own Priests the same. Vnder this we may couch the answer of our Sauiour Christ to the Iewes, who accused him for healing of the sicke man on the Sabbath day, Ioh. 5. 17. My Father worketh hetherto, and I worke: that is, as my Father ceased from the workes of Creation, yet he ceased not from doing good on the Sabbath: so though I and my Disciples haue ceased from our ordinarie callings, yet cease wee not after the Father his owne example, to doe the workes of mercie on the Sabbath. For the works of God his prouidence are to be done euery day. Seeing he then vouchsafeth to put vs in his stead to doe good things,Worke of the Sabbath. wee may lawfully doe them, though with some bodily labour, as wee may on that day re­sort to the imprisoned, visite the sicke, relieue the needie, reconcile the vncharitable, and admonish the vnrulie; And why? wee seeke not heerein our owne profite, but the pro­fite of our brethren: wee desire not our owne glorie, but the glorie of God. In which cases wee are not forbidden, but commaunded to doe good on the Sabbath.

If wee looke narrowly into the historie of our Sauiour CHRIST, we shall see it was most vsual vnto him to heale the sicke, to restore sight to the blinde, to open the mouthes of the dumbe, and to frequent like exercises on the Sabbath day. And for what cause? Because on other dayes men following their ordinarie callings, could not so well followe him: but on the Sabbath day, their other busines set apart, they attended on him willing­ly, and resorted together: so that, if he had done these things on the other daies, he should haue hindred the ordinary callings of men, by the concourse of people: or else he should haue done them to the lesse glorie to God; if no companie nor concourse had bene made. Wherefore as both the people on that day were fittest to come to Christ: so Christ was then most ready, when his works also might most make for Gods glorie. Besides, hee did then these things rather, that▪ hee might weane the Iewes from their superstitious opinion of the Sabbath, and bring in the pure vse thereof, in exercising the works of loue. Now, if the [Page 145] outward rest of the day had been the chiefest thing therin, as the Pharisees then dreamed, and many now a daies haue thought: then how would Christ haue done these things, who was to doe and fulfill all things commanded in the morall Law, & left nothing vndone in any one jote of the ceremoniall Law, vntill the vaile of the Temple of his bodie was rent? Thus wee see how the chiefe ende was morall, and not ceremoniall: and as it is morall gi­uen to all men to further them in the means of their saluation, it is as needfull for vs, as for the Iewes. Againe, Christ was asked of no one question more than of the Sabbath, and in all his answeres he rather inueigheth against the peruerting, thē intendeth the abrogating of the Sabbath. In like manner, he meaneth nothing lesse then the abrogating of the day in his Apologie against the Pharisees▪ but rather laieth open their folly in prouing to their faces, that they cauill too much for the peruerting of the Sabbath, seeing they are driuen to reprehend that in others, which they themselues doe. The reason of his defence insinua­ [...]eth thus much: If yee thinke it an holie dutie to cut the flesh of children on the Sabbath, because it is done in your Temple, which otherwise might seeme a spice of murther and crueltie: Againe, if yee thinke the Temple commands the worke of slaying your beasts for sacrifice, which being done in the market-place were too butcherlike; then I giue you to vnderstand, that my disciples doe nothing vnbeseeming the Sabbath, so long as I am pre­sent with them, who am greater then the Temple.

The third reason is contained in the seuenth verse: If ye know what this is, I will haue mer­cie The third reason. & not sacrifice, yee would not haue condemned the innocents Here our Sauiour Christ, as before he had defended his Disciples by testimonies out of the Law: so now excuseth them by the witnes of the Prophets, and [...]iteth a place out of Hosea. chap. 6. 6. as if he should say: What workes doth the Sabbath forbid? are they not the workes of our ordinarie calling? What workes doth the Sabbath commaund? To sacrifice onely? No: but to doe the workes of mercie also, which is the ende of all our sacrifices. Why then seeing the law doth not for­bid the duties of loue to be done, will yee denie this worke of mercie to my Disciples, that when they fainte, they might not be refreshed? That this place of the Prophet is thus to be construed, that the Lord will not haue sacrifice alone, but mercie withall, wee may proue it by other places of the scriptures, as 1. Cor. 1 17. Christ sent me not to baptize, but to preach the Gospell: where the Apostle meaneth, that he was not chiefly and onely sent to baptize, but to preach also. So that the place is to be vnderstood in the way of comparison, that when one of the things cannot be conueniently done without the other be vndone; then mer­cie, which is better than sacrifice, must be preferred, as being the issue whither Sacrifice is referred. And in this respect, though simply in themselues considered, and in respect of the persons to whom they are performed; the first table of the Law, and the duties thereof are to be preferred before the second table, and the duties thereof: yet in comparison, when one of these must of necessitie be left vndone, because both cannot bee done together: seeing the Lord most alloweth of our obedience, when testimonie thereof is witnessed by practise to his Saints, and in the exercises of loue, we performe that in trueth, which other­wise wee labour for but by meanes, the Lorde desireth mercie, and not Sacrifice, and the knowledge of his will more then burnt offerings. So that heerein the Disciples doe not onely not breake, but keepe the Sabbath. This argument Christ vseth, Mark. 3. 4. where hee being reproued, because on the Sabbath day hee healed the man that had a withered hand, said to his accusers, Is it lawfull to doe a good deede on the Sabbath day, or to doe euill? to saue the life, or to kill? As also Luke where hee on this manner answered the Pharisees, who watched him whilest he healed the man which had the dropsie: 5. Which of you shall haue an Asse, or an Oxe fallen into a pit, and will not straightway pull him out on the Sabbath day? As if he should say, why doe yee watch to take me in this thing? Will ye permit the works of mer­cie to be done to beasts, and will ye denie them to be done to men? Why? will yee helpe your beasts being in perill, and may not I helpe this man being in such danger? How beit we must here note, that our Sauiour CHRIST in shewing how in this law is humanitie to creatures, giueth [...]o jot of libertie to worldly men, who vnder pretence of this obedience, seeke rather their owne priuate gaine in rescuing from perils the creatures, then the glory of Almightie God, which may redound to him by the more cheerfull & comfortable ser­uice [Page 146] of the creature being thus redeemed. Now, if any shall here further inquire, whether in seeding time, or the haruest season, when the times before haue been and still are like to be vnseasonable and vntemperate, they may somewhat on the Sabbath giue themselues to sowing, or gathering of their corne: I answere, No. For it is by speciall words expressely forbidden, Exod. 34. 21. Sixe daies shalt thou worke, and in the seuenth day thou shalt rest: both in earing time, and in the haruest thou shalt rest. And surely of all times labouring in haruest1 seemeth most vnlawfull. First, if as God his benefits grow on vs, we must grow in thankful­nes,Prophaning the Sabbath haruest how great a sinne. then reaping at that time, we ought to render most thankes, and not to thinke the wor­ship of one day sufficient in seuen, much lesse to cut it from the Lord in part or in whole. Secondly, seeing in the weeke going before wee haue euen wearied both our owne bodies by labour, and much more the bodies of our beasts in tra [...]le: besides that, in working2 on the Sabbath, wee contemne the ordinance of God most vnthankefully, which so well in his law in this case hath prouided for vs, wee deale too vnnaturally with our selues, and too iniuriously with our cattell. Againe, if wee on this day make no conscience of the worship3 of God contemned by this worldly labouring, wee manifestly bewray our want of faith in Gods goodnes, wisedome and prouidence: as though hee either would not preserue that, which hitherto he nourished out of the earth: or that he hauing dealt so mercifully in ma­ny benefits before, should now [...] one faile vs: which vndoubtedly hee would not doe, did not our sinnes prouoke him thereunto. Wherefore if so it come to passe for our sinnes, we must rather in patience, repentance, and wisedome, submit our selues to the punishment, than prophanely and obstinately to seeke by such meanes to shake it off. True it is, as wee haue said before, that workes of necessitie bee lawfull on the Sabbath: but wee must vnder­standTwo kind of necessitie. it of necessities present, and not of perils which are imminent, that is, which are like to come, but yet are not certaine to come. For when the danger is presēt, as an house is on fire, bloodshed by reason of a fray is like speedily to bee committed if helpe bee not, or in such like cases, because the Lord hath as it were cast the remedie vpon vs, and put vs in his owne stead for ministring of helpe, then may we vse our libertie: but whē it is to come, and it is still in the Lord his hand, we must cast the whole remedie vpon him, if the danger f [...]l [...] knowing that he in his prouidence and mercie will remoue the euill, or else in sending it will punish our sinnes.

