THE WORKS OF RICHARD GREENHAM

– VOLUME TWO –

THE SECOND PART OF THE WORKS OF THE REVEREND AND FAITHFUL SERVANT OF JESUS CHRIST, MASTER RICHARD GREENHAM, MINISTER AND PREACHER OF THE WORD OF GOD,

CONTAINING SEVERAL TREATISES.

BY RICHARD GREENHAM

ED. BY HENRY HOLLAND

This text has been initially updated from EEBO-TCP by Project Puritas (Logan West, David Jonescue, Alex Sarrouf) www.puritansearch.org

Further revision and editing done by Monergism. Copyright Monergism via universal text usage permission from the above.

Editor’s Note – During the TCP Transcription Process, all the text was hand transcribed according to visual representation; and as such, sometimes the letters s, l, f & t are misconstrued with each other, these letters regularly being almost illegibly similar in the original facsimile script. Though it is rare for these errors to remain post-edit, unfortunately they may remain if uncaught. My apologies in advance where such errors occur. Also, the symbol <H&G> signifies omitted Hebrew & Greek. Because a majority of readers are not fluent in the original languages; it was thought best to omit, instead of possibly misconstrue; since most original languages are written in antiquated script in the original facsimiles. Lastly, some archaic words may be updated to more contemporary terminology; but changes have been kept to a bare minimum.

TO THE RIGHT WORSHIPFUL SIR DRU DRURIE KNIGHT

Blessed is the man whom thou chastisest, O Lord, and teachest in thy Law. - Psalm 94:12.

TO THE RIGHT WORSHIPFUL SIR DRU DRURIE KNIGHT, GENTLEMAN-USHER OF HER MAIESTIES PRIVIE CHAMBER: AND MASTER THOMAS FANSHAW ESQUIRE, THE QUEENS REMEMBRANCER IN HER HIGHNESS COURT OF EXCHEQUER:

H.H. wisheth the increase of all mercies and comforts, in Jesus Christ forever.

Some of these Treatises (Right Worshipful,) serve well to teach us both the danger and the cure of the greatest wound a man can have on earth: the rest differ in argument, yet have one general scope, as namely the building of God's 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 book, by special branches, couching the authors own very words and matter in this compendious form following.

The first treatise is of a wounded spirit, wherein this faithful servant of Christ teacheth us: 1. How great an evil the wound of the spirit is: for that the very Pagans and Papists can bear great afflictions till their spirits be wounded, but if their minds be dejected, they will dispatch themselves with any violent death: and the faithful also cast down with God's arrows, and sight of their sins and the feeling of God's hand upon their minds, Job, David, Hezekiah, Jeremiah, mourned heavily for the wound of the spirit. 2. What comfort the true peace of conscience carries with it, able to free us from all discomforts of this life: and contrarily how the mind appalled, no blessing can long cheer us in this present life. 3. How mad they be which by violent death seek to end their afflictions of mind: for that this is the only way to increase their torments: for if their burden be great here, it is intolerable in hell. 4. How most men seem active, painful, and prudent to prevent and foresee other troubles and evils: but few regard with any care at all to prevent the troubles of mind. How many travel with great skill for riches, and honor, &c. but few take any pains for the precious treasure of the peace of a good conscience. 5. Preservatives against afflictions of mind are the searching of our sins past and present, great and small: and the examination of our faith. 6. In examination for sin, we may not content ourselves to have left them. We must also heartily sorrow for them, even the sins of our youth: for if we do not truly repent us of them, they may again rebound upon us (saith he) after many years to the great affliction and tormenting of our minds. 7. Examination of sins, must be as well of sins committed after our calling as before: for these sins of all other bite sorest and pierce deepest. Cover them not, but confess them to God in time least thou be constrained to blaze them abroad to thine exceeding grief and torment. 8. After knowledge and light received from God, note ever what sins sway most in thee, by the often checks of thy conscience, and so labor to avoid them, being grieved for them: which if thou do not, thou canst not escape either hardness of heart, or afflictions of mind. 9. Sins of omission have much distempered God's good children, the negligent use of the means of salvation, and for the not putting of their gifts in practice; many have been whipped afterwards in their naked consciences, and the Lord hath even pierced them in their secret bowels. 10. Some are troubled for their private pride, and this is a good preparative to receive Christ. Some for doing more in show than in truth, abusing their knowledge, in that they make it but a mask to juggle in, and for that they make but their affections to fight with their own judgment. Some righteous men are troubled when they offend not (for they are their own greatest accusers) for some secret corruptions in other matters: so that there is nothing more difficult, than to search our hearts to the bottom for sins past and present, for privy pride, hidden wants, and secret corruptions. 11. That we must carefully avoid too scrupulous a fear, as well as carnal security. If the devil find us void of all fear, he thinks his assaults must be stronger, because our resistance is the weaker: but if he find in us a cowardly fear and fainting of heart, before we strike one stroke against him, he will suddenly stab us to the heart, and make a spoil of us. 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 trial of their faith, as take punishment of their sins, as we see in Job and others: for (saith he) if such affliction come principally for sin, then the greatest sinners should have the greatest afflictions. 13. When any shall come to the cure of souls afflicted, they must not begin with words of compassion only; God is merciful, &c. but first with a gentle searching of their sores, laboring to draw out of them the confession of some special and secret sins. 14. All griefs are either confused or distinct arising of known or unknown causes. The spiritual Physician must wisely consider of the original of the evil, whether it be in soul or body, or both: for this cause he warneth that in this distemper, the Physicians counsel be never severed, nor the godly ministers labor neglected. 15. The persons ministering in this affliction must be men learned, of sound judgment, wise, and of good experience, meek and of most loving spirits. I counsel thee (saith he) if thou canst not come to the particular sight of sin is and by thyself, use the help of such men, unto whom thou must offer freely thine heart to be gaged and searched, and the whole course of thy life to be examined by the bright shining glass of the law of God. 16 A certain cause or known sin is either already committed, and not repented: or a sin not committed, but whereunto we be tempted. If troubles come for some special sin committed, say thus: Doth this one sin so displease thee? And deserve I thus to be punished and far more grievously for this one? How great then should my punishment be, if thou shouldest so deal with me for all my other sins? If the heart be terrified with fear of the commission of sin, for temptations and motions unto sin: we are not so much to dispute with our motions, as to resist them strongly by instant and extraordinary watchfulness in prayer. 17. If thou laborest in this due examination of thyself, thou shalt in time be able to discover the veins, body, age, and strength of many temptations in others, by an holy experience which God hath taught thee, thou shalt see into men's secret corruptions and be able to beget an inspeakeable joy in others, who may be tempted as thou are, or hast been. 18. Again, when men proceed in this cure, they must remember two special grounds: first, to labor that the afflicted may be persuaded their sins are pardonable, and their sores curable. Secondly, that their visitations is not so much a sign of God's wrath and anger, as a seal of his mercy and favor: for that it is not blind and barren, but like to be plentiful in good effects, and fruitful in godly issues. 19. Albeit some in this cure, suppress the Law and apply the Gospel only: yet I see not, but that there must be a sound sorrow for sin, before the pardon of sin be sealed, and men must know and acknowledge themselves sick, before they seek the Physician: yet here is wisdom required, neither to press the Conscience too severely, nor to release it too unadvisedly. 20. Lastly, in applying the Law to some persons afflicted, he warneth us wisely to observe: First, whether we speak to man or woman, for that we may urge the Law more strictly to the man as being the stronger. Secondly, whether they have knowledge or no: for the ignorant in this case, thinks never any so tempted, and Satan persuades him that hath knowledge, that he hath sinned against the holy Ghost. Thirdly, whether strong or weak, more or less wounded for their sin. Fourthly, whether by nature they are more fearful and melancholic. Fifthly, whether it be a sign of infirmity, or of custom. Sixthly, consider well the persons age, estate, and condition of life; for Temptations and Afflictions do vary according to all these. And yet remember well how there be many (of what condition, sex, and knowledge soever they are) which be more troubled for the vexation of their minds distempered, then for the vileness and horribleness of their sins committed: as fearing some outward shame, rather than humbled for their inward sin. Seventhly, the time is to be observed: to be more mild in the burning ague of their fits, but more sharp in admonition in their intermission and rest. Eighthly and lastly, to bear patiently the impatiency of the sick: remembering always the words of God's blessed spirit: A wounded spirit who can bear? And thus far concerning the principal contents and rules of the first Treatise.

The second is of the very same argument: and here he commendeth these holy observations following: First he willeth us, in afflictions not so much to fasten our eyes upon them, as upon the end which is most sweet and comfortable. 2. That the Lord shackleth us the more with the chain of his chastisements, because we are more careful to be unburthened of our afflictions, than to be freed from our sins. 3. How the godly should rejoice in their godly sorrow for sin, for that it is an earnest of their regeneration. And that they take heed to disquiet themselves, because they are pestered with wicked motions, suspicions, delusions, vain phantasies and imaginations: for that the body of sin will ever send forth some filthy froth, which is not only (saith he) detestable to the mind regenerate, but also would make abashed the very natural man and unbeliever, if he could see into that sea of sin and sink-hole of iniquity. 4. Though we find in ourselves manifold infirmities: though we know not whether we strive for fear of punishment, or for love of so good a father: yet if we feel this in ourselves that we would fain love the Lord, and be better, and being wearied and tired with our sins, long gladly to enjoy the peace of righteousness, and desire to please God in a simple obedience of faith: then let us be comforted, there is no time too late to repent in. 5. If any say his faith is weak and cold, and my conscience is as a burning furnace. I fear the Lord will pursue me with his wrath. I answer, thou doest well to fear: but fear and sin not. For that fear which subdueth the security of the flesh is in all most requisite: but fight ever against that fear which hindereth the certainty of faith, for that will encourage our enemies more fiercely to set upon us. 6. He saith, that some are utterly ignorant of the afflictions of mind: and when they hear any speech of any such matter, they suppose they hear a man speak in a strange language. But he counselleth us to run unto the Lord in this life with a troubled mind, least we tarry with such men to be locked up with the heavy fetters of desperation, when he shall summon us to the bar of his judgment in the sight of his Angels, &c. 7. In prosperity many think God's blessings are their own right, and bind God (as it were) in this life to entertain them at full charges; and sue him as it were by an obligation, if he seem to withdraw his hand from them: So they provoke him, to prove to their faces by some special cross and affliction, that all they have is but lent and borrowed. But God's children acknowledge continually that God hath rods in a readiness (though they see no present evils) to beat them from their sins: and bend all their care how they may rather suffer adversity to God's glory, than to sleep securely in prosperity to enjoy the pleasures of sin for a season. For they know God's graces must not be idle in his children, but well exercised by afflictions. Thus far for the second treatise.

The third treatise teacheth us what be the special marks of a righteous man. Here first he showeth that true righteousness doth not consist of any inherent quality, be it never so excellent, but is only by imputation: for the obtaining whereof a man must feel and find himself naked, and void of all righteousness, and full of all unrighteousness, by reason of that sin which dwelleth in us. 2. A man must desire to leave his sins, and to escape the punishment due unto them. 3. To commit himself by faith unto Christ, and trusting in him and in his all-sufficient merits for his full reconciliation with God. 4. A man thus justified and reconciled, is also sanctified to walk with an upright heart before the Lord. 5. This uprightness is tried by four special notes. First, we must love all good things as well as one, and hate all sins as well as one: having respect to all God's commandments: Yet this rule may have some exceptions (saith he) for we do not at the first know all good, nor all evil, much less love the one and hate the other as we ought: yet let every man walk according to that measure of grace and light received. For of this be assured, in that measure we like of sin, in that measure is hypocrisy in us. Secondly, we must have a single care to approve ourselves unto God himself, and to set forth his glory in well-doing without hope of reward, albeit trouble come upon us for it. And here (saith he) whereas Pharisaical Papists which never knew the true efficient, nor matter, nor form, nor end of a good work, have in elder ages far past many of our cold Gospellers, it is a sign there be but a few righteous men on earth. And if here we shall find in ourselves much rebellion and hypocrisy, yet mark ever our chiefest drift in all our actions: for it is one thing to do a thing for hypocrisy, and another thing mixed with hypocrisy. The third marks is even to proceed on, in every good grace and in all obedience, not to stay in the beginning, or to slide back, when we are gone somewhat forward. And here yet Gods children may both linger and fall: but they mislike and mourn for their lingering; and if they fall, they take better hold of Christ in a new repentance: and because by their fall they have lost much ground, they run the faster and cheerfuller in the rest of their race. The fourth note of a righteous man is to love righteous manners, and righteous matters, as well in others as in ourselves: we must love our superiors before us, to follow them; our equals to confirm them, and to be confirmed by them; our inferiors to instruct them, and to help them forward in the ways of godliness. And thus far this treatise.

The fourth portion of this book containeth his short notes of election. The fifth treatise is of a contract before marriage. And here first for the commendation of this holy contract he useth these arguments: 1. That it seemeth the light of nature commends it, for that the very Heathen did like it and approve it. 2. Our blessed presidents set before us in holy Scripture, they likewise recommend it in their practice. 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth upon adulterers, argueth a contract to be a special promise greatly respected of God. In the next place he showeth, that a contract is a preparation of the parties contracted, by prayer and instruction, to present themselves for marriage in a special time appointed publicly before God and his congregation. Lastly, he giveth the parties contracted many holy instructions and exhortations, all grounded upon the articles of faith and the decalogue. Thus at the contract: an argument greatly desired (I am well assured) of many, because so few in our age have written of it.

Now the sixth part followeth, and that is a very large and learned treatise of the Sabbath: the principal contents whereof (as briefly as I could contract them) I have disposed in this order: First he showeth the necessity of this argument from the inconvenience of breaking and the commodities and blessings of keeping the same. 1. Inconveniences are many set down, in respect of the wicked and unbelievers, as also the true believers in the Church of God, which move many scruples concerning it, for that they are not thoroughly taught nor persuaded of it. The commodities and fruits also which follow the right understanding and observation of the Sabbath, are many and great: for that this day is the Lord's market day, wherein he lays open the manifold graces of his holy Spirit.

2. The method of handling this argument may be thus:

1. This Commandment is 1. Affirmative: and 2. Negative. The rest not so.

2. The reasons for confirmation:

1. From the end, in the word Remember.

2. From the authority of the Law-giver: The seventh day is the Sabbath of the Lord.

3. From the equity of it: Six days thou shalt work.

4. From proportion of the Lord's own example in the creation: For in six days, &c.

A fifth reason may be couched under all: from the time of the first institution: if before the law it was so effectual to keep out sin, then much more needful now, to recover us from sin, and to keep us being recovered.

3. Generally he noteth how this commandment is for words larger, and for reasons fuller than any other commandment: because men will neither in reason so soon admit it, nor in affection be so ready to embrace and practice it. For thus hath he done with all the rest of the Commandments, which find entertainment and love among men.

4. This Commandment alone hath a preface in the word Remember: where we be taught in this first reason, that if we desire to know and to obey God according to the first and second tables, remember this law set (as it were) between both. Secondly, that this law was given before, and always practiced in the Church of God, Exod. 16, before the promulgation in Sinai. Wherefore it is not ceremonial, as some phantastically have conceived. He addeth many reasons, this special argument is one. The first end is the principal, sanctify the Sabbath was the first end, and it is the principal.

5. The second reason is, from the equity of the law, that the Lord granting us freely six days to travel and to merchandize for ourselves, we should not presume to intermeddle, or invade the Lord's own day the seventh day reserved for himself. And here again (against the adversaries) he saith, if these Commandments be ceremonial, then the permission of six days for work also is but of the same nature.

6. The third reason is taken from the authority of the law giver, The Sabbath of the Lord: because it must be wholly spent upon the Lord, or attending and waiting on him. If the Jews had need of this whole day for their instruction, &c. then have we need as well as they, that being freed from the manifold distraction of our callings, we might wholly give ourselves to the worship of God commanded in the Gospel.

7. The fourth and last reason is drawn from the proportion of God's own example, In six days God made &c. where he showeth that God hath promised a special blessing to this day in the true sanctification of it.

8. After all this he meets with very special objections, which are brought by adversaries to prejudice the doctrine of the Sabbath, against the moral observation of it. And here to know what is morally and ceremonially commanded in the Old Testament, he giveth us this special rule, when a thing is urged to the Jews, and hath a peculiar reason made properly to the Iaw, then as it begun with the Jews, it ceased with the Jews; but when the reason of the thing urged is not peculiar to the Jews, but also belongeth to the Christians, then the thing commanded is common to Jew and Gentile.

9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord, than the pure means and manner which the Lord hath appointed for his worship. The moral law and the natural law differ: for albeit the moral law be the explaining of the natural law, yet it doth not follow, that which is in the moral law, is no more than that which is in the law of nature.

10. Having showed the moral use of the Sabbath to concern the Gentiles as well as Jews, and answered all objections to the contrary. In the next place he teacheth the observation of it: how it is to be kept and how it is broken: what are the public exercises of the Sabbath: with what care and conscience we should prepare ourselves to meet the Lord on the Sabbath: how we must attend upon him, for the time present in the congregation: and lastly, what our private exercises must be after our departure from the public assembly.

11. In the second part or negative, he showeth us in this law what works are forbidden: and them all he referreth to these two heads: First, all works of our ordinary calling. Secondly, all lawful recreations. Concerning the first kind, be they more usual or less usual, a question would be made, if men were as wise to serve God in dividing the times and seasons for the easements of their bodies, and refreshing their souls on the Sabbath, as they be politic for the increase of their worldly substance. And as concerning lawful recreation on the Sabbath day: If labor be forbidden in seed time and harvest, much more pleasure all the year long: in things more needful for the preservation of life, to the glory of God be disallowed; then assuredly, these less needful cannot be allowed. Again, (saith he) the zeal of worldlings may shame us in our security: for so long as any profit drops on them, they give no place to pleasure. Behold the policy and painfulness of the world may teach us what we ought to do for ourselves. And thus far of the compendious sum of the treatise of the Sabbath. Of this argument I found three very good copies: after due examination and conference had, I have here published the best in my judgment, both for matter and form, in the best manner that I can. This work hath been in many hands for many years, and hath given light to some, and I trust shall give further occasion to others to travail yet more herein for the good of posterity. And whereas so many in all Churches in these days pass by this argument of the Sabbath, and that other of Tithe, is mere shadows and ceremonies: it were to be wished, that as this reverend man of God, and Master D. B. have painfully travailed in the one: so the learned and faithful servants of Christ, would communicate their knowledge and judgment of the other, unto the Church and people of God.

The seventh portion is short, but containeth very good notes of salvation, and of an upright heart.

The eighth and last part or treatise, teacheth us very profitable and necessary rules for the reading and understanding of the holy Scripture, which be these:

1. That God's people which will profit by preaching, must remember to attend carefully the reading of the holy Scriptures: for that none (saith he) can so well profit by preaching, as they that have been trained up in reading the Scriptures, or hearing them read.

2. Next to profit by reading of the Scripture, he requireth eight special things to be observed: 1. Diligence. 2. Wisdom. 3. Preparation. 4. Meditation. 5. Conference. 6. Faith. 7. Practice. 8. Prayer.

1. Diligence maketh a rough way plain and easy: here keep an even course, and persevere without weariness or starting from it.

2. With diligence desire to join wisdom: for choice of matter what, of order how, of time when, to read. For matter search things revealed, and hunt not after things not revealed. In things revealed, seek after things most necessary, and then things less necessary. For order, first desire to lay the foundation of Christian religion, then build upon it, as God gives thee increase of faith and knowledge. For time, we must not read always, but keep our appointed times. The Sabbath day we may spend a great part of it in reading: the weekdays, in the morning, at noon, and evening, when we may redeem the day from the works of our calling.

3. Again, a due preparation is required: whereunto appertain: first, the fear of God's majesty, which serves well to correct the pride of reason and to subdue our affections, and so to fit us for the school of Christ. Secondly, faith in Christ, for that he alone openeth our understanding, that we may understand the Scriptures. Thirdly, great desire in the heart to feed upon the good word of God. (Luk. 24:45)

4. The fourth property is meditation, which is the life of all good learning, and makes that we have heard to be our own: and this is twofold: first of the mind or understanding, discoursing of things read or heard. Secondly, of the affection, when liking anything in judgment, we labor that it may work also upon our affections. Here this rule is to be noted, that meditation without reading is erroneous, and reading without meditation, barren.

5. The fifth help here is conference. For if in natural things, and in all things appertaining to this life man standeth in need of the help of other men, much more in spiritual things.

6. The sixth property after reading, meditation, and conference is faith which he requires as an increase of that aforegoing preparation. We must believe in Jesus Christ by a general faith going before: but we must use (saith he) all the means before named, to increase our knowledge and faith in all particulars after.

7. The seventh is practice: for this is a good way to increase our store, to put to good use that mediocrity of knowledge, and gifts we have received. And assuredly according to Christ's words, we see by daily experience their gifts decay, which put them not in practice.

8. The eight rule or property is prayer and thanksgiving. With this he wills us to begin, to continue, and to end this whole work. Like as we have no title to meat and drink without our prayer: so (saith he) they be impudent that do touch God's book without prayer. And here he requires also a spiritual thanksgiving: for (saith he) if this be needful for corporal food, how much more for spiritual, be thankful for any light and for every good motion which proceedeth from God's spirit. And thus far the compendious sum of all these treatises.

Now (Right Worshipful) this holy work I recommend to your protection: first, because I knew not any in heart more affected towards that reverend man Master R. Greenham, who was the author of them all. Again, this work in part appertains to one of your Worships by a former dedication. And therefore I am the more bold to recommend it thus amplified and enlarged unto you both. And the rather, for that God's good spirit having 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 find grace and acceptation with you. I have much presumed on your Christian patience: I commend you with all yours to the tuition of the Almighty.

Anno Dom. 1599. April 30.

Yours to use in Jesus Christ: Henry Holland.

THE FIRST TREATISE

FOR AN AFFLICTED CONSCIENCE UPON THIS SCRIPTURE.

The spirit of a man will sustain his infirmity: but a wounded spirit who can bear it? - PROVERBS 18:14.

This Scripture is not only worthy to be graven in steel with the pen of an Adamant, and to be written in letters of gold: but also to be laid up and registered by the finger of God's spirit in the tables of our hearts. Which sentence briefly speaketh thus much unto us, that what trouble befalleth a man (his mind being unappalled) he will indifferently bear it out: but if the spirit of a man be once troubled and dismayed, he cannot tell how to be delivered. And no marvel: for if the mind of man be the fountain of consolation, which ministereth comfort unto him in all other troubles; if that become comfortless, what shall comfort it? If it be void of help, how shall it be helped? If the eye which is the light of the body be darkness, how great is that darkness? If the salt which savoreth all things be unsavory, for what is it good? If the mind which sustaineth all troubles be troubled, how intolerable is that trouble? To show 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 mind may be prevented and avoided. Lastly, I will set down how God's children falling in some measure into this affliction of spirit, may be recovered out of it.

For the first, the grievousness of this malady is seen, either by some due consideration of the persons that have felt it, or by some wise comparison made between this grief of mind, and other outward griefs incident unto man.

The persons in whom we may consider this wound of spirit, are either merely natural men, or such as be renewed by the spirit of God. The men merely natural, are either the Heathen, such as never knew God in Christ, or carnal professors, such as have not professed Christianity aright. If we look among the Heathen, how many of them have willingly gone under all poverty, and have been content to unburden themselves of all worldly treasures? How some of them (whilst their minds were not dejected) have suffered imprisonment, exile, and extreme tortures of body, rather than they would betray their countries? How many of them have devoured many injuries, and born outward troubles, with some ease, and with no resistance, whilst their minds were at liberty? And yet look not into the meanest, but the best and most excellent men among them, even their wise Philosophers, sweet Orators, and exquisite Poets, who in bearing and forbearing, thought the chiefest point of virtue to consist; and ye shall see when once some great distress of mind did wound them, some would make an end of it by preparing a cup of deadly poison: some would violently and voluntarily run on the enemies pikes: some would throw down themselves from high Mountains: some would not stick to stab most monstrously their own bodies with daggers, or such like instruments of death: all which men would seem to have great courage in sustaining many harms, so long as their minds were not over-mastered. But when the divine and supreme Essence (which they acknowledged to be God) did by his power cross and overturn their witty devises and head-strong attempts, so as without hope of remedy they were hampered in pensiveness and sorrow of mind: Then not being able to turn themselves under so heavy a burden shrunk down, and by violent death would rid themselves of that disquietness and impatience of their troubled minds.

But let us come nearer; and whether we behold the Papists, or the Family of Love, or the common sort of Christians, we shall see they will pass quietly through many afflictions, whether for that they have a spirit of slumbering and numbness cast upon them, or whether because they have brawned themselves through some senseless blockishness, as men hewn out of hard Oakes, or graven out of marble stones I know not: But yet when the Lord shall let loose the cord of their consciences, and shall set before their faces their sins committed; see what fearful ends they have, whilst some of them by hanging themselves, some by casting themselves into the water, some by cutting their own throats, have rid themselves out of these intolerable griefs. Now wherein is the difference that some die so senselessly, and some dispatch themselves so violently? Surely the one feeling no sin, depart like brutish Swine; the other surcharged with sin, die like harking dogs.

But let us come to the children of God, who have in some degree felt this wound of mind; and it will appear both in the members and in the head, of all burdens to be a thing most intolerable, to sustain a wounded conscience. And to begin, let us set in the first rank Job, that man of God commended unto us by the holy Ghost, for a mirror of patience: who although for his riches he was the wealthiest man in the land of Huz; for his authority, might have made afraid a great multitude; and for his substance, was the greatest of all the men in the East: yet when the Sabeans came violently and took away his Cattel; when the fire of God falling from heaven, burnt up his sheep and his Servants: when the Chaldeans had taken away his Camels, when a great wind smote down his house upon his children, although indeed he rent his garments, which was not so much for impatiency, as to show that he was not senseless in these evils: yet it is said that he worshipping, blessed the Name of the Lord, saying: Naked came I out of my mothers womb and naked shall I return again: The Lord giveth, and the Lord taketh away, blessed be the Name of the Lord. But behold, when at the strange conference of his comfortless friends, his mind began to be aghast, which was not so in all his former trial; when his conscience began to be troubled, when he saw the Lord fasten in him sharp arrows, and to set him up as a Butte to shoot at; when he thought God caused him to possess the sins of his youth: this glorious pattern of patience could not bear his grief; he was heavy, and now many commend the image of a wounded spirit, to all that come after. David, a man chosen according to the Lord's own heart: Ezekiah, a pure worshipper of God, and careful restorer of true religion: Jeremiah, the Prophet of the Lord, sanctified and ordained to that office, before he was formed in his mothers womb, were rate and singular in the graces and favor of God: yet when they felt this wound, piercing them with grief of heart, they were as Sparrows mourning, as Cranes chattering, as Pelicans casting out fearful cries, they thought themselves as in the grave, they wished to have dwelt solitary, they were as bottles parched in the smoke, they were as Doves mourning, not able without sighs and groans to utter their words, their hearts clave to the dust, and their tongues to the roof of their mouths.

But above all, (if these were not sufficient to persuade us in this doctrine) there remaineth one example, whom we affirm to be the perfect anatomy of an afflicted mind. This is the Lord and Savior Jesus Christ, the image of the Father, the head of the body, the mirror-of all graces, the wisdom, righteousness, holiness, and redemption of all the Saints, who sustained the cross even from his youth upward: and besides poverty, baseness, hunger, did willingly go under the great trouble of contempt and reproach, and that among them, where he should have had a right deserved honor, in respect of the doctrine he taught them, and in regard of the manifold miracles he wrought among them; as the healing of the sick, the giving of sight to the blind, the restoring of life to the dead: this unkindness nevertheless did not so much strike into him. But at what time he was set as a sacrifice for all, when he was to bear our infirmities, and carry our sorrows, 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 chastisement of our peace was upon him; then he cried out, My soul is heavy even unto the death: Then he prayeth, Lord if it be possible, let this cup pass from me. But how prayeth he? Even with sweating: how sweateth he? Even drops of blood: How long prayeth he? Three times: When ends his agony? Not until he was dead: What said he being ready to depart? My God, my God, why hast thou forsaken me? Was this for his human death, as some have imagined? No, no, wicked men have died without complaint, whose patience then might seem to exceed his; it was his suffering in his human spirit, which encountered with the wrath of God, his God-head suppressing itself for a while: he suffered indeed many torments in body, but much more heavily did the wrath of God lie upon his soul.

If this consideration of an afflicted spirit in these examples do not sufficiently show, what a grievous thing it is to sustain a wounded conscience: let us proceed to the comparing of this with other evils which fall into the nature of man. There is no sickness, but Physic provideth for it a remedy; there is no sore, but Surgery will afford it a salve; friendship helpeth poverty; there is no imprisonment, but there is hope of liberty; Suite and favor recover a man from banishment: authority and time wear away reproach. But what Physic cureth? What Surgery salveth? What riches ransometh? What countenance beareth out? What authority assuageth? What favor relieveth a troubled conscience? All these banded together in league (though they would conspire a confederacy) cannot help this one distress of a troubled mind: and yet this one comfort of a quiet mind doth wonderfully cure, and comfortably assuage all other griefs whatsoever. For if our assistance were as a host of armed soldiers; if our friends were the Princes and the Governors of the earth; if our possessions were as large as between the East and the West; if our meat were as Manna from heaven; if our apparel were as costly as the Ephod of Aaron; if every day were as glorious as the day of Christ's resurrection: yet if our minds be appalled with the judgments of God, these things would little comfort us. Let experience speak: If a troubled mind impaireth not health, drieth not up the blood, wasteth not the marrow, pineth not away the flesh, consumeth not the bones, if it maketh not all pleasures painful, and shortneth not this life: sure no wisdom can counsel it, no counsel can advise it, no advice can assuage it, no assuagement can cure it, no eloquence can persuade it, no power can overcome it, no scepter will affray it, no enchanter can harm it. And yet on the contrary, if a man languish in sickness, so his heart be whole, and is persuaded of the health of his soul, his sickness doth not grieve him: If a man be reproached, so he be precious in the sight of God and his Angels, what loss hath he? If a man be banished, and yet doubteth not that heaven is his country, and that he is a citizen 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 mind be troubled, who dare meet with the wrath of the Lord of hosts? Who can put to silence the voice of desperation? Who will step out and make agreement with the helles to spare us? Who dare make a covenant with the devil, that he would lay no claim unto us? If then a good conscience helpeth all evils, and all other benefits in this life, in themselves cannot help a troubled conscience; we see it true in proof, which here is in proverb, The spirit of a man will sustain his infirmity: but a wounded spirit who can bear it?

Again, in all other afflictions we may have some comfort against sin; this is ever accompanied with the accusation of sin. A man may be sick, reproached, impoverished, imprisoned, and banished; and yet in all these have a clear conscience; his own heart telling him that there is no special cause of these crosses in him, but that he may suffer them for the trial of his faith, or for righteousness sake and well doing. But when the spirit is wounded, there is still a guiltiness of sin, and when a man's spirit is troubled, he suspecteth all his ways, he feareth all his sins, he knows not what sin to begin with; it breeds such hurly-burlies in him, that when it is day he wisheth for night; when it is night he would have it day: his meat doth not nourish him, his dreams are fearful to him, his sleep oft times forsaketh him: if he speaketh, he is little eased: if he keepeth silence, he boileth in disquietness of heart; the light doth not comfort him, the darkness doth terrify him.

To prosecute our comparisons: where all other evils are the more tolerable, because they be temporal, and pursue us but to death: this not being cured, endeth not in death but becometh eternal. For even the heathen men thought that death was the end of all misery: the persuasion whereof made them (being in some misery) to make an end of themselves, and hasten their own death; as Satan doth make many nowadays to do, who are ignorant of the hells, which is a place of far greater pains than any they can suffer in this world whatsoever: for a tormented conscience, if before it was begun, is now continued; or if it was not before, now beginneth, and never endeth world without end. For though true it is, that sickness, poverty, imprisonment or banishment have ended their term in death; yet a wounded heart which was temporal in this life, is now eternal after this life; that which before death was in hope recoverable, is after death made incurable and irrecoverable. It is good therefore to consider, if even in this life the torment of conscience be so fearful; how much more grievous is it to sustain it in hell, where that is infinite, which here is finite: where that is immeasurable, 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 less than a spark?

But to shut up this argument: Some there have been who throughout all their life time, have been free from all other troubles, so as either they felt them not at all, or else in very small measure, and by that means never knew what outward trouble meant. As for example, some men there have been, who for sickness never knew the headache, for poverty, never knew what want meant; who for discredit, were never evil spoken of; whoever put far from them the evil day of the Lord; who made a league with death as it were, and a covenant with hell; who though they could crucify every cross, rather than come under any cross: yet they could never escape a wounded conscience, either in this life, or in the life to come. True it is, that God's children by faith and repentance do often escape it, but the wicked, and such as are born unto it, as to their sure inheritance, the more they fly from it, the more it pursueth them. If we have transgressed the Civil Laws, the Judge by bribes may be corrupted; if a man have committed some capital offense, by flying his Country he may escape the Magistrates hands: but our consciences telling us that we have sinned against God, what bribe shall we offer? Or whither shall we fly? Whither shall we go from his spirit? Or whither shall we go from his presence? If we ascend into heaven, is not he there? If we lie down in hell, is he not there? If we fly to the utmost parts of the sea, is he not there also? There needeth no apparitor to summon us, there needs no Bayly arrant to fetch us, there needs no accuser to give in against us; sin will arrest us, and lieth at the door, our own consciences will impanel a Quest against us, our own hearts will give in sufficient evidence, and our own iniquities will plead guilty to our own faces. Thus we see both by the experience of them that have suffered the wound of the spirit, and by the comparing of it with other evils, what a weight most grievous, and burden intolerable it is to have a tormented conscience.

Now let us show how we may prevent, and by what means God's children falling into some degrees of it (for if it rage in extremity, it is an evil most dangerous) may safely and quietly be delivered from it. And here a just complaint is to be taken up, and it is a wonder to be marked that we see many so careful and watchful to avoid other troubles, and so few or none take any pains to escape the trouble of mind which is so grievous. We see men loving health and loathing sickness, in diet temperate, in sleep moderate, in Physic expert, skillful to purge, and to avoid such corrupt humors, which in time may breed (though presently they do not bring forth) some dangerous sickness: yet to avoid the diseases of the soul, no man abateth his sleep, no man abridgeth his diet, no man prepareth Physic for it, no man knoweth when to be full, and when to be empty, how to want and how to abound. Others carried away with the love of riches, and very sly to fall into poverty, will not stick to rise early, and take sleep lately, to fare hardly, to tear and taw their flesh in labor by land and by water, in fair and foul weather, by rocks and by sands, from far and from near: and yet to fall into spiritual decays, to avoid the poverty of conscience, no man taketh such pains; as though salvation and peace of mind, were not a thing worthy the laboring for. Some ambitiously hunting after honor, and not easily digesting reproaches, behave themselves neither sluggishly nor sleepily; but are active in every attempt, by love and by counsel, by prudence and prowess, by wit and by practice, by labor and learning, by cunning and diligence to become famous, and to shun a civil reproach: yet to be glorious in the sight of God and his Angels, to fall before the heavens, and in the presence of the Almighty to be covered with shame and confusion of conscience, we make none account, as they, who neither use any means to obtain the one, nor avoid those occasions which may bring the other.

Others unwilling to come within the reach and danger of the law, that they may escape imprisonment of body, or confiscation of goods, will be painful in penal Statutes, skillful in every branch of the civil law, and especially will labor to keep themselves from treasons, murders, felonies, and such like offenses deserving the punishment of death: yet when the Lord God threateneth the seizure both of soul and body, the attaching of our spirits, the confiscating of our consciences, the banishing of us from heaven, the hanging of us in hell, the suspending of our salvation, the adjudging of us to condemnation for the breach of his commandments, no man searcheth his eternal law, no man careth for the Gospel, neither the sentence of everlasting divorcement from the Lord, neither the covenant of reconciliation is esteemed of us.

And to reach our complaint one degree further. Behold, the more we seek outward pleasures and to avoid the inward trouble of mind, the more we haste and run into it, and suddenly plunge ourselves in a wounded spirit ere we be aware. Who posteth more to become rich, who hopeth less to become poor, than the merchant man? Who adventureth great treasures, who hazardeth his goods, who putteth in jeopardy his life; and yet suddenly he either rusheth upon the rock of hardness of heart, or else is swallowed up of the gulf of a despairing mind: from which afterwards he cannot be delivered with a ship full of gold. Woeful proof hath confirmed, how some men (wholly set on pleasures, such as could not away to be sad, and to be hedged up always of godly sorrow) have had their tables made snares, and even their excess of pleasures hath brought excess of sorrows, and whilst they labored to put the evil day far from them, they have used such follies, as have bred them most bitter and terrible torments of their fearful and trembling consciences. (1 Tim. 6:7-9)

There be some of another sort, who never dreaming of a troubled mind, have had their hearts set on nothing, but how they might get some great fame and renown: and therefore have slipped into such vain-glorious attempts, and foul flatteries, as they have not only lost the peace of their consciences, but also fallen most deeply into reproachful shame, which they sought to shun. Now as the peace of conscience and joy of mind is such a treasure, as the eye hath not seen, the ear hath not heard, nor the tongue expressed, but passeth all understanding: so the wounded spirit is such as the eye hath not seen it, the ear hath not heard it, nor the tongue uttered; but passeth all understanding. And as they only know what the peace of mind meaneth, that feel it: so they alone can in truth speak of a troubled mind, that have tasted of it by experience.

But let us show what way is to be used to keep us from this wound of the spirit. It is the use of Physic, as to cure us of diseases when we are fallen into them; so to preserve us from sickness before it hath taken hold of us: it is the power of the word, as to assuage the trouble of conscience, when it doth once press us; so to prevent it before it hath overtaken us. It is a chief point of worldly wisdom not to tarry for the use of Physic until we be deadly sick; but to be acquainted with God's merciful preservations to defend us from it: likewise it is a chief policy of a godly Christian, not only to seek comfort when the agony is upon him, but also to use all good helps to meet with it before it comes. And we condemn them of folly, who will not as well labor to keep themselves out of debt, as to pay the debt when they owe it: so it is a madness not to be as circumspect to avoid all occasions, which may bring trouble of mind upon us, as we would be provident to enter every good way which may draw us out of this trouble, when we have once entered into it.

The remedies preservative, are first the searching of our sins, and then the examining of our faith.

The searching of our sins, is the way to the due acknowledging of our sins, and to the true sense and feeling of our sins. The acknowledging of our sins, is either of those that be past, whether we have unfeignedly repented us of them: or of those which be present, whether we be truly grieved for them.

Thirdly, of those secret corruptions, which in the course of our life are likely to come, whether we are reverently afraid of them, and resolve to suppress them with all our endeavor.

Concerning sins past, we must call to mind the sins done of old, in our youth, in our middle age, in our old age; that we judging ourselves, may not be judged of the Lord: that accusing of ourselves, Satan have no occasion to accuse us; and throwing down ourselves before the Lord, he may lift us up. For many going quietly away, and sleeping in carnal security (notwithstanding the sins of their youth) and neglecting to make conscience of their sins done long ago; suddenly have fallen into such horror of mind, that (the violent remembrance of all their sins surcharging them) they have been overwhelmed. (Psal. 25, 1 Cor. 11:29)

This examination doth then rightly proceed, when it reacheth to the errors of this life, and to the sins of our youth; because many men (even from their childhood, by a civil righteous life) having escaped gross sins, wherewith the world could never charge them, have notwithstanding carried the burden of their secret sins done in their youth, David (Psal. 25:7) prayeth the Lord, not to remember the sins of his youth: Job (23:6, the man of God) confesseth that the Lord writing bitter things against him, made him to possess the iniquities of his youth. What, shall we think, that David or Job were given to notorious wickedness in their youth? No, they knew they were subject to youthful wantonness and unstaidness of their affections; which though it did not burst out, yet it made them less careful to glorify God; which looseness, the way to lewdness; which weakness, the way to strange vanities; which wantonness, the way to open wickedness, is even in the best of God's children in the days of their youth: which being afterwards in the time of their regeneration, brought (as it were) to judgment, and laid before their consciences, doth cause them to repent.

But here is a thing to be blushed at, which maketh men's ears to tingle when they hear it; that many men (far no doubt from this true repentance) can largely indeed discourse of the things done in their youth: but with such a bravery, with such boastings, and pleasing of themselves in the remembrance of them, as besides that they provoke others to sin in the like, and set themselves a flat back-bias against repentance, and this Christian examination; they seem to renew the decayed colors of their old sins, with the fresh suite of their second pleasures therein. But alas, what pleasure have they in those things, whereof they have no profit? What profit have they of those things whereof they should be ashamed? Neither in this strain can we forget the madness of them, who may seem to step one degree farther towards this examination of sin than did the former; by thinking that the leaving of sin, and repenting of sin is all one. Against these both daily experience and the word of God doth sufficiently decline. Josephs brethren (Jacob his sons) who devised evil against their brother, put him into the pit, and sold him unto strangers; did cease from this cruelty: but yet they are not read to have remembered their sins with any remorse, until thirteen years after the sin was committed; as we may see in the process of the history. David had left his sins of murder and adultery (as thinking all quiet and well) the space of a whole year; after which time (being admonished by the Prophet Nathan) he repented of it. And experience hath tried in many, that have had some working of God in them, that though they left their sins many years ago, yet because they repented not truly for them, they have rebounded upon them with terrible sights and fearful visions, to humble them, and to bring them to a serious examination of them, being done and left long since. Examples whereof we need not fetch from far, seeing so many preachers as are acquainted with fearful spirits, will give witness hereof. The fruit of which amazed minds for sins already left, is ours, to beware of sins which are to come. And that other men's harms may teach us blessed wisdom, let us labor not only to leave sin, which one may do for profit, for fear, for praise, or for wearisomeness: but also to repent of it for conscience sake. (Rom. 6:22)

This examination of our sins past, must be partly of those that we committed before our calling, and partly of those which were done after our calling. Every man (especially having his reason reformed by the word of God) will grant an examination of the life, before our true knowledge of God in Christ, to be most needful. But it may be, some will think that we need not to be so precise in the searching of those sins, which were after our knowledge. But seeing of all other sins these bite forest, and pierce deepest, for that they are aggravated with all the mercies of God going before, and sin is then most sinful, when after we know the truth, after we have been delivered from sin, after we have been enlightened with the grace of God, we have fallen into it: I think that an examination most specially ought to be had of these sins. Wherefore to iterate our former examples in a new matter, as we may see the former kind of examining of our sins before our calling, in the sons of Jacob: so we have a pattern of the latter in the practice of the Prophet David, who at the hearing of his sins was so troubled in his spirit, that he could not rest in the Prophets speech, telling him that his sin was forgiven him, but still was disquieted, as one utterly forsaken of God, and could find no comfort of God's spirit in him. For as it fareth often with sores, it cometh to pass in sins, we are loath to have our wounds often grated upon, we cannot so well away to have our sores rifled, feared, and lanced; but fed with healing salves: so we are hardly brought to have our consciences ground, or our sins ransacked, sifted, searched, and ripped up; but would still have them plastered with sweet promises, and bathed in the mercies of God: whereas it is far safer before incarnative and healing medicines, to use corrosive and mundifying waters, without which though some sores may seem to close and skin up apace, yet they prove worse, and being rotten still at the core; they have above a thin skin, and underneath dead flesh. In like manner, we would cloak, we would hide and cover our sins, as it were with a curtain: but it is more sound Surgery to prick and pierce our consciences with the burning iron of the Law, and to cleanse the wound of the soul by sharp threatening's, least that a skin pulled over the conscience for a while, we leave the rotten corruption uncured underneath, and so we be constrained to cry out of our sins openly. As it is a folly then to dissemble our sores whilst they be curable, and after to make them known when they be grown incurable: so it is as great folly to dissemble our sins whilst they may be remedied, and so after be constrained with shame to blaze them abroad, when thou mayest 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 sin before knowledge, but after some good light of the spirit to sin breedeth either hardness of heart, or a troubled spirit; both which we shall avoid if in truth we be careful to watch over our affections, and beware that after our delivery we fall not into sin again.

Several men, subject to several sins, have their several checks in their consciences: some are overcome with wrath, and yet after the moody fit they can tell that the wrath of man doth not accomplish the righteousness of God: some are subject to lust, and afterwards they say, it profiteth them nothing: some are given to a continual course of vanity, who notwithstanding can say, that man's life hath another end: some slip deeply into worldliness, and yet they be often weakened with most terrible checks of conscience. Well, blessed are they, whose hearts be truly grieved; and let them beware that make dalliance with sin: for either hardness of heart will overtake them, or a troubled conscience will confound them. Wherefore it comes to pass, that many spending their bodies on lust, lament that ever they so abused their strength: many given too much to the pleasure of this life, had grief come upon them, to remember how they have spent God's graces, lavished his good gifts, and misspent their time; or else, if they have not this grief, they fall into voluptuousness, and draw such a thick skin upon their hearts, as will cause the strongest denouncing's of God's judgments to rebound, be they driven on never so hard. And sure, it is the sin of this world, that men being controlled in their consciences, whilst they are a praying, and feel a secret charge laid against them, to beware of guile in buying and selling; either have these checks less and less, and so they grow to be profane; or else afterward they are wonderfully wounded, that they have been so worldly, so greedily pursuing earthly things; so coldly procuring heavenly things. Thus even our privy thoughts (not profited by) are breeders of farther trouble.

Now the remedy against this trouble is, willingly and wittingly not to cherish sin, to wish that the Minister should touch our most privy and secret sins, to be glad privately to be admonished, to profit by our enemies when they do reproach us: and rather to desire (in such a case) to be humbled, than to suffer ourselves to be flattered. This trying of ourselves must yet stretch itself further, not only to the committing of evil, 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 own consciences, saying: though I must pray, I must have time also to provide for my family: if I go to hear the word of God, surely I shall be in danger to lose this profit: if I thus attend upon the exercises of religion, I shall be cut short in the use of my pleasures. Wherefore it shall be good to search our hearts, not only in the careless not using of the means; but also in the negligent watching over the fruits of the means: saying to ourselves in this manner: I have heard a Sermon, but (alas) without any feeling or working upon my affections; I have been praying, but with no power of the spirit; I have received the sacrament, but without those joys glorious and unspeakable, which I was wont to taste of; I saw the discipline of the Church executed, but without any fear of sin at all in myself, or compassion to the member censured.

And here I dare for my own observation assuredly affirm, that outward sins have not been at some time so grievous to God's children, as that they have sometimes used the means with little reverence and with less fruit. And no marvel, we shall see many men at sometimes, not so much grieved for their sickness itself, as for that they have either willingly neglected the means which might have preserved their health, or that they have abused the Physic that might have restored their health to them again. In like manner (I say) it fareth with them, who either unreverently have refused the means, which should keep their souls from surfeiting: or else unthankfully have abused those helps, which might have recovered them again. From hence it cometh, that some men are as much grieved for not using their good gifts to the benefit of God's Church, as others are troubled for pestering the Church with unprofitable corruptions: or as we shall see a rich man sometimes as much humbled for not giving money to the poor, which he might have done, as for heaping up riches falsely, which he ought not to have done. And thus many (having received good gifts and graces from the Lord) are seasoned and sanctified by afflictions; whereby they are taught to put their gifts in ure, and to offer their service to Christ, and others are forced to hide their gifts, which cannot be without some decay of God's glory, without offense to the weak, without the loss of many souls, which otherwise might be won to the Gospel, and without strengthening the hand of the adversary to slander our dark and dumb profession. All which things will in the end bring terror of mind; because if the Lord cannot work upon us by taking away goods, friends, credit, wife, children, or such like, to bring us to repentance; he will surely whip our naked consciences, he will enter even into our very entrails, and pierce our secret bowels. As we must examine ourselves thus for sins of time past, and present, so must we use this practice in sin to come: and this is very needful. For were it so, that our life and conversation were such, as neither before nor after our calling, man could justly accuse it: yet the hidden corruption of our nature, may threaten some heinous downfall in time to come, which hath made men of very good report and conversation to hang down their heads, and fear their secret hypocrisy, as that which may break forth to the shame of all their former life, in time to come.

But because we forget to speak of them, that in the examining of their lives past, are much grieved for the want of sincerity, and for privy vain-glory in themselves; let us before we go to the searching of our hearts in sin to come, speak somewhat of this. Men troubled for this privy pride are either touched, or not touched. If the veil of sin 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 sins they should come to see the righteousness that is in Christ Jesus, and so they shall the better be kept from being justiciary Pharisees. For when being a long time well brought up, and leading a civil life, the devil would persuade us of some inherent righteousness in us; it is the wisdom of our God to touch us with the conscience of most hidden corruptions, as also to certify and make known unto us, that even from our birth there was a secret seed of sin in us, which (without the Lord watching over us) would surely have broken forth to his dishonor. As for them which have had some working in them, and yet are often plunged with sore distresses, this trouble cometh to them for two especial causes, either for some hypocrisy, that they did more in show than in truth: wherefore the Lord bringeth them back again to see their corrupt proceedings, and that they may know all their religion to be but hypocrisy, and all their righteousness to be but unrighteousness: or for the abusing of their knowledge, in that they made it but a mask to juggle in, and that they made their affections to fight with their own judgments. We must remedy this, by not thinking of ourselves above that which is meet, and by laboring to embrace the truth in truth. And here let us note, that many of God's children accuse themselves of hypocrisy, when indeed they offend not in it, (for the most righteous persons are their own greatest accusers) and yet the accusation doth justly arise from some fault on their parts: for though they have done things in truth, yet because with truth they labored not to see their secret corruptions, in some other matters, they sustain this trouble of mind. So that there is nothing harder than to sift and search our hearts to the bottom, whether we respect our sins past, or our sins present, whether we look to our privy pride, hidden wants, or secret corruptions.

And to return from whence we digressed, to the examination of our hearts, in sin to come: let us observe that in God's children there is such a jealousy, as they tremble at the very first motions, and quake at the least occasion of sin, although because vice will sit in residence very near unto virtue, there may be in them sometime too much scrupulousness. This fear 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 end hath not answered their beginnings, whose deaths were not like to their lives. This is true, whether we look into the word or into the world: and it is a thing that may much humble us. For though we may remember what we have been, and know what we are; yet who can tell what may come unto him hereafter.

Oh that the serious meditation hereof would dwell long upon our consciences: that with an holy jealousy we might prevent the sin that is to come. But alas, there be some venturous knights, which think it no mastery to offer themselves to masking, minstrelsy and dancing, nor to run into quarrels, brawls and contentions, as though they had their ears, their eyes, their hands, and their feet in their own power, and at commandment to use and govern as themselves list. Howbeit, God's children better fenced with his grace, than those bold bayards, are afraid of these occasions: as knowing full well, that their eyes may soon be provoked to lust, their ears may quickly listen unto unchaste delights, their hands may suddenly strike a deadly blow, and their feet may easily be snared in carnal pleasures. Beware O man, be circumspect O woman, that thou prostitute not thyself to too much liberty: for although in coming to such lascivious and contentious places thou diddest purpose none evil: yet for thy venturing without warrant, thou mayest be over thy shoes in sin, and plunged in some wicked attempt over head and ears, ere thou beest aware. And because vice is so confine unto virtue, beware also of superstition: for still the enemy laboreth either to make thee too hardy in sin, or else he will cause thee to be too fearful and superstitious; either he will puff thee up with presumption, or assault thee with desperation. To these temptations our nature is very pliable: first to presumption, as may appear by our common speech; tush, the preacher is but a man as I am, I am sure he hath infirmities as others have; we are no Angels, our nature is corrupt, we are but flesh, I am sure you would not have us God's. Thus the devil cometh to tempt; but he apparrelleth himself in another suit when he cometh to accuse, and then of a fly he makes an Elephant; of the very smallest prick of a pin, a globe of the whole earth; of a molehill a mountain: and presseth silly souls with fears and terrors, that they know not how to wind out themselves. If he cannot bring them to make no conscience, where they should make conscience, he will labor to bring them to make conscience where they need make no conscience. He careth not whether thou wilt be remiss or superstitious, so thou be one of them. If he cannot get you to follow the Epicureanism of the world, as Libertines in diet and apparel; he will make you so precise, as to think it a heinous sin, to eat one bit of meat, or to wear one rag of clothe more than for necessity. How needful therefore it is to sails with an even course, we may conjecture 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 lawful calling or godly warrant, they will rush into places infected; and then falling sick, their conscience pricks them for their tempting of God by an unadvised boldness, in the hour of their death.

Others plunged as deeply in a quite contrary extremity, are too fearful when they do but hear of the sickness; and for very fear have been brought to deaths door, only by imagining themselves to have been infected, when they have been most free, who oftentimes have even died, and that without any natural cause that ever could be known, but only through immoderate fear, and the judgment of God coming upon them for their infidelity and unbelief. Thus it is with us in Christianity, in that as well the oppressing ourselves with too much fear to be overcome, as the carnal security, in not fearing to be overcome, may bring sin upon us: God his children must labor 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, showing in everything what is virtue, what is vice; what is the mean, what is the extreme.

Among many examples, let us consider of zeal, a most precious virtue in Christianity, so long as it is free from the extremities. Otherwise if we be cold in zeal, it is a sin on the left hand: if we be zealous without knowledge, it is preposterous, and becometh a sin on the right hand.

But can we not come to some perfection? No, if you understand it for an absolute unspottedness; albeit to that perfection which the Scripture taketh for soundness, truth, and sincerity of heart, which is void of careless remissness, we may come. Neither doth the Lord deal with us after our sins, nor reward us 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 channel. Wherefore having these imperfections, let us not seek to be more righteous than we can be, saying for every error of this life; Oh, I am none of God his sons, I am none of his daughters: for I cannot find that perfection in me which is to be required. But let us comfort ourselves in the truth of our hearts, and singleness of our desires to serve God, because he is God; and so we shall be accepted of God.

I speak this to this end, that poor souls might have comfort, and know that if they abhor sin as sin, if they examine themselves for it, if they groan under it, if they mislike themselves for it, if they fear to fall into it; the Lord will not pursue them with the rigor of his law, but will give them the sweetness of his promises; they are no more under the curse, but under grace.

But further to enforce our exhortation, to avoid too scrupulous a fear, which hindereth the true examination of our hearts: let us think that it happeneth in the spiritual conflict as in civil wars. We read that many cities lying in great security, have suddenly both been assaulted and overthrown; as also how some Countries (too much negligent in the means) through an excessive fearfulness, have encouraged their enemies with more greedy violence to pray upon them. With which kind of stratagems our adversary me devil being well acquainted, doth often practice this policy. If he see us without all fear too quietly to rest in ourselves, he thinketh his assault must needs be the stronger, because our resistance is the weaker. Again, if he descrieth in us a cowardly fear and fainting of heart, before we once begin to join battle with him; he will set upon our immoderate fear, and as villainously as suddenly stab us to the heart, and make a present spoil of us.

Common practice doth further teach us, that when we can hear the word without all trembling at God his judgments, when we can pray without all fear before the Majesty of God, when we can come to the discipline of the Church without all reverence of the ordinance of the Lord; all is in vain. Again, let us hear with too much trembling, and we shall learn nothing; let us pray with too servile a fear, and our worshipping of God will be without all comfort and uncheerful. Thus if we neither lessen sin, that is sin indeed, neither make sin of that which is not sin in truth, it is good to proceed to this three-fold examination, and to lay the edge of this doctrine more near our affections, because many will be sound in this ripeness of knowledge and barrenness of conscience, to speak, dispute and declaim of all these things very skillfully, which flickering in the circumference of the brain, and not sitting at the ground of the heart, do seal up a more just sentence of condemnation against them. To help this evil, we must meditate deeply of the Law and of the Gospel, together with the appurtenances of them both, that finding ourselves far from God's blessings promised to the keepers of the law, and seeing ourselves near to the curses due to the breakers of the law, we may raise up some sense of sin in ourselves. Yet herein we must not stay our foot, but give a further stride: for whereas many by a diligent view of the law, have come to the sense of sin in themselves, and saw plainly their own condemnation: yet because they labored not to see the guiltiness acquitted by the remission of sin in Christ, they plunged themselves into a bottomless sea of sorrows. Others having passed these degrees, and hitherto made these steps to avoid the wound of conscience, have come also too short, and missed of the mark: when because besides the sense of sin pardoned by the death of Christ, they felt not also the virtue of his passion crucifying sin in them, but saw that with the remission of sin was not joined the mortification of sin; they feared that there was no forgiveness for them, but still languishing with sorrow, they thought themselves to stand charged with their former guiltiness. Yea, and which is more, for that such men have not truly been instructed, nor surely have been grounded in the doctrine of Christ's death and resurrection, that is, for that they saw not as well power flowing from his death to slay sin in them, as virtue to pardon sin in them: for that they felt not as well strength to sanctification, streaming from the rising again of Christ, as they were persuaded of justification and righteousness therein: they have lien still bleeding at the heart, in such sort, as the wound of grief could hardly or never be stayed and stanched. Wherefore let us strengthen our weak souls with this six-fold cord of consolation, against these bitter assaults. Let us first labor to know sin, then to sorrow for sin, after to feel our sins in Christ forgiven, further to look for power to crucify the same, then to lay hold on justification by his resurrection: and lastly, hope for strength to proceed from thence, to further us in sanctification and holiness of life, even unto the end. And thus much briefly for the second thing which we matched in company with the examination of sin, even the trial of faith: both which rightly used, shall in some measure safeguard us from the trouble of an afflicted mind.

Now let us hasten to the third part of our division, to show how God's children being fallen into this wound of spirit, may be helped out of it: which (God willing) we will also perform, after we have answered a necessary objection, which (in the former part) might seem to encounter against us. There is no man but will grant, that David, Job, and others of the Saints of God, had a sight of their sins, a sorrow for their sins, and a taste of the remission of their sins: how then cometh it to pass, that these men were so troubled in mind? To this I answer, that their trouble so befell them, either for failing in some of these former things; or else they were rather afflicted for trial of their faith, than for punishing of sin in them. And therefore be it always provided, that we think not every conflict of conscience, continually and chiefly to be for the pursuing of our sins: but sometimes and principally, that it cometh for the trial of our faith: and yet secondarily, or less principally, for the scourging of sin, as we may see in Job. Whereupon let all men be admonished, when they see good men thus humbled and thrown down in mind, to lay their hands on their mouths from saying; Surely these men are but hypocrites, doubtless these men be great sinners, the Lord hath found out their hypocrisy. For good reason there is, that such silence should be used: for that the Lord may as well make trial of their faith, as take punishment on their sins. For if such affliction should always and chiefly be sent for sin, then it should follow that all others as they exceeded them in sin, should also exceed them in the punishment of sin.

But now coming to the salving of this sore, I shall seem very strange in my cure: and so much the more be wondered 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, cry still; Oh comfort them, oh speak joyful things unto 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 heavy my brother? Why are you so cast down my sister? Be of good cheer: take it not so grievously. What is there that you should fear? God is merciful, Christ is a Savior. These be speeches of love indeed: but they often do the poor souls as much good herein, as if they should pour cold water into their bosoms; when as without further searching of their sores, they may as well minister a malady as a medicine. For as nutritive and cordial medicines are not good for every sick person, especially when the body needeth rather a strong purgation, than a matter restorative; and as incarnative medicines may for the time allay the pain of the patient, but after the grief becometh more grievous: so the comfortable applying of God's promises are not so profitable for everyone that is humbled, especially when their souls are rather further to be cast down, than as yet to be raised up: so those sugred consolations may for a while over-heal the conscience, and abate some present grief; but so as afterwards the smart may be the sorer, and the grief may grow the greater: hereof ensueth this effect, that comfort seemeth to cure for a while, but for want of wisdom 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 practice will be their own Physicians: and these, so soon as the fit cometh upon them, think it the best to chastise and to chase away their sorrow, by drinking at taverns, by minstrelsy, in merry company, by purging melancholy in taking Physic: all which may seem to wear away the pain for a while, but yet after it biteth more deeply, when the burning fever of their spirits shaketh them with a second recourse: and for that before they were not truly searched, purged, feared and lanced, it cometh to pass, that the second relapse is more dangerous than the first impression.

To come to our purpose, we must know that all griefs are either confused or distinct: and sure it is, that the mind is appalled either for some cause known to us as certain; or for something unknown to us and uncertain. To them which are troubled with such blind griefs, whereof they can see no reason, as often it happeneth to God's children in secret providence, who either never knew God, or else had but a general knowledge of him: I answer, that as I deny not Physic to be ministered, if it in part proceed from a natural cause: so I require the word especially to show the principal and original cause to begin in the soul. And this I do the rather, because I would have wisdom both in considering the state of the body if need so require; and in looking chiefly to the soul, which so few think of. If a man troubled in conscience come to a Minister, it may be he will look all to the soul and nothing to the body: if he come to a Physician, he only considereth of the body and neglecteth the soul. For my part, I would never have the Physicians counsel severed, nor the Ministers labor neglected; because the soul and body dwelling together, it is convenient, that as the soul should be cured by the word, by prayer, by fasting, by threatening, or by comforting; so the body also should be brought into some temperature by Physic, by purging, by diet, by restoring, by music, and by such like means; providing always that it be done so in the sear of God, and wisdom of his spirit, as we think not by these ordinary means to smoother or smoke out our troubles; but as purposing to use them as preparatives, whereby both our souls and bodies may be made more capable of the spiritual means to follow after.

As we require these things to be the matter of our Ministry in such a perplexity: so we would wish the persons ministering to be men learned and of sound judgment, wise, and of godly experience, meek and of most loving spirits. For when the troubled patient shall be well persuaded of our knowledge and discretion, and there withal shall perceive us to come in tender and loving affection, I think an entrance is made, and all prejudice is taken away, so as we may the more freely work upon the conscience; first bringing them to the sight of sin, as to some cause of their trouble. Herein we must labor to put away all confusion and blindness of sorrow, endeavoring by wisdom to bring the parties wounded to some certain object and matter of their trouble; and so draw out of them the confession of some several, especial, and secret sin; I say several and secret sin, because I know, how many (through a palpable blindness or disordered discerning of sin) talk of nothing so much as of sin; and yet they either cannot decry several sins, or they will not be brought to acknowledge their secret sins: whereof the one proceedeth of the ignorance of the law of God, and the other of self-love, which maketh us loath even in our travel of mind, to shame ourselves.

Now that the confession of particular sins is requisite, it may appear by the two and thirtieth Psalm, wherein (being a Psalm of instruction, concerning the forgiveness of sins) the Prophet (by his own experience) teacheth us, that he could find no relief of his sickness, until he had remembered, and made confession of his sins. (Psal. 32)

What? Shall we think that the Prophet of God (taught so wonderfully by the word and by the spirit) did not see his sins before? Be it far from us. Rather let us know that he had not severally and particularly ripped up his sins before the Lord, in a several confession of them. Which though the Lord knoweth far better than we ourselves: yet such kind of sacrifice is most acceptable unto him.

Now if in this trouble the persons humbled cannot come to the particular sight of sin in themselves; it is good to use the help of others, unto whom they may offer their hearts to be gaged and searched, and their lives to be examined more deeply, by hearing the several Articles of the Law laid open before them; whereby they may try the whole course of their actions. For (as we said before) the grossest hypocrites will generally complain of sin; and yet deal with them in particular pointes of the particular precepts, and prove them in the applying of things to be done or not done to their own consciences; and we shall see many of these poor souls tossed to and fro, now floating in joys, now plunged in sorrows, not able to distinguish one sin from another.

Now when we shall see the wound of the spirit to arise of any certain and known sin, it is either for some sin already committed, wherein we lie; or else for some sin as yet not committed, but whereunto we are tempted. For the former; it pleaseth God oftentimes to bring old sins to mind, when we had not thoroughly repented of them before; that so (as it were) representing them to us afresh, we might fall into a more misliking of them. And yet herein is not all, to mislike ourselves for some particulars, although it be good to be occupied about some special sins: for as it is not sufficient for the avoiding of hypocrisy, to see sin generally: so it is not enough to eschew the deceivableness of the heart, ever to be pouring busily in one particular, and to be forgetful of our great and general sins. But let us learn by the particulars to pass to the generals. When any such one sin then doth pursue thee, rest not only therein, but say thus rather to thyself; Oh Lord, is this one sin so grievous? And doth my God punish this one sin so sorely? How great then should be my punishment, if thou shouldest (O Lord) so deal with me for all my other sins. Let us labor to have a sense both of general and of particular sins, least in time our grief pass away without fruit, whilst that not being displeased as well with one sin, as with another, we either look too superficially to generals, and not to particulars; or else too superstitiously observe particulars, and not the generals.

Concerning those sins whereunto we are tempted, as when a man is moved to think blasphemously of God the father, or to doubt whether there be a Christ or no, or to imagine grossly of the holy Ghost, or to deny God, or to doubt of the Trinity, or to be moved to murder, adultery, or such like: in which temptations he feeleth God's spirit to check him for then, so as he knoweth not in this case what to do: for that on the one side he dares not listen willingly to these fearful 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 seeth not how to be delivered from them: I suppose these motions are not so much to be disputed with, as we by them are to be provoked to more instant and extraordinary zeal of prayer.

Surely these are dangerous temptations, and therefore are not to be kept close, which our nature will easily incline unto: but particularly are to be confessed of us. For the devil will come sometime to thee, to keep thee still in a general acknowledging of sin, and urge thee on this manner: Surely thou must needs do this sin, thou seest thou canst have no ease, until 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. Go to deny God, believe not his word: it is but a policy to keep men in awe; Religion is no such matter as men take it. Thus for fear of yielding on the one hand, and for shame of disclosing the temptations on the other hand, many men have pined away, and almost have been overcome by them. If we should disclose this (say these men) what would people say of us? They would count us Atheists, they would think us the wickedest men in the world. Well, for our instruction and consolation herein, let us learn that these kinds of temptations, are either corrections for some sins past, or punishments for some sin present, or fore-warners of some sin to come. We shall see many tempted to adultery, who (no doubt) cannot be brought to commit it; and yet because in their youth they have committed it, and not repented of it, it comes to them again. The like may be observed in theft, in gluttony, and in other temptations, which are not so much sent unto us, presently to overcome us, as to put us in mind, that sometime heretofore we having been overcome with them, should now repent for them. Sometime a man shall lie in some sin, whereof when he will not be admonished, neither by the public nor private means, then some other strange temptation shall fall upon him, differing from that wherein he presently lieth, to admonish him of that other sin. As when a worldling shall be tempted to adultery, a thing which he hath no desire to do; yet it is to make him look to his worldliness, 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 sin with another, both his sins shall be to his great shame laid open, and one sin shall make known another. Sometime also it cometh to pass, that one shall be tempted with such a sin, as neither heretofore, nor presently he hath given any liking or entertainment unto; and yet the Lord by it may forewarn him how he may fall into it hereafter, as also to show 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 moved to doubt of God, of Christ, of the word, or of justification, do not so much stand wondering at these strange temptations, as think with thyself that it is the mercy of God by them, to cause thee better to discern of those temptations in others: when thou shalt have observed with fear and trembling how they make their first entry into a man's heart, how they gather strength, how they agree with our corrupt nature, in what degrees they come to some groweth, how the spirit of God doth resist then, what be the means best to prevail against them. And thus if thou make thy profit by them, thou shalt so wonderfully search and descry by several veins, the body, age and slight of these temptations in others, by an holy experience which God hath taught thee in thyself, that besides that thou shalt lay forth men's secret corruptions, as if thou werst in their bosoms; thou shalt be able also by the seed of sorrow in thyself, to beget an unspeakable joy in others, who in time may be tempted as thou now art.

Think moreover and besides, that such is the efficacy of sin, that they who are now no Papists, Heretics, Adulterers, or Thieves, may for their secure contemning and foolish passing over of these temptations sent unto them, suddenly, shortly after fall into them; because they would not seek to make some use of them, nor confess before the Lord both their proneness and worthiness to fall into them. But if we will humble ourselves in such temptations, and learn by them meekly to discern the corruptions of our hearts, we shall not only presently deliver ourselves from peril, but be also further enabled to assist others hereafter, in the like danger.

But some will oppose against these things which we have delivered: Do you think it a remedy to cast down them that are already humbled? This is rather to be a butcher than a builder of a man's conscience. To whom I answer, that I desire preachers to be builders, and not butchers; and it is one thing generally to apply, and another particularly to lay the medicine unto the wound. It is good to begin with searching first, and to purge the sore by the vinegar of the Law, and after to supple it with the oil of the Gospel. Both which must be done in wisdom, using them to some in greater, to some in lesser measure. For as some having nothing but a decay of nature, and no mortal humor, need rather restorative, than purging medicines: so some rather troubled for some spiritual wants, than for grosser sins, need not so much the sharp threatening's of the Law, as the sweet promises of the Gospel. As the body, through some extraordinary repletion, having gotten some great surfeit, not so much to the weakening of nature, as to the threatening of imminent death, and therefore requireth rather some strong purgation, than comfortable and cordial medicines: even so the soul brought almost to deaths door with some extraordinary sin, is rather to be bored and pierced with the denouncing of God's judgments than otherwise. But because we would deal more plainly and less confusedly, it is good in our access to afflicted consciences, to lay these two grounds. First, we must persuade the persons humbled, that their sins are pardonable, and their sores curable. And after, that this visitation is not so much a sign of God's wrath and anger, as a seal of his mercy and favor, in that it is not either blind or barren, but plentiful in good effects, and fruitful in godly issues. The former how needful it is, the experience of so many almost as have been thrown down, is a sufficient witness: who have had this as a tag tied to their temptations, that never any were so plagued as they, none ever had the like temptations, the Lord will surely make an end of them in some strange and unknown temptation. Wherein they are not unlike unto men fallen into some dangerous disease, who thinking themselves to be without the fathom of the Physicians skill, and not to be within the compass of things recoverable, add a second and sorer grief unto their former.

Wherefore as these men seem to be half healed, when any man of knowledge can be brought, who by experience hath cured the like malady in like degrees in others: so these sorrowful souls are not a little by hope refreshed and strengthened to look for some ease, when they see none other temptation to have overtaken them, than such as having fallen into the nature of man, have found mercy at the hands of God, that he might be feared. This ground work framed, it is good (to build up and repair the decayed joy of the mind) partly by the law, to make a preparative for these joys, if the mind not truly humbled, be not fit to be truly comforted: and partly by the Gospel, if the conscience kindly thrown down, is become a fit subject to apply the sweet promises of God in Jesus Christ unto it. And here again to answer them that deny the law wholly or at all to be used, when we would breed comfort in one: I demand whether if it be necessary to maintain the righteousness of Christ, it be not also as necessary to preserve the righteousness of the law? Seeing the righteousness of the law, of us not fulfilled, will draw us unto the righteousness of Christ to us imputed: and since the righteousness of Christ to us imputed, is never thoroughly and truly esteemed, until we see the righteousness of the law of us to be unperformed. Again, if our Savior Christ did foreshow his Disciples, that the first work of the holy Ghost at his coming, should be to convict the world of sin, to make men know, that without Jesus Christ there is nothing but sin, and then, that he should rebuke the world of righteousness, 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 convenient, first to lay open the righteousness of the law that men may see their sins; and then the righteousness of Christ, that men may see their sins discharged in him. Besides, where the Lord saith by his Prophet: At what time soever a sinner doth repent of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance: it may well be gathered, that there must be first a sound sorrow for sin; and then a true joy of sins pardoned, may more freely by virtue of his promise be both hoped for, and looked for afterward. Moreover, seeing all the promises of God in the Gospel are commended unto us under the title and tenor of restoring sight to the blind, hearing to the deaf, strength to the lame, health to the sick, and life to the dead; it is manifest, not only that there is no disease of the soul which Christ cannot heal: but also that we must first find ourselves blind, deaf, dumb, lame, sick and dead, before he will meddle with us; because they that are whole need not the Physician, and he came to call sinners, not the righteous to repentance. Now, to do this in wisdom, by neither pressing the conscience too severely, nor releasing the conscience more unadvisedly, it shall be a safe way, to use the well-tempered speech of the Apostle to the sorcerer: Repent, that if it be possible, thy sin may be forgiven thee. Where he doth not wholly discourage him, because it may be his sin may be pardoned; neither yet too boldly encourage him, in that without repentance, he showeth it to be altogether impossible to be pardoned.

And that we be not too preposterous in our consolation, let us be warned by the blasphemous speech of that detestable Arian, who of late years was put to death at Norwich. This hellish heretic, a little before he should be executed, afforded a few whorish tears, asking whether he might be saved 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 entreated indeed, as you say? Then I defy him, and care not for him. Oh how good a thing had it been not to have cast this precious stone to this swine? Oh how safe had it been to have dealt more bitterly, and to have dwelt more vehemently on the conscience of this caitiff?

Now to attain some discretion in curing this wounded spirit, we must learn wisely to judge, both of the person afflicted, and of the nature of his affliction. First, we may note whether it be a man or a woman, because we may urge more fearfully the use of the law to a man, as being the stronger vessel. And as Satan knew the woman to be most easy and frameable to be wrought upon, at his first temptation: so is he not ignorant that she is the weaker party to sustain any temptation now. Then let us consider, whether they that are thus humbled have knowledge or no? Because, if they have no knowledge, they think trouble of mind to be so strange a thing, as never any before had it: if they have knowledge, then Satan is ready to accuse them of the sin against the holy Ghost, as though every sin done against knowledge, were a sin of presumption. Further, we are to inquire, how strong or weak they are, that if they be sorely stricken, we cease to humble them any further: if they be not sufficiently wounded, then to touch them with some deeper sense of sin. Also we must be circumspect, to find out whether by nature they are fearful and melancholic or no: as also, whether they be usual sinners, or have fallen once of infirmity; that so upon their disposition and inclination, we may build our speeches the better. To these it is good to add the consideration of the persons age, estate and ability: as if the party be troubled for worldliness, whether he be not a great house holder: if he complain of uncleanness, whether he be not a young man and unmarried: if he be humbled with covetousness, whether he be not old: because diverse countries, callings, ages, conditions and estates of men, have their diverse and peculiar sins, which we must rightly discern. Howbeit, of what sex soever they are men or women, of what complexion soever they are, of what knowledge to discern sin, of what degree of committing sin; of what age, authority, wealth, estate, or condition soever they are, it is good to mark that there be many who are more troubled for the vexation and disquietness of their mind being distempered, than for the vileness and horribleness of their sin committed; who are wounded more with the fear of shame, with the fear of being mad, or with the fear of running out of their wits, than with the conscience of sin. Which thing if we find in them, it is our part to travel with them, that they make a less matter of the outward shame, and more conscience of the inward sin. Neither must we here forget to make a distinction between our speeches used to the humbled, in the very time of their extreme agony and burning ague of their troubles, and those speeches which we use to them the fit being past; because the one and former requireth more consolation and less exhortation; the other and latter would have us more abundant in admonishing, and more sparing in comforting, when we may wisely admonish them to beware of sin, which so procured their own woe. In this breathing time, it is also expedient to exhort them, that for some season until they shall find greater power of regeneration, they would tie themselves to some holy orders, and godly vows, whereby they may either be furthered in mortifying some special sin; which for that they could find no power against it, did most grieve them, or strengthened in some special 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 natural corruption, and original sin, the troublesome froth whereof doth almost overwhelm many poor pilgrims, it shall be good to give this caution, that both in these and in the former troubles, men would be still again admonished, patiently to bear with a wounded spirit, albeit it fall out so, that they be somewhat pettish, seeing the holy Ghost speaketh so favorably of them, saying: A wounded spirit who can bear? And surely our practice in other things, by the law of equity, may urge this at our hands. For if men by the light of reason can see it to be a duty convenient, not furiously to control, but meekly to suffer, and wisely to put up the unadvised speeches of a man distempered in brain, by reason of some burning ague, or such like violent and vehement sickness: we may easily gather even by the same rule of reason, not so severely to censure the impatient speeches of him, who by reason of some parching fever of the spirit, is disquieted in all parts of his mind, and hath all the veins of his heart (as it were in a spiritual agony) vexed. Wherefore both unsavory for want of godly wisdom, and uncharitable for want of Christian love, are their murmuring obtrectations which say, what? Is this the godly man? Is this he that is so troubled for his sins? Why, see how pettish he is, nothing can please him, nobody can satisfy him. Consider, O man, if thou canst bear with a frail body, that thou must much more bear with a frail mind. Consider, O man, that this his pettishness doth more wound him to the heart, than any injury thou couldest press him with. And therefore seeing he afflicteth his own soul for it, thou needest not add anything to his affliction, and to exasperate his grievous smart. Consider that it is a blessed thing mercifully to bethink us of the estate of the needy, and that to rub a fresh wound, and to strain a bleeding sore, is nothing else, but with Job's friends to bring a new torment, where there is no need of it. As the wise father doth rather pity than rebuke his child, when by reason of sickness the appetite is not easily pleased: so, if we purpose to do any good with an afflicted mind, we must not be austere in reprehending every infirmity, but pitiful in considering of the tender frailty of it. Neither do I speak this to nourish pettishness in any, but would have them to labor for patience, and to seek for peace: which though they find not at the first, yet by prayer they must wait on the Lord, and say: Lord because there is mercy that thou mayest be feared, I will wait upon thee, as the eye of the servant waiteth upon the hand of his master. I will condemn myself of folly, and say, Oh my soul, why art thou so heavy? Why art thou so cast down within me? Still trust in the Lord, for he is thy health and thy salvation.

FINIS.

THE SECOND TREATISE

BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE.

In all afflictions God's children must look unto the end: they are to desire to profit by them, and in them to seek the way of sound comfort and consolation: which that they may find, they must know that the afflictions of the godly last but a while, they serve them but for salves and medicines, the end of them is always happy. In them they are not only preserved, and purified from many sins: but also much beautified with the image of Jesus Christ, who is the eldest son in the house of God. Again, the cross of true Christians is the sweet and amiable call of God unto repentance, in that he putteth us in mind thereby to bethink us of our debts: because we are given to think the day of payment is yet far off: yea, we fall asleep until our turn be ended, and whilst God lengtheneth our days waiting for our repentance, we never think of our sins, until the hour come wherein we perish with shame. The best meeting then with the Lord's visitation, is without delay, and in sincerity to pray for our sins to be pardoned. For therefore doth the Lord oftentimes shackle us the more with the chains of his chastisements, because we are more careful to be unburdened of our sickness, than to be freed from our sin: which we the rather are loath to confess, because we would not be espied to be in the wrath of God. Others there be that hearing of their sins in the time of their afflictions, will acknowledge indeed their infirmities to be the mother of such a brood: yet they have no true remorse to restrain themselves from sin, because they have but a confused conceit thereof: and though their ship be never so much tossed and turmoiled, yet think they not that God holdeth the stern. These men, if God bear with them, do as it were settle in their lees, and are as it were soaked in their sins. For prosperity is a drunkenness, to cast ourselves into a dead sleep, and when the Lord letteth us alone, we cease not to soothe up ourselves, bearing ourselves in hand, that we are in God's favor, and that he loveth us, because he scourgeth us not. And thus [reckless] we are whilst we measure God's love according to our sense and humor. Wherein we bewray our ignorance of the exercise of the cross, in that affliction is the mother of humility, humility breedeth repentance, and repentance obtaineth mercy. Some also there are, who usually whilst the fearful judgment of God is before their eyes, either in themselves or in others, have a few glancing motions, and starting cogitations of their sins, and of Christ his passion: yet at all other times their minds are so clasped up from thinking of temptations, and their hearts so locked up from foreseeing or forethinking of judgments, that they feel no godly sorrow. They mock the mourning days of the elect, as of them that be of melancholy nature; they make a sport of sin, as little remembering the sting which will either prick them to the heart blood most fearfully in the hour of death, or meet them with griping agonies in the day of their visitation more speedily. But happily they think they have given good testimony and word of their repentance and remembrance of God, when they give one deep sigh and away, and pass over God's heavy indignation as over burning coals. So that whilst the Lord in prosperity affordeth large pennyworths of his love unto them, they dally with his Majesty, and make a sport of his mercy. Al which imperfections may be better corrected, if in our deepest rest with a reverent and humble fear of God's judgments, we did wait for the day of our trial, and prepare ourselves to the Lord's visitations: for the feeling of God's mercy must come from the sight of our misery by sin; which being pardoned, we shall soon have our infirmities healed. Wherefore let us first learn to cleanse our souls from sin, and then to sustain the sores of our body. Sure it is, that if we have suffered our hearts to be harrowed with the rake of God's judgments (as occasion from the Lord hath been given) that we are become soft and well exercised in the fear of God: we shall come to the feeling of our sins, the sense whereof, if it bring as it were a sickness to the body, and a corsey to the soul, it is an undoubted earnest of our regeneration, and happy are we if we find ourselves so diseased and troubled with our sins. True it is, that we can hardly (being in the skirmish and agony) make any difference between the motions to any evil, and the consent unto the same: for oftentimes evil motions do so possess the souls of God's children sinking down so deeply in them, that though they weep, pray, and meditate (which be the last means and remedies to ease and cure them) though they feel them with irksomeness and loathsomeness, as we feel sickness in our bodies: yet those motions will be continually in them without diminishing, the delight only excepted. Wherefore for our comfort herein, we are not to martyr ourselves with disquietness of mind, because we are so pestered and thronged with wicked motions and assaults, but rather let us quiet ourselves, and not suffer ourselves to be hindered with sickness either of body or mind: by means whereof we should become more unprofitable to ourselves and the whole Church of God. For the godly shall not be so freed from sin, but that they shall be assaulted with evil motions, suspicions, delusions, vain fantasies and imaginations; the body of sin shall never be from us so long as we live. For the scum thereof is almost continually boiling and walloping in us, foaming out such filthy froth and stinking savor into our minds, that it is not only detestable to the mind regenerate and renewed by the spirit of God, but also it would make abashed the very natural man, to look into so loathsome a sty of sin, and sinkhole of iniquity. Yea it maketh us often to quail, and if it were possible, it would corrupt the very part regenerate. For mighty is the power, and raging is the strength of sin: Neither for all this must we cease to sorrow for our sins, nor despair on the other side, although our sorrow be but small. For if we be sorrowful for the hardness of our hearts, if we can be grieved for that we are no more grieved for our sins, if we can but sigh and groan because we feel our iniquities; it is so much a greater comfort unto us, as it is a greater testimony that our hearts are not altogether hardened: so that if we feel sorrow indeed, although we weep not, yet we may gather comfort, considering that this sorrow is for sin with a love and hunger after righteousness: yea if our assaults be distrust, pride, arrogancy, ambition, envy, concupiscence, as hot as the fire in the furnace all our days, and though Satan layeth out oil in great measure and out of measure, that it is the wonderful mercy of the Lord that we stand; and though our prayers be dull and full of wearisomeness, if the striving and straining of ourselves to goodness be so hard, that we know not whether we strive for fear of punishment or for love of so good a Father: yet if we feel this in ourselves, that we would fain love the Lord, and be better, and being wearied and tired with our sins, long gladly to enjoy the peace of righteousness, and desire to please God in a simple obedience of faith; then let us comfort ourselves; there is no time too late to repent in. For he cometh quickly to Christ (although in the hour of death) that cometh willingly, and in a desire of a better life: howsoever sin and Satan at that time would especially persuade him. For as the humming Bee having lost her sting in another, doth still notwithstanding make a fearful and grievous noise by her often buzzing about us, but is nothing able to hurt us: so sin and death, having lost their stings in Christ Jesus, do not cease at all, even in the height of the parching heat of our consciences, to make a murmuring: and with furious storms of temptations to terrify us and our consciences, albeit they never sting us. Wherefore if Satan charge our consciences with sin (if we can feel the things a little before mentioned in our consciences) let us bid him not tell us what we have 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 love he beareth to righteousness, would be no sinner. Such as we be in desire and purpose, such we be in reckoning and account with God, who giveth that true desire and holy purpose to none but to his children whom he justifieth. Neither undoubtedly can the guiltiness of sin break the peace of our conscience, seeing it is the work of another who hath commended us as righteous before God, and saved us. It must indeed be confessed, that our own works will do nothing in the matter of justification, which from Christ, and in Christ is freely given unto us: it must be granted, that in ourselves we are weaker, than that we can resist the least sin, so far off is it, that we can encounter with the law, sin, death, hell, and Satan: and yet in Christ we are more than conquerors over them all. When the law accuseth thee because thou hast not observed it, send it to Christ, and say; there is a man that hath fulfilled the law: to him I cleave, he hath fulfilled it for me, and hath given the fulfilling of it unto me; I have nothing to do with thee, I have another law which striketh thee down, even the law of liberty, which through Christ hath set me free. For my conscience which henceforth serveth the law of grace, is a glorious Prince to triumph over thee. If sin come and would have thee by the throat, send it to Christ, and say; as much as thou mayst do against him, so much right thou shalt have 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 have been a condemned sinner. If death creep upon thee and attempt to devour thee, say unto it; Christ hath overcome thee, and opened unto me the gates of everlasting life: thou wouldest have 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 Satan summon thee to answer 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 answer: who then shall condemn us? Or what judge shall daunt us? Since God is our Judge and acquitteth us? And Christ was condemned, and justifieth us? He is our judge, that willeth not the death of a sinner; he is our man of law, who to excuse us, suffered himself to be accused for us. O gluttonous hell, where is thy defense? O cruel sin, where is thy tyrannous power? O ravening death, where is thy bloody sting? O roaring lion, why doest thou fret and fume? Christ my Law fighteth against thee, O law, and is my liberty; Christ fighteth against thee, O sin, and is my righteousness: Christ fighteth against thee O devil, and is my Savior: Christ fighteth against thee O death, and is my life. Thou didst desire to pave my way to the burning lake of the damned: but contrary to thy will, thou art constrained to lift up the ladder whereby I must ascend into the new Jerusalem. Wherefore if we shall find ourselves forsaken of God, so as we perceive nothing but matter of despair, let us still hold our own, and in the certainty of our faith stay ourselves, since Christ is given us of God, that he might extinguish sin, triumph over the law, vanquish death, overcome the devil, and destroy hell, for our only comfort and consolation. But peradventure some will say, my faith is weak and cold, and my conscience is as a flaming lamp and burning furnace: I fear the Lord will still pursue me with his wrathful indignation: Thou doest well to fear; but fear and sin not.