But to returne from this to that, from which wee a little digressed, the reason of Christ here vsed is yet pressed further, Luk. 13. 15 where hee answereth the master of the Syna­gogue, who had indignation at him for healing on the Sabbath, Hypocrite, doth not each one of you on the Sabbath day loose his oxe, or his asse from the stall, and leade him away to the water? 16- And ought not this daughter of Abraham, whom Sathan had bound for eighteene yeeres, bee loosed from this bond on the Sabbath day? That is, will ye water your cattel on the Sabbath, which thing your Rabbins thinke not vnlawfull: and thinke ye that I breake the Sabbath for helping a faithfull beleeuer? Is not this rather hypocrisie in you, than any new doctrine in me? But here some will obiect: Christ might haue done this the day after to the woman, who in so short a time would no more haue perished, than the oxe, if hee had not been led to the water vntill the day following. To this I answere, as the workes which wee doe to God his creatures do not fight with the keeping of the Sabbath, because in respect that cat­tel by not attending on them, would be made lesse profitable to their owner, though there­by they should not vtterly perish: so in respect that this womā should haue remained more vnfit for God his glory, & the keeping of the Sabbath, if she had not bin helped, although it may be shee should not vtterly haue perished, this worke of our Sauiour Christ was no­thing against the Sabbath, hee not seeking his owne glorie and profit, but the glorie of his father, and the profit of another.

Now followeth the fourth reason in the 8. verse. The Sonne of man is Lord euen of the Sab­bath: The fourth reason. That is, God the Father making the Sabbath, is the Lord of the same: the Sonne of man is equall with the Father, therefore the Sonne of man is also Lord of the Sabbath. A­gaine, as the Lord made a law for man, but none for himselfe: so ye are too presumptuous in the presence of the Lord to controll my disciples. For, if I beeing the law-maker, giue a speciall priuiledge to my Disciples, as indeede I may doe, vrging the law, where I list, and [Page 147] dispensing in the law to some, as I please; is it then meete that you should censure them, whom I doe priuiledge? Wherefore seeing it is I that haue appointed the Sabbath, and therefore best know who keepe it, and who breake it, I giue you to vnderstand, that these men, whom yee falsely accuse, because ye know not the pure keeping nor breaking of the Sabbath, haue not broken it. Suffer me then, I pray you, being Lord of mine owne ordi­nance, to dispose of it, as best seemeth to me.

The fift argument may be borrowed from the second of Mark. vers. 27 the words where­ofThe fift ar­gument. are these: The Sabbath was made for man, and not man for the Sabbath. Many thinke this reason to make much for their purpose; but they are deceiued in their owne ignorāce. For, saith Christ, this is the cause why my disciples haue not rested so much, as yee thinke they should haue done; the Sabbath, that is, the rest, was made for mans good and comfort, and not man for the rest alone, but for the sanctifying of the Sabbath: so that albeit they haue not for some good cause obserued the rest, which must giue place to the profit & commo­ditie of man, yet haue they not brokē the sanctification of the day, which chiefly is requi­red of them, in that, if they had not eaten this corne, they had fainted, and so haue beene made vnfit for the hallowing of the same. We say, meate was made for man, that is, for the reliefe, sustenance, and comfort of man, not man for the meate, to wit, for the eating and consuming of meate: but that in enioying the cōforr of God his creatures, he might praise the Lord the more freely. Neither can any man hereof iustly gather, that therfore on this day he may fil himselfe with meate, as he lusteth: because that were rather to vnable, than to enable him to keepe holy the Sabbath. Againe, we say in like maner, that labour, that is, the commoditie that commeth by labour, was made for man, not man for the labour, but for the glorie of God, which by labour in his lawfull calling he may gaine to the Lord. Wherefore seeing the rest was appointed only but as meanes, wherby man may the more fitly sanctifie the Sabbath, and the disciples did eate this corne, that they might be the fit­ter thereunto, it is manifest they did not violate the sanctifying of the Sabbath. Besides, though no man can say, that the Sacraments are figuratiue: yet the Sacraments were made for man, not man for the Sacraments, that is, for the bare vse of the elements: although it must needs be graunted, that to vse the word and Sacraments in purenes and holines for the further strengthening of our faith, is one of the chiefest and most principall duties of man. How be it in respect they be but meanes, and are to giue place to the end, to the which they are ordained, I am perswaded, that though the congregation were busie either in hearing the word preached, or in receiuing the Sacraments ministred: yet if an house be­ing on fire were in loue to be helped, the former actions were to giue place to the latter. For we reade Act. 20. 10. where Paul being occupied in preaching, and espying a young man, who was in a dead sleepe, fallen downe dead, made no conscience to cease from speaking, to goe downe to lay himselfe vpon the young man, & to imbrace him, vntill his spirit returned into him, and afterward went vp againe and continued his preaching. Wherefore in all these reasons we may see how Christ did shew vnto the Iewes, that they peruersly did stand in the ceremonie, and did not abrogate the Sabbath. Here then is a farre contrarie argument to that, which these men affirme. For seeing our Sauiour Christ might in one word haue shewed it to be a ceremonie, if he had purposed any such thing, and not haue so amplified the matter, we see he rather speaketh against their superstitious opinion and abuse of the Sabbath, than affirmeth any such thing, as these men do surmise. To these former reasons we may adde that, which is Matth. 24. 20. Pray that your flight be The sixt ar­gumen. not in the winter, neither on the Sabbath day. This, say they, sheweth, that the persecution of Ierusalem should be by so much the more grieuous to the Iewes, if it fell on the Sabbath, because then it was not lawfull for them to flie: so that if they stayed, they were like to lose their liues by falling into the hands of their enemies: if they fled, they should breake the Law of God, & so become subiect to the punishment thereof. But this was nothing in the purpose of our Sauiour Christ, who therefore forewarned them to pray, that the destruc­tion of the citie should not fall on the Sabbath, because then it would be the more grie­uous punishment vnto them, when besides the hauocke of their owne bodies, they should see the glorie of God thrust through the sides, the Temple polluted, the worship of God [Page 148] prophaned, the word of God blasphemed, and the Sabbath of the Lord defiled. The truth whereof appeareth in this, that troubles & the time of their visitation should come vpon them, when the Sabbath should not be ceremoniall, as now it was, when Christ spake vn­to them, but at such time, as men should worship God in spirit and trueth, without all sha­dowes and figures, when Christ should be ascended into heauen, as indeed it came to passe. So that this should increase the griefe of so many as sincerely worshipped the Lord, that when they should reioyce in the holy worship of God, they should mourne and la­ment for the enemies horrible blaspheming the name of God, and that when they should sing the praises of God, they would sigh and houle to see the open despite of God and his trueth. In respect of which miserable calamities, our Sauiour Christ foresheweth the wo­full estate that should be in those daies, of them which were with child, and gaue sucke. For though the fruite of the wombe and multiplying of children, in respect of them­selues, were the good blessings of God; yet the estate of those times should be so dange­rous, that euen the blessings of God should be turned to curses, and the children, which otherwise were a comfort vnto them, should now increase their trouble, discomfort and sorrow. Wherefore it is certaine, that Christ neither meant, that euery day should be alike: for then he would not distinctly haue pointed at this day: neither did he thinke it to be a ceremonie, because he knowing the time when ceremonies should cease; would haue been so farre off from nourishing them in their superstition, that being the Prophet of God, he would in this, as in other things, rather teach them the pure vse of the Sabbath.

Thus hauing spoken of those places in the Gospell, which might seeme to make againstAnswere to places taken out of the E­pistles. the Sabbath, now let vs speake of those places in the epistles of the Apostles, that we may see whether they containe any sound trueth for their purpose, howsoeuer they be thought to haue some hold in shew. These allegations are either out of the epistles of Paul, or the epistles to the Hebrues: out of the epistles of Paul▪ which he wrote to the Ro­mans, to the Galathians, or to the Colossians. The place which they bring out of the epi­stle to the Romans is in the 14▪ chap. vers. 1. Him that is weake in the faith receiue vnto you, but not for controuersies of disputations. 2. One beleeueth that hee may eate of all things: and another which is weake, eateth hearbes. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receiued him. 4. Who ar [...] thou that condemnest anoth [...]r mans s [...]ruant? he standeth or fall [...]th to his [...]wne maister: yea he shall be established: for God is able to make him stand 5. This man esteemeth one day aboue another day, and another man counteth euery day alike: l [...]t euery man be fully perswaded in his minde▪ 6. He that obserueth the day▪ obserueth it to the Lord: and he that obserueth not the day, obserueth it [...]t to the Lord, &c. In this last verse they would gather, that a man might make choise of daie [...] as he will, and as in a thing indifferent. And some learned expositors affirme, that the Apo­stle in this chapter intreateth of things, which in their owne nature are indifferent: and therefore here we are to vse thē in loue. As I grant this to be the general scope of the place, so I deny it to be the principal end. For as the Apostle speaketh of things indifferent, so he also speaketh of things not indifferent. And this we shall see, if we consider of the last verse of the chapter going before, and of the first of the chapter following. Thus it is written, chap. 13. vers. 14. Put ye on the Lord Iesus Christ, & take no thought for the fl [...]sh to fulfill the lusts of it. The effect whereof is thus much, if it be compared with the first verse of the chapterThe exposi­tion of Rom. 13. 14. following. Although ye haue put on Christ, & truly know him by his word: yet if another man professing the same Christ with you, hath not attained to the like measure of know­ledge and the same proportion of faith, which ye haue, I would ye should not iudge him for his wickednes any more, than ye would he should iudge you for your strength: but rather bearing with his infirmitie, which in time may be changed to a more perfect strength, labour by all meanes to winne him to soundnes of iudgement. Wherfore in that he saith: Him that is weake in faith, receiue vnto you: he meaneth them that are not establi­shed in the doctrine of the Gospell, not them that are weake in a ceremonie, or in things indifferent: so that if any be found weake in the doctrine of Christianitie, I meane in some point of it, and yet be sound in all other things, they should not be further intangled with intricate controuersies, which they cannot conceiue: but so gently intreated, and mildly [Page 149] dealt withal, as both the good things which are in them may be nourished and confirmed, as also they may be won to the sight and sense of things, wherin as yet they be weake. Nei­ther must we thinke, that the Apostle meaneth here such imperfections, as may be in the most per [...]ect, but rather such weakness [...]s, as are foū [...] in most Christians. This is the general scope of the Apostle in this place: whereu [...]to also agreeth the conclusion, which is in the first verse of the chapter [...]ollowing: We w [...]i [...]h are strong, ought to bear [...] the infirmities of the [...]e [...]ke, and not to please our s [...]l [...]s. 2. Theref [...]re let euery man please his neighbour in that, that is good to [...]difi [...]a [...]ion. 3. For Christ al [...]o would not please himselfe, but as it is written, The rebukes of t [...]m that rebuke thee, fell on m [...]. Where P [...]l his sense is such: If we haue gotten more know­ledge,How the strong is to helpe and not to despise the weake. and attained higher graces than other men haue, we are not in respect thereof to de­spise others: but we must in wisdome and patience sustaine their error a while, and strongly support their weakenes, not that we should nousl [...] & nourish them in their error or weak­nes, but that by humilitie and patience we might the better build them vp in knowledge and true godlines. To this end [...]e alleadgeth the example of our Sauiour Christ, who did not onely beare with the infirmities of his friends, but also with the errors of his enemies. So that this then is the true vse of Christian faith mingled with loue, that who so is come to Christ, as we are, our wisdome may sustaine their error, and our strength may support their weakenes, and as Christ did beare with his weake disciples, so must wee with our weake brethren, not counting them as no Christians, because of infirme iudgement they dissent from vs in some particular, but in loue ouercome their infirmities, because they consent with vs in the generall The summe hereof is also set downe 1. C [...]. 3. 11. Other foundation can no man l [...]y, than that which is [...]id, Iesus Christ. 12. And if any man build vpon this foundation▪ gold, siluer, precious s [...]ones, timber, h [...]y, [...]r [...]u [...]ble, 13. Eu [...]ry mans wor [...]e shall be made manifest: for the day s [...]all declare it, because it shall be reuealed by the fire: and the fire shall [...]rie euery man worke, of what sort it is. 14. If any mans worke that hee hath built vpon, abide, he shall receiue wages: 15. If any mans worke burne, he shall lose, but he shall be safe himselfe: neuerth [...]l [...]ss [...] yet as it were by the fire. In which place we see, that so long as we be in Christ by faith and repentance, although our faith be mingled with some weakenes, and our repen­tance with some error, though we build with our gold, siluer and precious stones, some timber, hay, or st [...]bble; yet the Lord will beare with vs, much more then for this respect in like causes must we [...]eare one wi [...]h another Now for example sake the Apostle bringeth in this instance: On [...] bel [...]u [...]th t [...] he m [...]y [...]te of all things, and an [...]t [...]r which is we [...]ke, eateth herbes▪ &c. Some thinke that this eating of all things was meant of the Romans, and that the eating of herbs was vnde [...]stood of the Iewes then being at Rome. But this seemeth not* Yet we rea [...] Acts 28. 17. of Iewes at Rome. to be a [...]ound opinion, in that we reade not in any Ecclesiasticall historie, that the Iewes were at Rome: neither doth the Apostle write a mixed epistle partly to the Romans and partly to the Iewes, but writ [...]th it w [...]olly▪ and intitul [...]th onely vnto the Romans. Againe, we cannot gather out of any records of the writers, that the Iewes did [...]ate herbes alone.Of meats. When we beleeue we haue the w [...]rd for our warra [...]t. True it is that pedagogically the vse of many creature [...] was forbidden to the Iewes: how­beit it doth not seeme likely that they were tied so strictly to the eating of herbes. This I am sur [...] of, that euen now adai [...]s the diuell hath perswaded many Christians newly come to Christ, that if they eate any thing either in qualitie more delicatly, or in quantitie more liberally than bare necessitie doth require, they haue sinned. And yet in these men there is, no doubt, a generall good meaning: but yet in this particular they hold an error. In this exampl [...] the Apostle setteth downe the stronger part, and the weaker; the stronger part is prefixed, which is a worke of faith: the weaker part followeth after, which is the weakenes of faith. For marke, he saith, One bele [...]ueth that he may eate all things: here is a worke of faith, because [...] hath the word for his warrant: and then he saith, another eateth herbes, Or more truly read these words thus: Another ea­teth herbs, he doth it in weakenes of faith, not be­leeuing that he may vse other meat [...] he saith not he beleeueth, that may eate herbes, for hee doth it in weakenes of faith, and hath not the word for his warrant, neither doth he beleeue that he can vse other meates. This example inferred, the Apostle vseth this exhortation; Let not him that eateth, despise him that eateth not: as if he should haue said, let not him that is so strong in faith, therefore thinke him to be no Christian, that hath this error, to thinke himselfe more holy, i [...] he eate nothing but herbs. It is added, Let not him that eateth not, iudge him that eateth, and this is [Page 150] very necessarie. For it is much incident to the yong ones in Christianitie to iudge others,The nouices in religion are common­ly hastie in iudging. who are not so abstinent as they are. Here is not then the person so much condemned, as the fact. For though we may iudge his sin, and rebuke his errour, yet must we not iudge his person, as though God were not able to recouer him. Now to proue this, the man of God bringeth an argument only for confirmation of the doctrine immediatly going before, & it is drawne from the greater to the lesser. This man esteemeth one day aboue another day, and another man acounteth euery day alike. Which reason is thus much in effect: although there should be some so weake in knowledge, that they should make no difference of daies in re­spect of their vses, which vndoubtedly is a great error: yet I would not that for this respect a man should count him for no Christian, much lesse then must this be done to one, that of infirmitie eateth herbs, which is a lesse error than the other. The stronger opinion is set in the first place, the weaker in the last. For as this is the stronger, one beleeueth that he may eate all things: so this is the weaker, another eateth herbes: as this is the worke of faith, this man esteemeth one day aboue another: so this is the weakenes of faith, another counteth euery day alike. He that obserueth the day, saith Paul, he doth it not without knowledge and iudge­ment, but obserueth it to the Lord: so that the Sabbath day is the Lord his day. This is the strong opinion, I say, to distinguish one day from the residue, which was vnknowne to the Gentiles, who although they had many holy dayes through a corrupt imitatiō of the Iew­ish obseruation, which they had heard of, yet were they ignorant of the true day. But now hearing of the Lord his day, some among them began to doubt of it, with whom the A­postle willeth the stronger to deale in loue. In our dayes we see that because there hath bin much crying out against holy daies, some also wil not stick to cry out against the Sabbath. Wel, if a papist in al other general points of doctrine should be truly cōuerted vnto Christ, and for want of instruction doubteth of the Sabbath, we are in loue to deale with him, and for a season to support his weakenes. How be it we must remember that the weake must not alwayes be borne with, as appeareth by the Apostles words chap 15. 2. Let euery man please his neighbour in that, that is good to edification. So long then as the errour is of weaknes, and that it is but an infirmitie in the man, from which by the knowledge of the truth he would be rid and be deliuered, he must be borne with. But if it proceede of illusiō, obstinacie, & of a prefract iudgement as deceiued by the diuell, then he must not be borne with, no not e­uen now a dayes: nay, if we be herein faultie, the errour is not so tolerable in vs, as it was in them, in that they wanted the old and new Testament, both which are so abundantly ope­ned vnto vs. But if one truly repenting him of his sinnes, & faithfully beleeuing in Christ, shall through ignorance be afraid of the Sabbath, as of a seruile ceremonie, he is so farre to be borne with, as he desireth to come to the truth, & if he come once to be obstinate, he is no longer to be borne with. But how proue you that this is the stronger opiniō to esteeme one day aboue another day, and that this is the weaker to count all daies alike? I answere, the Apostles did obserue one day, and cōmended it vnto vs by their owne practise, which no doubt they wold not haue done, had it been the weaker part. Besides it is not vnlike but a law for obseruing this day was also made by them, Act. 15. and therefore it must be the stronger part. And although the Iewes could not be brought from their day, yet: the A­postles might haue one day. Againe, in that the Apostle would haue none iudged, that of weakenes shall not obserue the Sabbath, & yet he doth not onely himselfe iudge the Gala­thians, but also as being ielous ouer them, he telleth thē that he feareth their falling away, because they obserued dayes, and moneths, and times, and yeeres; it is apparant that this is the stronger opiniō, especially seeing that Coloss. 2. 16. he saith. Let no man condemne you in respect of an holy day, or of the Sabbath daies: that is, if ye will not vse their solemne Sabbaths of their ordinarie feasts, yet are ye free, and the Church must not iudge you No [...], that the Apostles practised this day, it is euident. Reuel. 1 10. where it is called the Lords day. As also 1. Cor. 16. 2. Euery first day in the weeke, which in an ancient Greeke copie is called the Lords day. Moreouer, Act. 20. the Church kept this day, because in it the Lord drew light out of darknesse, and CHRIST on this day rose from the dead, and the holie Ghost was sent in it, whether wee may call to minde in it our Creation, Redemption, and Sanctification. And where it is commonly translated, 1. Corinth. 11. When yes come together, in the Syriake [Page 151] translation it is found, O [...] the Lords day, when yee meet. Wherefore it is like, that the Apostles obserued this day, and therefore also it appeareth in this place, which we handle, that it is the stronger opiniō, wherein though a man faile through in firmity, he is not to be iudged. Thus we see, how this place maketh nothing for the purpose of them, that would disanull the Sabbath, but is brought in rather by the way of an argument, that if a brother counted all daies alike, which was a great weakenes, yet should he not be iudged: so farre off should they be from iudging him, that of weaknesse eateth herbes, which is the lesse error.