For fear which subdueth the security of the flesh is in all most requisite, in that the weaker we are in ourselves, the stronger we are in God. But that fear is dangerous, which hindereth the certainty of faith, in that it encourageth our enemy more fiercely to set upon us; when we (coming into the camp) will cast away our armor especially which should defend us. Comfort thyself, the Lord will not quench the smoking flax, nor break the bruised reed, he looketh not on the quantity, but on the quality of our faith. For as a good mother doth not reject her child because through some infirmity it is weak, feeble, and not able to go alone, but rather doth pity and support it, least peradventure it should fall, and recompenseth that with motherly affection, which in her child is wanting by occasion: in like manner the Lord God our most gracious father doth not cast us off, because through our imperfections we are unable or afraid to draw nearer to the throne of grace; but rather pitieth us, and seeing us a far off desirous to come unto him, meeteth us by the way, and by grace and strength of his own hand, directeth our steppes unto his kingdom. And as he which freely purposeth to give a wedge of gold, will not withdraw his gift because the hand of him that should receive it, is weak, troubled with the gout, palsy, or leprosy, so that by any means, though in great weakness, he be able to hold it; even so the Lord purposing in free mercy to bestow on us an immortal weight of glory, will not deprive us of it, though many filthy blemishes have polluted and weakened our faith, so that in any small measure we be able to take hold of his promises: neither are we to look for the perfection of faith, because we never believe as we ought; but rather on that which the Gospel offereth and giveth, and on God's mercy and peace in Christ: in whose lap if we can lay our heads with Saint John, then we are in felicity, security, and perfect quietness. Contrariwise there be some, who (notwithstanding that a tormented conscience is a stinging Serpent, that it were much better that all the creatures rose up against us, everyone bringing their bane; then once to come before the dreadful face of God) are so blockish that they are wholly resolved into hardness. If they be pricked with sickness, they cry alas; if they be pinched with poverty, they can complain: but as for the torment of mind they cannot skill of it: And even to talk of a bruised, contrite and broken heart, is a strange language. For proof whereof our consciences are rocked asleep, so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of God's judgments. But blessed are they that to their own salvation feel this in their bodies, whilst sin may be both punished and purged. For though God spare us for a time, yet we know what he keepeth for our end. Wherefore it is the best for us to run to the Lord in this life with a troubled mind, least we tarry till the Lord have locked us up with the heavy fetters of desperation, when he shall summon us to the bar of his judgment in the sight of his Angels, and impaneling the great inquest of his Saints against us, shall denounce our fearful and final sentence of eternal condemnation; for we see many that have been careless and have made good cheer all their life long, yea, and when men have labored to make them feel the judgment of God, they have turned all to mockery, but their jollity the Lord hath so abated when they draw towards death, that instead of resting and sporting (whereunto they had been given) they have felt the terror of death, hell, and damnation, and lapping up their joys in final desperation, have forced out cursing's against their filthy pleasures. Wherefore if we in the tempest of our temptations will sails a right course, neither shrinking nor slipping into the gulf of desperation, neither battering our bark against the rock of presumption; let us in a contrite spirit cry unto the Lord: Have mercy upon me, heal my soul, for I have sinned against thee, forgive all mine iniquities, and heal all mine infirmities. Thou healest those that are broken in heart, and bindest up their soars: why art thou cast down my soul, and why art thou disquieted within me, wait on God, for I will yet give him thanks, he is my present help, and my God. Yet my soul keep thou silence before God, of him cometh my salvation, he is my strength, therefore I shall not much be moved. His mightiness is enough to give me courage, yea and shall be even when I am forlorn, I know that the diminishing of my body, goods, friends, or any other thing is a calling of me to that which never shall diminish nor decay, I believe that my Lord and my God allureth me daily thither; that I might not doubt that when my body is laid in the grave, and there consumed as it were to nothing, yet notwithstanding my soul resting in the bosom of the Lord, shall return unto me and shall rise to glory: even as it (resting in this life, in the mercies of Christ) did rise to grace: verily I see, and that with joy, that my flesh must go to decay: for look what freshness soever was in it, it diminished day by day. And I need not go far to seek for death, for I feel not so small an infirmity in my body, but the same is unto me a messenger of dissolution. Yet for all this I shall see my God, and when I am covered in the belly of the grave with molds, I am assured, that he will reach me his hand to lift me up again to the beauty of his inheritance: so that this small cottage and shed of leaves, being brought to the grave, shall be carried into an incorruptible tabernacle. Thus communing with our own hearts, and being still in the peace of a good conscience, concerning our outward sufferings, we shall find that the Lord by his fatherly and loving chastisements, intendeth nothing more than to prove our obedience, as good reason it is that he should, and to confirm our faith, as also is most necessary. How be it still as I said, he useth a fatherly correction, that is, in mercy, measure, and judgment. For as he striketh us down in anger for our sins with the one hand, so he raiseth us up again in love for our salvation with the other hand. For albeit his corrections be wearisome wounds to flesh and blood, yet are they sovereign medicines to the soul and conscience, especially when the Lord giveth us that privilege of his children, that by his holy spirit he doth overmaster us, least that finally we should be his judge, and he not ours. And for this cause the Lord is often times provoked to put on (as it were) a contrary face, and to lock us up in a prison of adversity, to restrain us from the liberty of our sins, which Satan fain would make us violently to rush into. And surely though the wisdom of the flesh persuadeth us that nothing is better than to be spared, and not to be espied when the Lord calleth us to reckoning; yet the spirit showing our desperate estate, without the sieve of affliction, and boulter of adversity, teacheth us that we cannot of all the blessings of God sufficiently esteem this, being the mother of humility, and source of true repentance. Again, the Lord often by inward temptations and outward crosses, draweth us from the stake of security and untowardness to good works; least in time we should lose the experience of our knowledge and faith in Christ, and seek some easier kind of life for flesh and blood. Neither can we truly repent, until by some cross we know this world to be a place of sorrow, and not of mirth and delight. For so long as we make our prosperity a bulwark to beat down all harms, we are to look for adversity to beat down the high sails of our proud hearts, whereby we gad after our own lusts, and leave the anchor of peace, which is our trust in God. Let us learn then, when the world beginneth to favor us, and we have as it were a hundredth thousand soldiers, to bear us up, not to be secure; for there is nothing more easy for a man, than for to make himself believe that he shall always continue in happy estate, and think he shall die in the nest. But we must be as birds on a bough, to remove at God's pleasure, and that without resistance when the Lord shall visit us. And because we are given too much to think that we have the things in our own right, which we hold of the free goodness of God: we are taught in affliction how heinous unthankfulness it were to bind the Lord continually to entertain us in this life at so full charge and cost, without respect of his free and undeserved gifts: or to hold plea against, and sue him, as it were, by an obligation, at whose hands we ought to beg daily; and at whose gate we receive all our maintenance: or to make a rent charge of all that which he giveth of his free liberality. Thus in the end we challenge God's gifts as our own, and make account to have their company to the grave, whereby we provoke the Lord often to prove to our faces, that all that we have is but lent and borrowed. Let us then have such an eye to every blow, that whensoever the Lord shall lay any cross upon us, we be ready to receive it, and to yield up our bonds unto him, the condition whereof is, that we be ready to remove whensoever he pleaseth, knowing that God's providence forceth us always to the best, and as most may make for the hastening of our souls to our everlasting in heritance. Let us learn not to reckon without our host, and that we hold our prosperity of the Lord not in fee simple, but as tenants at will, that is, from day today, resigning to God the sovereignty of revoking us when it pleaseth him. Thus it becometh the Lord to change our estate, that we become not snared in the gifts of prosperity, and become so foolish as not to keep on our way to the heavenly life. Our natural inclination is to forget that we are on earth as pilgrims; to leap up into the clouds, and to promise unto ourselves the whole course of our lives to be in prosperity: and so long as God letteth us alone at our case, we take ourselves (as it were) to be petty God's. But when we see ourselves shut up, and know not what will be the end of our misery, finding ourselves to be entertained in this life but as journey men, waged for the present day, but not knowing what will become of us the day following: we desire to take our rest in the bosom of God's providence, and so much we strike our sails the lower, when the Lord proclaimeth war with our secure prosperity: which persuadeth us that we shall live forever, and driveth us from bethinking us of our miseries and frailties. Wherefore let us cut out our prosperity by the pattern of humility, and in our best estate, put ourselves in readiness to suffer adversity, and when we are well, to look for worse, and keep a good watch when God handleth us most gently, that in abounding we may foresee our wants, in health our sickness, and in prosperity our calamity: for concerning things of this life the faithful are to stand in a doubt, that that which they hold with one hand, may be taken away with the other. We must not think that we shall ever enjoy our liberty, and that we shall see no cross: but we must lay open ourselves to receive stripes from the Lord, knowing that our least cries will stay his greatest scourges. Let us look to be assaulted, but not unmeasurably, because God will assist us. Let us look to fall, but on our knees, because God's hand doth hold us up Let us look to be humbled, but in mercy, because the Lord sustaineth us, and as we are assured, where mercy hemmeth us about on every side, it is our part continually to confess before the Lord, that we ever give new occasions, that he should follow us with new punishments, and that our sins do often shake off the wings of God's mercy, under the which we have been long comforted. For God's children acknowledge themselves without ceasing, that God hath rods in a readiness (though they see no present evil) to beat them from their sins: and bend all their care, how they may rather suffer adversity to God's glory, than to sleep securely in prosperity unto their own pleasure. Now when the Lord doth, as it were hold us on the rack for these causes before named, we must pray unto him, that howsoever he keepeth us in the press) we may have a breathing while to consider our days spent in pleasure, and to examine our unthankfulness, which shutteth up the door of God's mercy from us. And because our afflictions are the sorer when they come the nearer to the soul, we may with ourselves conclude to hold on the way of our thorough-fair: and though we see nothing but thorns of temptations, and briers of evil affections, so as we must be fain to leap over hedges, rocks and ditches; yet must we not cease to continue in God's service. For if that were not, what trial and examination of our faith should there be, were we as in a fair meadow, that we might run on along by the water side in a shade, and that there might be nothing but pleasure and joy all our life time, who could vaunt that he had served God with good affection? But when God doth send us things clean contrary to our desires, that we must be fain one while to enter into a quagmire, and another while to march upon ragged rocks and stones; then we shall have the use of a well exercised mind in prayer, in repentance, and in contempt of this life. And why doth the Lord sometime suffer us to pine away, and to languish in continuance of grief, seeing that he could clean rid us at the first? Doubtless to this end, that we might confess his mercy more freely, and bite of his justice more sharply. Let us now learn to hold all the passions of impatiency in bondage, both by comparing our evils with the wonderful mercies of God, and our small sufferings with the intolerable conflicts of our forefathers. For there is no greater cause of our despairing under the cross, than when Satan persuadeth us, that never any were handled so roughly: or else would bear us in hand, that although God afflicted the faithful that have been before us, yet they were not so weak as we. But let us remember that God hath so pinched his servants, even them whom he loved, and whose welfare was dear and precious in his sight, and hath often brought them to such extremities, as they were not able to look up anymore, nor wist how to speak, nor how to hold their peace. Wherefore least our infirmities should overmaster us, and when temptations are fierce upon us, we know not where to become: let us call to mind the Saints of God, who were constrained with sighs and groans to stoop under the hand of God; whose martyrs and tormented children ought to be our looking glasses, to the end that by them we may learn, that according as God dealeth forth the gifts of the spirit, thereafter doth he send greater afflictions, both to make them the more esteemed, and also to cause a more plentiful fruit of their faith. How did God deal with Abraham, not a common man, but rather an Angel, the tenth part of whose sufferings would make a stout heart to quail? How was David the servant of God exercised in God's school, who felt all God's darts, and had all his arrows shot at him? Thus it is requisite, that God's graces should not be idle in his children, but set on work by afflictions, whereby they may be known in due time and place. How did God play the Lion with Hezekiah, who (as with paws and teeth) bruised and crushed his bones; not that we may accuse God of cruelty, but that we may see with what anguish the Lord doth sometimes exercise his holy servants, and with what patience he doth arm them: who notwithstanding his vehement trials, do stay themselves upon God, accusing themselves, saying: I will bear the wrath of the Lord, because I have sinned against him: and excusing the Lord with all humbleness with David, Psal. 114. I know O Lord that thy judgments are right, and that thou hast afflicted me justly, &c. It is much available to mortification and Christian patience also, to occupy our hearts in the house of mourning, even in our greatest banqueting, and to betake ourselves unto some serious meditation of adversity, when present pleasures would most divorce us from the remembrance thereof. So though we have much in possession, we shall have little in affection: and when God doth most advance us, we shall fear our wants of humility: and then especially be ransacking our infirmities, when the Lord for our trial enricheth us most with his benefits. For if the Lord God by multiplying his mercies increaseth our account; we are often to suspect, to call to judgment, and to arraign ourselves for the using of God's creatures; who often giveth that in judgment, which he might deny us in mercy: and often waineth us from some things in his love, which he might give unto us in his anger.

FINIS.

THE MARKS OF A RIGHTEOUS MAN.

The righteous man hath three privileges. First, that he shall never perish, though he be oftentimes afflicted: yea if there be a number of them, the Lord will spare the habitation of their place for their sake. Secondly, if the Lord be minded to bring destruction upon a land or country: he will first deliver the righteous either by death, or by conveying them to some other place: as here he doth Lot and is the children of Israel, when Pharaoh was overthrown. Thirdly, the Lord will not so much punish for the wicked, as favor for the godly sake; and if they fall into the same temporal punishments, even thereby shall the righteous be brought nearer to heaven, but the godless shall be thrown down to hell, even as with the same flail is beaten chaff to be burnt, and pure corn to be preserved. (Rom. 8)

Some think that there be none righteous: which cometh to pass either through ignorance, or because they see the sins and loose righteousness of others: but then the Scriptures should be false which calleth some righteous. Then Christ should have died in vain, and there should be no salvation, because none are saved but the righteous.

Some think that righteousness is an inherent quality, and that through works we may be perfectly righteous, as of old the Pelagians, and Puritans, and now Papists, and Family of love. But the testimonies of Scriptures which affirm that all our righteousness is as a stained cloth, and that we are not able to answer one of a thousand, &c., and also the sins of those who in the word are counted righteous, do prove the contrary: for Abraham sinned after he had been pronounced righteous, in distrusting God's providence, in going in unto his maid, in lying himself, and causing his wife to sin: so Lot in departing from Abraham, to whom the covenant was made, and without a just cause, in being loath to depart from Sodom; in lying with his daughters: so David, Job, Zechariah, Noah, Peter, and the Publican sinned, who were all justified by saith as Abraham was, who believed in God. (2 Pet. 3, Heb. 11, Luk. 18)

Some as a mean between these, do magnify the righteousness which is by faith without works, but in the mean while live ungodly: but these have imagined a kind of righteousness common to the dissolute Protestants, which shall better be discovered, when it is set down what a righteous man is. (Rom. 4:3)

True righteousness is by imputation: for the obtaining whereof, we must first feel and acknowledge ourselves void of all righteousness, and full of all unrighteousness, by reason of our sins. And this caused Paul to count all his former righteousness as dung.

Secondly, that we feeling the weight of our sins, desire to leave them, and be freed from the punishment due unto them. (Psal. 32, Mat. 11:28, Phil. 3)

Thirdly, that by faith we fly unto Christ, seeking to have his righteousness imputed unto us, and our sins not imputed, but clean forgiven us. So was the Publican, and Abraham: so is Christ sent a Mediator unto us, when we are wounded, by the sword of the word. Now, although being thus justified in Christ, there do yet sin remain in us: for all that it must not reign in our mortal bodies: but we must do the work of our father Abraham, walking in uprightness of heart before the Lord, as it was required of Abraham: in which sense David saith, In whose spirit there is no guile: as if he should say, his sins did still remain, if he walked not uprightly. This uprightness of heart may be tried by four special notes: first, that we love all good things as well as one, and hate all sins as well as one, and that both in ourselves and others: so that although we cannot perform all, yet we will have respect unto all the Commandments, Psalm. 119:6. Whereof Saint James giveth a reason when he saith, that he that commanded the one, commanded the other: whereby he discovereth the hypocrisy of those, which had religion in respect of persons, and such is the religion of Papists, and of the Family of love. (Luk. 18, Rom. 4, Phil. 3:2, Heb. 4, Gen. 17, Psal. 4 & 32 & 129, Jam. 2)

Such was the religion of Herod, and of the young man that would follow Christ: but when the one was reproved of his whoredom, and the other bidden sell all that he had, they would be Disciples no longer, although before they would do many things gladly, and be great professors.

Such is the state of many Protestants, who will condemn whoredom, and yet be covetous, yea they will do great things, but will not be brought to glorify God in their callings: which showeth their religion to be vain, and their hearts full of hypocrisy. And yet this rule may have exceptions: for we do neither know all good nor all evil at the first, much less love the one and hate the other, as we ought: yea, we see many sins which as yet we cannot come out of as we should. Again, there may be sins of frailty, although not of presumption: but yet if we be not grieved for these, and displeased with ourselves, when by any one we are overtaken, and hate sin, and love goodness, when the Lord doth reveal it unto us; we keep an evil conscience, and our corruption shall be discovered: for in that measure we like of sin, in that measure is hypocrisy in us: and if the oftener we sin the more we be grieved, it is a sign of uprightness, and then there is hope to recover the fall, for this worketh a care and strife to come out of sin, and at the last a recovery: but in the hypocrite contrary.

The second note is, that we have a single care to please and glorify God in all our doings, and to approve ourselves unto him without hope of reward, though trouble do come upon us for it, and that only because we would please God and glorify his Name, and for the same cause eschew evil.

The want of this caused Christ to reprove the Scribes and Pharisees, for fasting and prayer, because they did it to be seen of men. The want hereof condemneth the Papists and Family of love in all their works, because they do them, that thereby they may be righteous. When justification was given to works, then men would build Churches, Abbeys, &c. and these things were greatly praised of men: but now, when good works are commanded, not to merit, but for God's glory, as to be signs and seals of righteousness, few are brought to do them, which is a sign that there are but a few righteous men upon earth.

This rule also hath his exceptions, for we shall see much rebellion in our flesh, and hypocrisy withal: but we must note what is our chiefest drift, and what beareth the chiefest sway within us, and of that shall we be named, as is the use in other things, as to be of this or that complexion, because that or this is the principal, and it is called leavened bread, though water be mixed with it: so that if our consciences do witness with us that our chief care is to please God, then is our heart upright with God, though hypocrisy be joined with it. For it is one thing to do a thing for hypocrisy, and another thing mixed with hypocrisy: one thing for vain glory, and another thing mixed with vain glory. If we could see nothing by ourselves, yet herein must we not justify ourselves: and when we see infirmities joined with our special care, we must have care to leave them, and strive thereunto, so that we yield not ourselves to them, but rather they lead us away captives, and whensoever we see them, to behold Satan in them, and therefore hate them, and though they buffet us, yet still pray, and arm ourselves against them, as Paul did. (2 Cor. 12:7)

The third note is, that we never content ourselves in ourselves, nor in the things that we have done, but still go forward to leave sin, and draw near to God. And this may be seen in Abraham, and is set down in the Proverbs. And Paul saith, As many as are perfect are thus minded. Here then are disclosed those that either stay in the beginnings, or else slide back when they are gone somewhat forward. For if we have tasted once of the good grace of God, and then turn back from it, it is impossible to be renewed by repentance, whereof there are two causes: first, because they are always learning and never the better, Isaiah. 28. where the Prophet rebuketh, saying: Line upon line, and precept upon precept. Secondly, because that if they attain to knowledge: yet do they not build themselves thereupon to keep a good conscience: and thus experience teacheth in those that become heretics. This is so fearful to the godly, that they had rather fall into all the miseries of Job than into this Apostasy. We must then go on still, giving God praise that we have done something, and yet not so much to be puffed up thereby, as sorrowful that we have not done so much as we ought, so that we look upon our sins to humble us, and upon that good which the Lord hath wrought in us, to be thankful. But yet sometimes the children of God see they go not forward, but as it were linger, yea they sometimes fall into gross sins: for the first, if we strive not against it, mislike not ourselves for it, nor mourn because it is so with us, we are in danger that the Lord will bar us out. And if he punish those that go not forward thus, what shall be to those that fall back? But if we mislike ourselves for our sins, and mourn striving against them, we may take sound comfort therein. And for the second, the Lord turneth the falls of his children to their faster going forward and growing up: for so they see their corruption more, wherewith being humbled, (though it be a very fearful thing for Christians to fall into any gross sin) they fly faster unto Christ. And again, their fall maketh them more wary, and also to run forward the faster, as they that run in a race, or travel in a journey, being letted either by fall or by company, do afterward make more speed least that they should not obtain their purpose. David after his fall brought to see his original corruption, craved more earnestly for the spirit to be renewed in him. The children of God then fall, but the Lord revealeth it and they rise again: but the hypocrites and wicked continue still, and go from evil to worse, because salvation is given to none but to those that love it. (Prov. 4:18, Phil. 3:15, Heb. 6, Isa. 28, Rev. 3, Isa. 28, Heb. 3:14, Phil. 3, Psal. 51, Psal. 119:6-10, Psal. 15 & 16)

The fourth note is, that we love righteous men, and righteous things, as well in others as in ourselves. Righteous men, that is, either such as are afore us, our equals, or inferiors. We must love them that are afore us, that we may follow them, and be like unto them, and not to please ourselves in ourselves, and therefore must we be desirous to keep their company, whether they be preachers or professors: for those that love learning, will delight in the company of those that are learned: and if we love good men because they are so, it is a good sign we do much more love God who is goodness itself; as if the father love the schoolmaster for the sons sake, it is a sign he loveth his son much more. And if this be so, it will restrain us that we neither envy, nor yet despise the gifts we see in others: but rather give God the glory for them, and seek to profit by them: contrary to all this is the unrighteous and vain-glorious man.

That we might the rather do this, Christ hath promised a reward, He that receiveth a Prophet, &c. Yea, we see that worldly men have been blessed for the godly's sake, as Laban for Jacob: Potiphar for Joseph: and Nebuchadnezzar for Daniels sake; much more are the godly blessed; as Abraham and Lot received Angels in shape of men, had the plague revealed to them and escaped. So Ebed-Melech and Baruch, had their life for a prey, because of Jeremiah the Prophet; So did the Shunamitish woman receive singular blessings for entertaining Elijah. Contrariwise, the man that heareth not instruction, nor loveth righteous men, but contemneth his betters, is high in his own eyes, he hath no righteousness in him. This hath also a punishment, as hath been seen upon the Jews, who killed the Prophets, but their children have built their sepulchers: So we can think well of many when they are gone, but when they are present with us, and we might receive some profit by them, we cannot digest them. But we must think better of others then of ourselves, yet approving ourselves both to God and to others also, as Paul doth. (Mat. 10, 2 Cor. 5)

We must love our equals, both to confirm them, and by them to be confirmed ourselves. The true sensible feeling of our own wants will move us to this duty, that we may have the like of them. (Rom. 15:14, Jude 20)

We must love our inferiors, to instruct them, and draw them forward. And because our callings will not suffer us to do this to all, we must first begin with them that are nearest us, as Fathers, their wives and children: Masters, their servants: Princes, their subjects. Thus did Abraham teach his Family, otherwise he could not have looked for the performance of the covenant, whereof one end was this, that he should teach his family. This belongeth to us, and all Christians, who being righteous have the covenant made to them and their seed: and therefore must they be taught and instructed, that they may keep God's ordinances and observe his laws. The small practice of this showeth, that few men have the warrant of salvation in themselves. This love goeth further abroad to others, as to kinsfolk: for the wicked take great pains to make many like themselves, which may be a shame to Christians, if they strive not daily to win some. And that we may do this, there is a reward: He that converteth sinner shall shine as the stars. But if he be condemned that spilleth the body, and suffereth the very ass to fall, how much more shall he be that loseth a soul? We must love all righteous things in others, as in ourselves. We must take heed of unrighteous men, and separate ourselves from them: but this must be in respect of their sins and corruption, whereby God is dishonored; not in respect of their person which God hath made, which after this sort may be tried. If we do not brute abroad their faults, but even mourn for them, and their salvation. So did Lot mourn, and those are marked out which wept for the iniquity of the time, and were preserved. In respect of God's glory to be angry, but in respect of men to lament: this is a true zeal. And so Christ was angry, and wept over Jerusalem. Yet here must be considered, the manner of offending; for some sin of malice, and some sin of infirmity. Thus must we hate all unrighteous things, and mourn for them, and not only for them, but also for the abuse of those things, which in their own nature are lawful. (Gen. 18, Mat. 23, Jam. 5, Dan. 12, Mat. 25, Mat. 5, Psal. 126, 2 Pet. 2, Eze. 9:4, Psal. 119:3-5, Mar. 3, Rom. 15, Psal. 69, Jer. 12)

FINIS.

SWEET AND SURE SIGNS OF ELECTION,

TO THEM THAT ARE BROUGHT LOW.

1. A clearing of judgment, conceiving of the truth, and true meaning of the Scriptures, making for us, or against us.

2. A rebuking of sin inwardly, a poverty of spirit from thence, and a mourning therefore, Matth. 5:3-4.

3. A meekness of spirit, to cast ourselves down at Christ's feet, Matth. 5:4.

4. A hungering after the righteousness which is in Christ, and a pricing and esteeming it above all earthly things. Philip. 3:8-9.

5. A musing upon, and a desire to think and speak of heavenly things.

6. A conflict of the flesh and spirit, and therein, by practice, the power of the spirit getting the upper hand, Rom. 7:23.

7. A sowing to the spirit, by the use of the means, as of the word, prayer, &c.

8. A purpose unfeigned, upon strength received, of vowing one's self wholly to the glory of God, and good of our brethren.

9. A resignation of ourselves into God's hands.

10. An expecting of the daily increase of our soul's health, and our bodies resurrection.

11. The forgiving of our enemies.

12. An acknowledging of our offenses, with a purpose truly to leave them.

13. A delight in God's Saints.

14. A desire that after our death the Church of God may flourish and have all peace.

15. A spirit without guile: that is, an unfeigned purpose always to do well, howsoever our infirmities put us by it.

These are sure notes of our election: wherein if any be short, yet let him but see into his heart, if he desire and long after these graces, and remember, Nehem. 1:11, Psalm. 103:18, Psalm. 119:6 & 40 & 37.

A TREATISE OF A CONTRACT BEFORE MARRIAGE.

After prayer he spake as followeth.

That none of us might doubt whether there be just occasion of this manner of our meeting or no; we are to call to mind even from the Heathen, that the light of nature taught them, that there was a solemn promise to be made of the parties that should be married, before they were to be joined in marriage, and that was called the espousage: and therefore we were the more to be blamed, if we should neglect so good a custom, especially being commended to the chosen people of God, as we may gather of his words: for we read that the Lord God made a law concerning the espoused persons, that if they were unfaithful of their bodies, they should be condemned as adulterers, even as well as the married parties. Mary also was affianced unto Joseph, before the solemnizing of their marriage. And the use of the Church standeth with good reason: for that the neglect of it is an occasion that many are disappointed of their purposed marriages, because some of them through inconstancy go back. It is very meet also, that they should have some instructions given them concerning the graces and duties that are required in that estate, that they may pray unto the Lord, and so be prepared and made fit to be publicly presented to the congregation afterwards.

Now further as concerning the nature of this contract and espousage, although it be a degree under marriage, yet it is more than a determined purpose, yea more than a simple promise. For even as he which delivereth up the estate of his lands in writing (all conditions agreed upon) is more bound to the performance of his bargain, than he that hath purposed, yea or made promise thereof by word of mouth, although the writings be not yet sealed: even so there is a greater necessity of standing to this contract of marriage, than there is of any other purpose or promise made privately by the parties. These things observed, I purpose (as God shall give me grace) to give some lessons, how you must prepare yourselves to live in the estate of marriage. I will for the help of your memory deal in this sort and order: first briefly going through the Articles of your faith, and then through the Commandments, noting some especial duties fit for this purpose.

As concerning your belief in God the Father, you know (brethren) you must believe in him, as being creator of all things, and also the governor and preserver of the same: you must also understand that he created man according to his own image, and gave him the preeminence and government of the woman, for the help of the man, that he might be furthered in the service of his God. So you must much more look that you be not hindered from the Lord by your wife: for there are many whilst they desire marriage, so long as their hope is deferred they are careful in the discharge of their duty: but afterward once enjoying those things they looked for, they wax more negligent than they were before, greatly dishonoring God by their unthankfulness. And it may be the only fault of man, if he be not helped by his wife to grow in godliness: for I think that even Eve in moving her husband Adam to eat of the forbidden fruit, had been an helper unto him, to bring him acquainted with the malicious enmity of Satan against them both, if according to the great measure of graces he had received from the Lord, he had been more faithful in obeying the will of God, and had wisely rebuked his wife. And again, although the woman was the occasion of sin: yet the force of sin to the corruption of mankind came into the world by the sin of the man. For so the Apostle saith, Rom. 5. As by one man (meaning Adam) sin entered into the world, and death by sin: and so death went over all men, for as much as all men have sinned. So much more the grace of God, and the gift of grace, which is by one man Jesus Christ, hath abounded unto many. And in the 3. of Genesis we read, that the eyes of the woman were not opened until the man had eaten of the fruit: but so soon as he had eaten, the eyes of them both were opened, and they knew that they had sinned. Therefore I gather thus much, that rebuke should have prevailed more to convert her, than her moving of him to transgress, should have been able to pervert him. I speak not to excuse the woman, for I know the Lord was displeased with her, and for that cause hath laid a special punishment upon her, in the painful bringing forth of children.

But that I might show the great charge that lieth upon the man, to stay the corruptions of the woman, by reason of the authority which the Lord hath given him over her: which I would have you (brother) diligently to consider of. And you my sister must take profit, by calling to mind, that this was one end of your creation, that you should glorify God in being an helper to your husband: therefore take heed that you be not a hinderer unto him, to trouble him or to vex his heart, whereby he should be less fruitful in his calling: but be you cheerful towards him, so that although he should have little comfort in all other things, yet he may find great cause to rejoice in you. And this you must know, that as it is required of your husband to seek for wisdom to be able to govern you: so the Lord requireth of you to be subject unto him, remembering also that as God hath enjoined you silence in the congregation, so you must seek for instruction at his mouth in your private chamber.

Another thing I would have you both to consider of in this point of your belief, is faith in God's providence. And mark that well I shall say unto you: for it is a special thing, and I know it shall do you good, if God bless it unto you: for if you be assured in your hearts that it was the Lord who in his gracious providence brought you thus together, you shall be comforted against all troubles and hindrances that shall by any means be raised up against you. For this is the nature of Satan to bring men and women to this doubt: and when they once yield unto it, what trouble and what strife doth he work betwixt them? For whereupon ariseth that impatiency of spirit that we see to be in many, in murmuring, in chiding, in cursed speeches, and much like unquietness? Doth it not come of this, because they have not a reverend persuasion that the Lord in his providence as by his own hand joined them in that near bond and conjunction together? Therefore my good brother and sister, as you would continue and increase in much love and peace one towards another, mark (I say) this point diligently: for it shall be a very comfortable stay unto you both, whatsoever should fall out afterwards, contrary to that you looked for: as if there should be any disagreement in your several dispositions and natures: or if you should fall into sicknesses, into any diseases, or such like trials, you remembering that this was the Lord's doing, you may be more assured that yet for all this, it shall be well in the end, if you be constant in prayer, calling upon God the Father through faith in Jesus Christ. Now that you may prove unto your own harts that the Lord hath knit you thus together, you must consider that it must needs be the Lord who hath moved the hearts of your Christian parents to give their lawful consents unto you in the same, and God in mercy shall give you greater assurance of it, if you mark his dealings with you from time to time.

Now as touching your faith in Jesus Christ, understand that marriage is holy unto them only, whose hearts are sanctified by faith in his name. And although God will always approve his own ordinance, yet it must needs prove hurtful in the end unto them, who call not for his blessing upon the same: and without repentance will turn to their further condemnation. Therefore you are both to examine yourselves diligently herein: and you brother. A. must learn hereby so to love your wife, as Christ Jesus loved his Spouse, his Church: that is to say, even as our Savior Christ is very patient towards it, and by little and little purgeth, washeth, and cleanseth away the corruption of it: so you must in like manner in all wisdom use the means, and with a patient mind wait for the amendment of anything that you shall find to be amiss in your wife, and that the graces of God's spirit may daily increase in her. Therefore I charge you in the sight of God and his Angels, and as you will answer unto me and the parents of this my sister, before the judgment seat of Christ, that as you receive her a virgin from her parents, so you neglect no duty, whereby her salvation may be furthered, that you may present her pure and blameless, as much as in you lieth, unto Jesus Christ, when he shall call you to account. And do not think that this is a harder charge, than is meet: for seeing that God hath promised a blessing unto those husbands that are faithful to the converting of their unbelieving wives, how much more then shall you prevail with a Christian daughter, and one (I hope) that hath received the faith as well as yourself? And you my sister, must likewise take heed, that you refuse not to obey your husband, in all things agreeable to God's most holy word. For you must by his ordinance be subject unto him, even as the Church is subject unto Jesus Christ. And as the Church should be but a strumpet, and be unworthy of Christ, and those blessings which he bringeth with him for her, if she should not receive and acknowledge him as her head: so could you not look for any benefit from your husband, unless you should submit yourself unto him, according to the commandment of God. Neither do I thus charge you with any obedience but in the Lord: for if he should require any such thing of you, as should cause you to depart from Christ, I would have you in any case remember that you are principally espoused unto Christ. And herein also you must consider, that there will be special graces of obedience, and modesty, and goodness looked for of you: not only in respect of your good education, but also because of that help which is now offered unto you. And when the holy Ghost in the Scriptures telleth you, that the believing wife may (through his blessing) win the unbelieving Husband, if so be she walk Christianly in godly conversation with modesty and fear before him: let this encourage you to hope for better success, by all means of dealing towards one that is faithful, and I trust will be willing in all good things to comfort you.

Now thirdly, in that you are taught to believe in God the holy Ghost, it admonisheth you to pray for his teaching, that you may by him be led into all truth, and be further instructed and drawn unto every Christian duty from time to time. The duties are very many to be gathered out of every article, as also out of the several Commandments: but I will only give you a taste, and touch only someone duty, required of you in every one of them. In that you believe that there is a universal Church and Communion of Saints, you must be diligent to approve yourselves one to each other, that you are parts and members thereof: and further, the graces that God hath bestowed upon either of you, must be common in the use thereof to each other: so again, you must sustain the infirmities one of another. Finally, you must provoke and stir up one another, that your Faith may be strengthened, and yourselves comforted against all other griefs, by the assurance you shall have wrought in you concerning the forgiveness of sins, wherein your happiness doth consist: as also in the hope of the resurrection of your bodies, and the continual meditation of eternal life.

We will come now to the Commandments: and first, for the first commandment, which requireth all spiritual service of you that is due unto the Lord, that you steadfastly believe in him, love him with all your hearts, and with fear and reverence to call upon his Name, in all things giving thanks, as to him which is the author and giver of every good and perfect gift unto you. You must make the profit of this commandment, that if you will look in truth of heart, to be faithful, loving, and dutiful one to the other, these graces must spring from the other, as being the fountain and well-spring of all life and truth unto them. For contrariwise, if you be unmindful of God, he will not suffer you to find the benefits of these one by the other.

The second Commandment, which requireth of you to worship God after the true manner, that he appointeth in his word, teacheth you thus much, that you must nourish your love in this estate, by the practice of things whereby he is worshipped and honored of us: namely, by hearing, and reading of his holy word, and by the use of the Sacraments. For that same that is stirred up and nourished by this means, is most pure and will longest endure, when fleshly love soon vanisheth and fadeth away.

In the third Commandment, as you are trusted with the glory of God: so you are charged (brother) that you abuse not his Name, if you be faithful unto the Lord in seeking his glory, and the advancement of his truth, and of the kingdom of Jesus Christ, preferring it in all things as is meet; then surely will the Lord bless you, and prosper your ways: but if you fall away and slide into any heresy, and so dishonor his Majesty; then will God certainly plague you in his wrath, and he will make that which you desire to have greatest comfort in, turn into a curse upon you. And I would have you remember to this end, how God the Lord dealt with wicked Amaziah, who for the profaning of God's glory and worship, had the heart of his wife drawn from him, and so to his great reproach became a notorious whore. So likewise my sister, that you dishonor not God, as being a means 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 own Names sake bless you together. For you shall find it true which he hath spoken: Them that honor me I will honor, and them that despise me shall be despised; But beware (I say) that you give no occasion of falling away, or back sliding unto your husband, least God also bring shame upon you by him, by giving him over to some sin. I speak not this, as though I doubted these things, in either of you both: for I hope of better things of you: but in speaking to you, I admonish myself, wishing that we all take heed, that we fall not as the wicked and sinners into the hand of God: for he will not hold him guiltless that taketh his name in vain. (Amos 7:16-17, 1 Sam. 3:33)

I will speak nothing of the fourth Commandment, only referring you to that I taught publicly this day, concerning the conscience we ought to have, in the true and spiritual keeping of the same.

The fifth Commandment teacheth you to be obedient, and to relieve and obey your husband. And mark this (Sister) I shall now say unto you: if you had never so many gifts, if you had the wisdom of Abigael, 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, and you could have no part in Jesus Christ: who denieth himself to be the governor of any, that will not acknowledge their Husband to be their head. Therefore (Sister) let others do as they list, but be you in the number of those that do fear God, and as the daughter of Sara by doing well, who yielded reverence to Abraham, and is commended in the Scripture, for her dutiful speech she always used unto him, calling him Lord, or Sir. Now (Brother) remember that you must so govern, as you must give account of the manner of your government, even unto God himself. Besides, where there is greater dignity, there must you know that there are greater graces required: and in ruling well, there are many special duties to be performed. Therefore you must behave yourself wisely, least you dishonor yourself, by abusing your authority: for it is a daughter of Israel that is committed unto you, and one that is fellow-heir of the same grace in Jesus Christ with you. Again, you must consider that a woman is a very frail creature, and may soon be discouraged; when as there ought to be more constancy, and staidness on your part.

Therefore in the sixth Commandment, God forbiddeth all churlish behavior, all lumpishness, and all unkindness and discourteous speeches; charging you also to bear with many weaknesses, to the end they may be most quietly reformed. And you (Sister) are forbidden all sullenness, and that you also for your part take heed of all bitter speeches, and of naughty names which we hear thrown out, of some women of unquiet spirits: and if you will have your infirmity cured by gentleness, then deal you in like manner towards your husbands. For it cannot be but occasions of unquietness will sometimes be offered on either part: and therefore in many things, you must willingly bear each other's burden. Besides this (Sister) there is a duty required in this Commandment, that you take care of the health of your Husband, in dressing meats wholesome for him. And this shall be a means that his heart shall be more bent in all loving affection towards you.

In the seventh Commandment there are many things to be noted, but I can but touch someone or two at this present for want of time: the special use and substance of it is this much: that you live chastely in this estate, and that you keep the marriage bed undefiled; and let me give you both this warning, that you take heed in the beginning, mark what I say, least that which ought to be a means to further chastity, should turn to the hindrance of you. Therefore pray to God to give you grace that you may be soberly affected in all things, and namely, in the use of marriage: and repent of that which is past, if you have any way offended the Lord in this behalf. For many failing in repentance for their former sins, fall afterward unto their uncleanness again. As for you Brother, true love towards your wife, will be a notable stay from all corruptions: this we read of Isaac, Gen: 24:67, because he loved Rebecca very dearly, he had no more wives but her; albeit in those days (it was a grievous sin) even amongst many of the faithful, they had at once more wives than one. Therefore when you are from her abroad, make a covenant with your eyes, and let not your heart wander after any other, but think upon your own wife, and delight your heart in her continually, and pray earnestly unto God for her, and so will the Lord increase your love unto her, and move her heart also to delight and long after you. So must you sister, that the same blessings may overtake you: as surely if you embrace his fear, and walk in his ways, he will bless you as well in bearing of children, as in other his manifold graces which he hath in store to bestow upon you.

Here also I must by the way admonish you of one other thing, which I had forgotten before, and that is this; your love must spring from that reverence and fear that you must yield unto your husband: for true love is mixed as it were with these two: and this is a special duty, and often repeated in the Scripture, that the wife must fear the Husband. So that you see (Sister) that you must not look to have your Husband at your beck for your love: but you must render due benevolence unto each other. For as the body of the Husband is not his own, but his wives: so is not the woman's her own, but her husbands: for they are both one flesh, as the Scripture doth teach.

Now, if any do 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 unto them. No, no, it is not so, but the most readiest way to procure unto themselves grace, peace of conscience, and more sweet liberty; whilst they live in obedience to God, and his holy ordinances. And therefore the spirit of God admonisheth all women, that they be not afraid of any such vain terror.

Now further my Brother and Sister, that you may keep your bodies pure and chaste, one for the other, I would counsel you to beware of being alone with any, when there is fear of temptation unto evil: but be careful, that you may always have witness of your Christian behavior: and in keeping company convenient, choose unto yourself such as be most sober and faithful. Well, although there be many more duties, yet I will content myself to go one thing further, that is, that as you seek for continuance and increase of love, so you take heed of jealousy: for although that true love is very earnest, and mixed with godly jealousy; yet there is a wicked jealousy, and that causeth causeless suspicions, which worketh great woe unto such as give credit unto them. Take heed therefore, my Brother and Sister of this, yea though there should seem just cause, yet give not too speedy credit unto them. Now, if you desire to know in your heart, which are ungodly suspicions, know them by this token: for they will make you more negligent in praying one for another, and more slack in performing all other duties of love, one to another,

In the eight Commandment you are charged (Brother) to use all lawful means to provide for the maintenance of your wife in honest estate: else were you worse than an Infidel. But I charge you to take heed, least through distrust in the providence of God, you make shipwreck of a good conscience, using any unjust or unlawful means. And you (Sister) are commanded to be a good housewife, and to keep those things together which you have, and so increase them, as you may from time to time be helpful unto others. For if you should consume and waste things unprofitable, you should grieve and trouble the mind of your Husband, who ought to be eased of that care by you. And further, if it should please God to call either of you to suffer persecution in time of trial, the weaker must (for the Lord's cause) give place to the stronger, and desire the Lord to give greater strength: for we must labor for grace, that we may be willing for the Gospel, to forsake all things whatsoever we have.

Out of the ninth Commandment I will give you this rule, that neither of you blaze abroad the infirmities of each other: it is a great enemy to pure love. But if there be need of counsel and help in any matter, then choose a faithful friend with consent, that may be an indifferent judge betwixt you. And again, in any case tell the truth one to another: for it is a thing diligently to be regarded in these our days, when as men and women are so full of policies and subtle fetches, that there is almost no simplicity to be found in any.

In the last commandment, which concerneth wicked motions and thoughts, although there be no consent given unto them, you are to consider that your nature will never be freed from them in this life: therefore you must prepare to prayer, and other heavenly exercises of Faith, to strive continually against them.

Thus I will end, beseeching God for Christ Jesus sake to give you of his spirit, that may teach you in these things, and enable you to further duties agreeable to his holy will, to the glory of his name, and your everlasting comfort.

O Lord God dear Father, for thy well-beloved Son our Saviors sake, make us thankful for this thy gracious providence towards us. Oh Lord forgive all our sins, and keep us pure both in soul and body: for thine own Names sake write these instructions in our hearts, and give us grace to make practice of them in the whole course of our lives: guide us in all things dear Father, by the grace of thy good spirit, and let the merciful eye of thy fatherly providence watch over us continually, that we may be comforted in thy ways, and quickened always to give thee immortal praise, and that through thy dear Son Jesus Christ our Lord and only Savior. Amen.

After the exhortation and prayer, he asked the parties to be contracted, these two questions.

1. Of their consents of parents.

After their answer of their parents consent, to make a faithful promise of marriage one to another, at such time as their parents could agree upon it, they were charged to keep themselves chaste, until the marriage be sanctified by the public prayers of the Church: for otherwise many marriages have been punished of the Lord, for the uncleanness that hath been committed betwixt the contract and the marriage. (Jude 14:21, 2 Sam. 13:13)

2. Whether they ever were precontracted?

Then he charged them, saying: I charge you, as by authority from Jesus Christ, in whom you look to be saved, that having the consent of your parents, and received these precepts, that (I say) ye labor to grow in knowledge, and in the fear of God. And now as in the sight of God (with all such levity as of others is used) you must make before the Lord a contract, which is far more than a promise: and that on this manner their hands being joined. I.R. do promise to thee F. that I will be thine husband, which I will confirm by public marriage, in pledge whereof I give thee mine hand. In like manner doth the woman to the man. Then after the prayer the parties are dismissed.

FINIS.

A TREATISE OF THE SABBATH.

It is written Exod. 20:8. Remember the Sabbath day to keep it holy, &c: Dearly beloved in the Lord, there is no Commandment of God's part more urged, and of our parts less observed, then this one of the Sabbath: wherefore with zeal to God's glory, and love unfeigned unto yourselves, I have endeavored in that measure and manner that God hath enabled me to entreat of this argument. The necessary use whereof we shall more plainly perceive, if we do wisely consider either the lamentable inconveniences which accompany the want of the pure understanding thereof: or the manifold commodities, which ensue the right embracing of the same.

The inconveniences are partly to be observed 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 careless of true doctrine. They that are deceived by false religion, be either Papists on the one side, the Families of love with such like heretics on the other side: whereof the one, that is the Papists, make the Sabbath day but an ordinance, and ceremony of the Church, and therefore observe it, but as a thing taken up and retained by the Church of Rome: as also they do many other holy days in the year. The other seeing no further into it, than as it is an ordinance and ceremony, and thinking it to contain nothing moral, cry out against it, as willing to have it wholly abrogated, seeing all ceremonies have had their end in Christ: alleging, though nothing to the purpose, that God is a spirit, and will be worshipped in spirit and in truth: and therefore the observation of a day is nothing available to his worship. Again, what credit it hath in them that are careless of religion, all men may see. Tush (say these men) the Sabbath is too Jewish and full of superstition: and therefore unto them it is all one with other common holy days, saving that peradventure they had rather have it, than want it; not for any love of religion, but for easing of their flesh, and the more in-glutting themselves with carnal pleasure: by means whereof they make it a day of the world, not a day of the Church; a time rather dedicated to the pampering of the flesh, than sincerely consecrated to the building up of the soul and spirit. In the children of God otherwise well instructed, have also arisen many scruples concerning this matter, how it is ceremonious, and how it is not: which kind of men keep the Sabbath not as gross heretics, and yet not as careful observers, by reason that they are not thoroughly taught in it, nor fully persuaded of it. Wherefore we may see how needful 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 have most care, being in the Church of God with us. And this necessity we shall also observe, if in truth we mark the several commodities, which proceed from the right understanding hereof. For seeing the Sabbath day is the school day, the fair day, the market day, the feeding day of the soul, when men purely knowing the use of it, separate it wholly from other days, they shall see how they may recover themselves from sins already past, arm themselves against sin to come, grow in knowledge, increase in faith, and how much they shall be strengthened in the inner man. Wherefore in the book of God, when the Lord will urge the observation of the whole law, he often doth it under this one word of keeping the Sabbath. Again, when the Prophets sharply rebuke the people for their sins, they particularly lay before them, how the Sabbaths of the Lord are broken. And to speak the truth, how can a man lie long in the liking of sin, who embraceth this doctrine in conscience, who willingly would have his sins discovered, his conscience unripped, the judgments of God against his sins threatened, whereby he might come to a loathing, and grow to a further misliking of his sins daily? Sure it is indeed, that as in other things, so in this, the ceremonial use little availeth. Howbeit, if for the ceremonial use of the Sabbath, because many so use it, therefore we should leave it, we might as well by the same reason put out of the doors of the Church the administration of the Sacraments, the making of prayer, the preaching of the word, because the most part of men use these things for a fashion: neither is it the question which we have in hand, what men do, but what they ought to do in the observation of the Sabbath. In the setting down whereof, this order doth offer itself to be observed: first to speak of the commandment itself, and then of the reasons thereof. The commandment as we see, is delivered both affirmatively and negatively, whereas all other the commandments are but either affirmatively, or negatively expressed: so that where it is said, the Sabbath day keep holy, the holy use of the Sabbath is flatly and straightly urged: where it is added, in it thou shalt not do any work, the irreligious breach of the same is plainly restrained. The reasons be in number four. The first is included in the word remember, and is drawn from the end, which is thus much in effect: Wilt thou worship me purely, and love thy neighbor unfeignedly? then observe this one thing, which I have therefore placed indifferently between those commandments which concern mine own honor, and the comfort of thy brethren. The second reason is derived from the authority of the lawgiver, whereby the Lord urgeth our obedience, and is expressed in these words, the seventh day is the Sabbath of the Lord thy God. The third is inferred of the equity of this law: wherein the Lord dealeth with men as it were by conference, and disputeth by plain reason, that justly we cannot deny him the seventh for his own glory, who hath not denied us six days to travel in our own affairs. And this is gathered when he saith, Six days shalt thou labor and do all thy work: but the seventh day, &c. The fourth and last reason is borrowed from proportion of the Lord's own example, that as in six days he made all things, and in the seventh ceased from creating, though not from preserving them: so in six days we may have a natural use of the creatures of God, but on the seventh day we ought to have a spiritual use of them. Under these may be couched another reason derived from the time, wherein the Lord first commanded the Sabbath, which was in man's innocence: so that if before transgression it was an effectual means to keep out sin, then after man's fall it must needs be of force to withstand sin. It may seem the best way to some, first to entreat of the commandment itself, and then of the reasons. Howbeit, because the Lord his wisdom sometime prefixeth the reason, as in the first commandment, and seeing it is a thing of small effect to urge the use to them who are not grounded on the doctrine, and it is hard to overmatch the affection until judgment be convinced: we will first arm the matter with reasons, and then show both how this law is kept, and how it is broken. This order is commended unto us by the holy Ghost, 2. Tim. 2:16, and for want of this order, many excellent Sermons have little effect: for where judgment, by the truth is not convinced, there many exhortations fall to the ground: for which cause also the holy use of the Sabbath so little prevaileth with many, in that they are not grounded with judgment in the true knowledge of the same.