Here, if any shall obiect, that our first parents did eate nothing but herbes & fruits, and therefore we should content ourselues therewith: I answere, that their nature being in in­nocencie, was so sound, whole and perfect, that they needed not other nourishments, as we doe, who by reason of our weaknes and frailty, which accompany sinne, had need of other creatures, all which are pure vnto vs by the word & by prayer. Now, if our fathers not nee­ding other creatures for their corporall foode, stood in neede of the Sabbath, much more we standing in neede of our creatures, haue neede of the Sabbath.The second reason, out of the Epistle.

The second reason is taken out of Galath. 4. 10. Yee obserue daies, and moneths, and times, and yeeres. 11. I am in feare of you, least I haue bestowed on you labour in vaine. To this I an­swere, that we must not stand vpon the titles of letters, but obserue the scope of the writer, and weigh the drift of the epistle. The state of the cause is this; the Galathians were Gen­tiles, who by Paul his ministerie had receiued the Gospell: afterward certaine false Apo­stles, as all the learned agree, crept in, who did make them beleeue, that because the same ciuill policie of religion should be there, which was among the Iewes, besides the puritie of Christianisme, went about to intermingle the superstitions of Iudaisme. The Apostle therefore sheweth, that Christ being come to put away figures, all that maintained such daies, moneths, and times, which the Iewes obserued, as they were Iewes, should obscure Christ. The Iewes had their solemne assemblies and conuocations, Leuit. 23. 2. certaine times in the yeere, the first and last dayes whereof, they kept as Sabbaths to the Lord, of which Paul here speaketh, and therfore he saith ye obserue Sabbaths, he saith not, a Sabbath, for which assuredly he is not here grieued with them. For Paul had planted this day among them, as appeareth 1. Corin. 16. 1. Concerning the gathering for the Saints, as I haue ordained in the Churches of Galatia, so doe ye also. Where we may see that ancient custome of the Pri­mitiue Church, which was, that after the word read for the space of an houre, after the [...] ­mon ended, and the Sacraments administred; many did vse to giue not of constraint, but of good will to the poore. Now seeing he had appointed the Lords day in Galatia, it is not like that hee would so sharply haue reprehended them for his owne ordinance, as to say vnto them, that he feared their backsliding from the trueth by it, but rather of those Iew­ish holie daies, which being peculiar vnto the Iewes, had their beginning and their ending with them. And if wee say, that that day should not be kept for a ceremonie, but some o­ther, that were not to abrogate but to change the ceremonie: as he that stripping himselfe of one sort of clothing, and for pride inuesteth himselfe with a new sute, putteth not a­way but chaungeth his pride: or as hee that of a filthie lecher is become a couetous miser, riddeth not himselfe from sinne, but changeth from one sute of sinne, whereof he is weary, to some other. The Papists therefore, though they haue not the same daies, yet hauing newe daies in their stead, haue not abrogated, but altered Iudaisme. Iustinus Martyr affir­meth, that they had no holy day but one in the Primitiue Church. He speaketh then flat­ly against the ceremonies, which by the eternitie and perfection of Christ his sacrifice are abolished, Heb. 9 and 10 Our first father Abraham, when hee beleeued, receiued circumci­sion as the seale of his faith, to which Baptisme is subrogated vnto Christians. The parti­cular signe that appertained to the posteritie of Abraham, is gone: but the water in Bap­tisme doth appertaine to all in a generall equitie. Likewise as the Sabbath did put them in minde of their deliuerance, it is gone: but as by it we remember Christ his resurrection, wee retaine it. To conclude, the Apostle meaneth not in this place that Sabbath, but those holy daies of the Iewes, which being the beginning and ending, the first day and last day of their feasts were Sabbaths.

The third reason, Coloss. 2. 16. Let no man condemne you in meate and drinke, or in respect [Page 152] of an holy day, or of the new moone, or of the Sabbath dai [...]s, 17. Which are but a shadow of things to come▪ but the bodie is in Christ. This is also vnderstoode of the Iewish distinguishing of meates and daies. For the Colossians were troubled with false Apostles, as were the Ga­lathians. And what is the reason that they were so encombred with Iewish obseruations▪ Forsooth the religion of Christians, which rather consisteth of pure simplicitie than pom­pous solemnitie, hath but the word barely preached, the Sacraments without vaine shewes administred, prayers in humilitie offered: and therefore it seemeth not so polished, so glo­rious, and so garnished, as the Iewish religion, which did drawe the greater part of men af­ter it. Thus our fathers seeing the Iewish religion so vernished, and the Gentiles religion so pompous, and Christian religion ful of simplicitie, drew the Gentiles from the simpli­citie of Christianisme, and brought in this heape of ceremonies. Wherefore here Paul tel­leth them, that these things were but instructions for a time, and pedagogical: and there­fore did not so appertaine vnto them, as they should neede to trouble their consciences a­bout them, though they obserued them not. Let no man condemne you, saith the Apostle, in such Iewish ceremonies, as for the not obseruing of them they should count you no Chri­stians. Heere is the same drift of the matter, which was of the former; here the Apostle de­scendeth from generals to particulars, there he ascendeth from particulars to generals. Let no man condemne you in respect of an holy day, which was an octonarie: for eight dayes long did the feasts of the Iewes last, or of the Sabbath daies, hee saith not of the Sabbath: for hee meaneth those Sabbaths, which were appertenances of the former holy daies, not that ho­ly Sabbath which was common to the [...]ewes, with all other the people of God. And where­as in the former part of the verse it is said, Let no man condemne you in meate and drinke, hee sheweth, that the Iewes had certaine beasts and birds vncleane, and drink-offerings, which were forbidden them, howbeit vnto Christians all things are pure.

But some will say: what neede wee now to fast, who will censure vs? I answere, the Lord himselfe. For albeit wee that are Christians, are not to bee charged as the Iewes were, with one speciall day: yet as the Iewes, with all God his people, did humble themselues before the Lord, either for the remouing of some iudgement which presently did lie vpon them, or for the preuenting of some perils which were towards them, or for the obtaining of some grace, which they wanted, (and yet without all obseruations of daies (so wee must ioyne with them. And therefore whosoeuer refuseth the exercise of humbling either pri­uately or publikely, the same is to bee controlled by the word. If any bee commaunded publikely by the Magistrate, whether the cause be iust Publike fast, cōman­ded by the Magistrates, must be kept. Simile. or not iust, wee are to obey; if the cause bee iust, it is not the commaundement of the Magistrate, but of God, and who so breaketh this, is surely to be condemned. The similitude here annexed of the Apostle, is very fit: for as the skilfull painter first portraiteth, and then painteth with fresh and liuely colours, that which before more rudely and obscurely hee did frame and fashion with a blacke coale: so these rudiments more darkely did represent that which now is liuely described vnto vs, the truth of all things in Christ. The bodie is Christ: as if hee should say, yee haue receiued Christ, and the things which he hath prescribed: and though yee haue not the Sabbaths, and holy daies of the Iewes, yet haue yee the true Sabbath, & pure holy day, which Christ hath left vnto you. Here then the Apostle is so farre from abrogating of the Sabbath, that hee maketh no mention, nor includeth any meaning thereof in these words. And thus much for the reasons, which they thinke they haue gotten out of the epi­stles of Saint Paul.

Now let vs consider of that place, which is in the epistle to the Hebrues, chap 4 verse 3.The interpre­tation of Hebrues 4. For wee which haue beleeued, doe enter into rest, as he saide to the other, As I haue sworne in my wrath, If they shall enter into my rest: although the workes were finished from the foundation of the world. 4. For hee spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes. 5. And in this place againe, If they shall enter into my rest. 6. Seeing therefore it remaineth that some must enter thereinto, and they to whom it was first preached: entred not therein for vnbeleefes sake. 7. Againe, hee appointed in Dauid a certaine day by To day, after so long a time, saying, as it is saide, This day if yee heare his voyce, harden not your hearts. 8. For if Iesus had giuen them rest, then would hee not after this day haue spoken [Page 153] of another. 9. There remaineth therefore a rest to the people of God. 10. For he that is entred into his rest, hath also ceased from his owne workes, as God did from his. 11. Let vs studie therefore to enter into that rest, least any man fall after the same example of disobedience. Behold, say they, the Sabbath which Christians must obserue, is to rest from sin. I answere, this is not proued. For this was as well to the Iewes, as it is to the Christians. For it is said, Psal. 95. To day, if ye will heare his voyce, 8. Harden not your heart, &c. This the Prophet wrote after Ca­leb and Ioshua had entred into Canaan, whither though many entred not, yet some entred: so that they had euen that rest then, as well as we haue now. Wherefore it doth not follow, because the resting from sinne is also enioyned to the Christians as a pure vse of the Sab­bath, therefore it taketh away the other. Againe, the resting of God from his workes, can­not be a figure of resting from sinne, no more than God his workes can be a figure of sin­full workes. Now seeing the Lord here vseth an argument of proportion betweene his workes, and our workes, his ceasing from his workes, and our ceasing from our workes, be­cause betweene the figure and the thing figured, must be some proportion and resem­blance, I pray you what proportion is there betweene God his workes and our sinnes? what analogie betwixt God his resting from his workes, and our resting from sinne? A­gaine, that it cannot be here meant of the rest from sinne, it is manifest, because that which is here spoken, is set downe to Adam, Genes. 2. 2. 3. at what time there was no sinne in the world, and therefore no resting from sinne, & therefore no figure of resting from sin, because all the learned herein agree, that there were no figures before sinne. Besides, and fourthly the Apostle sheweth, that this rest is meant of the kingdome of heauen. For as Dauid spake this of the land of Canaan, so the Apostle speaketh it of the kingdome of heauen. Wherefore he concludeth; Let vs studie therefore to enter into that rest, where we shall not onely rest from sinne, but from all our ordinarie workes of our callings, where shall neither be eating, nor drinking, nor marying, nor giuing in mariage. And as the peo­ple before were threatned, that for their vnbeleefe and disobedience they should not en­ter into the land of Canaan: so we are here threatned, that vnlesse we studie and striue a­gainst these things, we shall not enter into the kingdome of heauen. Howbeit, although the Sabbath was not a figure vnto Adam of resting from sinne, yet it was vnto him a signe, that he should come to the kingdome of God, where should neither be eating, nor drin­king, nor marying: all which seeing Adam had, it is manifest that he was not in the king­dome of God as yet. The Sabbath then did put him in minde, that he should not alwaies be working, but that he should be translated, though not die: (for although he was created in innocencie, yet not free from being translated to a better place at God his good time) but, as the Apostle saith, he should haue been changed as were En [...]ch and Eliah, though after a more excellent manner. We haue now the Lords day, which assureth vs, that as now by faith and hope we enioy the life to come: so hereafter these two ceasing, we shall more fully and perfectly enioy the same: and as our Sacraments purely vsed, shew a thing not to come, but alreadie past; so this day truly kept, is a resemblance of a thing not past, but to come. For as on this day from the morning to euening we praise God, if we keepe the day holie, and yet withdrawne and interrupted with many by-thoughts, and secret di­stractions: so in heauen being freed from worldly, carnall, fearefull, and manifold affecti­ons and troubles, we shall more continually praise the Lord. What is then the alluding of this word rest? This it is. As God rested from his workes, after he had made the world: so we must rest from our workes. What from the workes of sinne? no, from the workes of our callings, and consequently from the workes of sinne much more. So the analogie be­twixt the Lord his rest and ours, teacheth vs that we must rest from our ordinarie workes, and this rest putteth vs in minde of that continuall Sabbath, wherein when we cease fromA Sabbath in heauen. working, eating, drinking, sleeping, marying, and all such workes, as we are subiect vnto with corruption: then also shall we vndoubtedly cease from sinne, which kinde of rest in fulnes we must not looke for in this life.

This is a generall rule in Diuinitie to be obserued, that of one place of Scripture there is A generall rule concer­ning Scrip­ture. but one naturall and proper sense: although by consequence, searching out the contraries, the cau­ses, the effects, and such like, other things may be also gathered out of it. If the words be more [Page 154] proper and naturall, the sense is more proper and naturall: if the words be borrowed and metaphoricall, then is the sense borrowed and metaphoricall. Now allusions are not so much for the proofe & confirmation of the matter, as for the amplifying and illustrating of the same. For example, 2. Corinth. 13. 1. the Apostle saith: This is the third time I come vnto you. Where we must vnderstand, how the Apostle had been with them once in bodily presence, and twice wrote vnto them, and yet he saith, this is the third time I come vnto you. He alludeth then to this, as yee see, O Corinthians, in the law, that two or three witnesses were sufficient to confirme the good, and condemne the euill: so I haue beene with you thrice, which is sufficient to confirme the faith of the godly, & to leaue the vngodly with­out excuse. Againe, Rom. 10. 18. we reade, But I demaund, Haue they not heard? No doubt their sound went throughout all the earth, and their words into the ends of the world. Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night. This is then the allusion, As the day and the night spread ouer the whole world, so the Apostles were sent to preach ouer the whole world. Againe, Galat. 4. Paul alludeth to Agar and Sa­rah, in which place he sheweth, that as in Abrahams familie was the image both of the true Church and malignant Church, the one persecuted of the other: so like should be the e­state of the Church continually euen vnto the end. In like manner the author to the He­brues vseth an allusion, that as God rested the seuenth day from the workes of the crea­tion: so we also should rest from the workes not of sinne, as these men would haue it, but of our calling. For this Adam should so haue done, though he had not sinned, and there­for [...] it is not meant of resting from sinne. Thus we see, where the Christian Bee gathereth honey, there the heretical Spider sucketh poyson, who affirmeth, that in this life they rest from sinne, and here they haue their heauen.