But before we come to the particular discourse of the reasons, generally let us consider why this commandment is in words larger, in reasons fuller, than any other commandment. If we take a view of the whole law, we may observe how the Lord hath set down six precepts in many words, and four nakedly in bare words, as the 6, the 7, the 8, and the 9, why then are the first five commandments so appareled with reasons, and the last so dilated by a special amplification; the other four being so brief and so naked? Certainly the Lord and law-giver foresaw, that unto these four, men would easily be brought to yield: and we see how the very Heathen have freely granted them, the Philosophers have fruitfully written of them, all civil righteous men do earnestly maintain them: and to be brief, common honesty counteth him no man that will murder, he is thought beastlike that defileth his body, outward civility condemneth a these, and the common sort of men mislike a backbiter and slanderer. Again, he knew in his eternal wisdom, how the first five would neither in reason so soon be admitted, nor in affection so easily embraced: and therefore to meet with the subtlety of man's nature, and corruption of man's heart, they are set down more piercingly. This we shall see in the first and last commandments of the second table. In the first, when the Lord had commanded honor to be given to parents, he enforceth his commandment with annexing a promise of long life, and why? Even judgment herein is much corrupted. For many there are who granting the inconveniency and vileness of murder, adultery, and false witness bearing, yet deny the necessity and the excellency of Magistracy. Yea, and albeit in judgment many men yield to the reason thereof: yet is not the equity thereof so soon in affection embraced: for experience of all ages proveth, that the corrupt nature of man is most hardly brought to be subject, and these last miserable days can witness the same more especially, wherein men are grown to be without natural affection. Not without cause therefore is this precept fenced with reason.

In the last (where God layeth a more precise rule and straighter charge to the conscience of man, than flesh and blood would willingly bear, because men think it some rigorous dealing to have their least affections arraigned, and their secret thoughts condemned, as willing to have their thoughts not to be called into any court, to hold up their hand at the bar of judgment) he is constrained as it were by particular branches and several articles to set down the law, that we might not find some starting holes to creep out at, and to wring ourselves out of the precincts of the same. Yet more evidently doth this appear in all the commandments of the first table, because they are more contrary to the judgment of man merely natural, although he be otherwise never so wise, and the word of truth must only try them: for in the first commandment, the reason is prefixed; in the second, third, and fourth commandments, the reasons are annexed. But here may arise this question, to wit, why the second and fourth Precepts, are so amplified in words, and strengthened with more reasons than any of the other? Surely herein the Lord declareth, how he plainly foresaw, how amongst the rest these two commandments would find least entertainment, and most be refused. But what shall we say of the Papists, Familists, and Heretics among us in these days: and other men also otherwise of sound judgment, which affirm, that as well the second as the fourth Commandment, is ceremonial: whereof the one would bring into the Church Images, the other profaneness? Wherefore the Lord in his wisdom foreseeing these caviling wits, prevented their purposes: so that if either they yield not, or make resistance to the truth so manifest, they oppose themselves to the known and open truth, and so make themselves the more inexcusable. We see to acknowledge that there is a God, to honor Father and Mother, to abstain from blood, not to defile our flesh, not wrongfully to oppress, not to be a notorious slanderer; every Papist and natural man guided but by the light of reason, will easily grant. For the wonderful order of the heavens, the continual course of the Sun, Moon, and stars, the outgoings of the mornings and evenings declare there is a God. Reason persuadeth, how the things in the world must needs be governed, and that we owe love unto him by whom they be guided. Nature teacheth that men's lives must be maintained: common civility abhorreth adultery, oppression and backbiting. But if ye ask how this God is to be worshipped, and what times we must sanctify to that use: we shall see how many Countries, so many religions; how many men, so many devises. Thus we see how necessary it was that the Lord should provide for his own glory, and captivate all man's inventions, seeing all these Commandments do most fight against the reason of man, and by reason have most been oppugned. So in the pure observing of these, consisteth the sincere keeping of the rest of them. For how shall we know how to walk in pure worship with an upright heart before the Lord? How shall we give him the honor due unto his glorious name? How shall we be instructed rightly and reverently to deal with the dignity of our brethren, faithfully with their lives, purely with their bodies, righteously with their goods, or tenderly with their credit; but by those ways and rules which the Lord hath prescribed in his word? And when should we learn those rules, but at such times as he himself hath appointed and sanctified for that purpose? Again where these two commandments are not rightly understood, there true Religion goeth to wrack. For admit that we should not carefully follow the word of God, how many religions would then start up? Let this be granted, that every man should have what day he would for the worship of God, and then see how many days men would bestow on the Lord.

But let us come to the reasons, whereof the first is drawn from the end of the law, and is partly signified by this word remember, and partly by this word sanctify; Remember the Sabbath day to sanctify it. For this word remember, which is here prefixed, is set down this word observe, in Deuteronomy: wherein we are forewarned to watch the more diligently, and attend more carefully upon this Commandment. In which point we may observe, that whereas all other commandments are simply set down and directly propounded, this alone hath a preface prefixed, which is thus much in effect. Wilt thou learn sincerely to worship me according to that substance, manner, and end, which I have prescribed? And wilt thou truly try thy love to me, by exercising the duties of love to thy brethren? Then forget not to keep holy the Sabbath, wherein I shall teach thee both how thou shalt walk uprightly in the worship due unto me, and also live obediently in duties concerning man. Again, the nature of the word remember, importeth thus much, that this law was not only graven in the hearts of our forefathers, as were all the other: but also in express words enjoined unto Adam and Eve in Paradise, and manifestly practiced of the Israelites in the wilderness. Exod. 16, and that therefore in this common promulgating of the Law, they should especially remember this, which is not newly given, as are the rest, but rather renewed as being given out before. True it is, that before this solemn publishing of the Law in mount Sinai, this, and all other Commandments were written in the hearts of our fore-Fathers, as we may see in the book of Genes. For the first, we read how the Lord said unto Abraham, Gen. 17. I am God all-sufficient, walk before me, and be upright. Concerning the second, Gen. 31:19. Rachel is said to steal her Fathers Idols. Genes. 35:2. Jacob reformed his household, and cleanseth it from Idolatry. For the third, we may see how religious they were in swearing. Concerning the fifth, what authority exercised Jacob towards his children? What duties they yield to him both in life and death? How they hated murder, it is manifest in that history. Both Joseph's continency, and the punishment threatened to Abimelech declare, how heinous a thing adultery was unto them. Concerning theft, Laban his quarrelling with Jacob: and Joseph his accusing of the brethren, do show that it was a thing unlawful. Lastly, Abimelech the king reprehendeth both Abraham, Genes. 20, and Isaac Genes. 26, for bearing false witness, in denying their wives. (Deut. 5:15)

Thus we see what efficacy is couched in this preface, in that it showeth both by the precept, and practice given and yielded of our first fathers, how this commandment alone was given in express words: as also that this one precept is the school of all the other Commandments. But to what end? To keep it as ceremonial? No, to sanctify it as moral; for the end of the Sabbath consisteth in these two things: first in the moral: secondly, in the figurative, ceremonial, or shadowish observation of it: as we take the word shadow here for a figure, because a ceremony is more than a shadow. That I call moral, which doth inform men's manners, either concerning their religion to God, or their duties unto man: that I mean figurative, which is added for a time in some respect, to some persons, for a help to that which is moral, as Deut. 5:15. Remember that thou wast a servant in the land of Egypt. Howbeit, that this first moral end is here understood, the first words declare, where it is said, Sanctify the Sabbath day. For where mention is made of the ceremony, it is said keep, and not sanctify the Sabbath. Now what is it to sanctify the Sabbath day, but to put it apart from all other days, for a peculiar use of God's worship? For otherwise we must know, that all other days are sanctified: so that to sanctify it, is to do that thing on the Sabbath for which it was commanded: but of this we shall speak more largely, by the grace of God in the last reason. In the meantime let us briefly observe this, that as our first parents did sanctify the Sabbath in viewing the creatures of God, for to praise him: so we sanctify it in using the means which he hath appointed for his worship. So that first we using the exercises of religion, whereby we may be sanctified, and then joining with them the spiritual use of the creatures, whereby we may be furthered in our sanctification, should after use the exercises of love, whereby we may show that we are sanctified. Our first Fathers needed not ordinarily the ministry of the Word, but had the great books of God's works. We have need of the Word, both public and private, and therefore must learn it, that having learned it, we might the better exercise the duties of love: So then, that which was first to Adam, is now the last to us, to wit, the beholding of God in his creatures, and the praising of him for the same. In the Psalm 92. which was appointed to be sung of the Church on the Sabbath, is set down as the chiefest use thereof, the singing of God's mercy, the showing of his righteous judgments, in rewarding the godly, though afflicted, in punishing the ungodly, though here they be advanced, as also in learning to know God in his worship and in his works.

Again, Psal. 95. we shall not see any ceremonial use of the Sabbath: but that it should be used in praying to God, in praising of God, and hearing of his Word. This is confirmed, Exod. 31:13. Speak unto the children of Israel and say, notwithstanding keep my Sabbaths; for it is a sign between me and you in your generation, that ye may know, that I the Lord do sanctify you. As also Deut. 5:12. Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee. And Ezekiel 20:12. I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them. In which places, as the reason is adjoined of keeping the Sabbath: So we must understand, that where it is called a sign, it is meant a document, and not a figure (for every figure is a sign, but every sign is not a figure) as we may see in the sacraments, which are not figures or shadows of things to come: So that, in that the Lord saith, My Sabbath is a sign between me and you, it is as much in effect, as if he should say: my Sabbath is a common instruction between you and me; of me as the Creator, Redeemer, and Sanctifier; of you, as created, redeemed, and sanctified: so that the Sabbath is a document and pledge of God's will, whereby we should know, what he is unto us, and wherein we should learn what we should do to him. In which respect this commandment is no more ceremonial then the first, where the Lord propoundeth what he is to us, and secretly includeth what we should be to him.

No marvel then, though this be the principal end, which was not begun to the Jews, but first enjoined to Adam and Eve. Wherefore we may thus reason both safely and soundly: Whatsoever is the first end, is the chiefest end: but to sanctify the Sabbath is the first end, because it was ordained so to Adam, in time of his innocence, at what time it could not be a figure, because, by the judgment of all sound learned, (whereof I have read some) there were no figures until sin came into the world, from which our Parents were yet free: but a mean to keep them in innocence, in that notwithstanding their excellent creation, they were subject to falling: therefore this end must be the chiefest. This was not only given to the posterity of Abraham, but to the whole posterity of Adam: and therefore it was not proper to the Jews, being first begun in Paradise, and then afterward renewed in Mount Sinai. So that this moral end was the first end, and common end: and although as the Jews had a more special cause of worshipping God, in that they had received a more peculiar deliverance, when they could have no rest in Egypt, they on this day did remember their rest: yet nevertheless this was not the end, but rather a reason why they did keep the Sabbath: as we may see also, Exod. 23:12, where the Lord commandeth the seventh day to rest, adding as a reason, not as an end, that thine Ox and thine Ass may rest, and the son of thy Mayde, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawn from that humanity, which is in the Law, not as a thing for this special end in this precept commanded, which is proper rather to the sixth Commandment, and but accessory unto this. For which cause this ceremony being but accessory, cannot take away the principal, and being the latter, it cannot take away the former. It is no good reason, that the accessory being taken away, the principal should also be abrogated: but rather on the contrary, the accessory removed, the principal may remain, the appurtenance being past, the more general substance may continue: and though the latter be disannulled, the former may be unabolished. Wherefore though the ceremonial end, which was but an accessory, and added afterward as a thing peculiar to the Jews, is gone with them, to whom this law was made: yet the moral end which was the principal, and first given out as a thing general to all, appertaineth still unto us. Lastly, whatsoever severeth either God from man, or man from man, the same is abrogated: the law Moral (which is free from all ceremonies, and through Christ requireth nothing but a sincere, though imperfect obedience, as being void of all rigor, and exempted from the curse) doth not sever God from man, nor man from man: Therefore the Law moral is not abrogated. For nothing is disannulled, but the rigor and curse of the Law, which made a divorcement between God and man, and the ceremony of the Law, which made a separation between man and man, that is, between the Jew and the Gentile, as we may gather, Coloss. 2, and Galat. 4. Wherefore we affirm, that as it was peculiar to the Jews, as concerning their deliverance, that end of the Sabbath is ceased: but as it is common to us with them, and all others, to be preserved in the means of true worship, the Sabbath is to be observed: So that not the doctrine and sincere obedience of the Sabbath, but the curse of the Law, and rigorous keeping of the Sabbath is abrogated. When one thing hath diverse ends, if one end be removed, the other may remain. For as the Sacraments in the time of the law had two ends: the one to foreshow that Christ should come; the other to assure them, what they should have in Christ when he came: and in that they did foreshow Christ to come, they are gone; as they assured us what we have in Christ, they remain still with us. And as for one example we may see in the Sacrament of Circumcision two ends; the one a sign of the circumcision of the flesh, which is now ceased; the other a seal of Repentance and Faith: and so it is unto us remaining a token of imitation, though not in the same manner of administration that is in circumcision, yet in the same matter to that effect, to wit, in Baptism: so likewise the Sabbath having two ends, the one moral, the other ceremonial. As it was ceremonial, and was given to the Jews, as they were Jews, it was proper to the Jews; but as it was moral, not given to the Jews alone, but to our first fathers before the Jews, and to the Gentiles after the Jews, it remaineth no less to all men, after the Jews ceased to be a peculiar people, then the coming together to one place doth yet appertain unto us. For although in that the Jews came together to one place, as it represented the Church of God, it is taken away, because God is present with us in all places: yet as they had it to establish them in their worship, and we need as necessary helps for religion as ever they needed, the same remaineth with us. (Rom. 4)

Now, if the Sabbath were but a sign of spiritual rest (as some have phantastically thought) and not rather an holy school, to teach us the worship of God, we would grant it ceremonial: but seeing this is according to the first institution, and that ceremony but in time, and for a time, was added unto it, though we have not their day, yet we have a resting day, as though we have not their seals, yet we have seals, and though the accessory be gone and ended with them, yet the principal continueth to us, and remaineth after them. Wherefore we conclude this first reason, that as the Sabbath is moral, we must keep it in truth, though in weakness, knowing that the rigor of the Law being gone with the curse and ceremony, we have a promise to have our weakness and defects herein forgiven us in Christ, as we have in all other things.

Now let us come to the second reason, drawn (as we have showed) from the equity of the law, and contained in these words: Six days shalt thou labor, and do all thy work: but the seventh day, &c. This appeareth to be no hard law, nor burthensome, but easy, and such a one as all may yield unto it. For seeing the Lord hath given us six days for our calling, then let us not think it strange or straight, that he hath reserved and taken up the seventh day to himself: who, if he had commanded one day to work, and another to be bestowed in his worship, for the glorious profession of his Name, might justly have challenged it. This reason then is such, that for justice and equity cannot but provoke our obedience, and more forcibly chargeth us, if we be disobedient. This kind of argument is usual in the book of God, as Genes. 3:2-3, where our mother Eve frameth this reason to the Serpent very well, had she stood to it: We eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, &c. Wherein, as she commendeth the mercy of God in giving them so largely the use of all the trees, excepted only one: so from the law of equity she exaggerateth their sin, if having so bountiful a use of many trees lawful, they should eat of the one tree that was forbidden. The same reason allegeth Joseph, to restrain his Mistress of her lewd and loathsome purpose, Genes. 39:8-9. Behold (saith he) my Master knoweth not what he hath in the house with me but hath committed all that he hath to mine hand, there is no man greater in his house then I: neither hath he kept anything in his house, but only thee, because thou art his wise: how then can I do this great wickedness, &c? In which place, as he on the one side commendeth his Masters liberality: so on the other side he showeth, how his sin should even by the rule of justice be more heinous and horrible, if not contenting himself with his Masters courtesy, he should intrude himself into his own possession. Again, from hence Job reproveth his wife, and showeth her blasphemy, Job. 5:10. Thou speakest (said Job) like a foolish woman: what? Shall we receive good at the hand of God, and not receive evil? Thus by the square of righteousness the man of God proveth her offense to be the greater, in that having received so many blessings, she could not away once to taste of the cross, Out of the mouths of these two or three witnesses we may gather, how heinous an evil it is, that not contenting out selves with the large measure of six days travail; we should be so bold, as to invade the Lord his seventh day reserved for himself.

Thus we see how the Lord granteth us six days for our bodies, and the seventh day for our souls: not that we must think, that other days are to be separated from this use, but that this day must be wholly severed from other for that use. For, if it were possible, or could be convenient, either in respect of our calling, or the places where we dwell, twice to meet every week day, as it is yet used in some places, though more of custom and fashion, then in faith and of conscience in most of those places, it were nothing but equal. For look what proportion is from six days to the seventh, the same may be gathered from nine, or rather twelve hours to the tenth: whereby the tithe at the least may be afforded for the Lord. And herein is the only difference between the six days and the seventh, that the worship of God must in the six days be used at such seasons, as in wisdom are so separated and divided to that end, without any hindrance of our lawful and necessary callings, as it doth not take up the principal, but shreds and overplus of our vocation: but on the seventh day we must make such a separation from other days, that what we did but in part, in the week, or working days, we may do in whole on the seventh and Sabbath day. True it is, that this equity of twice meeting every day, is more convenient for Cities and populous towns, where many dwell together, than in other places and situations, which for distance of place have not the congregation so dwelling together.

Here our common distinction of calling the week days working days, and the Sabbath days holy days, taketh away their frivolous assertion, who think that every day should be our Sabbath day, as though we should confound and shuffle together our working days and resting days.

Now if the permission of the six days appertain to us, is not the sanctifying of the Sabbath day also commanded to us? And if those things be permitted us, which concern our calling; are not much more those things commanded, which respect our sanctification? Wherefore if any say, the commandment is ceremonial, may not the same say the permission is ceremonial? For who so affirmeth the one, may affirm the other: but both falsely. If we should admit these days were to be restrained in some respects, and for some special causes, we affirm this restraining must be for a time, but not continual: and that when the reasons of the exceptions should cease, then the exceptions themselves should cease also. But some will say: what will you not allow some day of rest for humbling and fasting, or allowing some days for humbling, will you not allow one also for thanksgiving and rejoicing? To this I answer, that concerning fasting when there is a special need of a day appointed, this is no commandment of man, or of the Church, but of God himself, who as he hath laid upon us the need of the remedy: so hath he also commanded us to use the remedy. And as for the day of rejoicing, I think it may be put on the Sabbath, which we make our days of thanksgiving. For as the Jews used the Sabbath as a day to remember with thanksgiving their creation: so we may use that day for a thankful remembrance of our redemption, because in it we may meditate of all those benefits, which our Savior Christ by his nativity, circumcision, passion, resurrection and ascension, hath purchased for us. But if any man object, that this is too [ungenerous] and sparingly, because as God is extraordinary in mercy, so we should be extraordinary in thanksgiving: I grant that Christian Magistrates may for necessary occasion, in wisdom of the spirit, alter the times, and appoint some seasons for that purpose: so it be done for a while, and continue not as perpetual: for in six days, as we taught before, we must chiefly labor in our callings, and bestow some part of time in God his worship: and on the Sabbath day we must chiefly wait on God his worship, and bestow no time on other things, but upon necessity, because we are no less charged on the Sabbath to worship God, than we are permitted on the other days to follow our ordinary callings.

Now let us proceed to the third reason, taken from the Law-giver, or author of the commandments. For it thus followeth, Exod. 20:6. But the seventh day is the Sabbath of the Lord thy God, &c. This argument we know to be used severely in the three precepts going before. In the first it goeth before the commandment: in the second it cometh after: in the third it is more nearly adjoined. And here it is called the Lord's Sabbath: which proveth that therefore it must be wholly spent upon the Lord. Now were it ceremonial, then it should follow that there were but nine commandments, seeing, (Deut. 4:13.) Moses affirmeth, that the covenant which the Lord commanded his people to do, were ten commandments: where we see, that not the Church, but the word of God setteth down this computation. And albeit the ceremonies be also the commandments of the Lord, nevertheless we must wisely distinguish between the one and the other. The commandments were immediately given out by the Lord himself, the ceremonies were given immediately to Moses from the Lord: but mediately from God to his people by the ministry of Moses. For it is said, Deut. 5:22. These words the Lord spake unto all your multitude in the mount out of the midst of the fire, the clouds, and the darkness with a great voice, and added no more thereto In which place the man of God speaketh of the ten commandments, which a little before he had repeated, as they were published, generally to all by the Lord himself, which therefore are perpetual to all people, nations and languages, not only to the Jews, but also to the Gentiles. The ceremonies, as we know, were not universal, but beginning with the Jews they ended with them: neither were they perpetual, but in Christ his coming were abrogated. This difference is yet more plainly set down, Deut. 4:13-14. Then the Lord declared unto you his covenant, which he commanded you to do, even the ten Commandments, and wrote them upon two tables of stone. And the Lord commanded me the same time, that I should teach you ordinances and laws, which ye should observe in the land, whither ye go to possess it. Where Moses maketh a flat difference of those laws, which God gave in his own person, and them which were given by his ministry. By this word ordinances, which is in this verse, are signified, as some affirm, those laws, whereby the Jews did differ from other people. Thus we see how Moses was the minister of the ceremonial law, which was given but unto some, and lasted but for a season: but the moral law which appertaineth to all men, and is in virtue forever, the Lord himself did give it forth. Now as we answer the Papists, in defending against them the second precept as moral, and not ceremonial: so we likewise stand against them in this. For look what straying and unstayed minds were in the Jews concerning the worship of God, the same also is in us by nature: and what helps soever they needed therein, either to be put in mind of their creation, or to the viewing of God his works, or sacrificing to the Lord; the same are as needful for us to help us in our sacrifices: for we need a perfect rule as well as the Jews, to preserve us from idolatry and heresy. Again, seeing we have as great need of a solemn time for these things, wherein we may give ourselves wholly to hearing, praying, and receiving of the Sacraments, as they had for their worship: we are subject to as great distractions of mind in our callings, as they were, and being with them of a finite nature, can no more than they do infinite things. It is as requisite for us as for them to have a law, as well for the time, as for the manner of worship: wherein laying aside our ordinary works, we should chiefly and principally wholly give ourselves to those exercises of Religion, and duties of love, which only in part we did before, and so more freely espy our sins past, eschew our sins present, and strengthen ourselves against the sins to come. Wherefore to shut up this argument, we affirm against the wicked heretics of our time, that so long as we stand in need of corporal means, as meat, drink, apparel, and sleep, for the continuing of our corporal estate: so long we shall also need the spiritual means, as the word, the Sacraments and prayer for the continuing of our souls. And as it is not ceremonial for these considerations to use these means: so it is moral to have a time commanded and observed, wherein these things should be practiced.

It remaineth to speak of the fourth and last reason, drawn from the proportion of God his own example, as may appear in these words, Exod. 20:11. For in six days the Lord made the heaven and earth, the sea and all that in them is, and rested the seventh day: therefore the Lord blessed the Sabbath day and hallowed it. Wherein we have thus much in effect, as the Lord made the creatures in six days: so we in six should have a natural use of them. And as he sanctified, that is, put a part the seventh day to his own worship, and blessed it with a peculiar blessing given to his worship appointed: so we also setting this day apart, from the ordinary works of our calling, should wholly and only consecrate it to the worship of God. So that as God made all things in six days: so we may use them six days, as Adam did in the garden: and as the Lord rested from his works of creation, though not from his work of providence and administration, so must we set a part this day, to look for a special blessing and special benediction of God his worship, because of his own promise and institution. Why did the Lord this to our first father? He beheld the works of every day, and blessed every day? We must note, that he gave a special blessing above the other days, unto this day. Now therefore admit that a man should grant this much to a heretic, that we should be as perfect as Adam in his innocence: (which is a manifest heresy) yet they must grant, that we stood in need of the word and Sacraments, (the use whereof they deny) seeing Adam had need of the use of all these things, being yet without sin. We therefore oppose thus much unto them, that so long as they will acknowledge a need of corporal helps, by calling for meat, sleep, apparel: so long their souls stand in need of spiritual means, as of the word, Sacraments and prayer, because their souls must as well be preserved, as their bodies nourished. Our first father then had a Sabbath to be put in mind of the Creator, and that without distraction he might the better be put in mind of the glorious kingdom to come, that more freely he might give himself to meditation, and that he might the better glorify God in six days. As the heretics then deny the necessity of the word, prayer and Sacraments: so we look for a new heaven, and a new earth, and then we hope and acknowledge, that we shall keep a continual Sabbath But in the meantime, seeing the Sabbath which we now have, was before sin, we, since sin came into the world, have much more need of it, because that which was needful to continue Adam in innocence, is also as needful to recover us, and to continue us in our recovery. The Lord then having sanctified this day, it is not our day, but the Lord his own day.

But some will say: How? Is God better served on the Sabbath, than on any other day? I answer, not that we put religion 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 liberty to the worshipping of God, than we are on the other six days, wherein we are bound to our ordinary and lawful calling. Wherefore as we put on holiness in the creatures of water, bread and wine in the Sacraments; but acknowledge all inward grace to proceed from God his blessing and institution: so we promise unto ourselves on the Lord his day a greater blessing, not for anything in the day itself, but by reason of God his own ordinance, and promise of a blessing to the same. And as we deny not a blessing from the Lord on private prayer, reading and conference, but acknowledge a greater blessing to be due even by the Lord his own promise, to these exercises public in comparison of the other: so we deny not the grace of God to be upon those hours redeemed from our outward callings, and consecrated to the Lord: but confess a more special blessing from God to belong to that whole day, which the Lord hath taken up to himself alone, and that for his own promise sake unto all them, which come with simple hearts to obey his holy commandment.

Now having gone through these reasons, which prove the Sabbath day to be moral, and that this commandment is no less to be observed, than the other nine: before we enter into the exposition of the law itself, it shall be convenient to meet with such reasons, as some men bring to prejudice the truth of that, which hath been already spoken: which being done, by God his grace we will come to the other. The reasons against the Sabbath may briefly be reduced into such, as either seem to be drawn out of the express 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 Old Testament, or out of the New: they which are contained in the old, are taken either out of the law, or out of the Prophets. Out of the law, they make much ado about that which is written, Exod. 31:13-17. where the Lord saith this unto Moses: Speak thou unto the children of Israel, and say, Notwithstanding keep ye my Sabbaths: for it is a sign between me and you in your generations, that ye may know that I the Lord do sanctify you, Ye shall therefore keep the Sabbath: for it is holy unto you: he that defileth it, shall die the death: therefore whosoever worketh therein, the same person shall be even cut off from among his people. Six days shall men work, but in the seventh day is the Sabbath of the holy rest to the Lord: whosoever doth any work on the Sabbath day, shall die the death. Wherefore the children of Israel shall keep the Sabbath, that they may observe the rest throughout their generations for an everlasting covenant. It is a sign between me and the children of Israel forever: for in six days the Lord made the heaven and the earth, and in the seventh day he 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 sign: and therefore as they please to conclude, it is a figure. True it is, that it is here called a sign, verse. 13, as also Ezech. 20:12, it is plain: howbeit this is no good reason, that seeing the Sabbath is a sign, therefore it is a figure or shadow. For although every figure and shadow be a sign; yet every sign is not a figure or shadow. A figure foreshoweth a truth afterwards to be revealed: a shadow betokeneth a body hereafter to be exhibited: but a sign as it doth sometimes signify a thing afterwards to be looked for; so it doth sometimes assure us of a thing already performed. The figure ceaseth when the truth cometh: there is no use of the shadow when the body is present: but the sign and the thing signified may be joined together, and both of them serve for a present use. Again, they gather out of the 16. verse of the chapter, which we have in hand, where it is said, The children of Israel shall keep the Sabbath, that they may observe the rest through their generations for an everlasting covenant: that because the Sabbath of God is his covenant forever, that is, until Christ, it is ceremonial. True it is, that the law admitteth this phrase of speech sundry times, to say forever, that is, until Christ, in whom all things, are fulfilled.

But we must observe this general rule as our guide, when we will know what figures and ceremonies end in Christ, and what moral precepts belong unto us. When a thing is urged to the Jews: and hath a peculiar reason made properly to the Jew, and appertaineth nothing to the Christian; then as it begun with the Jews, as they were Jews, it ceased with the Jews: but when the reason of the thing urged is not peculiar to the Jews, but also belongeth to the Christians; then the thing commanded is not proper to the Jew, but common to the Jew and Gentile. Wherefore let us square out the reason by the line of this general rule. It is here added, v. 17. For in six days the Lord made the heaven and the earth, and in the seventh day he ceased and rested.

Where, if it had been said, they shall observe the rest for an everlasting covenant, because they were brought out of Egypt, I would have granted it to have been peculiar to the Jews: but seeing this is the reason, the Lord rested, which is common, not to the posterity of Abraham alone, but to the whole posterity of Adam, the commandment must be granted general both to Jew and Gentile. For it is a common instruction to all men in all ages to labor six days, wherein the Lord made the heaven and the earth, and to cease from labor the seventh day, because in it the Lord rested. The plain 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 posterity from generation to generation: I made this law to ease myself after my great pains taken in the creating of the world in six days, and you shall keep it to ease your minds, which are fraught with many distractions, by reason of your ordinary callings in those days. Neither would I have any to think, that the Lord had need of any refreshing, who being infinite, cannot be subject to distractions or weariness: but we must know, that where the Lord is said, that he refreshed himself, by taking view of his creatures, he commendeth his love to us ward, in showing rather what ought to be in us, than what was in him. For such alacrity and diligence should we use in our callings, as we should be glad when the Lord's Day cometh, that in it we shall recover ourselves, and ease our minds of those distractions, which burden us in our outward calling, and so refresh ourselves with spiritual pleasures in the pure worship of God, and thankful beholding of his works. We see how these reasons make rather flatly with us, than against us. And thus much for their proofs out of the prescript words of the law: now let us consider what they allege out of the Prophets.

Their reasons out of the Prophets be taken either out of Isaiah, or out of Ezekiel. Out of Isaiah they use these places, Isaiah. 56:1-2. and 58:13-14. and 66:13. The words of the Prophet, chap. 56. verse. 1-2 are these: Thus saith the Lord, keep judgment and do justice: for my salvation is at hand to come, and my righteousness is to be revealed. Blessed is the man that doth this, and the son of man which layeth hold on it: he that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any evil. See, say they, here is the Sabbath commended as a resting from sin. I deny it not, but our controversy 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 especial means of God his worship and their salvation: which being contemned, they contemned God his worship, and their own welfare? And because in this horrible contempt of the holy school of the Lord, where they should have learned both their religion towards God, and duties to their brethren, they gave a manifest token of carelessness in them both, they are worthily threatened by the Prophet. And concerning the pure interpretation of this place, by keeping the Sabbath, is meant the observation of the first table; by keeping their hands from doing any evil, is understood the obedience of the second table: so that the thing in this place chiefly urged, is this, that they should keep the Sabbath, which might nourish them in the worship of God, and in duties to their brethren. But, say they, the Sabbath is here joined with ceremonies, as may appear in the verses following: therefore it is a ceremony. This is no sound argument. For in the law is set down the moral law, which teacheth the common duties of all God's people, wherein be also the ceremonies, which describe the duties peculiar to the Jews: whereupon we must not conclude, that therefore the moral law is ceremonial. Again, these ceremonies contain not only certain truths of spiritual things, which should be accomplished in Christ, but also of other means which should succeed in their places. True it is, that if they had only contained truths of spiritual things in Christ, it had been somewhat, that they affirm: but seeing they have also in them such means, which though not in the same manner, yet more effectually are afterward to be used, the reason is not good. Wherefore we reason against them thus: that, albeit we have not the manner of their sacrifices, yet we have our sacrifices and means of God's worship succeeding them. For though we have not, as they had, Priests to offer for us, and such slain sacrifices as the Priests did offer for them: yet we have the Ministers of the word of God, which cut up men's consciences, by whom the secrets of men's hearts are made manifest: 1 Cor. 14:25. By the preaching of the Gospel and word of God: which being mighty in operation, and sharper than a two-edged sword, entereth thorough, even to the dividing asunder of the soul and spirit, and of the joints and the marrow, and is a discerner of the thoughts, and intents of the hearts. Heb. 4:12. And whereby Christ is as it were freshly crucified unto us, and that by so much the more profitably, than if we were present at the thing itself, as beside the describing of the manner thereof, the fruit of it is more effectually preached. And certainly we may affirm, that then the dumb sacrifices of the blind Papists came in, when this glorious sacrifice of preaching ceased. And where the word is administered in any power and sincerity, there doubtless the preaching of the law striketh us, and the preaching of the Gospel bringeth us to Christ. (Isa. 56:1-2)

Herein is the difference between the Jews and us, that they in all their Sacraments and sacrifices represented Christ, that was to come, and showed that their sins in him should be taken away, being yet to come: we manifestly in our sacrifices witness, that he is already come, and that our sins in his death are fully pardoned. Besides, to those forenamed sacrifices we have the sacrifices of prayer, and thanksgiving: whereof the Prophet speaketh, Psalm. 141:2. Let my prayer be directed in thy sight as incense, and the lifting up of mine hands as an evening sacrifice. As also Psalm 119, part 14, verse 108. O Lord, I beseech, thee accept the free offerings of my mouth, and teach me thy judgments. Of these sacrifices is mention, Malac. 1, Hose. 14:2, Mat. 24, John, Heb. 13:15. Now in that it followeth, Isaiah 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 ceremonial: yet I also confess, that in the same was this common truth, that it should be a mean to worship God. Wherefore in this place the Lord commandeth and commendeth holy assemblies even to us, to whom they be as needful as to the Jews. For though it be not now necessary, nor required, that we should go up to Jerusalem to worship after the manner of the Jews: yet besides our private houses, wherein we may worship the Lord, we have need of one public and common place to meet 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 midst of them. This also is commended unto us by the example of the holy Apostles, who met together, and besides their several 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 used. And though we now have not the same offerings, places, and sacrifices which the Jews had; yet we have these things more effectually than they: and though we have not their Sabbath, yet we have a Sabbath. The words, Isaiah. 58:13, be these: If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, and call the Sabbath a delight, to consecrate is, as glorious to the Lord, and shalt honor him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word: 14. Then shalt thou delight in the Lord, and I will cause thee to mount upon the high places of the earth. &c. This is spoken to the present estate of the Jews, as then they were, and not properly to the Gentiles, but as they may see their estate in the Jews, in which respect it may be profitably applied to the Gentiles, but evident it is, that here properly it was spoken to the Jews. For in this place the Prophet sharply reprehendeth them, because they kept not their fasting's and holy days aright. Howbeit, they did not stick to complain among themselves, that they had fasted, that they humbled themselves, and used all the means which their fathers before them had done: but all in vain, 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 ye fast indeed, but therewithal ye lie and live still in your sins: ye fast, but without repentance: and so far are ye from true forsaking of your sins, that on your fasting days, howsoever like hypocrites ye use the outward action, ye exercise cruelty, oppression, debate and strife: and do ye look, that this holy hypocrisy should be acceptable unto me? No: If ye will please me with your fasting, repent ye of your sins, show forth your sorrow by the fruits of love, in exercising the works of mercy and compassion: which things when I shall behold in you with an upright heart then I will accept your offering, and be pleased with your fasting. Again, do not think, that I will look upon your holidays, so long as ye use them but upon custom and in hypocrisy, making them unprofitable for my worship, and your salvation and repentance, until such time as ye endeavor a better and more holy use of them, both concerning the pure honoring of my name, and the furthering of your own salvation. Behold here (say they) the Sabbath is abrogated, then which they can affirm nothing more contrary out of this place. For here is no abrogating of the Sabbath, but an establishing of the true celebrating of the Sabbath, with a sharp 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 have the Sabbath to be abrogated, much more must they drive fasting out of the doors of the Church, against which he is most earnest, and telling them that their fasts are not in truth, the Lord showeth them, with what fasting he is pleased. Again, say they, see, here it is manifest, that to cease from sin in our Sabbath, which we must keep. I answer, it is the fruit of the Sabbath, which we must keep: and therefore, because where the means are used without any effect or fruit, there the means are nothing, the Lord rather urgeth them to the effects and keeping of the Sabbath with fruit, then disannulleth the Sabbath. And it is usual in the word of God, to use the effect for the cause, and the fruit for the means, as we may see Jam. 1:27, Pure religion and undefiled before God, even the Father is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. Which briefly is, as if the Apostle should say, this is the effect of true religion, when faith doth purely show itself in the works of love. Again, John 6:47-48, He that believeth in me, hath everlasting life: I am the bread of life. Where our Savior Christ showeth, that the effect of faith is the eating of Christ his flesh, and drinking of his blood. So that, to use the means without the effect is hypocrisy: as also to look for the effect without using of the means, is foolish presumption. Wherefore we affirm, and that from the mouth of the Lord by his holy Prophet, that to rest in fasting and in the Sabbath, an outward mean is of no value, being separated from good works, the issue and the effect of the same, that if we would, God should be merciful to us, we should also show ourselves merciful to others. So then the Lord taketh not here away the one, but showeth the one to be fruitless without the other, and is so far from taking away the Sabbath, that rather he goeth about to inform them in the true use of the Sabbath. The meaning therefore of the Prophet his word, is this: If thou wilt not rest in the bare ceremony of thy holy days, but wilt do thy holy service to me, and duties of love to thy brethren: then shalt thou show thyself to take true pleasure in God and his worship. Where we must learn so to delight ourselves with the means of our salvation, that seeing we can but in part give ourselves unto them in the week days, we should greatly rejoice when the Sabbath day cometh, contrary to the practice of the people in Amos his time, who would say, Amos 8:5. When will the new month be gone, that we may sell corn? And the Sabbath, that we may let forth wheat, and make the Ephah small, and the shekel great, and falsify the weights by deceit? Wherefore we conclude, that here is not the abrogating, but the pure celebrating of the Sabbath, which appeareth by effect, when it draweth us nearer to God, and causeth us to take greater pleasure in his ways.

There remaineth that, which is Isaiah 66:23. And from month to month, and from Sabbath 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 down a continual Sabbath to be observed every day in the kingdom of Christ, and therefore there ought not to be one prescript day only in the whole week. But the reason is most weak, and containeth a manifest absurdity. For if every day should be a Sabbath, and we in the Sabbath are commanded to do no manner of work; when should we travel in our ordinary callings, whereunto the Lord himself hath permitted us six days? Thus we see the six days of our ordinary callings should be pulled away If they say, that a man may follow his calling, and yet worship God sufficiently, and as becometh the holy Sabbath, then they must grant, that we may do our ordinary works on the Sabbath, as also they suspect the Lord of want of wisdom. But if we should look narrowly into these men's lives, we should find, that whilst they cry out to keep every day a Sabbath, they in truth in the meantime observe no Sabbath at all. Besides, in that there needeth one particular day wholly to be given to the Lord, it is certain, that the dearest children of God, who upon the other days redeem time to God's worship, earnestly desire this.

Now concerning the place itself, which they seem much to misconstrue, we must understand two things. First, it is not simply to be taken, but in the way of comparison: secondly, it is meant of the kingdom of glory, and of the second coming of Christ. In the way of comparison it is understood thus: that the people of God should not content themselves to worship him on the Sabbath only, but also in the other six days it should be lawful for them to have holy assemblies and Christian meetings: which though they now should do but in part, by reason of their ordinary calling, hereafter they should do it both continually and perfectly in the kingdom of heaven. Which thing was performed even of the Apostles, who, although they observed one solemn day, yet had they their godly assemblies for holy exercises on other days also. True it is, that the Family of love pretends a show of the kingdom of God in this life by rising from sin, saying, that we here sit in heavenly places. But the scriptures in this case speak of the beginning, not of the consummation of God his children in glory. For in this life we possess but in hope that, which perfectly we shall enjoy. We be here admitted but into the entry of this kingdom, we here take up our hold, we receive our deeds, our lease and evidence are given us in this world to assure us, that hereafter we shall have the full fruition and perfect possession. Wherefore another Prophet saith, Jer. 31:33-34, This shall be the covenant that I shall make with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, &c. 34. And they shall teach no more every man his neighbor and every man his brother, saying, I know the Lord: for they shall all know me from the least of them to the greatest, saith the Lord. Where we may see, that though the full accomplishment of our glory and knowledge is in heaven: 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 mirror. For everyone, as it is Heb. 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 every day should be a Sabbath, but that Christians in every day of the week should provide for the worship of God in some measure, though more fully and more solemnly on the Sabbath. So we see the force of this to be in the way of a comparison, that Christians should not satisfy themselves 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 answer: to prove against the maintainers of a continual Sabbath, that this place is meant of the Church triumphant, and not of the Church militant, it shall easily appear, if we consider diligently what goeth before, and what cometh after: which rule is worthily 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 heavens, and the new earth: whereby he meaneth not the first appearing of Christ in humility, but his second coming in glory, as may appear, 2. Pet. 3:13. where the Apostle repeateth the same words, saying, We look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness: Surely if the Prophet had meant this to have been in Christ his coming in the flesh, it is most like it should have been 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 own words, We look for new heavens, &c. In the verse following, the Prophet speaketh of the worm that shall not die, and of the fire that shall not be quenched: which undoubtedly is understood of the hells, whereinto the wicked shall be cast at the last judgment day, as may be gathered by our Savior Christ his words, Mark 9:43-44, where he maketh mention of hell, Where the worm dieth not, and the fire never goeth out. Wherefore by the premises and sequel, we conclude with the learned, that the Sabbath here mentioned, must be kept in the kingdom of heaven. And therefore their continual Sabbath, which they should have in this life, is a devise of their own brain, and not gathered out of this place. And thus much of the reasons, which seemed to prove the Sabbath ceremonial, taken out of the prescript words of the old Testament. As for that which we alleged out of Ezekiel chap. 20, it is already answered sufficiently in confuting their first reason, which was drawn out of Exod. 32.