And thus much for those reasons, which are out of the very words of the Scripture: no [...] of those arguments which are drawne by consequence out of the Scripture. Their maineOf their ar­guments drawne by consequence out of the Scripture. reason is this, which deceiueth many: That which is gr [...]ffed in mans nature, whereof the Gen­tiles were not ignorant, and which continueth to the kingdome of Christ at his second comming is morall▪ and that which was not naturall, vnknowne to the Gen [...]iles, an [...] lasted but vnto the first comming of Christ, was ceremoniall: but such was the Sabbath, therefore the Sabbath is a cere­monie▪ and not a morall precept. I answere first, that naturall and morall, which they make all one, must not be confounded▪ True it is, that our first parents had the law of God writtenObiect. The Sab­bath vn­knowne to the Gentiles: ergo, ceremo­niall. in their hearts, before it was promulgated in the mount: whereunto, as we said, the cere­monies (seruing as rudiments for a time, and as appertinances) of the law were adioyned. And albeit the morall law be the explaining of the naturall law: yet it doth not follow, that that which is in the morall law, is no more than that which is in the naturall law. We know our first father Adam, besides the law of nature, had the Sabbath in expresse words giuen him: and although he had the great bookes of Gods workes, yet he had the Word and Sacraments also: both which were without his nature, and had them not in his owneHow the mo­rall and na­turall law differ. nature. So the things here spoken renew that which was giuen, besides that which he had by the law of nature. The Gentiles then can no more by the light of nature see the true Sabbath of the Lord, and the time wherein he will be worshipped, than the pure meanes and manner which the Lord hath appointed for his worship: and therefore both Papists, Heretikes & Gentiles, are as well deceiued by ignorance in this obseruation of the fourth Commandement, as they be in the second. Againe, I may answere, that in some manner both the second and fourth Commaundements are engraffed in mans nature. For neuer any were found so prophane, which would not grant that God ought to be worshipped, and that not onely inwardly but outwardly also by meanes. And the Gentiles by the in­stinct of nature would acknowledge, that as there was a God to be worshipped, so there should be some time which should be sequestred from other businesse, and should be be­stowed on matters concerning the worship of God. But to discerne aright what these meanes be, wherewith the Lord will be serued, and what this time is which the Lord will haue for his honour, the Heathen were so farre off, that how many nations so many heads, how many heads so many kindes of religion. The Gentiles, whose vaine traditions were but disordered imitations of Moses lawes, which they had heard of, had indeed their holie [Page 155] daies, which not being vsed in faith by reason of their ignorance of the word, could no­thing please God. Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies: so that with all other they agreed after a sort in this generall point, that there should be both appointed meanes, and certaine set times for the worship of God. A­gaine, it is like that the Gentiles were not ignorant of the law of fasting, as may appeare by the Niniuits: but how to order it a right to the glorie of God, they were altogether igno­rant,Rom. 3. 1. Psal. [...]47. because they wanted the word. Wherefore herein wee count the true glorie of Chri­stians to consist that the Lord hath giuen vs the truth, and hath not left vs to our own in­uentions in the meanes of Gods worship: and herein is Christian dignitie, that as wee haue the manner of our religion prescribed of God himselfe; so we haue also the time, which he for that purpose hath himselfe sanctified. It followeth not thē, because the Sabbath is not ingrasfed in mans nature, therefore the Sabbath is not morall, because in trueth neither were the lawes of the meanes of Gods worship, nor of fasting so ingrafted, although in some maner they were. Their reasons by consequence are either from the old Testament,The first ob­iection. or from the new. Their argument from the old Testament is this: We reade not, the law of the Sabbath was put in practise before the law was promulgated in mount S [...]nai: there­fore it is not morall but ceremoniall▪ This is no good reason, we find it not written, there­foreAnswere. it was not. For so they may argue against [...]asting, and many other things which were vsed, and yet the practise of them not left in writing Who can disallow of mariage and of spousals? doe not the Gentiles, the lawes ciuill, and the Romane law approue them? and yet what record haue we left concerning these things in writing before the law? Look in­to the historie of the Kings and Iudges, in the bookes of the Chronicles, where you shall finde mention made but once of the Sabbath, and wee haue it once commanded by pre­cept, Gen. 2. 2. and commmended by practise, Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence, Behold how the Lord hath giuen you the Sabbath. TheirThe second obiection. second reason is drawne from the streightnes of the law to be executed (Exod. 35. 2. 3.) on him that gathered sticks, which they say must not be enioyned vs. Concerning this, it ma­kethAnswere. no more against the morall obseruation of this precept, than the other ceremonies did against the other precepts, whereunto they were ioyned. The Iewes being in their non­age had rules peculiar to themselues, with these wee are not intangled: how beit they had other generall commandements, which being common to vs with them, appertaine still vnto vs. As for example, to teach our children the cōmandements of the Lord, appertai­nethWhat things appertaine to the Iewes on­ly, and what to vs with them. Kind­ling of fire on the Sab­bath day law­ful to vs. to vs, Deut. 6. 7. but to bind them vpon our hands for a signe, & as frontlets betweene our eyes, appertaineth to the Iewes: to burie the dead belongeth vnto vs▪ but to enbalme them with spices, who had not so cleere a testimonie of the resurrection, belongeth to the Iewes. Is not the law of murder as well enioy [...]ed vs, as to the Iewes? yet we may eate blood, which they could not. We ought to be as temperate as they, yet we may eate the fatnes of meate, which was forbidden them. And so in all the commandements the morall obserua­tion belongeth to vs as well as to them, the ceremoniall keeping, to them and not to vs. And the same we conclude of this place concerning the fire making on this day.

Out of the new Testament they also gather two reasons. First, they say it is not mentio­ned nor vrged so much in the new Testament, as are the other precepts I an answere, this isOut of the Testament. no good reason: but is rather to be returned to the Anabaptists, who reason that the iudi­ciall lawes are not to be vsed, because they are not vrged. Nay rather looke what the holieThe first ob­iection▪ Ghost hath set downe more sparingly in the old Testament, he hath more fully & plainly supplied it in the new Testament, and what thing the law containeth more fully, that theAnswere. Gospell handleth more sparingly▪ because the Lord in his heauenly wisedome would not trouble vs much with one thing. But we know it is named, Matth. 12. and 24. Mar. 2. Iohn. 5. Act. 20. 1. Cor. 16 and 16. Reuelat. [...].

The second argument is this: The Apostles changed the day, which (say these men) theyThe second obiection. neuer would haue done, had it been morall. I answere, it was neuer commanded nor ap­pointed what one certaine day should be kept among seuen, but that there should be ob­seruedAnswere. a seuenth day: which being kept it is sufficient▪ and the law remaineth vnuiolated. And yet we permit not, that any man at his pleasure should now change this day. For that [Page 156] which the Apostles did, they did not as priuate men, but as men guided by the spirite of God, they did it for the auoyding of superstition, wherewith the Iewes had infected it. A­gaine, as the Iewes vsed the other day, which is the last day of the weeke, because it was the2 day wherein the Lord made all things perfect: so the Apostles changed it into the day of Christ his resurrection, who was the beginner of the new world, on which day we receiued a more full fruite and possession of all the benefits in Christ his conception, birth, life, and death. Besides, this was the first day of the creating of the world, wherein the Lord drew light out of darknes. Lastly, the holy Ghost is said on this day to come downe vpon the3 holy Apostles. So that this day doth fitly put vs in minde of our creation to be thankfull4 to God the Father, of our redemption to be thankfull to God the Sonne, and of our sancti­ficationAspeciall vse of the Lords day to remē ­ber three great bene­fits. to be thankfull to God the holie Ghost.

Now if any can alleadge more effectuall or equall reasons vnto these, hee may alter the day so it be with the consent of the Church. Wherefore the equitie of the law remaining, it is not abrogated▪ Circumcision, as we haue shewed, is considered two manner of wayes, either as the seale of Faith, Rom. 4. or as a signe of that circumcision which wee haue in Christ made without hands. In this manner considered, it is ceased, as it is a seale of Faith itChange of the day. remaineth, not the same in forme and manner, but the same in effect. For although wee haue not the same helpe of our Faith, yet we haue a helpe. The Iewes had Sacraments moe in number, but we more excellent in signification. Though we haue not many Sacramēts and holy-dayes, yet wee haue two Sacraments, and one day more effectuall, than all they were which the Iewes had. We see therefore in truth no reason as yet, why we should not obserue the Sabbath as Morall.

Thus hauing confirmed the doctrine of the Sabbath by the holy Scriptures, and prouedOf the obser­uation of the Sabbath. that there is a morall vse of the same, as well for vs as for the Iewes; and hauing answered all the contrarie objections, that might seeme to make against this doctrine: it followeth now according to our first diuision, that wee should speake of the obseruation of the Sab­bath it selfe, shewing how it is kept, and wherein it is broken. For both these are expressed in the Commaundement: wherein is set downe the affirmatiue, to teach how to keepe it; and the negatiue, to shew how we breake it. First then we will shew, how the Sabbath ought to be kept: then afterward, we will declare how it is broken. Where it is said in the begin­ning of the precept, Remember to keepe holic: and in the ende thereof, the Lord hallowed the Sabbath: so that it is not simply said, Remember to keepe: but to keepe holy: neither is it sim­ply mentioned, that the Lord left the seuenth day, but blessed the seuenth day & hallowed it. How the Sab­bath is truely kept. Hereby is insinuated vnto vs, that in this day we should grow in loue towards God, & ten­der affection to our brethren, wee are taught that then wee keepe the Sabbath aright, when we vse it to that ende for which it was ordained, that is, when we vse in it (as we haue before shewed) th [...]se exercises, whereby we may be the more sanctified, and God the more glori­fiedNote. both on this, & in the other dayes of the weeke. These exercises be such, as are either priuate or publike. The publike exercises are twice at the least to bee vsed euery Sabbath, and they bee these. First the word read and preached▪ then prayers feruently made with thanksgiuing, singing of Psalmes, reuerend administration of the Sacraments.

And first, for reading and preaching of the word, wee reade, Nehem. 8. 8. And they Reading and preaching. read in the booke of the Law of God distinctly, and gaue the sense, and caused them to vnderstand the reading. Also wee may see this in the practise of the Apostles, Act. 13. vers. 15. And after the lectures of the Lawe and Prophets, the rulers of the Synagogue, sent vnto them, saying: Yee men and brethren, if ye haue any word of exhortation for the people, say on. And as the Mini­sters did reade and preach the word, so it was the practise of the Church to heare, as Eccles. 4. vers. 17. Take heede to thy foote, when thou entrest into the house of God, and bee more neere to heare, than to giue the sacrifice of fooles. And it is saide, Nehem. 8. 3. The eares of all the people hearkened vnto the booke of the Law. And concerning praying, thanksgiuing, & singing, the Prophet of God vseth a vehemēt exhortation to the Church, Psal. 92. 1. Come (saith he) let vs reioyce vnto the Lord: let vs sing aloude to the rocke of our saluation. 2. Let vs come before his face with praise: let vs sing aloude vnto him with Psalmes. And Psal. 65. 1. O God, praise wai­teth for thee in Sion, &c.

[Page 157]Now for the Sacraments generally we are to marke, that as in the time of the law the sa­crifices were most vsed on the Sabbath day: so our Sacramēts succeeding the sacrifices are then most to be frequented. As for the supper of the Lord, it appeareth Act. 18. 1. Cor. 11.The great ignorance and carnall securitie of the people must cause vs to be more wary whom we admit to the Sacra­ments. (as it seemeth) that it was administred euery Lords day, although now adaies the ministers may not so doe, for the great ignorance & carnall securitie of people. For the administra­tion of Baptisme, although there be no expresse places of the scriptures shewing the prac­tise of it on this day: yet there are many good reasons agreeable to the word, which will proue the same. First, we know Circumcision was vsed on that day, & therefore Baptisme which is come into the place of Circumcision, is to be vsed on the Sabbath day. Againe, Baptisme is a publike action of faith, wherby a member is to be receiued into the Church, and therefore the prayers of the whole congregation ought to be made for it: all must be hereby put in minde of the benefits which they haue reaped by Baptisme, and so make a double profit of their presence hereat.

Now seeing old and young, men & women, masters and seruants, fathers and children,Baptisme. cannot so generally & conueniently meet on the weeke daies, by reason of their callings, as they can on the Lords day, their busines set apart: it seemeth by good reason that the Sabbath is the fittest day for this Sacrament. Againe, if the Lord in his infinite wisedome and goodnes commanded Circumcision to be vsed on the eight day, both for the auoy­ding of superstition, if any tied the grace of God to the outward signe, as also for a suffici­ent time, wherin the children might gather some strength to the cutting off of their flesh; why were it not a thing requisite, that Baptisme should be deferred to the Lords day, bothChildren dy­ing before Baptisme. for the remouing of their superstitious opinion, who think the childrē dying vnbaptized to be but damned; and also for the better enabling of the child to be dipped in the water, according to the ancient maner and pure nature of Baptisme? Wherefore for these causes Baptisme cannot be denied to be a publike dutie of the Sabbath. Cōcerning priuate exer­cises on the Sabbath, they are either going before the publike, or following after, or com­mingPriuate ex­ercises on the Sabbath. betweene. The duties going before are either in examining our selues, or stirring vp of our selues. The examination of our selues consisteth partly in surueying our estate past, and partly in considering of our present condition: in surueying our estate past, we are to call to minde either what sinnes the weeke before we haue committed, to the more hum­bling of our selues in prayer: or we must remēber, what graces of God in our soules, what benefits of God on our selues or in our friends we haue receiued, to the better prouokingPreparation to obserua­tion of the Sabbath. of our selues to thanksgiuing: in considering of our present condition, we are to examine how we stand affected, whatmeasure of faith, repentance and godlines is in vs: if there be any special want or occasion of publike prayer, we must craue the prayer of the Pastor and congregation: if any peculiar cause of a solemne thanksgiuing be offered, we must giue the Preacher and people word of it: as also if there be occasion of some want, we are to pray for the Minister that his mouth may be opened, to make some happy and holy supply by the word of it. How requisite this examination is, our ciuill practises may declare. We see worldly thriuing men, if not euery day, yet at the least once in the weeke they search their bookes, cast their accounts, conferre with their gaine their expences, & make euen recko­nings, whereby they may see whether they haue gained, or whether they haue lost, whe­ther they are before hand or come short: and shall not we much more, if not once a day, which were expedient, yet once in the weeke at the least, call our selues to a reckoning, examining what hath gone from vs, what hath come towards vs, how we haue gone forward in godly proceedings, or how we haue gone backward, that if we haue holy in­creases,Examina­tion. we may giue thankes and glorie to God; if we come short, we must humble our selues, and endeuour the weeke following, to trauaile with our selues the more earnestly to recouer our former losse. This examination had, we are further to stirre vp our selues before we come to the publike exercises. This consisteth in reading, meditating and pray­ing, whereby we may prouoke a spirituall appetite the more hungerly, desirously, and louingly to resort to the congregation. How necessarie this is, the long and wofull expe­rience of non-proficients in the schoole of Christ, doth lamentably shew. For what isNon profici­ents in the Church. the cause why in the prayers of the Church we so little profit? What causeth the word [Page 158] to be of so small power with vs? whereof commeth it that the Sacraments are of such slen­der account with vs? Is it not because we draw neere to the Lord with vncatechised hearts, and vncircumcised eares, without prepared affections, and vnschooled senses: so that we come vnto, and depart from the house of God with no more profit, than we get at stage­plaies, where delighting our eyes and eares for a while with the view of the pageants, after­ward we vainely depart? If we at any time are to entertaine some speciall friend or stately guestes, it is ciuilitie to auoide all things noysome, and to procure all things handsome in our houses: and shall we not thinke it Christianitie at such times as the Lord hath made speciall promise to visit vs, and to become our friendly guest, to purge the loathsome af­fections of the heart, & dispose our soules in some holy order for his entertainement? Are we so diligent to present our selues on the Sabbath in our best attire, because then we shall come before the whole congregation: and shall we be negligent to attire our soules, seeing we are to appeare before God and his Angels? Doe we outwardly professe this day to be a more solemne time than any other day of the weeke: and shall we in inward practise denie the same? Wherefore in this holy preparing of our selues, we are to imi­tate the wisedome of worldly men, who hauing a suite to the Prince, or some noble per­sonage,Simile. which hath not that happie successe and issue, which was hoped for, by and by beginne to call themselues to account, to consider with themselues in what circumstance they failed, whereby lesse circumspectly, and lesse aduisedly they attempted their enter­prise, accusing themselues of folly, and vnconsiderate dealing in their cause, whereby, a [...] wofull experience teacheth them, their request fell to the ground. Vnto these men here­in we must not be vnlike, when in dealing with the Lord we profit not so much by hea­ring, reading, praying, or any other publike exercise, as we should: neither must we sticke to reason with our selues, and to contemne our selues as faultie, either in omitting some­thing to be done, or committing something to be vndone, before we addresse our selues to our publike duties.