Now it remaineth in like manner to consider of their arguments, which they take out of the New Testament, and that either out of the history of Christ, or from the writings of his holy Apostles. And because the four Evangelists agree in one harmony, we will briefly reduce all their reasons into one or two principal places, namely, Matth. 12:1-8, Mark 2:27. In Matth. 12, it is said: At that time Jesus went on a Sabbath day through the corn, and his Disciples were hungry, and began to pluck the ear of corn and to eat. 2. And when the Pharisees saw it, they said unto him, Behold thy disciples do that which is not lawful to do upon the Sabbath. 3. But he said unto them; Have ye not heard what David did when he was a hungered, and they that were with him? 4. How he entered into the house of God and eat the show bread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests? 5. Or have ye not read in the Law, how that on the Sabbath days, the Priests in the Temple brake the Sabbath and are blameless? 6. But I say unto you, that here is one greater than the Temple. 7. Wherefore if ye knew what this is, I will have mercy, and not sacrifice, ye would not have condemned the innocents. 8. For the son of man is Lord, even of the Sabbath. The occasion of this doctrine of Christ is, that he going abroad to preach with his Disciples, they for hunger pulled the ears of corn. Hereof arose by the Pharisees this Controversy, who accused the Disciples for traveling on the Sabbath day, as though they had done a work on the Sabbath, which was not lawful to de done, because the Law said, that no man should travail on that day. Our Savior Christ hearing this accusation, defendeth his Disciples: whereof some conclude, that our Savior here abrogated the Sabbath. But what could they have forged more untrue? For if, as they say, he now had abrogated the Sabbath, then our Savior Christ did not obey every part of the ceremonies unto death: which to affirm, let them tell the danger of it. Nay rather according to the judgment of the better learned we affirm, that Christ is so far off from speaking against the Sabbath in this place, that he setteth down the pure observation of the same against them, who perversely and untruly did judge of it. And here we see the Pharisees deal very cunningly with them, For they might as well have accused the Disciples of theft, as of breaking the Sabbath, had they not known, that as the Law permitted a man to go into the vine-yard for to gather grapes, so he carried no clusters away: So they, to satisfy their hunger, might presently eat of the ears of corn, carrying none away with them. Howbeit, they could not see, that this their travel was not like their ordinary traveling on the other days, and that it was agreeable to the Sabbath, the Law permitting a Sabbath day's journey. This some (curiously) have defined to be the space of a mile, some two, some three miles: unto whom as I do not deny the liberty of their judgment, so I think it to consist of that distance, as a man may conveniently travel for some holy purpose, without any hindrance of the ordinary exercise of that day, and without wearisomeness either to body or mind, whereby he should be the unfitter for the Lord's worship, or his duties. And therefore they that dwelt but so far from Jerusalem, that they might on that day conveniently go to the Sacrifices, and return home without any of the former hindrances, made a Sabbath day's journey. And now in our times a man may lawfully go so far for the more comfortable or holy use of the day in hearing: so that neither his body be overwearied, nor any due time of hearing be pretermitted, and that without prejudice or breach of the Lord's Day. Wherefore seeing our Savior Christ and his disciples traveled to so holy an end, and no further then by a Sabbath day's journey was lawful, the end of the journey, which ought to measure this and like actions, proveth, that herein there was no breach of the Sabbath. Neither is it likely that the Pharisees reproved and controlled the Disciples for traveling, seeing even they themselves with them were companions in the journey, but rather they did it for their plucking the ears of corn: whereby they showed, that the ceremony of resting was not the chief thing in the Sabbath, (as now a days some do think it) but rather because they made provision for their bodies, contrary (as they imagined) to Exod. 16:24. Well, it is most probable, that the Disciples being gone far from the place, from whence they did set out, (because if they had then fainted, they would there have recreated themselves) and far distant from any place where they might eat, (for if they had been near any place, they might rather have refreshed themselves with other things then with corn) they through fainting and for want of other necessaries, were constrained to satisfy their present necessity with these things, which if they had not done, they should not have been able to persist in their calling, which was agreeable to the Sabbath: the works whereof did never restrain from eating, which notwithstanding they might as justly have reprehended in the Disciples, as their plucking the ears of corn. The arguments whereby Christ doth answer them, may briefly be referred to five heads. The first is set down in these words, verse. 3. Have ye not heard what David did, when he was a hungered, and they that were with him? 4. How he entered into the house of God, and ate the show-bread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests? Behold he speaketh here of the ceremony of show-bread, which was broken for the preservation of men's lives: whereby he showeth, that Ceremonies, as a thing of less importance, must give place for life's sake. So that this is spoken of the end, because the thing which is forbidden for a common end, is not broken for a particular use. Wherefore David and his company did eat the show-bread to serve their necessity, and that without breach of the Law, how much more may my Disciples eat the ears of corn, to enable them the more to attend upon the ordinance of God? It is a rule in the civil law, that it is against civility too greedily to hunt after the syllables of their Maxims, and too carelessly to neglect and permit the true sense of the Law. In which thing our Savior trappeth the Pharisees, who were too severe censurers of the letter, and too severe observers of the matter of the Law. Our Savior therefore in effect meaneth thus much, that as it was not lawful to eat the show bread usually or ordinarily, and yet to eat it upon necessity it was not unlawful: so usually to gather corn on the Sabbath, even in time of Harvest, it was not lawful; and yet extraordinarily, and upon necessity to gather it was not unlawful on the Sabbath, which permitted the works of necessity, whereby men might be the better enabled, and the less hindered to do the works of that day. And for this cause, seeing the Disciples without this help should have been unfitter either to have preached to others, or heard our Savior, and by it were enabled the more to either of these things: it is evident, that they were so far off from breaking the Sabbath in so doing, that rather they should have broken it in not so doing. So that Christ doth only not abrogate the Sabbath in this place, but also reprehending the Pharisees for their misconstruing of the Law, and too strict taking it, without due consideration of the end thereof: he setteth down a more pure observation of the same. (Luk. 6:1)

The second reason, which is drawn from the Law itself, and from the Priests own practice, may be gathered out of the fifth and sixth verses: Have ye not read in the Law, how that on the Sabbath days the Priests in the Temple brake the Sabbath, and are blameless? 6. But I say unto you here is one greater than the Temple. As if he should have said, Verily ye misconstrue the Sabbath; ye must better consider, what kind of works the Sabbath forbiddeth, to wit, the works of men's ordinary callings, not being fit for the dignity of the Sabbath, and nothing tending to the worship of God: but if they beseem the dignity of that day, and are done for God his holy worship, they are not unlawful. Advise yourselves (I pray you) do not even your own Priests on the Sabbath-day slay their beasts to sacrifice? Do they not circumcise on that day? And do ye not carry your children to the Temple to be circumcised, which are works both in respect of your Priests and you; and yet in that in these things ye are made the fitter to serve God in his worship, ye think them not unlawful? Likewise know, that this plucking of the ears of corn in my Disciples, is no work of their ordinary callings, but to make them more able for the worship of God. In that he nameth the Priests, he showeth that he rather speaketh against the persons, than against the cause, and strangleth them in their own argument. For the answer in effect is this: If my Disciples profane the Sabbath, then did your own Priests the same. Under this we may couch the answer of our Savior Christ to the Jews, who accused him for healing of the sick man on the Sabbath day, John. 5:17. My Father worketh hitherto, and I work: that is, as my Father ceased from the works of Creation, yet he ceased not from doing good on the Sabbath: so though I and my Disciples have ceased from our ordinary callings, yet cease we not after the Father his own example, to do the works of mercy on the Sabbath. For the works of God his providence are to be done every day. Seeing he then vouchsafeth to put us in his stead to do good things, we may lawfully do them, though with some bodily labor, as we may on that day resort to the imprisoned, visit the sick, relieve the needy, reconcile the uncharitable, and admonish the unruly; And why? We seek not herein our own profit, but the profit of our brethren: we desire not our own glory, but the glory of God. In which cases we are not forbidden, but commanded to do good on the Sabbath.

If we look narrowly into the history of our Savior Christ, we shall see it was most usual unto him to heal the sick, to restore sight to the blind, to open the mouths of the dumb, and to frequent like exercises on the Sabbath day. And for what cause? Because on other days men following their ordinary callings, could not so well follow him: but on the Sabbath day, their other business set apart, they attended on him willingly, and resorted together: so that, if he had done these things on the other days, he should have hindered the ordinary callings of men, by the concourse of people: or else he should have done them to the less glory to God; if no company nor concourse had been 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 God's glory. Besides, he did then these things rather, that he might wean the Jews from their superstitious opinion of the Sabbath, and bring in the pure use thereof, in exercising the works of love. Now, if the outward rest of the day had been the chiefest thing therein, as the Pharisees then dreamed, and many now a days have thought: then how would Christ have done these things, who was to do and fulfill all things commanded in the moral Law, and left nothing undone in any one jot of the ceremonial Law, until the veil of the Temple of his body was rent? Thus we see how the chief end was moral, and not ceremonial: and as it is moral given to all men to further them in the means of their salvation, it is as needful for us, as for the Jews. Again, Christ was asked of no one question more than of the Sabbath, and in all his answers he rather inveigheth against the perverting, then intendeth the abrogating of the Sabbath. In like manner, he meaneth nothing less than the abrogating of the day in his Apology against the Pharisees: but rather layeth open their folly in proving to their faces, that they cavil too much for the perverting of the Sabbath, seeing they are driven to reprehend that in others, which they themselves do. The reason of his defense insinuateth thus much: If ye think it an holy duty to cut the flesh of children on the Sabbath, because it is done in your Temple, which otherwise might seem a spice of murder and cruelty: Again, if ye think the Temple commands the work of slaying your beasts for sacrifice, which being done in the market-place were too butcher-like; then I give you to understand, that my disciples do nothing unbeseeming the Sabbath, so long as I am present with them, who am greater than the Temple.

The third reason is contained in the seventh verse: If ye know what this is, I will have mercy and not sacrifice, ye would not have condemned the innocents Here our Savior Christ, as before he had defended his Disciples by testimonies out of the Law: so now excuseth them by the witness of the Prophets, and citeth a place out of Hosea. chap. 6:6, as if he should say: What works doth the Sabbath forbid? Are they not the works of our ordinary calling? What works doth the Sabbath command? To sacrifice only? No: but to do the works of mercy also, which is the end of all our sacrifices. Why then seeing the law doth not forbid the duties of love to be done, will ye deny this work of mercy to my Disciples, that when they faint, they might not be refreshed? That this place of the Prophet is thus to be construed, that the Lord will not have sacrifice alone, but mercy withal, we may prove it by other places of the scriptures, as 1 Cor. 1:17, Christ sent me not to baptize, but to preach the Gospel: where the Apostle meaneth, that he was not chiefly and only sent to baptize, but to preach also. So that the place is to be understood in the way of comparison, that when one of the things cannot be conveniently done without the other be undone; then mercy, which is better than sacrifice, must be preferred, as being the issue whither Sacrifice is referred. And in this respect, though simply in themselves 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 necessity be left undone, because both cannot be done together: seeing the Lord most alloweth of our obedience, when testimony thereof is witnessed by practice to his Saints, and in the exercises of love, we perform that in truth, which otherwise we labor for but by means, the Lord desireth mercy, and not Sacrifice, and the knowledge of his will more than burnt offerings. So that herein the Disciples do not only not break, but keep the Sabbath. This argument Christ useth, Mark. 3:4, where he being reproved, because on the Sabbath day he healed the man that had a withered hand, said to his accusers, Is it lawful to do a good deed on the Sabbath day, or to do evil? To save the life, or to kill? As also Luke where he on this manner answered the Pharisees, who watched him whilst he healed the man which had the dropsy: 5. Which of you shall have an Ass, or an Ox fallen into a pit, and will not straightway pull him out on the Sabbath day? As if he should say, why do ye watch to take me in this thing? Will ye permit the works of mercy to be done to beasts, and will ye deny them to be done to men? Why? Will ye help your beasts being in peril, and may not I help this man being in such danger? Howbeit we must here note, that our Savior Christ in showing how in this law is humanity to creatures, giveth no jot of liberty to worldly men, who under pretense of this obedience, seek rather their own private gain in rescuing from perils the creatures, then the glory of Almighty God, which may redound to him by the more cheerful and comfortable service of the creature being thus redeemed. Now, if any shall here further inquire, whether in seeding time, or the harvest season, when the times before have been and still are like to be unseasonable and intemperate, they may somewhat on the Sabbath give themselves to sowing, or gathering of their corn: I answer, No. For it is by special words expressly forbidden, Exod. 34:21. Six days shalt thou work, and in the seventh day thou shalt rest: both in earing time, and in the harvest thou shalt rest. And surely of all times laboring in harvest seemeth most unlawful. First, if as God his benefits grow on us, we must grow in thankfulness, then reaping at that time, we ought to render most thanks, and not to think the worship of one day sufficient in seven, much less to cut it from the Lord in part or in whole. Secondly, seeing in the week going before we have even wearied both our own bodies by labor, and much more the bodies of our beasts in travail: besides that, in working on the Sabbath, we contemn the ordinance of God most unthankfully, which so well in his law in this case hath provided for us, we deal too unnaturally with ourselves, and too injuriously with our cattle. Again, if we on this day make no conscience of the worship of God contemned by this worldly laboring, we manifestly bewray our want of faith in God's goodness, wisdom and providence: as though he either would not preserve that, which hitherto he nourished out of the earth: or that he having dealt so mercifully in many benefits before, should now in one fail us: which undoubtedly he would not do, did not our sins provoke him thereunto. Wherefore if so it come to pass for our sins, we must rather in patience, repentance, and wisdom, submit ourselves to the punishment, than profanely and obstinately to seek by such means to shake it off. True it is, as we have said before, that works of necessity be lawful on the Sabbath: but we must understand it of necessities present, and not of perils which are imminent, that is, which are like to come, but yet are not certain to come. For when the danger is present, as an house is on fire, bloodshed by reason of a fray is like speedily to be committed if help be not, or in such like cases, because the Lord hath as it were cast the remedy upon us, and put us in his own stead for ministering of help, then may we use our liberty: but when it is to come, and it is still in the Lord his hand, we must cast the whole remedy upon him, if the danger fail, knowing that he in his providence and mercy will remove the evil, or else in sending it will punish our sins.

But to return from this to that, from which we a little digressed, the reason of Christ here used is yet pressed further, Luk. 13:15 where he 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 ox, or his asse from the stall, and lead him away to the water? 16. And ought not this daughter of Abraham, whom Satan had bound for eighteen years, be loosed from this bond on the Sabbath day? That is, will ye water your cattle on the Sabbath, which thing your Rabbins think not unlawful: and think ye that I break the Sabbath for helping a faithful believer? Is not this rather hypocrisy in you, than any new doctrine in me? But here some will object: Christ might have done this the day after to the woman, who in so short a time would no more have perished, than the ox, if he had not been led to the water until the day following. To this I answer, as the works which we do to God his creatures do not fight with the keeping of the Sabbath, because in respect that cattle by not attending on them, would be made less profitable to their owner, though thereby they should not utterly perish: so in respect that this woman should have remained more unfit for God his glory, and the keeping of the Sabbath, if she had not been helped, although it may be she should not utterly have perished, this work of our Savior Christ was nothing against the Sabbath, he not seeking his own glory and profit, but the glory of his father, and the profit of another.

Now followeth the fourth reason in the 8. verse. The Son of man is Lord even of the Sabbath: That is, God the Father making the Sabbath, is the Lord of the same: the Son of man is equal with the Father, therefore the Son of man is also Lord of the Sabbath. Again, as the Lord made a law for man, but none for himself: so ye are too presumptuous in the presence of the Lord to control my disciples. For, if I being the law-maker, give a special privilege to my Disciples, as indeed I may do, urging the law, where I list, and dispensing in the law to some, as I please; is it then meet that you should censure them, whom I do privilege? Wherefore seeing it is I that have appointed the Sabbath, and therefore best know who keep it, and who break it, I give you to understand, that these men, whom ye falsely accuse, because ye know not the pure keeping nor breaking of the Sabbath, have not broken it. Suffer me then, I pray you, being Lord of mine own ordinance, to dispose of it, as best seemeth to me.

The fifth argument may be borrowed from the second of Mark, verse. 27, the words whereof are these: The Sabbath was made for man, and not man for the Sabbath. Many think this reason to make much for their purpose; but they are deceived in their own ignorance. For, saith Christ, this is the cause why my disciples have not rested so much, as ye think they should have done; the Sabbath, that is, the rest, was made for man's good and comfort, and not man for the rest alone, but for the sanctifying of the Sabbath: so that albeit they have not for some good cause observed the rest, which must give place to the profit and commodity of man, yet have they not broken the sanctification of the day, which chiefly is required of them, in that, if they had not eaten this corn, they had fainted, and so have been made unfit for the hallowing of the same. We say, meat was made for man, that is, for the relief, sustenance, and comfort of man, not man for the meat, to wit, for the eating and consuming of meat: but that in enjoying the comfort of God his creatures, he might praise the Lord the more freely. Neither can any man hereof justly gather, that therefore on this day he may fil himself with meat, as he lusteth: because that were rather to unable, than to enable him to keep holy the Sabbath. Again, we say in like manner, that labor, that is, the commodity that cometh by labor, was made for man, not man for the labor, but for the glory of God, which by labor in his lawful calling he may gain to the Lord. Wherefore seeing the rest was appointed only but as means, whereby man may the more fitly sanctify the Sabbath, and the disciples did eat this corn, 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 figurative: yet the Sacraments were made for man, not man for the Sacraments, that is, for the bare use of the elements: although it must needs be granted, that to use the word and Sacraments in pureness and holiness for the further strengthening of our faith, is one of the chiefest and most principal duties of man. How be it in respect they be but means, and are to give place to the end, to the which they are ordained, I am persuaded, that though the congregation were busy either in hearing the word preached, or in receiving the Sacraments ministered: yet if a house being on fire were in love to be helped, the former actions were to give place to the latter. For we read Act. 20:10. where Paul being occupied in preaching, and espying a young man, who was in a dead sleep, fallen down dead, made no conscience to cease from speaking, to go down to lay himself upon the young man, and to embrace him, until his spirit returned into him, and afterward went up again and continued his preaching. Wherefore in all these reasons we may see how Christ did show unto the Jews, that they perversely did stand in the ceremony, and did not abrogate the Sabbath. Here then is a far contrary argument to that, which these men affirm. For seeing our Savior Christ might in one word have showed it to be a ceremony, if he had purposed any such thing, and not have 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 add that, which is Matth. 24:20. Pray that your flight be not in the winter, neither on the Sabbath day. This, say they, showeth, that the persecution of Jerusalem should be by so much the more grievous to the Jews, if it fell on the Sabbath, because then it was not lawful for them to fly: so that if they stayed, they were like to lose their lives by falling into the hands of their enemies: if they fled, they should break the Law of God, and so become subject to the punishment thereof. But this was nothing in the purpose of our Savior Christ, who therefore forewarned them to pray, that the destruction of the city should not fall on the Sabbath, because then it would be the more grievous punishment unto them, when besides the havoc of their own bodies, they should see the glory of God thrust through the sides, the Temple polluted, the worship of God profaned, the word of God blasphemed, and the Sabbath of the Lord defiled. The truth whereof appeareth in this, that troubles and the time of their visitation should come upon them, when the Sabbath should not be ceremonial, as now it was, when Christ spake unto them, but at such time, as men should worship God in spirit and truth, without all shadows and figures, when Christ should be ascended into heaven, as indeed it came to pass. So that this should increase the grief of so many as sincerely worshipped the Lord, that when they should rejoice in the holy worship of God, they should mourn 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 howl to see the open despite of God and his truth. In respect of which miserable calamities, our Savior Christ foreshoweth the woeful estate that should be in those days, of them which were with child, and gave suck. For though the fruit of the womb and multiplying of children, in respect of themselves, were the good blessings of God; yet the estate of those times should be so dangerous, that even the blessings of God should be turned to curses, and the children, which otherwise were a comfort unto them, should now increase their trouble, discomfort and sorrow. Wherefore it is certain, that Christ neither meant, that every day should be alike: for then he would not distinctly have pointed at this day: neither did he think it to be a ceremony, because he knowing the time when ceremonies should cease; would have been so far 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 use of the Sabbath.

Thus having spoken of those places in the Gospel, which might seem to make against the Sabbath, now let us speak of those places in the epistles of the Apostles, that we may see whether they contain any sound truth for their purpose, howsoever they be thought to have some hold in show. These allegations are either out of the epistles of Paul, or the epistles to the Hebrews: out of the epistles of Paul, which he wrote to the Romans, to the Galatians, or to the Colossians. The place which they bring out of the epistle to the Romans is in the 14 chap, verse 1, Him that is weak in the faith receive unto you, but not for controversies of disputations. 2. One believeth that he may eat of all things: and another which is weak, eateth herbs. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him that eateth: for God hath received him. 4. Who art thou that condemnest another man's servant? He standeth or falleth to his own master: yea he shall be established: for God is able to make him stand 5. This man esteemeth one day above another day, and another man counteth every day alike: let every man be fully persuaded in his mind. 6. He that observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the Lord, &c. In this last verse they would gather, that a man might make choice of day as he will, and as in a thing indifferent. And some learned expositors affirm, that the Apostle in this chapter entreateth of things, which in their own nature are indifferent: and therefore here we are to use them in love. 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, verse. 14, Put ye on the Lord Jesus Christ, and take no thought for the flesh to fulfill the lusts of it. The effect whereof is thus much, if it be compared with the first verse of the chapter following. Although ye have put on Christ, and 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 have, I would ye should not judge him for his wickedness anymore, than ye would he should judge you for your strength: but rather bearing with his infirmity, which in time may be changed to a more perfect strength, labor by all means to win him to soundness of judgment. Wherefore in that he saith: Him that is weak in faith, receive unto you: he meaneth them that are not established in the doctrine of the Gospel, not them that are weak in a ceremony, or in things indifferent: so that if any be found weak in the doctrine of Christianity, I mean in some point of it, and yet be sound in all other things, they should not be further entangled with intricate controversies, which they cannot conceive: but so gently entreated, and mildly 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, wherein as yet they be weak. Neither must we think, that the Apostle meaneth here such imperfections, as may be in the most perfect, but rather such weaknesses, as are found in most Christians. This is the general scope of the Apostle in this place: whereunto also agreeth the conclusion, which is in the first verse of the chapter following: We which are strong, ought to bear the infirmities of the weak, and not to please ourselves. 2. Therefore let every man please his neighbor in that, that is good to edification. 3. For Christ also would not please himself, but as it is written, The rebukes of them that rebuke thee, fell on me. Where Paul his sense is such: If we have gotten more knowledge, and attained higher graces than other men have, we are not in respect thereof to despise others: but we must in wisdom and patience sustain their error a while, and strongly support their weakness, not that we should nousle and nourish them in their error or weakness, but that by humility and patience we might the better build them up in knowledge and true godliness. To this end he allegeth the example of our Savior Christ, who did not only bear with the infirmities of his friends, but also with the errors of his enemies. So that this then is the true use of Christian faith mingled with love, that who so is come to Christ, as we are, our wisdom may sustain their error, and our strength may support their weakness, and as Christ did bear with his weak disciples, so must we with our weak brethren, not counting them as no Christians, because of infirm judgment they dissent from us in some particular, but in love overcome their infirmities, because they consent with us in the general The sum hereof is also set down 1. Cor. 3:11. Other foundation can no man lay, than that which is laid, Jesus Christ. 12. And if any man build upon this foundation, gold, silver, precious stones, timber, hay, or stubble, 13. Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by the fire: and the fire shall try every man work, of what sort it is. 14. If any man's work that he hath built upon, abide, he shall receive wages: 15. If any man's work burn, he shall lose, but he shall be safe himself: nevertheless 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 weakness, and our repentance with some error, though we build with our gold, silver and precious stones, some timber, hay, or stubble; yet the Lord will bear with us, much more than for this respect in like causes must we bear one with another Now for example sake the Apostle bringeth in this instance: One believeth that he may eat of all things, and another which is weak, eateth herbs, &c. Some think that this eating of all things was meant of the Romans, and that the eating of herbs was understood of the Jews then being at Rome. But this seemeth not to be a sound opinion, in that we read not in any Ecclesiastical history, that the Jews were at Rome: neither doth the Apostle write a mixed epistle partly to the Romans and partly to the Jews, but writeth it wholly, and entitleth only unto the Romans. Again, we cannot gather out of any records of the writers, that the Jews did eat herbs alone. True it is that pedagogically the use of many creatures was forbidden to the Jews: howbeit it doth not seem likely that they were tied so strictly to the eating of herbs. This I am sure of, that even now a days the devil hath persuaded many Christians newly come to Christ, that if they eat anything either in quality more delicately, or in quantity more liberally than bare necessity doth require, they have sinned. And yet in these men there is, no doubt, a general good meaning: but yet in this particular they hold an error. In this example the Apostle setteth down the stronger part, and the weaker; the stronger part is prefixed, which is a work of faith: the weaker part followeth after, which is the weakness of faith. For mark, he saith, One believeth that he may eat all things: here is a work of faith, because he hath the word for his warrant: and then he saith, another eateth herbs, he saith not he believeth, that may eat herbs, for he doth it in weakness of faith, and hath not the word for his warrant, neither doth he believe that he can use other meats. This example inferred, the Apostle useth this exhortation; Let not him that eateth, despise him that eateth not: as if he should have said, let not him that is so strong in faith, therefore think him to be no Christian, that hath this error, to think himself more holy, if he eat nothing but herbs. It is added, Let not him that eateth not, judge him that eateth, and this is very necessary. For it is much incident to the young ones in Christianity to judge others, who are not so abstinent as they are. Here is not then the person so much condemned, as the fact. For though we may judge his sin, and rebuke his error, yet must we not judge his person, as though God were not able to recover him. Now to prove this, the man of God bringeth an argument only for confirmation of the doctrine immediately going before, and it is drawn from the greater to the lesser. This man esteemeth one day above another day, and another man acounteth every day alike. Which reason is thus much in effect: although there should be some so weak in knowledge, that they should make no difference of days in respect of their uses, which undoubtedly is a great error: yet I would not that for this respect a man should count him for no Christian, much less then must this be done to one, that of infirmity eateth herbs, which is a less 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 believeth that he may eat all things: so this is the weaker, another eateth herbs: as this is the work of faith, this man esteemeth one day above another: so this is the weakness of faith, another counteth every day alike. He that observeth the day, saith Paul, he doth it not without knowledge and judgment, but observeth 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 unknown to the Gentiles, who although they had many holy days through a corrupt imitation of the Jewish observation, 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 deal in love. In our days we see that because there hath been much crying out against holy days, some also will not stick to cry out against the Sabbath. Well, if a papist in all other general points of doctrine should be truly converted unto Christ, and for want of instruction doubteth of the Sabbath, we are in love to deal with him, and for a season to support his weakness. How be it we must remember that the weak must not always be born with, as appeareth by the Apostles words chap 15:2. Let every man please his neighbor in that, that is good to edification. So long then as the error is of weakness, and that it is but an infirmity in the man, from which by the knowledge of the truth he would be rid and be delivered, he must be born with. But if it proceed of illusion, obstinacy, and of a prefract judgment as deceived by the devil, then he must not be born with, no not even now a days: nay, if we be herein faulty, the error is not so tolerable in us, as it was in them, in that they wanted the old and New Testament, both which are so abundantly opened unto us. But if one truly repenting him of his sins, and faithfully believing in Christ, shall through ignorance be afraid of the Sabbath, as of a servile ceremony, he is so far to be born with, as he desireth to come to the truth, and if he come once to be obstinate, he is no longer to be born with. But how prove you that this is the stronger opinion to esteem one day above another day, and that this is the weaker to count all days alike? I answer, the Apostles did observe one day, and commended it unto us by their own practice, which no doubt they would not have done, had it been the weaker part. Besides it is not unlike but a law for observing this day was also made by them, Act. 15, and therefore it must be the stronger part. And although the Jews could not be brought from their day, yet: the Apostles might have one day. Again, in that the Apostle would have none judged, that of weakness shall not observe the Sabbath, and yet he doth not only himself judge the Galatians, but also as being jealous over them, he telleth then that he feareth their falling away, because they observed days, and months, and times, and years; it is apparent that this is the stronger opinion, especially seeing that Coloss. 2:16. he saith. Let no man condemn you in respect of an holy day, or of the Sabbath days: that is, if ye will not use their solemn Sabbaths of their ordinary feasts, yet are ye free, and the Church must not judge you. Now, that the Apostles practiced this day, it is evident. Revel. 1:10. where it is called the Lord's Day. As also 1 Cor. 16:2. Every first day in the week, which in an ancient Greek copy is called the Lord's Day. Moreover, Act. 20. the Church kept this day, because in it the Lord drew light out of darkness, and Christ on this day rose from the dead, and the holy Ghost was sent in it, whether we may call to mind in it our Creation, Redemption, and Sanctification. And where it is commonly translated, 1 Cor. 11. When yes come together, in the Syriac translation it is found, On the Lord's Day, when ye meet. Wherefore it is like, that the Apostles observed this day, and therefore also it appeareth in this place, which we handle, that it is the stronger opinion, wherein though a man fail through infirmity, he is not to be judged. Thus we see, how this place maketh nothing for the purpose of them, that would disannul the Sabbath, but is brought in rather by the way of an argument, that if a brother counted all days alike, which was a great weakness, yet should he not be judged: so far off should they be from judging him, that of weakness eateth herbs, which is the less error. (Acts 28:17)

Here, if any shall object, that our first parents did eat nothing but herbs and fruits, and therefore we should content ourselves therewith: I answer, that their nature being in innocence, was so sound, whole and perfect, that they needed not other nourishments, as we do, who by reason of our weakness and frailty, which accompany sin, had need of other creatures, all which are pure unto us by the word and by prayer. Now, if our fathers not needing other creatures for their corporal food, stood in need of the Sabbath, much more we standing in need of our creatures, have need of the Sabbath.

The second reason is taken out of Gal. 4:10. Ye observe days, and months, and times, and years. 11. I am in fear of you, least I have bestowed on you labor in vain. To this I answer, that we must not stand upon the titles of letters, but observe the scope of the writer, and weigh the drift of the epistle. The state of the cause is this; the Galatians were Gentiles, who by Paul his ministry had received the Gospel: afterward certain false Apostles, as all the learned agree, crept in, who did make them believe, that because the same civil policy of religion should be there, which was among the Jews, besides the purity of Christianism, went about to intermingle the superstitions of Judaism. The Apostle therefore showeth, that Christ being come to put away figures, all that maintained such days, months, and times, which the Jews observed, as they were Jews, should obscure Christ. The Jews had their solemn assemblies and convocations, Lev. 23:2. certain times in the year, the first and last days whereof, they kept as Sabbaths to the Lord, of which Paul here speaketh, and therefore he saith ye observe Sabbaths, he saith not, a Sabbath, for which assuredly he is not here grieved with them. For Paul had planted this day among them, as appeareth 1 Cor. 16:1. Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also. Where we may see that ancient custom of the Primitive Church, which was, that after the word read for the space of an hour, after the sermon ended, and the Sacraments administered; many did use to give not of constraint, but of good will to the poor. Now seeing he had appointed the Lord's Day in Galatia, it is not like that he would so sharply have reprehended them for his own ordinance, as to say unto them, that he feared their backsliding from the truth by it, but rather of those Jewish holy days, which being peculiar unto the Jews, had their beginning and their ending with them. And if we say, that that day should not be kept for a ceremony, but some other, that were not to abrogate but to change the ceremony: as he that stripping himself of one sort of clothing, and for pride investeth himself with a new suit, putteth not away but changeth his pride: or as he that of a filthy lecher is become a covetous miser, riddeth not himself from sin, but changeth from one suit of sin, whereof he is weary, to some other. The Papists therefore, though they have not the same days, yet having new days in their stead, have not abrogated, but altered Judaism. Justinus Martyr affirmeth, that they had no holy day but one in the Primitive Church. He speaketh then flatly against the ceremonies, which by the eternity and perfection of Christ his sacrifice are abolished, Heb. 9 and 10, Our first father Abraham, when he believed, received circumcision as the seal of his faith, to which Baptism is subrogated unto Christians. The particular sign that appertained to the posterity of Abraham, is gone: but the water in Baptism doth appertain to all in a general equity. Likewise as the Sabbath did put them in mind of their deliverance, it is gone: but as by it we remember Christ his resurrection, we retain it. To conclude, the Apostle meaneth not in this place that Sabbath, but those holy days of the Jews, 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 condemn you in meat and drink, or in respect of a holy day, or of the new moon, or of the Sabbath days, 17. Which are but a shadow of things to come: but the body is in Christ. This is also understood of the Jewish distinguishing of meats and days. For the Colossians were troubled with false Apostles, as were the Galatians. And what is the reason that they were so encumbered with Jewish observations? Forsooth the religion of Christians, which rather consisteth of pure simplicity than pompous solemnity, hath but the word barely preached, the Sacraments without vain shows administered, prayers in humility offered: and therefore it seemeth not so polished, so glorious, and so garnished, as the Jewish religion, which did draw the greater part of men after it. Thus our fathers seeing the Jewish religion so vernished, and the Gentiles religion so pompous, and Christian religion full of simplicity, drew the Gentiles from the simplicity of Christianism, and brought in this heap of ceremonies. Wherefore here Paul telleth them, that these things were but instructions for a time, and pedagogical: and therefore did not so appertain unto them, as they should need to trouble their consciences about them, though they observed them not. Let no man condemn you, saith the Apostle, in such Jewish ceremonies, as for the not observing of them they should count you no Christians. Here 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 condemn you in respect of a holy day, which was an octonary: for eight days long did the feasts of the Jews last, or of the Sabbath days, he saith not of the Sabbath: for he meaneth those Sabbaths, which were appurtenances of the former holy days, not that holy Sabbath which was common to the Jews, with all other the people of God. And whereas in the former part of the verse it is said, Let no man condemn you in meat and drink, he showeth, that the Jews had certain beasts and birds unclean, and drink-offerings, which were forbidden them, howbeit unto Christians all things are pure.

But some will say: what need we now to fast, who will censure us? I answer, the Lord himself. For albeit we that are Christians, are not to be charged as the Jews were, with one special day: yet as the Jews, with all God his people, did humble themselves before the Lord, either for the removing of some judgment which presently did lie upon them, or for the preventing of some perils which were towards them, or for the obtaining of some grace, which they wanted, (and yet without all observations of days (so we must join with them. And therefore whosoever refuseth the exercise of humbling either privately or publicly, the same is to be controlled by the word. If any be commanded publicly by the Magistrate, whether the cause be just or not just, we are to obey; if the cause be just, it is not the commandment 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 skillful painter first portraiteth, and then painteth with fresh and lively colors, that which before more rudely and obscurely he did frame and fashion with a black coal: so these rudiments more darkly did represent that which now is lively described unto us, the truth of all things in Christ. The body is Christ: as if he should say, ye have received Christ, and the things which he hath prescribed: and though ye have not the Sabbaths, and holy days of the Jews, yet have ye the true Sabbath, and pure holy day, which Christ hath left unto you. Here then the Apostle is so far from abrogating of the Sabbath, that he maketh no mention, nor includeth any meaning thereof in these words. And thus much for the reasons, which they think they have gotten out of the epistles of Saint Paul.

Now let us consider of that place, which is in the epistle to the Hebrews, chap. 4, verse 3. For we which have believed, do enter into rest, as he said to the other, As I have sworn in my wrath, If they shall enter into my rest: although the works were finished from the foundation of the world. 4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5. And in this place again, 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: entered not therein for unbelief's sake. 7. Again, he appointed in David a certain day by Today, after so long a time, saying, as it is said, This day if ye hear his voice, harden not your hearts. 8. For if Jesus had given them rest, then would he not after this day have spoken of another. 9. There remaineth therefore a rest to the people of God. 10. For he that is entered into his rest, hath also ceased from his own works, as God did from his. 11. Let us study therefore to enter into that rest, least any man fall after the same example of disobedience. Behold, say they, the Sabbath which Christians must observe, is to rest from sin. I answer, this is not proved. For this was as well to the Jews, as it is to the Christians. For it is said, Psal. 95, Today, if ye will hear his voice, 8. Harden not your heart, &c. This the Prophet wrote after Caleb and Joshua had entered into Canaan, whither though many entered not, yet some entered: so that they had even that rest then, as well as we have now. Wherefore it doth not follow, because the resting from sin is also enjoined to the Christians as a pure use of the Sabbath, therefore it taketh away the other. Again, the resting of God from his works, cannot be a figure of resting from sin, no more than God his works can be a figure of sinful works. Now seeing the Lord here useth an argument of proportion between his works, and our works, his ceasing from his works, and our ceasing from our works, because between the figure and the thing figured, must be some proportion and resemblance, I pray you what proportion is there between God his works and our sins? What analogy betwixt God his resting from his works, and our resting from sin? Again, that it cannot be here meant of the rest from sin, it is manifest, because that which is here spoken, is set down to Adam, Gen. 2:2-3, at what time there was no sin in the world, and therefore no resting from sin, and therefore no figure of resting from sin, because all the learned herein agree, that there were no figures before sin. Besides, and fourthly the Apostle showeth, that this rest is meant of the kingdom of heaven. For as David spake this of the land of Canaan, so the Apostle speaketh it of the kingdom of heaven. Wherefore he concludeth; Let us study therefore to enter into that rest, where we shall not only rest from sin, but from all our ordinary works of our callings, where shall neither be eating, nor drinking, nor marrying, nor giving in marriage. And as the people before were threatened, that for their unbelief and disobedience they should not enter into the land of Canaan: so we are here threatened, that unless we study and strive against these things, we shall not enter into the kingdom of heaven. Howbeit, although the Sabbath was not a figure unto Adam of resting from sin, yet it was unto him a sign, that he should come to the kingdom of God, where should neither be eating, nor drinking, nor marrying: all which seeing Adam had, it is manifest that he was not in the kingdom of God as yet. The Sabbath then did put him in mind, that he should not always be working, but that he should be translated, though not die: (for although he was created in innocence, yet not free from being translated to a better place at God his good time) but, as the Apostle saith, he should have been changed as were Enoch and Elijah, though after a more excellent manner. We have now the Lord's Day, which assureth us, that as now by faith and hope we enjoy the life to come: so hereafter these two ceasing, we shall more fully and perfectly enjoy the same: and as our Sacraments purely used, show a thing not to come, but already 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 evening we praise God, if we keep the day holy, and yet withdrawn and interrupted with many by-thoughts, and secret distractions: so in heaven being freed from worldly, carnal, fearful, 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 works, after he had made the world: so we must rest from our works. What from the works of sin? No, from the works of our callings, and consequently from the works of sin much more. So the analogy betwixt the Lord his rest and ours, teacheth us that we must rest from our ordinary works, and this rest putteth us in mind of that continual Sabbath, wherein when we cease from working, eating, drinking, sleeping, marrying, and all such works, as we are subject unto with corruption: then also shall we undoubtedly cease from sin, which kind of rest in fullness we must not look for in this life. (Heb. 4)

This is a general rule in Divinity to be observed, that of one place of Scripture there is but one natural 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 proper and natural, the sense is more proper and natural: if the words be borrowed and metaphorical, then is the sense borrowed and metaphorical. Now allusions are not so much for the proof and 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 unto you. Where we must understand, how the Apostle had been with them once in bodily presence, and twice wrote unto them, and yet he saith, this is the third time I come unto you. He alludeth then to this, as ye see, O Corinthians, in the law, that two or three witnesses were sufficient to confirm the good, and condemn the evil: so I have been with you thrice, which is sufficient to confirm the faith of the godly, and to leave the ungodly without excuse. Again, Rom. 10:18, we read, But I demand, Have 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 over the whole world, so the Apostles were sent to preach over the whole world. Again, Galat. 4, Paul alludeth to Agar and Sarah, in which place he showeth, that as in Abraham's family 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 even unto the end. In like manner the author to the Hebrews useth an allusion, that as God rested the seventh day from the works of the creation: so we also should rest from the works not of sin, as these men would have it, but of our calling. For this Adam should so have done, though he had not sinned, and therefor it is not meant of resting from sin. Thus we see, where the Christian Be gathereth honey, there the heretical Spider sucketh poison, who affirmeth, that in this life they rest from sin, and here they have their heaven.

And thus much for those reasons, which are out of the very words of the Scripture: now of those arguments which are drawn by consequence out of the Scripture. Their main reason is this, which deceiveth many: That which is graffed in man's nature, whereof the Gentiles were not ignorant, and which continueth to the kingdom of Christ at his second coming is moral: and that which was not natural, unknown to the Gentiles, and lasted but unto the first coming of Christ, was ceremonial: but such was the Sabbath, therefore the Sabbath is a ceremony, and not a moral precept. I answer first, that natural and moral, which they make all one, must not be confounded. True it is, that our first parents had the law of God written in their hearts, before it was promulgated in the mount: whereunto, as we said, the ceremonies (serving as rudiments for a time, and as appurtenances) of the law were adjoined. And albeit the moral law be the explaining of the natural law: yet it doth not follow, that that which is in the moral law, is no more than that which is in the natural law. We know our first father Adam, besides the law of nature, had the Sabbath in express words given him: and although he had the great books of God's works, yet he had the Word and Sacraments also: both which were without his nature, and had them not in his own nature. So the things here spoken renew that which was given, 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 means and manner which the Lord hath appointed for his worship: and therefore both Papists, Heretics and Gentiles, are as well deceived by ignorance in this observation of the fourth Commandment, as they be in the second. Again, I may answer, that in some manner both the second and fourth Commandments are engraffed in man's nature. For never any were found so profane, which would not grant that God ought to be worshipped, and that not only inwardly but outwardly also by means. 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 sequestered from other business, and should be bestowed on matters concerning the worship of God. But to discern aright what these means be, wherewith the Lord will be served, and what this time is which the Lord will have for his honor, the Heathen were so far off, that how many nations so many heads, how many heads so many kinds of religion. The Gentiles, whose vain traditions were but disordered imitations of Moses laws, which they had heard of, had indeed their holy days, which not being used in faith by reason of their ignorance of the word, could nothing please God. Yea we may read how strictly and superstitiously the Gentiles kept their holy days: so that with all other they agreed after a sort in this general point, that there should be both appointed means, and certain set times for the worship of God. Again, it is like that the Gentiles were not ignorant of the law of fasting, as may appear by the Niniuits: but how to order it a right to the glory of God, they were altogether ignorant, because they wanted the word. Wherefore herein we count the true glory of Christians to consist that the Lord hath given us the truth, and hath not left us to our own inventions in the means of God's worship: and herein is Christian dignity, that as we have the manner of our religion prescribed of God himself; so we have also the time, which he for that purpose hath himself sanctified. It followeth not then, because the Sabbath is not engraffed in man's nature, therefore the Sabbath is not moral, because in truth neither were the laws of the means of God's worship, nor of fasting so engrafted, although in some manner they were. Their reasons by consequence are either from the Old Testament, or from the new. Their argument from the Old Testament is this: We read not, the law of the Sabbath was put in practice before the law was promulgated in mount Sinai: therefore it is not moral but ceremonial. This is no good reason, we find it not written, therefore it was not. For so they may argue against fasting, and many other things which were used, and yet the practice of them not left in writing Who can disallow of marriage and of spousals? Do not the Gentiles, the laws civil, and the Roman law approve them? And yet what record have we left concerning these things in writing before the law? Look into the history of the Kings and Judges, in the books of the Chronicles, where you shall find mention made but once of the Sabbath, and we have it once commanded by precept, Gen. 2:2, and commended by practice, Exod. 16:26, in which place the man of God speaketh in the preterperfect tense, Behold how the Lord hath given you the Sabbath. Their second reason is drawn from the straightness of the law to be executed (Exod. 35:2-3,) on him that gathered sticks, which they say must not be enjoined us. Concerning this, it maketh no more against the moral observation of this precept, than the other ceremonies did against the other precepts, whereunto they were joined. The Jews being in their nonage had rules peculiar to themselves, with these we are not entangled: howbeit they had other general commandments, which being common to us with them, appertain still unto us. As for example, to teach our children the commandments of the Lord, appertaineth to us, Deut. 6:7, but to bind them upon our hands for a sign, and as frontlets between our eyes, appertaineth to the Jews: to bury the dead belongeth unto us, but to embalm them with spices, who had not so clear a testimony of the resurrection, belongeth to the Jews. Is not the law of murder as well enjoined us, as to the Jews? Yet we may eat blood, which they could not. We ought to be as temperate as they, yet we may eat the fatness of meat, which was forbidden them. And so in all the commandments the moral observation belongeth to us as well as to them, the ceremonial keeping, to them and not to us. 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 urged so much in the New Testament, as are the other precepts I an answer, this is no good reason: but is rather to be returned to the Anabaptists, who reason that the judicial laws are not to be used, because they are not urged. Nay rather look what the holy Ghost hath set down more sparingly in the Old Testament, he hath more fully and plainly supplied it in the New Testament, and what thing the law containeth more fully, that the Gospel handleth more sparingly, because the Lord in his heavenly wisdom would not trouble us much with one thing. But we know it is named, Matth. 12. and 24, Mar. 2, John 5, Act. 20:1, Cor. 16, Revelation. 1.

The second argument is this: The Apostles changed the day, which (say these men) they never would have done, had it been moral. I answer, it was never commanded nor appointed what one certain day should be kept among seven, but that there should be observed a seventh day: which being kept it is sufficient, and the law remaineth unviolated. And yet we permit not, that any man at his pleasure should now change this day. For that which the Apostles did, they did not as private men, but as men guided by the spirit of God, they did it for the avoiding of superstition, wherewith the Jews had infected it. Again, as the Jews used the other day, which is the last day of the week, because it was the 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 received a more full fruit 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 darkness. Lastly, the holy Ghost is said on this day to come down upon the holy Apostles. So that this day doth fitly put us in mind of our creation to be thankful to God the Father, of our redemption to be thankful to God the Son, and of our sanctification to be thankful to God the holy Ghost.

Now if any can allege more effectual or equal reasons unto these, he may alter the day so it be with the consent of the Church. Wherefore the equity of the law remaining, it is not abrogated. Circumcision, as we have showed, is considered two manner of ways, either as the seal of Faith, Rom. 4, or as a sign of that circumcision which we have in Christ made without hands. In this manner considered, it is ceased, as it is a seal of Faith it remaineth, not the same in form and manner, but the same in effect. For although we have not the same help of our Faith, yet we have a help. The Jews had Sacraments more in number, but we more excellent in signification. Though we have not many Sacraments and holy-days, yet we have two Sacraments, and one day more effectual, than all they were which the Jews had. We see therefore in truth no reason as yet, why we should not observe the Sabbath as Moral.

Thus having confirmed the doctrine of the Sabbath by the holy Scriptures, and proved that there is a moral use of the same, as well for us as for the Jews; and having answered all the contrary objections, that might seem to make against this doctrine: it followeth now according to our first division, that we should speak of the observation of the Sabbath itself, showing how it is kept, and wherein it is broken. For both these are expressed in the Commandment: wherein is set down the affirmative, to teach how to keep it; and the negative, to show how we break it. First then we will show, 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 keep holy: and in the end thereof, the Lord hallowed the Sabbath: so that it is not simply said, Remember to keep: but to keep holy: neither is it simply mentioned, that the Lord left the seventh day, but blessed the seventh day and hallowed it. Hereby is insinuated unto us, that in this day we should grow in love towards God, and tender affection to our brethren, we are taught that then we keep the Sabbath aright, when we use it to that end for which it was ordained, that is, when we use in it (as we have before showed) those exercises, whereby we may be the more sanctified, and God the more glorified both on this, and in the other days of the week. These exercises be such, as are either private or public. The public exercises are twice at the least to be used every Sabbath, and they be these. First the word read and preached: then prayers fervently made with thanksgiving, singing of Psalms, reverend administration of the Sacraments.

And first, for reading and preaching of the word, we read, Nehem. 8:8. And they read in the book of the Law of God distinctly, and gave the sense, and caused them to understand the reading. Also we may see this in the practice of the Apostles, Act. 13, verse. 15. And after the lectures of the Law and Prophets, the rulers of the Synagogue, sent unto them, saying: Ye men and brethren, if ye have any word of exhortation for the people, say on. And as the Ministers did read and preach the word, so it was the practice of the Church to hear, as Eccles. 4, verse. 17. Take heed to thy foot, when thou enterest into the house of God, and be more near to hear, than to give the sacrifice of fools. And it is said, Nehem. 8:3. The ears of all the people hearkened unto the book of the Law. And concerning praying, thanksgiving, and singing, the Prophet of God useth a vehement exhortation to the Church, Psal. 92:1. Come (saith he) let us rejoice unto the Lord: let us sing aloud to the rock of our salvation. 2. Let us come before his face with praise: let us sing aloud unto him with Psalms. And Psal. 65:1. O God, praise waiteth for thee in Zion, &c.

Now for the Sacraments generally we are to mark, that as in the time of the law the sacrifices were most used on the Sabbath day: so our Sacraments succeeding the sacrifices are then most to be frequented. As for the supper of the Lord, it appeareth Act. 18, 1 Cor. 11, (as it seemeth) that it was administered every Lord's Day, although nowadays the ministers may not so do, for the great ignorance and carnal security of people. For the administration of Baptism, although there be no express places of the scriptures showing the practice of it on this day: yet there are many good reasons agreeable to the word, which will prove the same. First, we know Circumcision was used on that day, and therefore Baptism which is come into the place of Circumcision, is to be used on the Sabbath day. Again, Baptism is a public action of faith, whereby a member is to be received into the Church, and therefore the prayers of the whole congregation ought to be made for it: all must be hereby put in mind of the benefits which they have reaped by Baptism, and so make a double profit of their presence hereat.

Now seeing old and young, men and women, masters and servants, fathers and children, cannot so generally and conveniently meet on the week days, by reason of their callings, as they can on the Lord's Day, their business set apart: it seemeth by good reason that the Sabbath is the fittest day for this Sacrament. Again, if the Lord in his infinite wisdom and goodness commanded Circumcision to be used on the eight day, both for the avoiding of superstition, if any tied the grace of God to the outward sign, as also for a sufficient time, wherein the children might gather some strength to the cutting off of their flesh; why were it not a thing requisite, that Baptism should be deferred to the Lord's day, both for the removing of their superstitious opinion, who think the children dying unbaptized to be but damned; and also for the better enabling of the child to be dipped in the water, according to the ancient manner and pure nature of Baptism? Wherefore for these causes Baptism cannot be denied to be a public duty of the Sabbath. Concerning private exercises on the Sabbath, they are either going before the public, or following after, or coming between. The duties going before are either in examining ourselves, or stirring up of ourselves. The examination of ourselves consisteth partly in surveying our estate past, and partly in considering of our present condition: in surveying our estate past, we are to call to mind either what sins the week before we have committed, to the more humbling of ourselves in prayer: or we must remember, what graces of God in our souls, what benefits of God on ourselves or in our friends we have received, to the better provoking of ourselves to thanksgiving: in considering of our present condition, we are to examine how we stand affected, what measure of faith, repentance and godliness is in us: if there be any special want or occasion of public prayer, we must crave the prayer of the Pastor and congregation: if any peculiar cause of a solemn thanksgiving be offered, we must give 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 civil practices may declare. We see worldly thriving men, if not every day, yet at the least once in the week they search their books, cast their accounts, confer with their gain their expenses, and make even reckonings, whereby they may see whether they have gained, or whether they have lost, whether they are beforehand or come short: and shall not we much more, if not once a day, which were expedient, yet once in the week at the least, call ourselves to a reckoning, examining what hath gone from us, what hath come towards us, how we have gone forward in godly proceedings, or how we have gone backward, that if we have holy increases, we may give thanks and glory to God; if we come short, we must humble ourselves, and endeavor the week following, to travail with ourselves the more earnestly to recover our former loss. This examination had, we are further to stir up ourselves before we come to the public exercises. This consisteth in reading, meditating and praying, whereby we may provoke a spiritual appetite the more hungerly, desirously, and lovingly to resort to the congregation. How necessary this is, the long and woeful experience of non-proficience in the school of Christ, doth lamentably show. For what is the cause why in the prayers of the Church we so little profit? What causeth the word to be of so small power with us? Whereof cometh it that the Sacraments are of such slender account with us? Is it not because we draw near to the Lord with uncatechised hearts, and uncircumcised ears, without prepared affections, and unschooled senses: so that we come unto, and depart from the house of God with no more profit, than we get at stage plays, where delighting our eyes and ears for a while with the view of the pageants, afterward we vainly depart? If we at any time are to entertain some special friend or stately guests, it is civility to avoid all things noisome, and to procure all things handsome in our houses: and shall we not think it Christianity at such times as the Lord hath made special promise to visit us, and to become our friendly guest, to purge the loathsome affections of the heart, and dispose our souls in some holy order for his entertainment? Are we so diligent to present ourselves on the Sabbath in our best attire, because then we shall come before the whole congregation: and shall we be negligent to attire our souls, seeing we are to appear before God and his Angels? Do we outwardly profess this day to be a more solemn time than any other day of the week: and shall we in inward practice deny the same? Wherefore in this holy preparing of ourselves, we are to imitate the wisdom of worldly men, who having a suite to the Prince, or some noble personage, which hath not that happy success and issue, which was hoped for, by and by begin to call themselves to account, to consider with themselves in what circumstance they failed, whereby less circumspectly, and less advisedly they attempted their enterprise, accusing themselves of folly, and unconsiderate dealing in their cause, whereby, as woeful experience teacheth them, their request fell to the ground. Unto these men herein we must not be unlike, when in dealing with the Lord we profit not so much by hearing, reading, praying, or any other public exercise, as we should: neither must we stick to reason with ourselves, and to contemn ourselves as faulty, either in omitting something to be done, or committing something to be undone, before we address ourselves to our public duties.

Now that this examining and stirring up of ourselves may the better be done, it is requisite (contrary to the long and loathsome practice of the most part of men) that we rise early on the Sabbath day. We see young men will rise early to resort to marriages, to feastings, to go a maying, to ringing of bells, or such like vanities: the Papists will break their sleep, that more timely they may have their Masses, and popish practices: the here tikes also to attend on their vain revelations, will recover sometime by early rising: all which are to our shame, that for holy and heavenly exercises, to serve the Lord in spirit and truth, will redeem 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 persuading ourselves too great a liberty therein, we make it a day of our rest, and not of the Lord's rest.

The Israelites are said to have risen very early to their idolatry: the Prophets are reported to have stretched out their hands betimes in the morning. Wherefore for shame of the one, for the imitating of the other, let us stir up ourselves more early on the Lord his day, as making the Sabbath our delight, Isaiah. 58, whereby we may be no less careful to bestow the first fruits of the day and the sweetness of the morning in the pure service of God, than Idolaters in their Idolatry, young men in their vanities, worldly men in their covetousness, and here tikes in their heresies use to do. If we thus shall examine ourselves in our sins committed, and gifts of God received; if we shall humble ourselves for the one, and be thank full for the other; if we shall survey our wants, pray for our pastors, prepare ourselves, and use all these exercises in wisdom, and rising early (unless upon some special cause or weakness, which requireth rather our wholly keeping of our beds, than our uprising) let the experience of the after fruits and good increases of the public exercises speak, and let trial report, if the word be not more precious, our prayers more powerful, our receiving of the Sacraments more effectual, more profitable unto us. Now concerning those exercises which follow after, or come between those public means, they are either for the increase of faith and repentance to make the public means more profitable to us, or the exercises of love, whereby we may show some fruit of the other. The exercises of faith and repentance are reading, comparing of things heard, examining and applying them to ourselves, praying, thanksgiving, and meditating. First, I say, after our public hearing we must privately give ourselves to reading of those things especially, which when we heard, we did not sufficiently understand: also to the comparing of place with place according as they were alleged, to the better trial of the doctrine received, and more establishing of our faith therein. To this end we must use private prayer for a sound judgment and pure affections, that the Lord would vouchsafe to work that upon our affections, which in judgment we have received. Neither must we forget to be thankful, in praising of God and singing of Psalms, for those things, whereby we either see our knowledge to be bettered, or our conscience touched. To these we must join meditation, either about the means of our salvation, or about the works of God: upon the means, as in accounting with ourselves, what things being read and preached, chiefly did touch and concern us, what special feelings, and comforts the Lord gave us 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 private and peculiar use of the public and general means. About the works of God, partly concerning those properties which are in himself, as his mercy, justice, wisdom, truth, power and providence, partly concerning his creatures, and works of his hands, wherein he hath left certain impressions and qualities necessary for our use, and profitable for our instruction. For the former, the practice of the Prophet and duty of all good professors, Psal. 92, doth sufficiently show, that it is one special work of the Sabbath to commend and declare the kindness of the Lord, to rejoice in the works of his hands, to praise his truth and to show forth his righteousness. In which Psalm the man of God protesteth that the works of God are only glorious to the godly, and how the unwise and wicked men cannot consider of God his works, nor discern his judgments, 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 faithful seem to wither, and to be cut down by the wicked, yet they shall grow again and flourish in the Church of God, as the cedars do in mount Lebanon. Now as with the exercise of the word we have the Sacraments to strengthen our faith: so with the meditating of the works of God we are to strengthen ourselves with the beholding of God his creatures, as the heavens and the scope, beauty, and continual course thereof, and the earth, which should have been all as pleasant as the garden of Eden, if Adam had continued in his innocence, whose work as it was by the light of nature to view the creatures of God, so also is it our work by the light of God's grace and holy spirit to do the same. To this end the Prophetical king, Psal. 19, setteth down the exquisite workmanship, proportion, and ornaments of the heavens, saying, The heavens declare the glory of God, and the firmament showeth the works of his hands. 2. Day unto day uttereth the same, and night unto 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 he set a tabernacle for the Sun. 5. Which cometh forth as a bridegroom out of his chamber, and rejoiceth like a mighty man to run his race. 6. His going out is from the end of the heaven, and his compass is unto the ends of the same, and none is hid from the heat thereof.

The Prophet Isaiah, chap. 1:2-3, saith, Hear, O heavens, and hearken, O earth, &c. The ox knoweth his owner, and the asse his master's crib: but Israel hath not known: my people hath not understanding. In which place we are schooled of insensible creatures, how we should do our duty unto God. Wherefore it is good to consider, how in six days we have had our beast obedient unto us, and how disobedient we are to the Lord. O God how have thy creatures attended on us, when we speak to them, they heard us, when we did whip them, they followed us, in all our business they attended on us, and yet we have not listened to the calling us by the word, we have not profited by thy chastisements, nor attended upon thy commandments. The stork, saith the Lord by Jeremiah the prophet, knoweth his time, but my people knoweth not me. And experience may make us blush to see, how the birds against the stormy winter may convey themselves unto warmer climates until the spring time, and man alone either unsensibly doth not foresee, or unadvisedly will not avoid the perilous times to come. To conclude, Matth. 16:2-3, our Savior Christ reprehendeth the folly of Pharisees, saying, When it is evening, ye say, Faire weather: for the sky is red. 3. And in the morning ye say, Today shall be a tempest: for the sky is red and lowering, O hypocrites, ye can discern the face of the sky, and can ye not discern the signs of the times? True it is, that this spiritual use and holy meditation of the creatures of God should be our whole life: howbeit because our distractions in our lawful and ordinary callings will not permit this so fully in respect of our finite nature, we must remember on the Sabbath day to use a recovery, and by Christian diligence to make recompense for our former negligence herein. And in so heavenly a variety, which both by precept and practice we have received of our forefathers for this purpose, we shall much profit and set forward this exercise, if in wisdom of the spirit we endeavor 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 year we have most special occasion offered. Now if by reason of some dullness or deadness, by the corruption of nature and secret punishment often incident to the dearest children of God, we cannot so reverently, cheerfully and comfortably do these duties required by ourselves alone, we may humbly use the remedy, which by the communion of Saints the Lord in this case hath provided, that so frequenting the holy company of the godly, learned and zealous, unto whom the Lord hath given greater liberty both of graces and of spirit, we may be humbled in regard of our own wants, and take the supply by them and in them, that if we cannot either for ignorance or blockishness read the things heard, compare the places by public ministry received, pray for the fruit of them; if we be not able to refresh ourselves with considering the works of God: then we must attend upon the reading, conferring, and praying, thanksgiving, singing, and meditations of others; that so at the least we may either have our judgments cleared, or our affections better stirred up. Neither must we blush or be abashed to acknowledge our wants unto our brethren, but with all humility earnestly deal with them, and inquire of them, how they can compare and reconcile the places delivered, how they can amplify it by meditation, how they feel their affections renewed, how they can frame a prayer of it, how they can gather of the creatures and works of God some fruitful matter of thanksgiving, that by their godly participation we may have either our ignorance helped, or our infirmities relieved. For undoubtedly this is the cause, why so many do rather in ignorance and deadness bear the Sabbath as a burden, even in that they are ashamed by asking the help of others to bewray their ignorance, or display that corruption of nature, which indeed they see and feel in themselves. Against which worldly and carnal shame we must fight, if ever we will triumph over that endless shame of the wicked, and provoke ourselves by that wholesome and mutual society, which becometh the children of God, either for the increase of spiritual gifts, or for a charitable supporting of the infirmities one of another. And these briefly be the exercises of faith and repentance, whereby we may either stir up ourselves, or be stirred of others.

Now it remaineth to entreat of the duties of love, because the Lord his Sabbath is not a day of knowledge alone, but of love; not only of hearing the word by preaching, but also of doing the word by practicing: and these duties either respect the persons of our brethren, or they concern such things as are about our brethren. The things concerning their persons, are either in regard of their souls or of their bodies: the exercises respecting the things that are about them, are either appertaining to their goods, or to their credit. The duties unto the souls of our brethren, are to teach the ignorant, to bring sinners to repentance, to bind up the wounds of them that are afflicted in spirit, to comfort the weak, to strengthen the hands that fall down, and the knees that are ready to faint, to stir up them which be dull, to admonish the unruly, to confirm the faith of them that believe, to encourage them in well-doing, which have begun well, and to rebuke the willful offenders. And though these should be the exercises of every day, yet especially they belong to the Sabbath, wherein we make a supply of the wants, which we have on the week days. The duties of love required to the bodies of our brethren, are the visiting of the sick, the relieving of the imprisoned, the helping of the poor and miserable, the feeding of the hungry, the clothing of the naked, the comforting of the distressed, the bestowing of our goods on them that are needy.

In the primitive Church as they did every Sabbath receive the Sacrament, so they laid something down to the use of the poor, which they did both to give some thankful testimony how the Lord the week before had blessed them, as also to show some godly token of their pity to their afflicted brethren. Concerning the exercises of love towards the credit of our brethren, if we shall hear of any secret reports tending to the discredit of others, we must not only carefully suppress it, but wisely endeavor to recover their former credit. This requireth heavenly wisdom, both to admonish the author of evil reports, as also to signify unto the man evil spoken of, what hazard and shipwreck of his good name is pretended: yet still concealing the person, and urging the report, that if the party be guilty, he may the sooner step out of his sin, the Lord having discharged such a warning piece against him; or being guiltless, that he rather seek to prove by the rumor, than to pursue the author. But alas, the sin of our age hath not only brought in the ignorance, and banished the practice of this Christian duty: but also which more is, instead of healing, we would the credit of others, and it is hard to discern whether there are more willing to report evil, or not unwilling to hear evil reports of others. Who seeth not the common profession of our Sabbath to be a table talking and vain babbling of the infirmities of others, tossing to and fro the credit of our brethren as a tennis ball: and this not only used among brainsick and unstable women, whose tongues labor of some greater infirmity, but also of men, who undiscreetly either set abroch, or draw out to the full measure and past measure the discredit of their neighbors, so that they are so far from salving such sores, and stopping such breaches, that they lance deeper and road further, then any have done before them. (Psal. 15:3)

Furthermore, in all these exercises both public and private, both concerning faith, and the duties of love, both with ourselves and with others, two things especially of us must be observed. First, we must at night try our hearts, with what truth, with what care, and with what sincerity we have done these things: because as God abhorreth hypocrisy in everything, so especially he cannot abide it in his own worship. Secondly, we are to examine ourselves, with what profit either to ourselves or to others, with what comfort, with what increase of good things we have been conversant in these duties, that we rest not in the work wrought, but that we may offer up the fruits of our holy increase in a good conscience to the Lord. The first thing then is to travail with our hearts for sincerity, because though generally all the commandments require spiritual obedience, yet those more peculiarly which immediately do bind us to our God. This we shall do, if we do the duties of faith faithfully, the exercises of repentance carefully, and the duties of love lovingly. On this manner then may we expostulate with ourselves: Hath the Lord's increase of mercy brought me a days increase of holiness? How is my knowledge increased, my affections touched, my faith strengthened, my repentance renewed, the love of the Saints in me confirmed? How did the word prick my heart? How were my affections quickened by prayer? How much was my faith strengthened in the Sacraments? Hath the Sabbath been our delight? are we nearer to God in faith and repentance? Are we nearer our brethren in love and benevolence? Are we better affected to the glory of God? Is sin more grievous unto us, than it hath been? If it be, give God the glory in Christ; if not, let our losses cause us to make some godly recovery in time to come. These things little thought of, is the cause why for the most part and almost generally we rest in the ceremonial use of the Sabbath. Now let us consider a little of the goodness of God in giving so holy a variety of good things, the consideration whereof partly may humble us, and partly comfort us. For in so rich and princely vicissitude, though we do many things, yet some duties private or public, with ourselves or with others, may be left undone; if we do the outward actions, we fail in inward affections: and this ought to humble us. Howbeit, we may here also suck out some comfort, to the more alluring of us to these holy exercises, in that though we be weary of one exercise, we may refresh ourselves with another: if we profit not by one, we may profit by another: so that if we be altogether void of delight, and reap no profit at all, we cannot but excuse the Lord, and accuse ourselves. For if we cannot thrive in private exercises, we may gain by the public means: if we can find no delight by ourselves, we may join with others; if we cannot profit by reading, we may profit by praying: if not by praying, then by meditating; if not by meditating, then by conferring; if not by conferring, yet by singing; if not by singing, yet by viewing the creatures of God; if not by these, then by teaching, admonishing, and visiting of others; if not herein, by suffering ourselves to be taught, admonished, and instructed of others. Wherefore as in a solemn banket furnished with diverse meats, the weakest stomach not liking one dish, may refresh itself with another, unless the appetite be altogether gone: so in this heavenly variety the Lord hath provided, that the most weak may comfort his conscience, if not with one spiritual dainty, yet with another, unless it be so sickly, that it is altogether graceless, and void of hope of recovery, which the Lord in his mercy keep from us. And thus having showed what is commanded, let us go forward to those things which are forbidden.

The Sabbath (we say) is broken either by general impediments and lets, whereby we cannot sanctify the day: or else by those evil fruits, which follow the not keeping of the same. For as there be two things commanded, to wit, rest, and sanctification of the rest: so two things are forbidden, namely, labor and travail, so far as either they hinder the sanctifying of the Sabbath, and the profaning of the Sabbath rest. First of the impediments of sanctifying of the Sabbath, which in their own nature are indifferent, we must know, that as the furtherance's of this sanctification are commanded, so the hindrances are forbidden: and as rest is so far commanded, as maketh to the sanctifying of the day, so our works are not simply forbidden, but so far forth as they be hindrances to the holy observation of the same. And these be either lawful works, or lawful recreations and pleasures. And therefore, as we say in the Commandment going before, that all vain, light, usual, and accustomed oaths are forbidden, and yet affirm, that all such oaths are commanded, as are taken up in the defense of God his glory, our brethren's welfare, or in any other cases of weight and importance, when the things must needs be known, and otherwise than by an oath cannot be known; so we say in this precept, all usual affairs on the Sabbath are here forbidden, and we grant, that if these fall out for the glory of God in the preservation of his creatures necessarily to be done; or so, as they may enable us the more to any duties of the Sabbath, then they are not only not forbidden, but also more straitly enjoined us. And therefore as no others creeping in under pretense are allowed, but such as are weighty, likewise we permit no works of pretended necessity, but such as in that they cannot be done the day before, nor the day after, are for the former considerations necessarily required. And whereas the Lord doth not only give leave to draw the Ox or the Ass out of the ditch to preserve their lives, but also to lead them to the water to make their lives more comfortable to them: so we permit not only things needful to the life of man, but also things convenient to the use and comfort of man, as the dressing of convenient meats, whereby a man may be made more cheerful in the duties of sanctification; so that both in using them we refresh and not oppress ourselves, and in preparing them we use the time before, after, or between the public exercise. But as God hath permitted this leave: so we on our parts are to take heed that we abuse not this liberty. For when the Lord is so equal, liberal, and favorable in granting and pardoning our necessity, and furthering our conveniences; he will not doubtless leave unpunished the greedy gain-seekers, which under the forge of necessity abuse their liberty and his liberality. The lawfulness of which permission is taught us by Christ himself, the faithful interpreter of the law, and that not only by precept, but by practice. For in that he healed the sick, and cured the diseased on the Sabbath, allowing the people on that day to resort unto him, he showeth how things concerning the glory of God are lawful to be done on the Sabbath. And we see in that the law permitted the leading of the ox to the water, how things convenient are not at that time unlawful, so that thy be not abused, or overused.

This moderation prefixed, let us sift more narrowly the things that are forbidden. These are either the works of our calling, or lawful recreations. The works be such, as either are more usual in the six days, or being but at certain special times in the months or years used less usual. First concerning the works having their ordinary course in the week days, as plowing, sowing, using of handicrafts, and such like, there is no question, and the most profane person will not call them into question, but it is taken as granted, that these works must give place to the worship of God, that men being freed from them may be the more sanctified. And these things are flatly forbidden in the Law and in the Prophets, who would not suffer a burden to be carried on the Sabbath, by which one work they did more secretly point at all the rest. But the words of this commandment are a sufficient demonstration of this matter. Who so then make the Lord's Day a packing day for their earthly business, either in making it a custom to have their servants follow their callings, or travail in their affairs, or else when they themselves will do that that day, which they will not do at other times, when in spiritual disposing of their business they might provide better, they are profaners of the Sabbath, and shall be judged for contemners of this law. And whatsoever these kinds of professors pretend in word, and brag of knowledge and Christian liberty, they cloak their sin under religion, and draw the curtain of Christian profession to cover the lewdness of their unchristian conversation, and so living as beasts they shall die as beasts, or worse than beasts, in that they shall go to the hells, when the beasts shall go to the earth. It is too too lamentable, that in a Christian common-wealth, where Christ and none before Christ is to be preferred, where the fruit of so many years, teaching this duty, ought to be showed: that men as Heathen, who never knew of the creation of heaven and earth by God, or never heard of the redemption of man by Christ, or never tasted of the sanctifying power of the holy Ghost, nor at any time understood of the mystery of the Trinity; should make no conscience of the Sabbath, but only vouchsafe it worthy of a civil duty.

But some will pretend a more usual necessity in certain and peculiar callings, of which, as they say, standeth a further question, as among makers of coal, and iron, Herdsmen, Shepherds, Carriers, Drovers, and traffic men, all which indeed have great and laborious callings: yet must we say, and hold this ground, that in these and like ordinary callings, the ordinance of the Lord doth not hinder the good order of man, but they are so subordinated the one to the other, as if we give to each of them their time and their place, the works of man may be used, and yet the worship of God preferred: because as our callings serve to God's worship, so God's worship sanctifieth our callings. True it is, that the Lord requireth not only the worship of the Sabbath day, but also of other week days either privately at the least, or publicly, if our callings so permit: and howsoever we deny not unto these men some larger liberty on the six days, yet they must not be exempted from the duties of the Sabbath day, which generally is laid upon all men, and especially on these men, whose labors as they are the more troublesome and continual in the week days, so they ought the rather to rest on the Sabbath days. And seeing they will not discharge themselves of the like graces with other men concerning their creation, redemption and sanctification, if they make not a supply on the seventh day for their liberty in the six days, they are inferior to the condition of beasts: for the beasts on that day have their rest, and they have not. Besides in pretending such excuses, they openly bewray their want of spiritual wisdom. For there is no such calling: But if they were as wise to God, as they are politic in increasing their riches, they could tell how to divide their times and seasons for the easing of their bodies, and refreshing of their souls on the Sabbath. And here men are to be charged with looking to their servants. For the commandment is flat and express: even thou and thy servant. It is not sufficient for men to come to the Church themselves, but they must bring their servants also. The Lord saw how men would be ingenious in deceiving their own souls, by not bringing their charges and families with them to the congregation, who notwithstanding being created, redeemed and sanctified, are as highly indebted to the worship of God as the masters. But let them not beguile themselves, for the blood of their souls shall be required at their hands, who being too lordly and tyrannous governors, make their servants either equal to beasts, or worse than beasts, caring for nothing but for the world, never thinking on hell, whereunto they are hastening.

This law doth here also attach Shepherds, and Herdsmen, Bakers and Brewers, which kind of men if thou hast retained, then art thou charged to bring them to the house of prayer as well as thyself. For God having made then men, would not that thou shouldest use them as beasts for thee; neither must thou abuse his travail to make him like the ox, whereon he tendeth. But worldly wise men will provide by changing of their places, that their business may be done cheerfully: and why then should they provide for the worship of God so carelessly? Again, if Shepherds and Herdsmen can find means to go to fairs and markets, if they can pick out time to go visit their friends: why may they not also provide to hear the word of God on the Sabbath day? Well, be not deceived, God is not mocked. Look how a man soweth, so shall he reap. In some places Brewers and Bakers pretend great necessity. If it be so, then our general rule permitteth a liberty, but yet on this manner: if they cannot dispatch their business on the six days, they should rise betimes on the Lord's day, that they may do all they have to do with as little loss as may be: and if they must needs begin their work against the day next after the Sabbath, let them do it as lately in the evening as they can, that at the public exercises they be not interrupted nor drawn away. Thus much therefore we say, that as we prescribed in the other callings, so for milking of kine, making of beds, and dressing of meats, as for travailers, Bakers and Brewers, that their business, if it be necessary, must be done either early in the morning, or lately in the evening.

There are two kinds of calling of more difficulty, the one by sea, the other by land, the one of Mariners, the other of posts. For men being on the Seas, cannot come conveniently to the public places of religion, and in civil matters there are often great necessities and unknown to private men. Concerning the first, we say they are either in necessary affairs, or they are not; if not, they are to be counted as flat breakers of the Sabbath; if they be in their lawful and necessary callings, the times must be so divided, that their bodies may be cased, and their souls refreshed. Howbeit, if the present necessity grow to be more violent, then holds the general rule of things that cannot be done before or after. To this we add, that in some respect, because the Mariners have intermissions by reason of their oft changing, there might be means appointed for the worship of God privately. For there be vicissitudes of laboring spent in quaffing, drinking, and sleeping; which leisure they might have as free for the worship of God privately, as any on the land. Besides the proportion of six and seven observed, that they may do someone day in seven, which they should do on the Sabbath itself. For then the Lord accepteth the equity of the law when upon necessity we cannot observe the prescript time of the law. Furthermore, when their ships lie at road and at anchor, when they either are stayed by tempest, or mend their tackling, or wait long at havens for their traffic, then what time hath before been lost, it is now to be redeemed; if it be not at the set times, yet as we said, at sometimes observing the proportion of the law. Thirdly, if they were as prudent in heavenly things, as politic in earthly, though they cannot so conveniently have access to the public means, yet in the whole company (for fear of pirates they go for stronger fence many together) by a general contribution they might allow a Minister among them. Again, considering that the Mariners are either such as be of the richer fort, or such as be of a meaner condition; we say, that the richer and more wealthy Merchants swim so in their gains, as if they have but hearts to pay the tithe of their increase, they may not only conveniently find a Minister in the ship, but also liberally provide for the worship of God on the land. As for the poorer sort, if they cannot offer an ox, let them offer a turtle dove; if they cannot offer a dove, let them offer a little fine wheat flower: I mean, if they cannot provide a grave preacher, yet at the least, they may procure some good man to read the holy word of God unto them, to deliver the plain and pure sense of the Scriptures to them, and to help them in prayer and other holy exercises of religion. For if they can in their several ships maintain a guide skillful in seafaring to conduct them in there navigations, then by a general purse they may far more easily sustain the charges of a teacher, who in great dangers may strengthen and comfort them, in all estates may guide and safeguard them to the haven of heaven. Fifthly, in respect that they have greater blessings on the Seas, receive greater testimonies of God's favor, taste more bountifully of God's power in imminent and fearful dangers, and more liberally have experience of his providence in their marvelous preservation, than their brethren on the land; I think they ought not to be less zealous, but more careful of the worship of God, than others on the land. Though then the prescript form of the law cannot always be used, and yet the proportion of the law may be observed: and seeing God is the Lord of the seas as well as he is the governor of the land, he is no less to be worshipped in the one than in the other: and yet the want of this his worship hath distinguished the seafaring men from others by their monstrous profaneness, and brutish irreligiousness. And yet in that this evil is not so general, but that even in that calling there are some that fear the Lord, it is manifest that the fault is not in the calling, which in itself is lawful, but in the corruptions of the persons, who are degenerated into a hellish atheism.

Now concerning Posts thus much briefly: Either the Posts travail on the Lord's Day upon necessity, or without necessity. If they go on the necessary affairs of the land, and such as by fore-slacking would be more dangerous, and the speedy dispatching of them would be more profitable to the whole body of the realm, the liberty is permitted, and is greater or lesser according to the gravity and slenderness of their affairs: but if they have no necessity, the rule of God his laws take hold on them. Howbeit for the most part subjects are not so precisely to judge of them, because Princes matters are not known to all men: but they are rather to pray, that both the Princes heart may be right herein, and that the Lord would move them evermore to use those ways which are most convenient.

And thus much generally of the usual works of our calling. It remaineth to speak of those works which have not the ordinary course of the week days, but are nevertheless used at certain set times and seasons, as Fairs in certain months and quarters of the year, as the seeding in the winter and in the spring time, and the harvest in summer and in Autumn. Hereunto we may add special journeys taken in hand not usually, but extraordinarily, and the gathering of Saffron at the time of the year. All which things have their several seasons, and are unnaturally thrust on the Lord's own times, howsoever men have pretended a necessity, and flesh and blood hunting after liberty, disputeth to the contrary. First as for Fairs and Markets, which by politic, wise, and worldly men on the Lord's days are maintained: it argueth the want of godly wisdom where they be used, because without any prejudice to the worship of God they may not conveniently be observed. For if no necessity, profit, nor pleasure could cause the Papists to have their Fairs on their Christmas day, Easter day, holy Thursday, and Corpus Christi Day; then it is a shame for us, that in truth and zeal ought to go before them, to defile the Lord's Day herewith: yea I add, it is intolerable, because a firm statute and civil law enforceth a plain inhibition of all such worldly convents and assemblies on that day. These Fairs are for the most part either solemn Marts and of greater continuance, or petty Markets and of less resort: if they be more solemn Markets, then the continuance of the gain in the week days may easily afford the Lord his right on the Sabbath days: if they be the petty Markets, then they are within the compass of seven days, and they may be used on the six days between the Sabbaths, not charging the Lord's Day with them.

Concerning seeding time and harvest, we have heard them on the Sabbath by express words forbidden in Exodus. And here one thing maketh me to marvel, why men plead rather for the liberty of the harvest, than of the seeding time, when the time is alike for the one and for the other, and he that restrained the one, restraineth the other: yea and there is more wisdom and less labor required in the seeding, and there is less heed and more labor used in the reaping time. And yet many think it strange to sow and plow on the Sabbath day, who make no conscience to mow, reap, and cart it on that day. But here to the commandment let us join the promise. If we be careless to provide for the worship of God, the Lord will ease himself for caring for us. But, if we first seek the kingdom of God, and his righteousness, all these things shall be given unto us. And in truth the necessity of the harvest rather chargeth us with many more duties on the Lord's Day, than dischargeth us of any one. First the labor of the six days at that season is so great, as men cannot conveniently give themselves to the worship of God, either publicly or privately, and in that respect especially in that time they are to make conscience of the Sabbath, wherein they must endeavor to make some godly supply for their former defects. Under this we may couch another reason. Although greater possessors have larger liberty in the works of this calling, yet have they servants and cattle, which at harvest time especially labor: for whose good and ease seeing the Lord hath provided in every Sabbath, we cannot without unmercifulness to the creatures, and the controlling of God his ordinance, in these busy times especially, deny our servants and cattle their rest, because they had then most need to cease on the Sabbath day, when they most travail on the week days. Again, experience teacheth us, that if the weather in this quarter of the year be more unseasonable, men are then most ready to unclasp their hold on God's providence by their carnal diffidence. Again on the other side, if the times are more temperate, and the fruits of the earth more abundant, then we securely hide our hearts in the earth, and tying our affections to our enlarged and full fraught barns, we vomit out our surfeiting conceits with the rich man, and say, O my soul take thy rest, thou hast store laid up for many years: and so we bury our souls in the abundance of our increase. But what is it to have a handful of corn, and to gain therewith a vial of the wrath of God? What doth it help, when the Lord either to correct our sins, or make trial of our faith, doth send foul weather, that a man should blot out the print, and rub out the mark of God's work with such contemptuous disobedience? Ought we not rather in such a scarcity, as the Lord appointeth by Joel, to erect a new Sabbath in prayer and fasting, than to pull down the old Sabbath by toiling and laboring, that the Lord seeing our repentance, might stay the windows of heaven, and surceasing from his punishment might leave some blessing behind him? Now therefore to cure our diffidence, to help our impatience, and to correct our covetousness, as also to witness our subjection to the blessed will of God, the Lord often sendeth this trial in the time of harvest. Again, if according to the largeness of God's liberality we may enlarge our taidour, if as the Lord reacheth out his benefits to us, we ought to reach out our obedience unto him: at what time of the year do men more abundantly receive God his mercies than now, when the providence of God cometh to the issue, and groweth to a perfect accomplishment; when the earth is ready to travail and to bring forth of her bowels, whatsoever by the blessing of God it hath before received and conceived? And consequently at what time is required of us a greater measure of thanksgiving, and when doth the Lord more deeply charge us with a care of his worship, than when he doth as it were surcharge us with the weight of his benefits? If then either the commandment of God may bind us, or the promise of God touch us, either the toiling of our bodies may pity us, or the distractions of our minds may move us: if either the wants of our souls may enforce us, or the benefits of God ravish us, we shall confess, that though at all times carefully, yet at this time of the year most carefully and specially we should provide for the worship of God, the refreshing of our souls, and the relieving of our bodies. Besides, if the calling of justice, which for the worthiness of it is more necessary; if the tilling of ground, which is a thing more needful, on this day stoop and surcease, to give place to the worship of God; then reaping and carting, for which neither dignity nor necessity can so well be pretended, must needs cease: and better it is that man should reap somewhat less of his private gain, than that so deep a wound should be stricken into the sides of God's public glory: and more convenient it is that a few should smart, than a great many should be offended. And yet true it is, that our axiom of necessity hath its virtue as well at this time, as at another. Howbeit, I hope, I need not here put you in mind of the distinction of necessity present and necessity imminent, the one granted, the other denied. A present need requireth a present help, as a house being fired, our aide forthwith is required: for that God in this case hath subordinated us as his Bailiffs and Lieutenants for the preservation of his creatures. But, if we presuppose and forecast dangers to come, God maketh men's doings doting's, and infatuateth their devises, for that seeing he openeth and shutteth the windows of heaven, and the closets of water, seeing he can make the heavens as brass, and the earth as iron, and sendeth the first and the latter rain: so these things are not in our hands, but in the Lord's power, who either proveth their faith, or punisheth our sins, and trieth us whether we will serve him more sparingly when he punisheth us, or more securely when he spareth us.

The other question following is of gathering a saffron. If men be wise and provident to serve God, the Saffron grounds, I think, may also be so kept, as that there will be no such loss as worldly men pretend. But if the nature of it be such, as some do affirm, that on that day it perisheth, if it be ungathered, on which day it cometh forth; then I do think, that by the law of necessity this thing happening, it may be gathered on the Sabbath: yet with these conditions, that as many gather as can conveniently be gotten, that no public exercise of the worship of God be omitted, that their minds be holy and spiritually occupied that gather it. Now if some will object, that there is somewhat in the order of nature, which fighteth with the ordinance of this law: I answer, for as much as this thing cometh on the Lord's Day but seldom times, that therefore it is not a thing ordinary, but as a work of necessity. Now to fold up this question, we required in gathering that we should be spiritually minded, which they may show in giving it a mark of separation, that is, that they bestow it on the poorer, if they be of the more wealthy sort: if they be of meaner condition, yet they may impart something to their more needy brethren, as testifying thereby that they seek not their gain, but the glory of God.

It remaineth briefly and in a word to speak of travailing, which if it be ordinary and usual, is in no case lawful: but if it be extraordinary and necessary, as often it happeneth to Lawyers, or Physicians, the according to the necessity it is more or less permitted. We see that many Papists will not stir out on their Saints days, whereby is detected the want of our spiritual love, which make no conscience to cease on the Lord's Day. And so the religion devised by man findeth better entertainment and a further practice, than that which was ordained by God. If any man object the loss of his living, if he should not labor on this day, I oppose against that the loss of God his glory, and that with his interrogatory, whether the miserable pelf of man should not give room to the immortal glory of God. And experience confirmeth the truth of God's word, that in vain men rise early, and so late take their rest, in vain they build and take so great pains, when the Lord denieth the blessing. And what were it to be rich by policy, and poor by God his displeasure? What though the bag be heavy, and their consciences troubled? What if they be rich with men, and poor with God? Again, who is it that so disposed of his journeys and his affairs? So as some making conscience of their Sabbath, are in their journeys in one day better prospered, in their affairs in one hour more furthered, than many others contemning the ordinance of God are in many hours, and in many days? Who directeth men to be provident in their sales and bargaining's? Who besotteth and infatuateth others? Who sendeth a man (that not for a simple desire of gain, but for a single care to walk in his calling, useth the trade of buying and selling) more chapmen in one hour, than another man hath in a whole day, whose heart is inflamed, whose eyes are enkindled with loving gain, and looking for profit howsoever it come by hook or by crook? Men ascribe this to chance, and so they oft by the just judgment of God receive a blank, that is, trusting to the blind world they receive not so much gain, as will acquit their charges. Can men travail day and night by sea and by land, and that for a thing transitory, and will they reach out no hours for the defense of God his worship; Do they fear thieves, if they enlarge their journey for the keeping of a good conscience; and are they not afraid of thieves, when for their worldly affections they can travail early and late? Because herein the terror of their own consciences will preach more forcibly to them, than I can speak, I will leave them to that practice of the man of God, which is used Nehem. 12,

And thus having spoken of the works of our callings, now we are to speak of the works of our pleasures. Concerning the lawful recreations of this life, which Christianity doth permit and not forbid (for of unlawful pleasures being always out of season, and especially on the Sabbath, we have nothing to say) whether they may have place and time on the Lord's Day or no, here is the question. In this part of the treatise, I say, we do not speak of profane and idle pleasures, but of them which bring some further use after they be used, and which are permitted by the word of God, so measure in them may be used, and they be sanctified unto us by the word and by prayer. And yet even for these we dare not give the time consecrated to God, unto playing and pleasures. Neither are we curiously to frame any exquisite division in this matter, but first we will consider of the feasts and banquets accustomed on this day, and afterward of other recreations and exercises at that time frequented and used, which though in their time, place and persons they are not unlawful, yet at this time on the Lord's Day we deny them to be lawful. As for feasts, we may part them into Love feasts, Church feasts, and sumptuous feasts, which carry with them some further expenses and larger liberality, as are those which are used at marriages, at the admitting of men into their civil offices, or else are taken up for some special benefits received, or some extraordinary judgments removed, or some other causes like unto these, as when men carrying some port and countenance in the common wealth, according to their degrees and callings, at sometimes do ordain.

Touching these solemn and sumptuous feasts, thus much we affirm briefly. Such as on the Lord's day institute such solemnities, and stuff every office, and bombast every corner of the house with men and women, are to be admonished duly to consider of that, which is reported of David both in the history of the Kings, and in the book of the Chronicles, who having a vain desire and superfluous appetite, would not defer, but longed to taste of the water of the well of Bethlehem a well fenced city, and from whence water could not be conveyed by hand, without some jeopardy to them that fetched it. Wherefore three of his most worthy men have this business assigned them, to the compassing whereof their lives were hazarded. At their return, grace making his after fruits better than the former, after better deliberation used, he poured forth the water on the ground, saying, God forbid that I should drink the blood or the lives of these three men: showing thereby both his offense in sending them, and the free mercy of God in saving them. Wherefore for as much as these pompous preparations cannot conveniently be used on the Sabbath without the hazard of men's souls (though the Lord in mercy may save their souls) as in that diverse offices in great families require diverse persons to perform diverse duties, and so that which is a day of rest, is made a day of toiling. The equity of the not kindling of a fire must bind Christians, although the sanction doth not constrain them: whereas the Israelites of an inch of liberty would take an ell, for a childish instruction this thing was restrained them. And although we have a further liberty to kindle a fire, for as much as we are in colder countries than the Israelites were, yet the equity of the law must teach us, that we ought not to turn this liberty to be servant of our wanton desires, or to foster carnal licentiousness, and hinder the worship of God. (2 Sam. 22:25)

If it be demanded whether this day be fit for marriage or no: I answer, it is, because on that day as it is a day of rejoicing, there is a more lawful liberty of speech, and a more liberal use of cheerful behavior. Howbeit, let them not on that day, if they marry, make their solemn cheer: but seeing they may have a convenient company some other day, let them either both marry and feast some other day, or marry on the Lord's Day, and feast another. And if it be demanded, whether Love feasts may be kept on this day or no; I answer, there is difference between love-feasts and solemn feasts. And if men were as wise as they were in the times of Popery, they would be politic to find out some means to, provide for the glory of God, and yet not altogether neglect the convenient furniture for their table. I am not to appoint, neither do I undertake to prescribe how meat should be prepared, or how offices should be divided: yet by experience I can give testimony of some who for their religion bear credit in the Church, and for their authority carry some countenance in common wealth, and yet on the Lord's day have their tables both Christianly and worshipfully furnished without any hindrance of the worship of God at all, notwithstanding the number of their daily retinue and ordinary family is great. It is one thing to provide feasts of entertainment more than competent, and another thing to use love-feasts nothing less than is convenient, the one oppressing and disabling us to holy exercises, the other refreshing and enabling us to the duties of religion.

Now concerning the exercises and pleasures of the body, leaving all vain pastimes at all times unlawful, but most especially on the Sabbath, and to speak of such recreations, as in themselves are lawful, and may lawfully be used of the children of God in their time and place; as those of shooting, training up of soldiers, and such like, all which their pleasures carry a profit either present or in time to come, to the Church or commonwealth; we deny not simply then their places, but think them convenient, and commendable with the testimony of the holy Ghost: 2 Sam. 1, where Jonathan is commended of David for his shooting. Howbeit, the Sabbath day is no fit time for these uses, which we will show briefly. First we must know, that the Lord having forbidden the works of our ordinary calling, which carry with them a more special promise of profit and warrant of reward in their time, forbiddeth also lawful pleasures: because if the use of those be forbidden, being lawful and necessary for the upholding and maintaining of man's life, then these things not so needful, though convenient for recreation, are much more inhibited. And this we shall see more plainly, if we remember that rest is so far commanded, as it is a help and furtherance to sanctification, and labor so far is forbidden, as it is an impediment of the same. In regard whereof, if pleasures be no less lets and impediments to the hallowing of the Sabbath, than bodily and ordinary labors; then pleasures have no more liberty on the Lord's Day, than our outward works. Furthermore, we must be circumspect not to rest in any drowsy or sleepy security of the flesh: but in what measure soever we detract from the ordinary works of our calling, in that proportion must we add to the sanctification of the day: not much unlike to good Christians, who bestow on their souls whatsoever they take from their bodies. Which wisdom and diligence though we use most carefully, yet for as much as we shall leave as many duties unperformed, as we shall have performed, I see not what leisure we can lawfully lend to recreations. If any carnal professor shall press this thing more vehemently, me thinketh he may blush at the defense of it, seeing this kind of keeping holy days in pleasures and playing, was used even of the Heathen, who sat down to eat and drink, and rose up to play: first balacing their bellies with feasts, and then refreshing themselves with play. Wherefore as we now deny Church feasts as imitations of the Heathen: so we deny holy-day plays, as remnants of ancient profaneness.

But if it be here objected, that the Jews had their solemn feasts, musical instruments, and exercises of pleasure, yet the men always by themselves, and the other sex by themselves; not with that monstrous mixture of men and women, which is a chief sin and arch-enemy to religion of our age, and that with holy Psalms made by David and Moses, not with vain minstrelsy used of profane Atheists: I answer, as Paul speaketh 1. Corinth. 13, of his own person, that they being as children spake as children, they understood as children, they thought as children, being but in the rudiments: but we becoming men, must put away childish things. Again, the superstition of the Papists checketh this abuse, who would admit none outward exercises on their Easter, Whitsuntide, and holy Thursday, at what times they thought a bird would scarcely build her nest. Did not the Papists break their superstitious holidays, and shall we so profanely pollute the Lord his Sabbath? Our Easter Day, our Ascension Day, our Whitsuntide is every Lord's Day: and therefore we ought to make a special care of sanctifying of this day. What shall I say of the zeal of worldlings, which may control by contraries the security of our sins? For all worldly men seek never for pleasure, whilst profit doth drop; as we may see in them that live on Fairs and Markets, as Chapmen and Innholders. So long as they hope to gain a penny, how wait they, how diligent are they, how little play they, how busy are they? And why? Forsooth it is their harvest, it is their market, which (say they) they must attend upon whilst occasion lasteth. Behold the policy and painfulness of the world may teach us, what we ought to do for our souls. Is not the Sabbath the harvest time and market day for the soul, wherein we should gather in whilst the Sun shineth, wherein we should be very diligent, whilst our gain is promised, wherein we must provide for a living and maintenance, and lay up store, laying all pleasure aside until the time to come?