Now that this examining and stirring vp of our selues may the better be done, it is re­quisiteTo rise early on the Sab­bath. (contrarie to the long and loathsome practise of the most part of men) that we rise earely on the Sabbath day. We see young men will rise earely to resort to matiages, to fea­stings, to goe a maying, to ringing of bels, or such like vanities: the Papists will breake their sleep, that more timely they may haue their Masses, & popish practises: the here tikes also to attend on their vaine reuelations, will recouer sometime by early rising: all which are to our shame, that for holy & heauenly exercises, to serue the Lord in spirit and truth, will redeeme no time, whereby the Lord his Sabbath may be the better sanctified: but on the contrary, by bathing our bodies in our beds on that day more than on any other, as perswading our selues too great a libertie therein, we make it a day of our rest, and not of the Lords rest.

The Israelites are said to haue risen very early to their idolatrie: the Prophets are re­ported to haue stretched out their hāds betimes in the morning. Wherefore for shame of the one, for the imitating of the other, let vs stirre vp our selues more early on the Lord his day, as making the Sabbath our delight, Esay. 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God, than Idolaters in their Idolatrie, young men in their vanities, wordly men in their couetousnes, & here tikes in their heresies vse to do. If we thus shall examine our selues in our sins committed, & gifts of God receiued; if we shall humble our selues for the one, and be thank full for the other; if we shall suruay our wants, pray for our pastors, prepare out selues, and vse all these exercises in wisedome, and rising early (vnlesse vpon some spe­ciall cause or weaknes, which requireth rather our wholy keeping of our beds, than our2 vprising) let the experience of the after fruits and good increases of the publike exercisesExercises af­ter and be­tweene the publike. speake, and let triall report, if the word be not more precious, our prayers more powerfull, our receiuing of the Sacraments more effectuall, more profitable vnto vs. Now concer­ning those exercises which follow after, or come betweene those publike meanes, they are either for the increase of faith and repentance to make the publike means more profitable to vs, or the exercises of loue, whereby we may shew some fruit of the other. The exercises [Page 159] of faith and repentance are reading, comparing of things heard, examining and applying them to our selues, praying, thankesgiuing, and meditating. First, I say, after our publike hearing we must priuately giue our selues to reading of those things especially, which when we heard, we did not sufficiently vnderstand: also to the comparing of place with place according as they were alleaged, to the better triall of the doctrine receiued, and more establishing of our faith therein. To this end we must vse priuate prayer for a sound iudgement & pure affections, that the Lord would vouchsafe to worke that vpon our af­fections, which in iudgement we haue receiued. Neither must we forget to be thankfull, in praising of God & singing of Psalmes, for those things, whereby we either see our know­ledge to be bettered, or our cōscience touched. To these we must ioyne meditation, either about the means of our saluation, or about the works of God: vpon the meanes, as in ac­countingMeditation. with ourselues, what things being read & preached, chiefly did touch and con­cerne vs, what speciall feelings, & comforts the Lord gaue vs in our prayers, what increase of faith in God his promises, and of repentance in purposing a new life we had in the Sa­craments, that thus we may make a priuate and peculiar vse of the publike and generall means. About the workes of God, partly concerning those properties which are in him­selfe,Meditation concerning Gods workes as his mercy, iustice, wisedome, trueth, power & prouidence, partly concerning his creatures, and workes of his hands, wherein he hath left certaine impressions and qualities necessarie for our vse, & profitable for our instruction. For the former, the practise of the Prophet and dutie of all good professors, Psal. 92. doth sufficiently shew, that it is one spe­ciall worke of the Sabbath to commend & declare the kindnes of the Lord, to reioyce in the works of his hands, to praise his truth and to shew forth his righteousnes. In which Psalme the man of God protesteth that the works of God are only glorious to the godly, and how the vnwise and wicked men cannot consider of God his workes, nor discerne his iudgements, because they measure the condition of men by their present estate, not loo­king either how God hath dealt before, nor considering how that though the faithfull seeme to wither, and to be cut downe by the wicked, yet they shall grow againe and flou­rish in the Church of God, as the cedars doe in mount Lebanon. Now as with the exercise of the word we haue the Sacraments to strengthen our faith: so with the meditating of the workes of God we are to strengthen our selues with the beholding of God his crea­tures, as the heauens and the scope, beautie, and continuall course thereof, and the earth, which should haue been all as pleasant as the garden of Eden, if Adam had continued in his innocencie, whose worke as it was by the light of nature to view the creatures of God, so also is it our worke by the light of Gods grace and holy spirit to doe the same. To this ende the Propheticall king, Psal. 19. setteth downe the exquisite workemanship, pro­portion, and ornaments of the heauens, saying, The heauens declare the glory of God, and the firmamènt sheweth the works of his hands. 2. Day vnto day vttereth the same, and night vnto night teacheth knowledge. 3. There is no speech nor language, where their voice is not heard. 4. Their line is gone forth through all the earth, and their words into the ends of the world: in them hath hee set a tabernacle for the Sunne. 5. Which commeth forth as a bridegrome out of his chamber, and re­ioyceth like a mighty man to run his race. 6. His going out is from the ende of the heauen, and his compasse is vnto the endes of the same, and none is hid from the heat thereof.

The Prophet Esay. chap. 1. 2. 3. saith, Heare, O heauens, and hearken, O earth, &c. The oxe knoweth his owner, and the asse his masters crib: but Israel hath not knowne: my people hath not vnderstanding. In which place we are schooled of insensible creatures, how we should doeConsider how obedient in sixe daies the beasts haue been vnto vs, and on the se­uenth how disobedient we be to God, our dutie vnto God. Wherefore it is good to consider, how in sixe daies we haue had our [...]east obedient vnto vs, and how disobedient we are to the Lord. O God how haue thy creatures attended on vs, when we speake to them, they heard vs, when wee did whip them, they followed vs, in al our busines they attended on vs, and yet we haue not listened to the calling vs by the word, wee haue not profited by thy chastisements, nor attended vpon thy commandements. The stork, saith the Lord by Ieremiah the prophet, knoweth his time, but my people knoweth not me. And experience may make vs blush to see, how the birds against the stormy winter may conuey themselues vnto warmer climates vntill the spring time, and man alone either vnsensibly doth not foresee, or vnaduisedly will not [Page 160] auoide the perillous times to come. To conclude, Matth. 16. 2. 3. our Sauiour Christ repre­hendeth the follie of Pharisies, saying, When it is euening, ye say, Faire weather: for the skie is red. 3. And in the morning ye say, To day shall be a tempest: for the skie is red and lowring, O hypocrites, yee can discerne the face of the skie, and can ye not discerne the signes of the times? True it is, that this spirituall vse and holy meditation of the creatures of God should be our whole life: howbeit because our distractions in our lawfull and ordinarie callings will not permit this so fully in respect of our finite nature, we must remember on the Sabbath day to vse a recouery, and by Christian diligence to make recompence for our former negli­gence herein. And in so heauenly a varietie, which both by precept and practise we haue receiued of our forefathers for this purpose, we shall much profit and set forward this ex­ercise, if in wisedome of the spirit we endeuour to frame our meditations especially about those things, whereof by reason of our callings, in respect of our countries, in considera­tion of the season of the yeere we haue most speciall occasion offered. Now if by reason of some dulnes or deadnes, by the corruption of nature and secret punishment often in­cident to the dearest children o