And to return to the Papists, what posting Priests, what mumbled masses, what hunting prayers, what hasty service had they, when any other solemnity should be used? What then, will some say, no use of recreations? I do not simply deny profitable exercises, but what shall we do with them on the Lord's Day? If all our delight were in the Sabbath, if all our springs were in it, if we made it our chiefest joy, what place should or ought to be left to such carnal delights, to such fleshly pleasures? If any shall object, that it was not a necessity to lead the ox to the water, and yet it was lawful, and therefore things convenient in some cases permitted: men have the use of pleasures convenient. I answer, that the ox so led to water, is not to play and frisk on that day, because that may without detriment be deferred, and the other cannot: and the pleasures convenient, as eating and drinking moderately, may on that day be used, in that without them followeth some detriment, and yet we permit not to play, which is a thing that without hurt may be for born on that day for God's sake, if without hurt we can forbear it an whole week for the worlds sake. To be short, spiritual wisdom ma provide both for the Lord his worship, for our callings, and for the laws. And like as in regard of inconvenience, the politic laws restrain bowling in some men, not that in itself it is merely unlawful, but that for all estates for certain causes it is not convenient, in that they would detain some from their callings: from which if they should rest, they should incur both the loss of better things, the misspending of time, and hindrance of their honest gain. In which respect of hindering better things, we deny playing on the Lord's Day. (Isa. 58)

Yet there may remain a question, whether sick persons may have their exercises on this day, or no? We answer, if they be extremely sick, it is a time of praying, and not of playing, according to the axiom of James, chap 5. If they be not so dangerously sick, they need it not: for if they can busy their hearts, hands, bodies and minds about playing, then their late visitation and the fruit of it should rather cause them to refresh themselves with reading, singing, or a more liberal exercise of conferring with them that be godly. And to knit up this part, let us remember in the former objection drawn from the law of the Realm, that the civil law doth not so much permit the liberty, which good men know to use well, as it doth restrain the licentiousness, which evil men use badly: because better it is that good men should want their liberty, which they may do, than evil men should be confirmed in their licentiousness, which they ought not to do: so that evil men may be made good, and good men are nothing hurt. And because love asketh not her own, but is content for the good of others to depart from it own liberty, though we could (which indeed we cannot) use recreation without the hindrance of God his worship; yet we should not use it being a grief to the godly, an offense to the weak ones, a matter of rejoicing to the ungodly.

It remaineth in the last place to show, how the Sabbath is profaned either in thought, in word, or in deed. For there is a difference between the not sanctifying, and the plain profaning of the Sabbath, in that the one is not altogether desirous to break it, the ether hath no desire at all to keep it. Neither is the Sabbath only broken by profaneness, but also by idle works, and not careful keeping of it Some profane the Sabbath by corrupt judgment, as Heretics: some by a corrupt life, as carnal professors; the one a high malice of Satan, the other a dangerous deceit of the devil. When men too worldly minded, make the Lord's Day a day of riddance, a packing day, a counting day to make odds even with all men, but even things odd with God. And it is the lamentable sin of our age, to press the Lord's ordinance and appointed day with all relics of law matters; with the dregs of ancient quarrels, or new broached brawling's, with posting to Justices; not to be reconciled, but to be avenged, not to finish, but to revive controversies, and to rub old injuries until they bleed: so as that day that is sanctified and ordained for love, is a day of hatred; of a day of reconciliation, it is made a day of dissension; and this cannot but proceed from a profane stock. Others as seeming more favorable, though they make not this day a time of pampering of the flesh (which is a time of purging the flesh) yet they make it a day of palpable darkness, which should be a day of bright shining light: by hunting of bears, by haunting of plays, and such like, that if they begin the day in the spirit, they will end it in the flesh, receiving some good motions in the morning, they bury them in the evening, and giving the Lord the forenoon, they recompense the devil with the afternoon. Yea in some place the Lord's Day is the Devils Day, being fraught with so many frays, stained with such filthy fornication, and burdened with the sins which their ordinary callings on the week days spew out, in that on those days they cannot be frequented for want of company. Now whether we speak of the not sanctifying, or of the profaning of the day, we affirm the Sabbath to be broken in thought, word and deed. For the whole law being spiritual, Rom. 7, and this being a principal part of that law, it must needs be that this precept, as well as the rest, taketh up as well the inner as the outward man. Besides, it is a general rule in the law, that whatsoever is unlawful to be done, the same is unlawful to be thought or spoken of: and look in what measure the wicked actions of men are forbidden, in the same manner is the wicked affection and communication forbidden also. Many have notwithstanding made such proceedings in sin, that when they should reckon with their souls, they reckon with their servants, and when they should make even with their consciences, they strike even with their chapmen, and yet persuade themselves of small breach of the Sabbath, because (as they say) they do but speak a little with their tongue, and scribble with their pens. Then we must know, that as what we may do, that we may talk of: so what we may not do, that may we not talk of. Wherefore laying aside our filthy songs, our table talk of worldly matters, our carnal devices and worldly compasses, which we are fetching in our thoughts, whilst we sit in the congregation, our privy discourses of our success in our callings, and our politic disposing of our week following; all which shut out of the doors better things, and over-quell the vigor of good things. Wherefore as the nourishing of ill thoughts is at all times unseasonable: so to harbor them on this day is most abominable. Many will temper their tongues, and stay their hands, but yet will give some liberty to their hearts: as though the Lord condemned not as well the hypocrisy of the one, as the wickedness of the other. Now we must remember to every general point to join our particular practice, that we may obtain the blessings laid up for the obedient, and avoid the curses laid up for the disobedient: which the Lord assist us in, for Christ his sake our Lord and only Savior.

Amen.

FINIS.

NOTES OF OUR SALVATION,

WITH THE NECESSITY; AND NOTES OF A TRUE AND UPRIGHT HEART.

1. Likewise these be true notes of our salvation, when we search the Scriptures, in them to find Christ, and in him eternal life, as men search for silver and gold, Prov. 2:4.

2. When we esteem the word of God more than our appointed food, Job, chap. 23, verse. 12. and covet so to be fed with it that we may grow thereby, 1 Pet. 2, ver. 1-3.

3. When we are swift to hear, slow to speak, and slow to wrath, laying apart all maliciousness, and the excrements of sin, and receive with meekness the word that is grafted into us, that it may save our souls, Jam. 1, verse. 21, and obey from the heart unto the form of doctrine whereunto we are delivered. Rom. 6:17.

4. When we meditate in it day and night, Joshua 1, Psalm 1:2, desiring that all our actions, words and thoughts may be directed by it. Psal. 1 and 119.

5. If we long after the holy assemblies, Psal. 84, Psal. 122:1, and make the Sabbath our delight, Isaiah 58.

6. When the Ministers are most dear unto us, Act. 10:16, Rom. 10:15. and we most joyfully minister unto them in all our goods, Gal. 6.

The necessity of an upright heart is thus by these consequents thereof proved.

1. Without it we cannot assure ourselves to be justified and sanctified in Christ Jesus, Psal. 32:2, Heb. 10:22.

2. Without it we cannot assure ourselves, that we have truly repented us of our sins, Joel. 2:12, Ezech. 18:22-23.

3. Without it we cannot assure ourselves that our ways do please God, Psalm 119, verse. 1, 5, 10, 11, 80.

4. Without it we cannot hear God's word fruitfully, Luk. 8, verse. 12, 16.

5. Without it we cannot pray unto God acceptably. 1 Tim. 2:8, Psalm 119:58, and 145, and 66:18.

6. Without it we cannot be assured that we are truly baptized. 1 Pet. 3:21, Matth. 3:8, Rom 2:29.

7. Without it we cannot receive the Sacrament of the Lord's Supper to our comfort. 2 Chron. 30:18-19, Psal. 4:4-5.

8. Without it we cannot fast Dan. 10:12.

9. Without it we cannot worship God at all truly. 1 John 4:24, Isaiah 29:13, Psalm 15:2, Psalm 24:4.

10. Without it we shall never see God. Matth. 5:8. Blessed are the pure in heart, for they shall see God. Psal. 15:2. and 24:4.

11. Without it we shall never receive blessing from God, but look for confusion and destruction. Psal. 125, verse. 4-5, Psal. 119, verse 6, and Psal. 80, Psal. 7, verse. 10.

Notes of a true and upright heart.

1. When we are persuaded that God the Father, by the blood of Jesus Christ, and the working of the holy spirit doth cleanse us from our sins.

2. When we are persuaded that the spirit proceeding from the Father and the Son, doth by the word thus cleanse us, and therefore make conscience of all things in the said word, without respect unto man's advice, counsel or commandment, without the same or contrary to the same word of God. Respecting, I say, all the Commandments of God, without preferring one before another, laboring to know them, if we do not: and if we do, to do after them according to the measure of grace we have received.

3. When we are truly desirous, and labor to avoid all the outward occasions which might either bring on, foster, or bring us back to any sin we have fallen into, or may fall into hereafter.

4. When we mourn for the very first motions of sin whereunto we have yielded, or we fear we may yield unto hereafter.

5. When we are desirous and labor to use all and every of those means, which God hath ordained in his word to bring us unto purity of heart.

6. When we do all those former things as well secretly by ourselves, as before others.

7. When in doing these things we simply and singly seek to approve ourselves unto God, without either looking for praise or profit, rebuke or loss from men, not seeking chiefly these outward things at God's hands: but principally his kingdom and the righteousness thereof. Matth. 6.

FINIS.

A PROFITABLE TREATISE

CONTAINING A DIRECTION FOR THE READING AND UNDERSTANDING OF THE HOLY SCRIPTURES

BY MASTER GREENEHAM.

Those things which God hath joined together, no man may sever a sunder. Therefore preaching and reading of the holy Scriptures being of God joined together in the work of our salvation, may not be severed asunder. In all Sciences, Arts and Trades, teachers and masters are requisite ordinarily for the sound learning and practicing of them: we must be persuaded much more that it is necessary to have guides to go before us in the way to salvation. That preaching is the most principal means to increase and beget faith and repentance in God's people, must be granted, Deut. 18:18, 33:10, Lev. 10:11, Mal. 2:6-7, 2 Chron. 36:15, Isaiah. 50:5, 57:8, 53:1, 55:10-11, 57:19, 58:1, 61:1, 62:15, 6:7. Mat. 13:3, 28:19-20, Ephes. 4:11-14, Rom, 10:14-15, 1 Cor. 1:21, 1 Pet. 1:23, 25. And where this ordinary means of salvation faileth, the people for the most part perish: Prov. 29:18, Hos. 4:6, 2 Chro. 15:13, Isaiah 56:9, Matth. 15:14, Luk. 11:52. But that the reading of the Scriptures publicly in the Church of God, and privately by ourselves, is a special and ordinary mean, if not to beget, yet to increase faith in us, it is likewise proved, Deut. 6:6, 11:18, Psal. 1:2, John. 5:39, Mat. 14:15, Rom. 15:14, 2 Pet. 1:19, Nehem. 88, Act. 13:15, 15:21. The manifold fruit which comes of the reading of the Scriptures prove the same.

Reading rather establisheth, than derogateth from preaching: for none can be profitable hearers of preaching, that have not been trained up in reading the Scriptures, or hearing them read. Many inconveniences come from the neglect of reading, as that the people cannot tell when a sentence is alleged out of the Canonical Scriptures, when out of the Apocrypha, when out of the Scriptures, when out of other writers, that they cannot discern when he speaketh his own, or a sentence of the Scripture.

Again, reading helpeth men's judgments, memories and affections, but especially it serveth for the confirmation of our faith: which may be proved by the example of the men of Berea, Act. 17:13. It serveth to discern the spirits of men, 1 John 4, to make sounder confession of our faith, to stop the mouths of our adversaries, and to answer the temptations of Satan and the wicked.

But because men sin, not only in neglect of hearing and reading, but also in hearing and reading amiss: therefore the properties of reverent and faithful reading and hearing, are to be set down, which are these that follow: they be eight in number.

1. Diligence.

2. Wisdom.

3. Preparation.

4. Meditation.

5. Conference.

6. Faith.

7. Practice.

8. Prayer.

The three first go before reading and preaching. The four next come after them. The last must go before, and be with them, and come after them.

1. If diligence be necessary in reading profane authors, then much more in reading the Scriptures. Diligence maketh a rough way plain and easy, and of good taste, which otherwise is hard and unsavory. In our diligence we must keep an even course, and not to be like those who upon some sudden good motion, or by reason of some good company, or by reason of some good action draw near, or for fear of danger, &c. read for a time, and soon after give over again. Read Prov. 2:12. Matth. 13:54.

2. With diligence must be joined wisdom, which is in choice of:

Matter, Order, Time.

For want of wisdom in the matter they read, many sin in studying other books before the Scriptures, and in the Scriptures in searching things not revealed, and pretermitting things revealed, as John and James sought who should sit at Christ's right hand, and left hand: but they sought not to come thither. And the Disciples said, Act. 1. Wilt thou at this time restore the kingdom to Israel? Not asking the means to come to the kingdom of heaven. And in things revealed many will curiously and busily search for things not profitable, as genealogies, and carelessly neglect the things that are to be searched. And some ignorant how to reform themselves, will be talking of reforming the Church. And if the Preacher must give milk to the weak, and stronger meat to the stronger Christians: if he must thus apply his doctrine to the hearers, then much more the hearers themselves must apply their own reading to their own capacities.

Wisdom is in order: as that men must be first grounded in the principal points of doctrine: first we must lay the foundation and build upon the same: also we must keep an order in our readings, and not be now in this place, now in another: for order is the best help for memory and understanding: he that readeth little after a good manner, profiteth more than he that readeth much otherwise: as he that limpeth in the way, doth better than he that runneth in another way, or out of the way. Therefore for want of order many read much, but profit little.

Wisdom must be used in discerning the times: for we must not read always, and do nothing else, as some offending in the one extreme, are after driven by Satan to the other. The Sabbath is wholly to be spent in such exercises: on other days, in the morning, at noon, and in the evening, that is, when we may redeem the day from the works of our calling, as David and Daniel did pray at these three times, under which is contained all the worship of God. We must do as much as we can every day, and no day must pass without a line. God hath made everything beautiful in his time, Ecclesiast. 3, verse 11.

3. Preparation followeth: If any man go away without any profit, and either understandeth not, or understandeth amiss, want of preparation is the cause.

Preparation is,

1. In fear of God his Majesty.

2. In faith in Jesus Christ.

3. In a good and honest heart, with a greedy desire to eat up God's word.

In all apparitions God always sent fear before, as his apparitor, it engendereth teachableness, and meekness of mind, as we see in Isaac, who (as it is said) feared, and then he said, I have blessed Jacob, and he shall be blessed. We see it also in the woman of Samaria, John. 4:7, and in the men, Act. 2. From want of this reverent fear, cometh all checking of God his word, and that men dare be so bold with it: but they that fear will be swift to hear, and slow to speak, James. 1:19, and will lay up his word in their heart, with the Virgin Mary. Though they understand it not, though they kick at the word and spurn against it, yet if God once teach them with his fear, then will they acknowledge it to be the blessed word of God.

Fear cometh upon men sometime they know not how: and if then they go to God, they shall find some excellent blessing, either in having their understanding enlightened, or some good affections put into them.

This fear is in respect of God his Majesty and our own corruption, to correct the pride of reason, and to control our affections: and experience will show, that when our reason and affections are tamed by misery, calamity, sickness, and inward grief, then we are very teachable. And when men err, then the pride of their reason is punished, as in heretics and profane persons. Contrarily, God his good spirit resteth upon the humble to clear their understandings: but they first crucify their understanding and affections, and offer them up in a sacrifice to God.

Faith in Christ is the second thing in this preparation, we must bring that with us when we come to read, looking on him as on the Messiah, that must teach us all things: he is the Lion of the tribe of Judah, to whom it is given to open the book of God. He opened the hearts of the Disciples going to Emmaus. Preachers build hay and stubble, because they do not only glory in him, but do seek credit and preferment by preaching themselves. All heretics differ among themselves, yet they all agree in this that they err from Jesus Christ. (1 Cor. 2)

A heart prepared to learn is required, Pro. 17:16. Wherefore is there a price in the heart of a fool to get wisdom, and he hath no heart? Our Lord Jesus Christ saith, that those that brought forth fruit (when they had heard) some thirty, some sixty, some a hundred-fold, they were such as received the word with a good and honest heart, Luk. 8. Here saith a godly and learned man, men are shut out because they come without a heart.

Now follow the properties that must follow our readings: Whereof the first is meditation, the want of which makes men depart without fruit, though they read or heat diligently. Meditation makes that which we have read to be our own. He is blessed which meditates in the law, day and night. Psal. 1:2.

Meditation is either of the: Mind and understanding, Heart and affections.

Meditation of the understanding, is when reason discourseth of things read, or heard, which the wise of the Heathen call, the refining of judgment, the life of learning. They that want this, how much soever they have heard or read, yet shall they never have sound and settled judgment. And this is one cause why it is said, that the greatest Clerks are not the wisest men.

Meditation of the affections, is when having a thing in judgment, we ever digest it and make it work upon our affections. It is continual searching of ourselves, and laboring to lay up all things in the treasures of our hearts. The other will go away except this be joined with it: for judgment will away except we frame our affections unto it.

Meditation in judgment goeth before: then this must follow, that we may be sound in judgment before we either fear or cheer up our hearts, least we have false fears or false joys. Many are of sound judgment, and yet have not their hearts purged and touched: they can give counsel to others, but cannot follow it themselves, because they join not affection with judgment. Meditation without reading is erroneous, and reading without meditation is barren.

The next thing is conference. In natural things man standeth in need of help, then much more in spiritual things he standeth in need of others. And as iron sharpeneth iron: so one friend another, Pro. 27. And as two eyes see more, two ears hear more, and two hands can do more than one, so this is a special communion of Saints, and God hath promised, that when two or three are gathered together in his name, that he will be present with them by his spirit, as he was corporally with his Disciples going to Emmaus.

Conference is either with,

Ministers of God, Our equals, Or others.

This rule must be kept, that conference with our equals must be of those things which we heard of our Ministers, as it must be kept also in meditation, which is a conference with ourselves. We must for a time like babes hang at the mouths of the Ministers, because we cannot run before we go: nay we cannot go without a leader. No man may presume to understand above that which is meet to understand, but labor to understand according to the measure of sobriety, as God hath dealt to everyone the measure of faith: and when they have laid the foundation, then build the walls and pillars. The Eunuch would not interpret the word without a guide, but he laid it up in his heart, as the Virgin Mary did. For want of true humility conference is slandered, because it is used after an evil manner, as before they be surely grounded in principal points of religion, to talk of other matters above their capacity and knowledge. Secondly, we must come in love without anger, envy, or desire of victory: therefore in conference we must use the preparation spoken of before: the want of which maketh much janglings and wranglings in company.

Lastly, we must procure things honest before men, that it may be done wisely, without confusion and destruction: and not by too great a multitude, that we may afford our doings before men; not with the doors shut, least any man should hear. This is the difference between the conference of the godly and religious, and the conventicles of Heretics.

The next thing is faith: The word must be mixed with faith: Heb. 4:2. The word which they hear a profited them nothing, because it was not mixed with faith. But all have not faith: therefore the Prophet Isaiah said, Lord who will believe our report? And Luke 18:18. Suppose ye that the Son of man when he cometh shall find faith on the earth? All the former must be used to refine faith: for as gold before it be pure is seven-fold tried in the fire, so faith which is much more precious than gold, must go through all these means.

Faith here is an increase of all that in preparation. A Merchant must have something before he be a Merchant, but he occupieth to increase and get more: so we must believe in Jesus Christ by a general faith going before: but we must use all the forenamed means to increase our knowledge and faith in all particulars. One may be a faithful person generally, and yet an unbeliever in particulars. As Christ's Disciples to whom he said, If you had faith but as much as a grain of mustard seed, &c. As Abraham, Rebecca, and Zechariah had.

There is a difference between faith and opinion or knowledge: for our knowledge and opinions vanish away in afflictions: but as gold is tried in the fire, so faith will abide the fire of affliction. Satan winnowed Peter, but his faith failed not: for Christ failed not, for Christ prayed for him, and for his Disciples, and for all believers, that their faith should not fail.

Next followeth practice: That we have a desire that the word may bring forth increase of faith and repentance, Psal. 119:98. By thy commandments thou hast made me wiser than my enemies, for they are ever with me. The practice of Infidels is nothing, because it is not joined with faith. But Christ saith, Blessed are they which hear and do. And so saith James, that this is that assureth us that we have faith. He that doth this, is compared unto him that buildeth his house upon a rock, and our works are not the foundation of the house, but then we have built upon Christ when we join the fruits of our faith with knowledge, they will speak for us to our consciences, and to others. Our Savior Christ saith, That that servant that knoweth the will of his master and doth it not, shall be beaten with many stripes: for it is worse to offend of knowledge than of ignorance. And why should he give us anymore, if we practice not that we have? For to him that hath shall be given, but from him that hath not shall be taken away, &c. Why do many hearing the word, either continue or increase in their blindness, but because they would not practice that they knew, and also even that they had is taken from them? If a good conscience be not joined with faith, faith shall be taken away and errors succeed. If then we be forgetful, we must confess that the want of practice is the cause thereof. The rule of reason in all things is, that the best way of learning is by practice: then how much more if we practice will God increase our talents?

The last thing is prayer, which must be used both in the beginning, in the middle, and in the end. Prayer must be in all the former means: for without it we can never use them, nor have any blessing by them.

Prayer containeth under it, Prayer, Thanksgiving.

For prayer, that it must be used when we read, it is plain, 1 Cor. 2. The eye hath not seen, &c. meaning not only the joys contained in the kingdom of heaven, but even those that are contained in the word. And again in the same place, As no man knoweth the heart of a man, but the spirit of man: so no man knoweth the meaning of the Lord in his word, except God give him his spirit to declare it unto him. And if we must pray when we come to our meat and drink, that God may give nourishment to us by them, then how much more must we pray God to nourish us by his word: for else we cannot profit thereby; And as no man dare touch meat and drink before he pray, and we have no title to it before it be sanctified to us by prayer: how impudent are they that dare touch God's book without prayer, or think that otherwise they have title unto it? Paul may plant, and Apollo may water, but God giveth the increase: so if any be senseless still, and yet have heard long, it is because God hath not revealed his will unto them. Men may be diligent, yet they shall err if God give not his spirit: and though they meditate and confer, yet they shall be punished for giving liberty to their roving brain and to their tongue, except they pray for God's spirit.

Many rest in knowledge, and want faith, because they want prayer: and we rest in knowledge, and never practice, because we pray not to God to write his law in our hearts by his spirit, that now, not we, but he may work in us. They that take anything in hand without prayer, howsoever they say they abhor Popery, yet they practice it, because they take upon them to have some power in themselves.

For thanksgiving, if we be bound to praise God when he hath fed our bodies, how much more when he hath fed our souls? And shall God be justly offended with us, if we thank him not for our refreshing, with meats, sleep, &c? And shall we not tremble for fear of revenge, if we have not praised God for any light, or any good motion that he hath put into us? For want hereof, after some lightning followeth some darkness, and after much feeling cometh deadness: and by this means Satan goeth about to take all God's graces from us. David saith, Blessed art thou Lord, O teach me thy statutes. This showeth that we must ever praise God before we come to read. Many are fervent in asking, but cold in giving thanks. And if we would give thanks to God, it would much ease us in asking, and God would not punish us in taking his graces from us.

FINIS.

A TREATISE OF THE RESURRECTION

Psalm 16:10.

For thou wilt not leave my soul in the grave: neither wilt thou suffer thine holy one to see corruption.

Philip. 3:20.

Our conversation is in heaven, from whence also we look for the Savior, even the Lord Jesus Christ.

Verse 21.

Who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself.

Are we persuaded with the Prophet of God Psalm 16, that we shall be raised and freed from corruption? That our death is a sleep, our grave as a bed? And that, that God, that raiseth the Sun daily out of his den, will draw us also out of the earth? Then have we true faith, which undoubtedly we shall find more strong, if long before death come, we would exercise ourselves with the meditations of death. Many we see by deferring all unto the last end, die heathenishly; many, who would seem to have more heroical spirits, desire unnaturally to die, not that they are surcharged with the burden of their rebellion and corruption, but because as beasts, they neither can rejoice in things in heaven, nor fear the pains in hell. These are more drowsy and senseless beasts, than those, who are more loath to depart, in whom appeareth more nature, and some conscience; but the other degenerating from nature, are a far more monstrous and dangerous kind of people. Howbeit the common sort of people commend this kind of death, they say thus, he departed as meekly as a lamb, he went out of the world as a bird goeth out of the shell, he died very quietly never speaking a word; nay they might say more truly, he died beastlike, he gave no token of repentance, in acknowledging his sins, he showed no fruit of faith how he was saved in Christ, he gave no testimony of his hope in witnessing a joyful resurrection, and changing to a better life. Thus we see, how ready we are to extremes, either fearing death too much, or fearing it too little. Well, if we will be rid of that fear in excess, behold here is a remedy: My flesh doth rest in hope, for thou wilt not leave my soul in grave. But there are othersome, who can yield quietly to death also; what is their reason? What is their faith? Forsooth they say, they must pay that willingly, which is due of necessity; and seeing they owe God a death, they had as lieve die at first, as at last, when the debt is paid, it can be no more required. It is far otherwise with the children of God, who of all others have the greatest preferment by death, yet having tasted of the land of the living even in this life, cannot satisfy themselves in the multitude of many days with the sweet sap thereof, until their measure be brim full. Then they dying in the ripeness of years, and in the fullness of days, are gathered in their due time into the Lord his barn, as a ricke of corn. Then they having fought a good battle, run their full race, and kept a true faith, can with joy in Christ look for the crown of glory which is prepared for them. To this wholesome meditation and fore-thinking of death, the daily mortality and dropping away of others ought to stir us up. For we see many round about us of the same complexions, of the same age that we are of, breathing, of the same air, using the same diet which we do, who go before us, and are gleaned from those miserable calamities, which our long contempt of the word hath threatened to fall upon us. Let us labor then to lay up our flesh in hope, that our departure from hence, may be as the sailing over the Seas; as the travailing of a woman; as a delivery out of prison, and a returning from exile. Certainly a man is never more tried to be a Christian, than in contemning death: for Heretics concerning other things, may have as great gifts as other professors, but in death they will bewray their hypocrisy, either in murmuring as dogs, or in unsensiblenes as blocks. But in Christians there appeareth such an heroical alacrity, tempered with so gracious humility, that they desire not to live, but to keep a good conscience; they refuse not to die for nothing, but for hope of a more happy inheritance. It may be, that others, as we said, may show some cheerful countenance to die, but it either proceedeth of some frenzy unadvisedly, or of rashness especially, or of numbness carelessly.

Neither would I have any to accelerate their death, or to read me as some have read Plato, that thereby they should hasten the time of their deliverance; but that we should learn, when God doth beck for us, we should be ready to remove; and that for none other causes, but for faith, and in hope of God's promises; a full feeling of our sins discharged; a sure confidence of God his power in raising us up again; and a steadfast hope of a more glorious possession after this life. By these means we shall so rest in the hands of God, that when nature decayeth, we shall have our departure with calmness, and in a good time shall through a natural ripeness rather voluntarily fall of, than violently be pulled off. Wherefore we see that this rash and indiscreet desire off death, is either in minds that are abject, or in men, in whose flesh their spirits are already buried: as also that the triumph of the godly proceedeth from hence, even a full assurance, that he which raised them up every morning will raise them in the last day; and that he which raised Christ their head, will also raise them his members. This is that which will stay all quivering of the flesh, wherewith many are so benumbed, that they cannot with gladness drink of that cup whereunto the Lord allotted them. If ever this doctrine of the resurrection was needful, it is nowadays most needful, wherein wicked Heretics would deprive us of the comfort of it. It will not serve in the time of temptation, whether it come immediately from the devil, or mediately by his instruments, to rest in our enfolded faith with the Papists, or to say we believe as it is in the Creed, we believe as the Church believeth. But to leave the devil himself, he hath suborned such privy and treacherous adversaries of this doctrine, as with impudent faces will agree with us in matter, and in word will grant the resurrection; and yet shift away in their manner, and in sense and truth blasphemously deny the power of the same. Thus Hymineus and Philetus would not flatly deny the resurrection, nay they would grant it, but how? They said it was past. Thus cunningly Satan would overthrow the manner of the resurrection, by permitting them to dally in the matter.

Again, shall we think that the Sadducees did generally resist it? No: they had their false glosses, and their forced interpretations, with whom Satan in policy would pretend a maintaining of that, which in purpose he sought to mangle and mar. The Philosophers had many glancing and glorious speeches of the immortality of the soul; but when they came to this point, concerning the rising again of the flesh, nothing was more ridiculous and incredible unto them. In so much that many of them, of the Epicures and Stoics, mocked Paul disputing of this matter, and said, What will this babbler say, as we may read Act. 17, verse. 18. And when he spake of the resurrection from the dead, some mocked, and others said, we will hear thee again of this matter. Surely if the rising again had been nothing, but the renewing of the mind, as some fondly dream and falsely affirm, it may be thought, that the Academics would have conceived this doctrine, and Plato's idea hath as great secrets. But here is the point which they stick at, and can by no means digest it, that the natural body, after it is consumed into the air, fire, water, or earth, should afterward revive, and receive supernatural qualities: and as Philosophers and Heretics cannot brook this kind of teaching, so sure it is, that few of the common professors receive it in truth, as their lives do manifestly prove.

Besides, there is another evil more perilous than these. Through the close subtlety of Satan this mystery of iniquity is cunningly conveyed into the heads of the more learned sort, to discourse of certain places of the Old Testament, which godly, learned, and ancient Fathers have construed of the resurrection, and are denied of these men. As these places, Job. 19:25-27, and Isa. 26:19, and Daniel 12:2. It may be, and I do think, their intent and purpose was not to misconstrue the places. Howbeit, it was Satan's policy to abuse the truth, and undermine our faith: it was the secret judgment of God to suffer Satan so far to buffet them. Wherefore that we may the better be armed against the day of trial, and that we may stand strongly in the day of temptation, in our possession; we will by God his assistance, first set down those express testimonies in the word of God: whereby this doctrine is confirmed. Secondly, we will allege those reasons out of the Scriptures, which imply this thing, though they do not plainly affirm it. Afterward we will uncase the shifting visard of Heretics, whereby they would counsel men to some liking of their opinions. Wherefore, that we may the better answer the devil and his limbs, let us first consider of that translation of Enoch, Genes 5:24, wherein the Fathers have observed a manifest testimony of the resurrection: with whom I agree in part, but not in general: because I dare not affirm with them, that the body of Enoch is in heaven, seeing as yet Christ alone is risen from the dead, and was made the first fruits of them that slept. And albeit that Enoch and Elijah did not fall asleep as did the other Fathers, yet because it is said, Hebr. 11:39, that the Fathers in old time, among whom Enoch is mentioned, received not the promise, that is the fullness of the promise, it cannot be, that Enoch his flesh is yet in heaven. And howsoever he was taken away by unknown means, nevertheless that GOD that could so hide the body of Moses, that even the devil looking for it could not find it, hath also laid up the bodies of Enoch and Elijah, in such means, as are hid from us. And as the Lord hath infinite means of hiding, so hath he incomprehensible means of finding as well of the body of Enoch, as of the body of Moses. Now whereas it is said, Heb 11:33, that they suffered that they may receive a better resurrection, it must needs be that there is a rising again of the flesh. Again, we read Exod. 3:6, that the Lord said unto Moses, I am the God of thy Fathers, the God of Isaac, and the God of Jacob. In which place it may seem not a sufficient proof to confirm so great a matter. Howbeit our Savior Christ useth it as a bulwark against the Sadducees, Matth. 22:32, where our Savior Christ to prove the resurrection, inferreth the same words, adding to them thus much, God is not the God of the dead, but of the living: where we see how Abraham, Isaac, and Jacob being alive, have their bodies in the Lord his hands in keeping, as well as their souls. Wherefore seeing both the Prophets and Christ himself have used this place to that end, we also may safely use it to prove the Resurrection.

It is said moreover, Job 19:25. I am sure that my Redeemer liveth, and he shall stand the last on the earth. 26. And though after my skin, worms destroy this body, yet shall I see GOD in my flesh. 27. Whom myself shall see, and mine eyes shall behold, and none other for me, though my reins are consumed within me. This place the very Heretics will grant after a fashion, that is, with a most wicked mind, understanding it only of that rising again unto sanctification, which is in this life. Others there be, which are of a reverent judgment in other things, who expound this of the renewing and restoring of his flesh to freshness and soundness, after that it was corrupted with sores, and eaten with cankers. But admit it were so, which in truth cannot bear that exposition; how could he have believed that? But that he, being persuaded that God, who when his body should wholly be resolved into corruption, would raise it to a more glorious perfection, could much more restore soundness to his body now, whilst this corruption was but in part on him? How could he do it? But by hope in the power of GOD, which with greater case could renew his flesh and bones, being but corrupted, than revive the same being altogether dead, and thoroughly consumed? As we read, Ezech. 37:5-6, wherein is set down a notable type of this rising again. 5. Thus saith the Lord, unto these bones: Behold I will cause breath to enter into you, and ye shall live. 6. And I will lay sinews upon you, and make flesh grow upon you, and cover you with skin, and put breath in you, that ye may live, and ye shall know that I am the Lord. True it is, that the chief purpose of the Holy Ghost is, to foreshewe the bringing again of the people out of captivity, howbeit under a most excellent figure of the rising and restoring of the flesh in the last day. So that the place importeth thus much: if the Lord could restore sinews, flesh, skin, breath, and life to rotten bones; much more he could restore the Israelites to their country. The same sense may be applied to that, Isaiah 26:19. Thy dead men shall live: even with my body shall they rise. Awake and sing ye that dwell in dust: for thy dew is as the dew of herbs: and the earth shall cast out the dead. In which place is signified thus much: As herbs in time of winter seem dead, and yet in the spring time sprout again, by reason of that sap, that lay hidden in the root; and as the bodies of the faithful seem utterly to perish, when they are in the earth, and yet in the last day shall rise again, through that seed which is given in Christ: even so the Israelites, who in time of their banishment, seemed to die as winter herbs, and to perish as dead bodies, should be brought home again, and restored to their former liberty. Which place could not but show the return of the people under the type of the resurrection, in that the Prophet saith, Even with this body shall they rise. Notable is that place, Daniel 12:2. Many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to perpetual shame and contempt. Whereunto agreeth that saying of our Savior Christ, John. 5:28. Marvel not at this: for the hour shall come, in which all that are in the graves, shall hear his voice. 29. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, to the resurrection of condemnation. Now when we shall see that there is nothing more clear of the doctrine of faith, contained in the New Testament, than that of the resurrection, and that there is no new doctrine in the same, but it is also in the Old Testament; although indeed that is more manifestly, and in more perfect beauty set down by the Prince of Prophets, than by the Prophets his forerunners; what shall we say there is in the New Testament not proved in some measure already in the old? The Jews believed no one article more, than that of the resurrection, as may appear by that ready answer of Martha, John, 12 24. at what time our Savior Christ came to raise up Lazarus her brother: for he saying unto her in the verse going before, Thy brother shall rise again, by and by she answered: I know that he shall rise again in the resurrection of the last day. Again, we read Act. 23:8, that the Pharisees confessed the resurrection.

Now it is known, that the faith of the Jews was grounded on the word, which as yet was only in the administration of the Old Testament, and not in the new: for as yet it was not extant, or in no credit at the least with them: wherefore seeing not only the primitive Church hath believed herein, by the evident light of the New Testament, and the Jews before believed it by the light of the old, it is manifest, that the doctrine of the resurrection is proved in the old: and among many places, this of our Psalm is not the least, where it is said, Thou shalt not leave my soul in grave, nor suffer thine holy one to see corruption. By soul, we must understand, he meaneth his natural life, as it is taken in the Scripture, 1 Cor. 15:45, where the Apostle borrowing his speech from the second chapter of Genesis and seventh verse saith, The first man Adam was made a living soul: and the last Adam was made a quickening spirit. The reason why he proved the rising again of his flesh, is here drawn from the power of our Savior Christ, of whom these words are meant, Thou wilt not suffer thine holy one to see corruption, as both Peter in his notable Sermon, Act. 2, and Paul Act. 23, do plainly affirm: for the Apostle saith, that David was buried, and saw corruption, and therefore he spake not this of himself, but of Christ his head, in whom was found no quality of corruption at all: so that David as a member of Christ, gathered this by the eye of faith, that there should come an holy one out of his loins, who by his own mighty power should raise up his own body from seeing any corruption, and by the same power should also raise his body, which should see corruption, that it might rest with his, and be made like his, as we may read, Philip. 3:20. Our conversation is in heaven, from whence we look for the Savior, even the Lord Jesus Christ. 21. Who shall change our vile bodies, that they may be fashioned like to his glorious body according to the working, whereby he is able even to subdue all things unto himself. So that the Prophet looketh for a resurrection of the flesh, after it shall be corrupted, contrary to the heretics, who dream of a spiritual resurrection from sin, which by no means can be understood of Christ, in whom was no sin, and therefore no rising from sin. And thus much for the places of the old testament, now we will allege those places of the new. First, let us consider of the words wherewith our Savior Christ confuteth the Sadducees: Matth. 22:32. I am the God of Abraham, of Isaac and of Jacob. God cannot be said to be the God of Abraham being dead, except he raise his body again, which he hath in keeping, as well as his soul. For he saith not I am the God of Abraham's soul, but I am the God of Abraham, the God of his whole man: wherefore it must needs be that Abraham must rise again. Matt. 25:31. When the Son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory. Likewise Luke 14:13. When thou makest a feast, call the poor, the maimed, the lame, and the blind, 14. And thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just As if our Savior Christ should say, although thou mayest think, that all the things thus given are lost here, yet there cometh a time when thou shalt reap the recompense plentifully, and have thy reward with the just, John 5:28-29 The Lord showeth the resurrection of both estates and willeth them not to marvel, that he should raise their souls to life, which would raise their bodies from death. 28. Marvel not at this, saith he, for the hour shall come, in the which, all that are in the graves shall hear the voice of the Son of man. 29. And they shall come forth that have done good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. John 11. Martha (as we showed before) plainly testifieth of the resurrection, and confesseth her faith therein. Act. 3:19. The Apostle Peter calleth this rising again, the time of refreshing: a thing most comfortable; for as the wearisome wayfaring man recreateth himself with his Inn at night; so the godly shall surely, after their troubles be renewed and refreshed at the presence of Christ. Act. 23:6. Paul showeth to the Pharisees, how he was accused of the hope and resurrection of the dead. And Act. 24:15. Paul protesteth his faith of the resurrection, that it should be both of the just and the unjust, which thing wrought in him, as it ought to do in all, a careful conscience of well doing: and therefore he addeth in the verse following. 16. And herein I endeavor myself, to have always a clear conscience toward God, and toward men. What is more largely proved and confirmed than this, 1 Cor. 15:10. in the whole chapter throughout? Besides, 2 Cor. 5:10. We must all appear before the judgment seat of Christ, saith the Apostle, that everyone may receive the things that are done in his body, according to that he hath done, whether it be good or evil. Philip. 3:21, it is said, that Christ shall change our vile bodies, the place is set down before. The manner and end of this resurrection is also set down, 1 Thes. 4:14-17. If we believe (saith Paul) that Jesus is dead and is risen, even so them which sleep in Jesus, will God bring with him. 15. For this say we unto you by the word of the Lord, that we which live, and are remaining to the coming of the Lord shall not prevent them which sleep. 16. For the Lord himself shall descend from heaven with a shout, &c. The Epistle to the Hebrews, chapter 11. painteth out the manifold martyrdoms of the saints, and showeth how some were racked, and would not be delivered, others were tried by mocks and scourging's, by bands and imprisonments, they were stoned, they were hewn in sunder, they were tempted and so forth, and why did they endure these things? The Apostle telleth us, verse. 35. That they might receive a better resurrection, than any deliverance they could have here. Again, verse. 39. These obtained not the promise, that is, not the accomplishment of the promises, verse. 40. Why? God providing a better thing for us, that they without us should not be made perfect, for even the first member of Christ dying many thousand years ago, shall not receive the fullness of the promise, that is, in body and soul, until the last member be ready. But of all places most excellent are these, 2 Pet. 3:10. The day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise: and the elements shall melt with heat, and Reve. 20:11. And I saw a great white Throne, and one that sat on it, from whose face fled, both the earth and the heaven, and their place was no more found. 12. And I saw the dead, both great and small, stand before God, &c. 13. And the Sea gave up her dead which were in her, and death and hell delivered up their dead, which were in them.

Now as we here have received the truth of the doctrine, so now let us see into it further by reason: that as on the one side we cannot deny there is a resurrection, seeing the word doth confirm it, unless we will depart from the faith, and deny the word: so on the other side, when we shall see, how these things are, we cannot withstand it even with reason, unless we be senseless. The reasons therefore which we will use, are partly drawn from God himself, partly from the order of nature, and from the creatures, and partly from the commodities, which accompany the truth of this doctrine, and from the inconveniences, which ensue the contrary. Those proofs, which are drawn from the Lord himself, are to be considered, either in his own person simply, or as we consider of him in his Mediatorship, and as the second person in the Trinity. Concerning those things, which are in his own person, we must observe his truth, his justice, and his power: his truth, because heaven and earth shall pass, but no title of his word shall fail; and his promises in Christ Jesus are Yea and Amen. Wherefore, whatsoever the Lord hath set down in his word to be done, it must bear with us that credit, that it is our part with Abraham to yield to it, though outward means seem clean contrary, and with Marie to believe it, although no visible means are apparent His justice is so espoused to his truth, that whatsoever we have heard out of the word, the equity of his justice doth require both to the accomplishment of his promises in rewarding the godly, and the fulfilling of his threatening's in revenging the ungodly. This we see Matth. 25:33. where, by the rule of righteousness, he setteth the sheep on the right hand, and the goats on the left. Luk. 16:23. it is set down, how, the rich man being in hell torments, lifting up his eyes, and seeing Lazarus a far off in Abraham's bosom, cried, Father Abraham have mercy upon me, &c. But Abraham answering him according to the proportion of God his Justice, said, ver. 25. Son, remember that thou in thy life time receivedst pleasures; and likewise Lazarus pains, now therefore he is comforted, and thou art tormented. To this effect, worthy to be observed, is that place, 2 Thess. 1:6, it is a righteous thing with God to recompense tribulation to them that trouble you. 7. And to you which are troubled; rest with us, when the Lord Jesus shall show himself from heaven, &c. Where we see, how it standeth with God his righteous judgment and justice, that his persecuted Church, and afflicted Saints, who in this world go for naught, should in time be refreshed with a recompense of glory, and that their cruel persecutors being wanton in their sins, and triumphing in their cruelty; should have their crown of shame and endless contempt in torments. The equity of which justice is in this, that seeing the wicked have not only dishonored God in their souls, through all the fruits of reprobation, but also have used the members of their bodies as instruments of sin, and weapons of iniquity, unto the full number of sins; so they should not only suffer the vengeance of God in their souls, but also in their bodies: and as God's graces have shined, not only in the souls of his Saints before him and his Angels, but also have much beautified their bodies, and have taken up the members also as instruments of God's glory; so the Lord will not only advance the souls of his, but also their bodies.

If this were not, where were the fulfilling of God his promises? Where should be the executing of his threatening's? For Abram, Isaac, Jacob, Lot, Joseph, Job, David; Isaiah, Jeremiah, Daniel, and all the rest of the Patriarchs, Prophets, Apostles, Martyrs, Confessors, and holy men and women, in the world were but as Pilgrims, and desiring a better and heavenly Country, suffered in this world troubles, persecutions, trials and all manner of evil. Again, the wicked prosper in their goods, bodies, wives, children, they have no bands in their death, they are lusty and strong, they feel not the sores of Job, nor the miseries of Joseph, pride is a chain unto them, and cruelty covereth them as a garment, their eyes stand out for fatness, they have more than heart can wish. So in this world the faithful feel not the promises: the unfaithful feel not their punishments. It must needs be therefore by God his justice, as it is certain by his word, that seeing in this life the holy ones are not fully rewarded, nor the wicked ones fully revenged, in the life to come the one should rise to heavenly joys, the other should rise to hellish torments. And as we see, that there shall be a resurrection of the flesh, because the word hath said it, which is true, and justice will put it in practice, because it doth require it; so the power of God is able to perform whatsoever the word doth show, or justice doth desire to be done. It is not without great cause, that in the entrance of our Confession, we acknowledge the Lord to be almighty. For what were his mercy, or what were his justice, if he could not perform that with might, which he doth promise, nor bring to pass with power, that which he threateneth? Howbeit when we say God is almighty, we give to understand, that he can do whatsoever he will do. For true it is, he cannot fail in his truth, he cannot alter the covenant gone out of his mouth: what then? Is there anything impossible to the Lord? No: the Lord will do what is good and can do what he will. Neither doth it anymore derogate from God his almighty power, to say, he cannot lie; than it doth extenuate the commendation of a mighty Captain, to say, he cannot be conquered. This power of God is either seen in his Creation, or in his Providence, or Preservation. In his Creation thus, if God out of nothing could draw out heaven and earth; if out of the earth, which being a formless mass and lump, was by the spirit of God hatching over the waters brought a comely order; if out of the darkness the Lord drew light; if of the dust of the earth God made man, and out of his rib drew a woman: is it not as easy for him, drawing these and all other things out of nothing, to draw our flesh, being made, out of the earth, in which it was corrupted? Is it not as easy to draw a man out of the earth again, as to make a man of the earth at first? Is it not as easy, though rottenness doth seem to hinder the resurrection, to renew a body out of many bones, as out of one bone to frame a whole body? Is not the Lord as able to restore the body, which he dissolveth into the elements, being made into its former fashion, as before it had any being, to tie the flesh together with sinews, to convey strength into the bones, and to beautify all with a skin Let us as well consider God his power, in reducing men's bodies into their former estate, as his mighty hand in unloosing them. For as he bringeth flesh to rottenness, the rottenness to worms, the worms to dust: so can he if he would reduce and bring backward the dust to the worms, the worms to a putrefied matter, the putrifaction to flesh, the flesh to immortality. (Psal. 73)

The providence of God doth teach us herein, if we either consider of it in the course of nature, or in governing his Church. In the course of nature, as Isaiah 26:19. Awake and sing, ye that dwell in the dust, for the dew is as the dew of herbs, and the earth shall cast out her dead. Here the Prophet showeth, that, that God, that made Aaron's rod to bud, and that draweth out lively colors of dead flowers, and flourishing branches out of withered herbs, will also raise us in our bodies to the brightness of his glory, which have been laid in the filthiness of the dust. Again, 1 Cor. 15:35. But some man will say, How are the dead raised up? And with what body come they forth? 36. O fool, that which thou sowest, is not quickened, except it die. 37. And that which thou sowest, thou sowest not that body, that shall be, but bare corn, as it falleth, of wheat, or of some other. 38. But God giveth a body at his pleasure, even to every seed his own body, &c. See, the Lord calleth them fools, that will not believe this. Can the Lord raise grain out of the earth, and will he not raise man out of the earth, for whose sake the grain is renewed? Again, shall we doubt, that he, who holdeth the waters in his fist, and swadleth the main seas (which in their own nature are above the earth) that they should not pass their bounds, break out of their bottles, cloisters, and chambers to overflow all; is unable to draw our bodies out of the dust? Sure it is, that flesh and blood can hardly admit this doctrine; and therefore we had need to arm ourselves with these and such like meditations. If we weigh more deeply the providence of God in his Church, either whilst it was more particular in one family, or more general in more, we shall have our faith in this doctrine the more confirmed. For he who accomplished his promise made unto Abraham, in blessing all the nations of the earth in his seed, even when the ordinary course of nature was dead both in Abraham and Sarah, by bringing Isaac out of their loins; and fulfilled his covenant unto David his servant, in bringing Jesus into the womb of Mary, whilst as yet she knew no man, who was the promised seed to bruise the Serpents head: is no less able to take us out of the dry womb, and dead bowels of the earth, according to his promise. Gen. 22. Abraham at God his commandment is ready to offer up his son Isaac, in whom all the promises were to be accomplished, neither was he hindered by unbelief: and why? The Apostle saith, Heb. 11:19. He considered, that God was able to raise him up even from the dead, from whence he received him also after a sort: neither would he tie the power of God to ordinary means. Thus we see he overcame all unbelief by faith in the resurrection. What if we consider, how mightily the Lord restored and multiplied his Church, after he had overflowed the whole earth with water? What if we call to mind the mighty preservation of the Church, in delivering them through the red sea, when the waters dividing themselves stood as a wall on either side of the Israelites? What if we consider how mightily the Lord conducted his people safely thorough the wilderness forty years, giving them Manna from heaven, water out of the rock, healing them that were stung of Serpents, with the beholding of a dead Serpent, and preserving their apparel, that it was not worn in so long a time? Shall we not think that the same God is able to raise the bodies of his Saints out of the earth? It is recorded, 2 King. 4:36, that Elisha, the man of God, restored to the Shunamite her son being dead: and 2 King. 13:21, we read that a dead man being cast into the sepulcher of Elisha, and touching his bones, revived, and stood upon his feet. Did God thus confirm the doctrine of Elisha, and will he not much more confirm the doctrine of his dear Son? Could Elisha by the power of God give life unto others, and shall not the Lord advance his own person in himself, at the last day? Dan. 3. Shadrach, Meshach, and Abednego refusing to serve the false gods, and the golden Image, which Nebuchadnezzar had set up, who might have had policy to have kept their faith to themselves, as our Familists do nowadays, were cast into the hot fiery furnace, and yet by belief in God were so preserved from it, that the fire had no power over their bodies, not an hair of their head was burnt, neither were their coats changed, nor any smell of fire came upon them. Dan. 6. the Prophet of God refusing the commandment of the King, was cast into the den of Lions, who by faith obtained the Angel of the Lord to shut up the Lyons mouths, that they could not hurt him. Jonah 2, we read, how he being in the fishes belly three days and three nights, at the commandment of the Lord was cast out upon the dry land. Matth. 27:52. it is said, that the graves did open themselves, and many bodies of the Saints that slept arose: 56. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. What shall we say of these things; Did the fire, contrary to it nature, cease to burn the bodies in it at the presence of an Angel, and will it not restore the bodies, being burnt, at the power of God and presence of Christ? Did the Lions spare the body from devouring, and shall they not deliver again the bodies having devoured them? Can the Whale deliver Jonah after three days, and will not the sea surrender her dead? Did the dead arise before their time, to show Christ his passion, and shall they not arise at their time to appear at his glorious coming? Cannot that God, that made Angels to appear in human shape, make men appear out of the earth in their own shape? And why did the Angels from heaven, the dead bodies from earth, so suddenly receive that estate, and so suddenly lay it down, but to show, that their time of perfection was not yet come?

Now let us see those reasons, which are drawn from God as he is our Mediator, wherein we will consider certain things done in his own person, and things to be observed in the means which lead us unto him. Luk. 8:55. Our Savior Christ ariseth from death to life the daughter of Jairus. And which is a further degree, Luke. 7:14, he revived the widows some lying on the bear in a coffin ready to be buried. Nay, which yet is a further degree and more marvelous, John. 11:44, he raiseth Lazarus, (Marthaes brother) having been dead four days. Lastly, Matth. 26, he mightily raiseth himself, having been dead three days and three nights, and that without all quality of corruption. Who then dare doubt, under pain of damnation, that the same Jesus Christ can raise our mortal and corruptible bodies, or that he will not change our vile bodies, and make them like his glorious body, by that mighty power, whereby he is able to subdue all things unto himself? Behold Pilate sealeth the stone which covereth Christ in his burial, armed men are prepared, and watchmen sit at the grave, neither could all these things keep under the power of Christ from rising What then? Forsooth (which is most unlike) they invented, that poor silly souls came and stole him from the armed men. Well, he was seen first of Mary, then of certain Disciples, afterward of more than five hundred. We see now his rising was corporal, it was no spiritual resurrection; in what sort he rose, in like manner shall we rise also: but he rose in the flesh, then shall we rise in the flesh, and therefore not in the spirit alone, as our brainsick heretics imagine. Now he rose not for his own cause, no more than he was purely borne, holily lived, and innocently died: all these things he did for us, that we might be sanctified, that we might be justified, that we might be glorified. Neither did he suffer in the body alone, but in the soul also: whereby he showed, that he freed not the soul alone, but the body also, because the body as well as the soul was guilty and punishable for sin. He rose not in soul alone, but in body also, whereby he brought grace, and restored holiness as well to the body as the soul, seeing both body and soul had lost the same by transgression. He ascended not only in soul but in body also, because he would give glory to the body and the soul, seeing he had purchased them both. Wherefore it must needs follow that there shall be a resurrection of the flesh. For if by faith we are made bone of his bones, and by faith are made partakers of his flesh, John 6, and Christ did all these things in his body, the virtue whereof we must receive from him: how should all this be, if there were no resurrection? The means, whereby we come unto Christ, require also that this should be so. First we know, the word pierceth our bodies, as well as our souls: for the eye is to see the Sacraments, the ear to hear, the tongue to speak the word, and the body hath it duties as well as the soul in receiving and obeying of the word: and therefore the force and fruit of the word, shall as well be showed on our bodies as on our souls. Likewise in offering our prayers we have the use both of the soul and body. For we lift up pure hands, and kneel with our knees, we elevate our eyes, we cry with our voices, we prostrate our whole bodies: and therefore as God hath made both for his glory in this life, so hath he appointed to glorify both in the life to come. Again, in the Sacraments there are actions of the body as well as of the soul, for the body is dipped into the water and taken out again in the sacrament of Baptism: and therefore if Baptism be a token of our resurrection to grace, and that in body and soul, we are not to doubt, but that the body shall rise again as well as the soul. In the Eucharist also we are solemnly occupied in both parts: for as the soul in believing, so the eyes in beholding the bread broken, and wine poured out, the ears in hearing the word, the hands in handling the outward elements, the mouth in tasting them, are devoutly occupied: and therefore the fruit of it must appear as well in the body, as in the soul.

Now to prove this by other creatures of God; the Angels desire this day, and the other creatures sigh and groan waiting when the Son of God shall be revealed: the devils fear it, and therefore they cry to our Savior Christ, Why persecutest thou us before our time? Again, the very confusion, which is in things, showeth that there is a time when they shall be brought into order again, as they were created in order at the first. And man himself especially must look for it, and cannot be without it, whether we look to the manifold profits which come by it, or to the wonderful inconveniences by the want of it. Why do men endure the cross so patiently? Why do they abstain from evil so carefully? Why do they follow that which is good so cheerfully, but that because they look for a glorious resurrection, which is the full end of all God his promises, and without the which the most godly are most miserable, and the most wicked less unhappy? For if this were not, what sanctification would appear, what sin would not appear, how few would be good, how many would be ill, how should God be dishonored, how should good men be disinherited, who would care to worship God in their bodies, or who would make conscience to keep their bodies from sin?

FINIS.

A TREATISE OF EXAMINATION

BEFORE AND AFTER THE LORD'S SUPPER.

1 Cor. 11:28.

Let a man therefore examine himself, and so let him eat of this bread, and drink of this cup.

These words are ordinary and well known: and they contain a sanction or decree, whereby the Apostle taketh order for every man's examination before the participation of the mystery of the Supper. And two things chiefly are to be stood upon in these words. First, the necessity of examination, and then the manner of it. For the first, it may seem, speaking in the phrase of our teaching: Let a man examine himself, that it is but an advising, or a counsel rather than a commandment: yet in the original tongue, the word runs in that term that Princes Parliament laws, and commandments do use to run in: the word, I say, is as much as if it were said: Be it enacted, be it decreed, or provided; so that the indifferency in our tongue, in the original seemeth a necessity. Now albeit the commandment ought to be of sufficient credit with us, and we without all ado to yield unto it: yet having received it by faith, we are to enter into the reasons of this straight examination, and find out the causes of the execution hereof.

The reasons may be reduced into two heads: it standeth either upon a great reverence of the person with whom we are present, as we see men busily prepare themselves when they are to come before some honorable personage: or beside the dignity of the person, upon the excellency of the profit of the things received, in respect whereof we are also to prepare ourselves, as in receiving Physic we prepare ourselves that the prescript may more effectually work upon us, so that for both these things we prepare ourselves, and they both meet together in the Lord his Supper.

For though we should not have an eye at all to the profit, yet the very reverence of the person with whom we sit, ought to make us have regard to this thing according to that rule, Prov. 23:1. When thou sittest at meat with a ruler, consider diligently what is before thee, and prepare thyself well to sit at the table with such a man. Albeit Joseph when Pharaoh sent for him, knew not why he was sent for, and thought little of that success of his going which sell out afterward; yet because he was to stand before a King, and because he was a miserable prisoner, he shaved his head and changed his raiment, to go to so high and royal a personage. The same is confirmed unto us in that parable, where we see that not only they are rejected which make excuses and refuse to come, but such also as having once been admitted, come unprepared without their marriage garments to honor the marriage of the Kings Son, because they did not orderly address themselves. Therefore this table in the Church being but a representation of the table, whereat our hearts do communicate in the kingdom of heaven, where is present not only the beloved spirits and host of Angels, but the glorious Trinity, we are, I say in respect of God the Father, the Son, and the holy Ghost, and all the Court of heaven with great solemnity to prepare ourselves. (Gen. 41:14, Matt. 22:1-2, Luk. 14:16)

But yet we ought to do it more, if we consider what great preparation hath been used in things inferior to this in the law; though then there were no commandment for this, yet by right of proportion a most reverent respect should be had thereof, and therefore we ought to yield unto it. As for example, thus we are to think, that if it be eating of the Paschal Lamb (which seal compared with this seal in the Gospel, there is no comparison indeed) they were some days before prepared: the same regard of reverence should be had of us in the participation of the Lord's table, and so reasoning from the less to the greater, from the Law to the Gospel, from the Passover to the Supper, it may be an argument unto us to prepare ourselves thereunto. We need not stand long on this comparison, seeing a thing of less account, I mean the show-bread, would not be given to David without some stipulation, that is, without he were in some respects made fit to receive it; so that here we are gone a degree lower. But if we will go yet lower than this, come to the Ark itself, and see how he handled Uzza, who put his unprepared hands to the Ark, for which the Lord was so mightily displeased, that he slew him for it. Nay which is more, if we shall come down to the very ground of God's presence, where Moses could not appear until his shoes were off: nay if we go to the snuffers and pannes and candlesticks, which none could meddle withal without sanctification: we may rise now upward as before we came down, and we may reason from these small things to the Ark, and from the Ark to the show-bread, and from the show-bread to the Passover, and from the Passover to the thing we have in hand to learn an argument of preparation. And if Joseph of Arimathea and others of the godly men and women which were with him, committing the body of Christ to the grave, would wrap it not only in a clean cloth, nor in every kind of linen, but in a clean syndon, which is a very fine linen: then what reverence are we to use in taking not the dead body, but the living body, yea the glorified body of the Lord in heaven? (2 Chron. 35:6, 1 Sam. 21:4, 2 Sam. 6:6-7, Exod. 40:10, 11:12 & 27:3-5, &c., Joh. 19:38-40)

But if the Lord take us a degree lower, and leave his own presence to persuade us, and shall come to our own private practice: if we put not our own common meat, our profane meat (for so I think I may call it, and worse too, in respect of that holy mystery) into an unwashen platter, nor a drop of drink into a cup uncleansed; then he that shall put the things exhibiting the very body of Christ into an unprepared heart, and unsanctified soul, shall be most guilty of that judgment which is pronounced for him, that is, He is guilty of the body and blood of Christ: yea, as our Savior Christ, and the Prophets complain that men are too skillful in sky points and in human statutes to take the best advantage they can, but the matters of the law are strange unto them: so may he complain that this is vile meat, and which he himself saith is after cast into the draught, receiveth such estimation at our hands, that we prepare so diligently the very instruments of them; yet when we come to sanctified things, we show ourselves as careless in them, as in the knowledge of his commandments. Thus then we see how in these respects the Lord may require due reverence in regard of the things pertaining to him, comparing them especially with the care that we have in our own things. (1 Cor. 11:27, Matt. 16:30, Matt. 15:17)

Now to set the presence of God aside, and to look to our own profit, as before we put apart our own profit to consider of so great a presence: the fruit is great, and so great, that the writers of the Primitive Church, have compared the mystery of the Supper to the tree of life which was in Paradise, and the abuse of this mystery unto the unlawful eating of that tree, because I say they do make Christ that tree of life; so that who so eateth of Christ, shall eat of life. And to the profit, if to the faith of the toucher, the very hem of the garment of Christ did afford such a benefit, as the healing of so grievous a sickness; then we may rise to consider the profit which the touching, nay which more is, the receiving of the body and blood of Christ doth bring us: setting the faith equal in both, it is like that this exceedeth the other by many degrees, and yet few, I doubt, receive the fruit of this woman. We come then now to say that all these profits are lost without preparation; and as one of the Fathers saith, they that come unprepared find not Christ, that is, the body of Christ, but with John they light upon the napkin or the clothes of Christ, wherein he was wrapped so little fruit they have that come unprepared. The reason is (as Aggeus saith) that if a man be polluted and touch a holy thing, it is certain the thing that is holy becometh polluted too, and unless he be holy that cometh to the holy thing, the thing hallowed doth him no good. So that he that cometh to these holy things unprepared, shall turn the nature of them to himself, and it shall be unto him as it fareth with them that take Physic; if a purgation taken to purge choler, do not work and purge the choler, beside the loss of the benefit, it turneth into a worse choler, and the humor is not only not lessened, but much increased: So if your mind remain polluted and unprepared, those things in the Sacrament besides your not profiting by them (which is to be wished) make us far worse than we were before, and for our unworthy receiving of them bring either temporal or eternal judgments upon us. Therefore for this cause in the Liturgies of the Primitive Church: the first word was a proclamation of holy things, to wit, that here are Sancta sanctis, that is, holy things for holy men. But is this loss all? No, there is loss of other things, there is I say, a punishment joined with the loss, for it is not as in outward things, if that your enterprise take not effect, it is but the loss of so much labor, but here is purchased an unspeakable punishment, which the Apostle after specifieth, that we eat and drink judgment to ourselves, according to the proportion of the fault, as either for neglect of the mean, in which manner Moses offending for not circumcising his son, was corrected: or else for contempt of it: and then are we not acquitted from condemnation, and we are in danger to be with Judas in the full and entire possession of the devil. So then in both these respects jointly now considered, both in respect of the reverence of God himself, and in regard of the profit that we shall surely have, it shall be good for us, duly to prepare ourselves, knowing as it is, 2 Chron. 20, that the want of success in things of the Church, dependeth on the want of preparation. For this cause these holy men the virtuous predecessors, were always careful in every particular mean to be prepared, as namely going about to pray, they had their exclamations, that is, certain short prayers, before they entered into the solemn action, and they took half the day before the Sabbath to prepare them to it. Now if preparation be necessary at these things in several, seeing all these concur in the Sacraments, excuseless must he be that runneth to the Sacraments unprepared. Now as the Commandment doth bind us to this Examination: So the contrary inferred, shuts out four sorts of people. First, if any for want of years, as children, be not able to examine themselves, all such are removed: Secondly, if any for want of wit, discretion, judgment, the use of reason, and such internals, the defect whereof (howsoever they are in age) makes them as children, cannot try themselves, as foolish and furious persons, these are also excluded: Thirdly, if they have a natural conceiving with gifts of reason and human understanding, and yet are ignorant in the grounds of Religion, and in the doctrine of the Sacraments, which chief points of salvation are necessary to be known; if I say, they have not attained to these rules, all such are debarred; And last of all, if they have a general notion of these things, and understanding of these rules, and in the abuse of their knowledge remain wicked, stubborn, and impenitent persons, that never go about to prove themselves, all these also are to be separated, as unfit, and unworthy Guests of this Table. (Gen. 3:22, Matt. 9:20-22, Joh. 20:4-8, Hag. 2:13-14, Tit. 1:15-16, 1 Cor. 11:30, 2 Cor. 11:29, Exo. 4:24-25, 2 Chro. 20:33, Mar. 15:42)

The subject of Examination is ourselves and not others, as the Apostle saith, Let everyone examine himself: As everyone looketh to the preparing of his own meat, so must everyone look to the sanctifying of his own heart; for this spiritual meat is better than the heavenly Manna; if we spoil it not through our own malignity And because if there be but one Publican in the Church we look to him, and our eye cannot easily go from him; therefore the Apostle would have our examination reflexed on ourselves, as the Sun-beams in the air.

Touching the manner of examination we must consider the nature and use of the word. The Word in it proper tongue is taken from the Gold-smiths shop, and it is a trying, as it were of metals, and therefore the learned would have us try ourselves by the rules of Gold-smiths; and this is not by the sound or Echo that it maketh, (for in the best it is deceivable) but setting aside this, they come to the touchstone and furnace (which are two things of proof to try withal) and they match with the touchstone the word, and compare with the furnace the cross. But because those be more universal, I think they may rather try the whole course of a man's life in general, than this several point in hand. Others, because the bread and the wine be food, follow herein the rules of the physicians. If a man have a full body, though his repletion come of a very good humor, as of blood, it needeth not filling but emptying; again, full bodies, if their fullness come of evil humors, are not to be nourished but rather they must be purged, as phlegmatic bodies which are full of moisture: Even so fareth it with all those which think themselves full enough of their own righteousness, and such as are stuffed with corrupt humors and gross sins, are not to come hither having no interest or claim therein, until the one be emptied of the fond conceit of his own righteousness, and the other purged of the loathsome disease of his own wickedness. Notwithstanding, if we consider the words that follow, If we would judge ourselves, we should not be judged; and again, but when we are judged, we are chastened of the Lord, because we should not be condemned with the world, it may appear, that the Apostle understandeth it of a judicial examination, as before a judge. And the very word though it were derived from the gold-smiths, yet the use of it is from a judicial manner of proceeding. Well then, let us take it this way, that in this trial we must so proceed with ourselves in judgment, and when we are by ourselves alone, we must erect our judgment seat in ourselves, and examine ourselves precisely whether we eat worthily or unworthily. For the plainness of it, we cannot be better directed than by that rule, 2 Cor. 13. Prove yourselves whether ye are in the faith. that is, (as I interpret it, and most men of sound judgment think with me,) whether the faith be in thee, and whether ye have received the spirit of Christ which is his vicar. For by this ye shall know whether ye are worthy or unworthy, for surely he shall eat Christ's flesh and drink his blood, that hath his spirit, But how shall we try ourselves whether we have the spirit, or no? I answer according to that saying Ephes. 3:17. When Christ dwelleth in our hearts by faith. And this now is enough, for having this, we have Christ's spirit, and so Christ himself, and consequently we need not doubt of the other. Here it is good to take this word faith as largely as we can, and take it in as general a sense as the law, that is, for the whole word. And so first we are to sit in judgment on ourselves according to the whole form of God's justice, and it is good to take the record of ourselves, and that catalogue which the devil himself hath in store against us, which yet indeed he hideth and will bring forth, because he reserveth it to lay it to our consciences in the hour of death, when all our sins shall flock together against us to drive us to despair. It is good I say according to the ten words of the law to frame ten several actions, indictments, arraignments, and so many several sentences of condemnation, and then we shall find a great spoil of obedience in us, and we shall see ourselves marvelously to be defective, Thus having arraigned ourselves, we must further consider how unkindly we have dealt with so kind a Savior since our calling, and so pronounce a perpetual confusion due to us with a shame for that which is past, with a grief for that which is present, and with a fear of that which may come hereafter. And when we can bring ourselves out of conceit with ourselves, and have brought ourselves into the worst taking that can be, then he is in the best taking, that taketh himself to be in the worst. For the principal purpose of our examination is to show us our indignity, and to bring ourselves into the lowest conceit of ourselves that can be. Having in truth pronounced this shame and confusion of face to be due unto us, God will suspend his judgment and cease from his sentence of anger, nay he will say, This man behold, hath condemned himself, I need not to condemn him: he hath done enough, let my sitting in judgment upon him cease, seeing he hath so straightly examined himself, I remit all, I will examine no further, he is free, let him come and so let him eat and drink. Thus I say our examination must be in a judicial form, that is, we must inquire of ourselves whether we be guilty or not guilty, worthy or unworthy. And because every man is ready to persuade himself that he is worthy, to bear out this point we are to try ourselves, whether we have faith; and because faith hath relation to the truth, and the truth must try us, which saith, Cursed is he that continueth not in every point of the Law to do it: we must search our books of remembrance, considering what God hath against us, and examine ourselves according to every word thereof. Then because we must be constrained to conclude that we be unworthy, we must in the next place go out of ourselves, and faint after the righteousness that can make us worthy. For a man that findeth himself to be left in the estate of condemnation, to him will seem a good saying, and worthy to be received, That Jesus Christ came into the world to save sinners: and to him the name of a Redeemer will be most precious. And therefore at this second return cometh to be considered of, that Faith which cometh by the blessing of the Gospel, whereby we seeing our own ignorance, do seek wisdom out of ourselves, being conscious of our own unworthiness, and sue for obedience in the Son of God: and seeing we are altogether aliens from God by reason of these things, we seek for our perfection in Christ, and upon this condition is righteousness given unto us. Then because the examination of this standeth in another point, for that a condemned person will redeem his pardon by a price, be it never so great, if by any means he be able to make it, and a man spareth no cost for that which indeed he doth love, as we may see in the example of a vile love of Esau, who setting his love even upon meat, was content with the loss of his birthright to buy it, if we truly esteem Christ his death, we will give anything for it. And truly God requireth nothing at our hands, but even that small condition Ephes. 4:32. To be courteous one to another, and tender hearted, forgiving one another even as God for Christ's sake forgave us. Where we see that as God hath for. given us, so we should forgive others. For a man that purposeth truly to have Christ, it is little to give love: that as the Godhead head wrought in love towards us, so we must work in love toward others. This as a necessary thing is first to be required, the rather for that we escaping the sentence of condemnation, and that by no other means but by remission, which is as a bridge to escape by, it were very rigorous and hard dealing, we ourselves having gotten over, and others being as desirous to come over, if we should pull up the bridge from them: this would be too savage even among the heathen. This point of loving others, God so loveth, and so accounteth of, that if a man were ready to come to the Lord his immediate worship, he is content this duty should rather be left to him undone, then that duty should be undone to our brethren. And in the parable of the debtor we see this more effectually. For so long as the debt is directly the Lord's, he breaketh out into no such words, as he doth when the servant taketh his fellow servant by the throat: saying, Pay me that thou owest; So that the retaining of enmity to our brethren doth after a sort more offend God, then our offending against God himself. This is all the Examination beforehand. (1 Cor. 11:31-32, Gal. 3:10, Matt. 5:3-4, 1 Tim. 1:15, Matt. 18:28,32)

When a man hath by due Examination found himself unworthy, and unworthy in respect of himself, then is he to be transformed. And here note a thing contrary to our common diet. Though in our ordinary food our meat is changed into us, and becometh of our substance, not we are changed into it: here in this meat, I say, it is contrary, we are transformed into it, not it into us; so that we may say of this spiritual food, as of the nature of the leaven. The leaven is not unleavened and changed into the meal, though it lieth hid in the meal, but the meal is transformed into it, and leavened by the leaven. So may we say of this sacramental food, we are transformed into it. Wherefore seeing the Apostle saith, Let a man examine himself, and so let him eat; our examination must end in eating and drinking, and not in abstaining. They then, that thought they honored the Sacrament with abstinence, they by this rule plainly dishonor it: for it is said, Let him examine himself, and so eat: not so let him abstain. And the Sacrament is abused, as well by forbearing, having examined ourselves, as by receiving it unworthily.

The things received are called Bread and Wine. Concerning the nature whereof, better relation we cannot have, then Psalm 104, where seeing the use of Bread and Wine to be to nourish, to strengthen, and to comfort, we shall the better mark the Analogy in this. The body of Christ represented by Bread, must have that effect in the soul, which bread hath in the body; but bread hath this effect, to strengthen the body of man, as appears by the cited testimony of the holy Ghost, therefore our souls by Christ receive strength against sin. We read in Genesis, that Abraham's servant returning from their pursuit, had their hearts strengthened by bread, which they had of Melchizedek, and we know that the Paschal Lamb was to give strength to the eaters thereof; so our Savior Christ calleth us unto him, that he may give us spiritual strength for newness of life, in the strength whereof we must so labor for righteousness, as if heaven were to be purchased by our works. For Christ his body is not only quickened, but quickening, not only sanctified, but sanctifying. And as in the body, such be the humors, as in the meat; so in the soul, in the active parts of righteousness, we receive such meat as may enable us to labor for the kingdom of heaven. This is that, which the holy men did take in the Sacrament. On the other side, the blood of Christ must work that effect in our souls, which wine doth in our bodies. The effect of wine is also set down, Psalm 104, but more lively, Prov. 31, it is said, wine is to comfort them that are in the present estate of death: for such wine was ordained, Then look what the gladness is of the body after the wine received, so there is the same analogy by spiritual comforts in the blood of Jesus Christ, seeing that we can no more go through that absolute righteousness than the Angels, than the heavens, which are impure in the sight of God, and in whom he findeth imperfection. We must therefore come to the passive righteousness, we must have the blood of Christ sprinkled abroad in our hearts. By the one we must labor so, as if we would overmatch the righteousness of the Pharisees, and of the most Justiciaries in the world: but when it comes before God, to live or to die by our righteousness, then we must let go the Old Testament, and take care for the blood of the New Testament, which is given us by the ministry of Faith. For our action of eating and drinking, as the Church hath retained it, there is a commandment given, that we lift up our hearts unto the Lord, and we must be as Eagles flying up to heaven, by having careful meditation at that time of things invisible, of setting before us the suffering of Christ, in breaking of the body, in shedding of the blood of Christ, which being ruminated, is the sending up of our Faith, by the working of the Holy Ghost. (Gen. 14)

The principal end, is the remembrance of the death of Christ, which he did commend to us, at his last parting from us, which ought much to stick in our minds, because the last words of a friend, ready to depart, do oft leave both impressions and affections in us. Indeed, when we read of his death, it doth somewhat move us; when we hear of it, it moves us more; to meditate of it, moves us in a third degree; but besides all these, to have as it were before our eyes a visible Crucifying of Christ, doth move us most of all. This in wisdom he used, that we might not forget him, as before, God the Father after the great deluge drowning the whole world, for a remembrance of the work of delivering us from water, he left us a Rainbow. And when he had supernaturally fed the Israelites with Manna from heaven, he would have a pot full of it reserved in the Ark of remembrance, for a memorial of so great a work. We being delivered by the blood of Christ from the floods of our sins, have received Baptism to keep us in remembrance thereof. We being nourished with the Manna of Christ his body, are commanded to use this mystery, to continue a holy remembrance of the same.

Now for that union, which is betwixt Christ and us, as we have nothing in Adam, but that which conveyth death to us: so it is needful that we should be joined to one that may give light to us, the means to be thus united, is this sacrament. And what union can be greater than that, which is between the thing nourishing, and the thing nourished? This union, though by no reason it can be expressed, must be believed, how Christ by being born of Mary, hath united our nature to him: and this union hath every reprobate with Christ, in that he hath taken upon him the shape of man: and so far any cast-away may be said to have interest in the flesh of Christ. Where is then the difference? Truly here is a difference, if the arm joined to the body have no life, no sense, no benefit of vital spirits, it may be indeed united to the body: but it is not a part of the body: so the wicked living without Faith, have no soul as it were, but are as it were senseless, and liveliness hang-byes, and therefore are no true members of Christ. We must not then think it sufficient to be joined to the flesh of Christ, as the kinsmen of Christ, who speaking of this spiritual conjunction with him pointed unto them, that by faith received his word, saying, These are my brother, my sister, and my mother: These have the true union with Christ: the other have affinity with Christ in his flesh only, in his incarnation. Therefore with the symbols, to a true receiver Christ is really given, and so all whatsoever belongeth to Christ in the purchase of his redemption. Neither are we to look only to our union with Christ, but to that joining of ourselves with them, that are of the same mystical body, be they never so many, that receive with us. For this tries all, and it is a union of love, and in respect here of this mystery hath been called a Communion. And because our union with Christ doth nothing profit God, though a thousand worlds of men were united to him, he hath set over the profit to others; so that (if I may so say) is Christ is meat and drink to us, so we should be meat and drink as it were to others: for that whatsoever we have in wisdom, we should bestow to the behoove of the ignorant; whatsoever we have in holiness, we should make the best of it to the winning of others; whatsoever we have in outward things, we should communicate it to others, according to the quantity of their wants and our abundance. So shall we be members not only of the natural, but also of the mystical body of Christ. There is yet another end, Seeing there is such a nature in the creatures, that the outward things have suffered many injuries, before they became good food, as the corn being cut down in it [perfect] age, pressed out of the husks with the flail, losing all his entrails with the violence of the Mill, and after passing through the parching heat of the Oven, is made good bread: so the flesh of Jesus Christ went under many pains, and the blood of Christ as the grape in it most flourishing estate was pressed out of the veins, and sustained hard passions, and shall nothing of us then suffer with him? Because we cannot wreak our anger on the Jews, as Pontius Pilate, as Caiaphas, and the rest, for that they are dead and gone, and yet to say the truth, they were no more the crucifiers of Christ than the nails, the cross or the hammer, but it was our sins which did crucify him, it was our vile thoughts, our corrupt speeches, and our own sins which did set Caiaphas, Pilate and Judas, on work, and they were but our servants and hirelings in the action of his crucifying. Therefore as we would wreak our anger on them, seeing they I say, were but hired, and we have the things in ourselves, which did chiefly crucify him, let us do that despite to our sins, let us arraign then, let us crucify them, let us nail them to the cross, let us kill them, and bury them forever. This is that, whereon we should spend our choler, and let us beware of crucifying of Christ again, which thing though it cannot be indeed, because all the Deputies and high Priests are gone, yet we may be truly said to crucify him again, when we bereaving him of the fruits of his death, put new passions of grief upon him. For though it was no grief to Christ to die, so he might enjoy the thing he died for; yet to lose the fruits of his torments, this doth in a second degree torment him. This is an active crucifying, now comes in a passive crucifying. And this is a cup not of the Communion (for that needs the son of thunder, the child of Zebedee) but it is the cup of the cross, whereof he himself did drink: this is the Baptism, wherewith we must be baptized as he was, that is, not with the water of Jordan, for every child of a seven-night old may be washed with it, but of affliction, whereof we must taste. And as Christ hath now a Crown of glory, but he had another crown before, even a crown of thorns: so in this feast we have a cup without bitterness, but there is a cup of bitterness, which either we have drunk or must drink, or both. The drinking of that cup binds us to drink of this. And surely suffer we must, some have their passion in death and inwardly, and that is most sore; better it is to have it before death and outwardly, for surely drink we must: if we participate of the one, we must also participate of the other. (Zach. 12:10-11)

But as it is good to use this trial before, so there is another examination more profitable that follows after. A man may by the sight of the soil gather by some guess what fruit will come up, and what it will bear; A man may by the ingredients of the medicine conjecture what effect will ensue upon it: But when we see the fruit come up, it is far more sure; and when the purgation hath wrought, we may more certainly judge of the effect of it. And because these accidents of repentance from dead works, faith in Christ, and love toward men going before, may deceive us: it is good to put the matter out of all doubt to try ourselves afterward, if we can hear the word more joyfully, if we travel for righteousness of Faith more soundly, and make the score of our sins less than they were before, they are comfortable fruits of the truth of our hearts.

Now if any say that these signs antecedent, the beginning whereof is in repentance and sorrow for sin, the end whereof is charity, and these also that follow after are very good things, and yet entering with himself into the trial, he findeth himself more discouraged than encouraged: to him I say, if a man had Repentance and Faith in most perfect and ample manner, that man were not to receive with the Saints: for these mysteries were provided for their help which have wants, and therefore for imperfections no man must discourage himself to come hither. Only let him look to this, that he do whatsoever he doth, though not perfectly, yet sincerely. Then as it is most sure that by our examination we should fall into the agony of Christ to sweat blood, and if it were possible even to be covered with the drops of blood: so because man's nature cannot be brought to this, by reason of that cold sweat and cold repentance that is in us. Christ therefore was brought into this sweat by a glooming heat: Christ I say, who enduring this agony, became not only a satisfaction for our sins, but also for our imperfections in good things, he doing good things absolutely; therefore Christ fell into these bathes, that his perfection in suffering might satisfy for our imperfection in well doing. The rather we are to stick to this, because if we cannot bring ourselves immediately into the first degree of sorrow, yet that we stay not to come to the second degree; that is, that we be grieved, that we can be no more grieved, and if we come to this, this shall be sufficient. And to all such as thus in truth shall prepare themselves, do those prayers of Hezekiah, 2 Chron. 30, belong, that the Lord will fulfill the measure of their righteousness, and pardon their sins that prepare their whole hearts to seek him. And thus much for the trial before and after the Lord's Supper.

FINIS.

A TREATISE OF GOD'S FEAR.

The style of Moses, Psal. 90:11. doth vehemently set down the paucity of them that truly fear God: he saith who feareth, &c. we know the thing sought for and inquired after, is not known to the Asker; for then the question were vain and superfluous, and the very nature and institution of a question is to have relation evermore to the increase of knowledge in something not sufficiently known: wherefore it is like that Moses knew few fearing God aright, and in general this style is very needful in all God's things, for we are slenderly acquainted with them, but in evil things there is no question or enquiry to be made, as being a thing coming into the eyes, ears, and hearts of all men enough, and as we see by daily experience too much. Now if we will go from Moses time, to David's time, we shall see he makes the like question, Psalm 15:1. Lord who shall dwell in thy tabernacle, &c. as one that saw a great want of men desiring that way, but come to the contrary: and Psalm 14. he showeth that all are gone out of the way, all are corrupt, there needs no question to be made of such. Go yet further to the days of Isaiah, and we see his style to jump with both the former, as Isaiah, 53 Who hath believed our report? As though they could hardly be found that would credit his words, but even in the very first chapter he was not afraid simply and without inquiry to say, that all were so full of sin, that there were no place void of wicked men from top to the toe. If we come to Christ his time, he saith in his days, Who is a true and faithful servant, who is a trusty servant, who when his Lord cometh, he shall find faithful? But of the ambitious Pharisees we know there was great store. If we chronicle from Moses to David's time, from David to Isaiahs time, from Isaiah to Christ his time, and from Christ to the end of the world, we shall find it a matter of controversy to have men fearing God; but of the other sort it is a thing without all manner of controversy. And here we must not think, that it might be, many feared God, but they knew not men's hearts: for God himself, the searcher of the heart, acknowledgeth the same that they do, as Isaiah saith, 59:4. No man calleth for Justice, no man contendeth for truth. 16. And when he saw there was no man, he wondered that none should offer himself: neither is this excess of evil noted only in the persons, but even the times are full of evil. Genes. 6:6. It is said the thoughts of men's hearts were evil continually, or every day: Micah saith, they spent the whole night in evil, and so goeth further: so that Moses having set down all the day, and Micah all the night, we may say all time is stuffed with evil; if we have any time, for good it is in purpose, not in practice, it is in the time to come, not in time, present: in regard whereof the Prophet saith, the silly fowls and birds of the air, the Stork, the Dove and others keep their time, but we never can find our time to do well in. Beyond all this, as all persons and times, so all places are tainted with this evil: Heaven itself hath not been void of wickedness; for even from thence fell the wicked Angels: Paradise was not exempted; the Temple was not free from notable hypocrisy; the number exceeded even in the actions themselves: wherefor David crieth out at the view of such a pack, Lord, who doth understand the errors of this life? Our days may be numbered, as we see Psalm 90, but our sins are without number, and therefore are compared to the sand of the Sea. Then we see in regard of the person, time, places, and actions, few do good, and therefore such is the complaint and question of the men of God in this behalf.

The fruit which we are to reap by this, is thus much: that if we see occasion of offense, and matter of grief be offered us, we see no more than Moses saw long ago, than David, Isaiah and Christ himself saw in their times before us, in comparison whereof we may make our advantage, that seeing the time of Moses was a time of affliction, and the days we live in are days of peace, it is less marvel to see evil in the days of peace than in the time of trouble: and therefore Luther upon this question, who fears? Psalm. 90. maketh this answer, no man before affliction: showing that affliction should specially lead us to fear, and being once affected with fear, we should either say, Lord what shall I do? Or with David say, What shall I repay unto the Lord?

Seeing the Lord is fain to complain of the small number of such as fear him, we must take order to mitigate this complaint, that it fall not more justly upon us. In the time of Moses at the least there was Joshua and Caleb; in Christ's time Simeon and Anna: At the least we must look there be one true worshipper, as in Elias time, and so doing we shall make the question vain, and surely if we desire to be such, few will put us by our desire: for as our sins be well called an hereditary sickness, which if it were not so, we would purchase them fast enough: so that knowledge and fear of God not being hereditary, are not withstanding cheapened of few men.

Great cause there is then why we should fear, it is an act of the everlasting Parliament, that we must once die, Hebrews 9, and Job saith that our life is but short, and do we not hear that all of all kinds are gone this way, all wise men, all men of pleasure, no Patriarchs escaped it; no Prophet was exempted, our ears can testify this, do we not daily miss our friends? When God's wrath hath taken them away, and the grave hath buried them in silence. Do we not daily in coming to the congregation, pass over the graves of men, sufficient monuments of the execution of the general day? Do we not use as a general proverb, as sure as death, and yet the servants of God complain, that we know not the wrath of God. Surely we do not know this for all that, which Moses Psalm 90. proves by two reasons: first, he prays to be taught in it; and if it were already exactly known, then should this prayer be superfluous: again, he argueth of the effect, that for so much as there follows no fear, therefore there is no knowledge of the wrath of God, for the want of fear sends a want of faith herein: and were we persuaded that God's wrath were such a thing, we would fear; and therefore we fear not, because we are not so persuaded of the wrath of God in it. In natural things we will not easily run into things feared, nor fear those things which we think not to be evil; and therefore because we fear the fire will burn, the water will drown, we are hardly brought to run into the fire or into the water: much more should we so do in things supernatural, if we did truly fear them, wherefore though we know in some part the wrath of God, yet we are not come to the perfect knowledge of it required at our hands.

Hitherto we must understand, it is one thing for man to determine of knowledge, and another thing for God to judge of it; as Isaiah pronounced a difference between our esteeming of fasting and God's judging of it, Isaiah 58, for that if we see a man abstain from meat, we think he is a good devout faster, but the Lord determines otherwise: so we may pronounce a difference between the valuation of knowledge in our eyes and in the Lord's eyes. It is nothing for us to say, this have we quoted, thus have we read, this have I uttered, and therefore I know this; for this is nothing in God's judgment: for as he determineth of the fast, so will he determine of the knowledge of them that pass the ancient Rabbins of the Jews, and outreach the wise men of the Heathen. And no marvel, for as we say there is a wise kind of ignorance, a learned unskillfulness: so surely there is an ignorant knowledge, a sottish kind of wisdom; and this now possesseth the whole world. And that we may walk within our warrant, we shall fetch our proof from the sixth of Isaiah, which place, for the excellency of it, is oft repeated in the New Testament. Matthew 13, Acts 28, and Rom. 11, where we see there may be a seeing without seeing, a kind of hearing, and yet no hearing indeed: Even so there may be a knowledge, and yet no knowledge before God, the cause is for that the Lord accounts of no knowledge, which comes not into practice: and if we have never so much knowledge, and practice it not, it is nothing in God's book. And according as this is God his reckoning, so it is our usual account; for if we have taken pains to put precept unto precept, and to teach one that hath not profited by our pains, how attentive soever he seem; yet we account him, and accuse him as one that heard not at all. Better is no candle, than a candle under a bushel: and the Lord accounts no light under a bushel for light. Better to have no ears, than the ears of an Idol. And indeed they are no ears, for they hear not: so it is no knowledge that is separated from practice. We do beguile ourselves in our accounts, when we think we have a great knowledge, for that we have heard many Sermons, whereunto because we have not joined practice, we may well blot out of the score many of those Sermons: for such Sermons in God's account be to us as no Sermons. We can say and cry, that where there is a want of the means, there is a great token of God's curse; and I will not deny it, it is so indeed: but yet be it known, that with a singularity of the benefit, if none profit by it, there goeth a singularity of judgment where it is abused: and a more notable judgment remaineth for such a place, than for the other, because it had been better never to have heard, than having heard so much, never to profit. It is good saith David, that I have been afflicted, for I have learned thy law: indeed in this respect it was good for him; and yet it is not good for some to be afflicted, who not profiting by it, become the worse for it, as it was to Lots wife, who was made a pillar of salt.

Two things hinder ripeness of knowledge, the one is that men are proudly ignorant, persuading them falsely to know that they know not; the other is hardness of heart, whereby they are obdurated against the true profit of knowledge: for either we think we have some deep knowledge, or else we become stony and senseless; that if God's judgments be spoken we fear not, if his promises be offered we rejoice not, whatsoever is spoken we move not: into such an heart, how much knowledge soever is poured in, though it seem to run over, yet the quantity of it will amount to nothing.

Because we will not see God's wrath, as it is, we see it in justice: for by God's wrath is justice signified unto us. And surely howsoever other qualities in God do not affect us sometime, yet wrath stirs us up. Affections are commonly stirred up by their objects, as fear by wrath: Now if we fear the anger of a man, and specially of a Prince, because the wrath of a Prince seemeth so great a thing to us; what shall we think of the wrath of God, which one way or other we shall surely meet withal, either for to bear it, or else to be reconciled to him for the avoiding of it? Wherefore to reveal to us this wrath, it is Moses his office to teach us to see our sin, and so to bring us within the compass of the law, and of that forfeiture which the law doth award us, that so we may esteem the more of that mercy which is offered in Christ. Now the cause why we esteem not mercy, is because we account so slenderly of our sins, and therefore we do lightly value our sin, because we think no more reverently of God's wrath against sin: for such is the sense of our sin, as is the fear of his wrath And so we esteem peace as we account of war, and make a prize of our plenty, as we do of our scarcity. If we consider rightly of the want and famine of Samaria, or of Idumea, and see the heads of Asses sold for so much; then we shall be fit to judge rightly of plenty: we are therefore in our afflictions to level at the wrath of God, which is the cause, and not to stay in our affliction, but still look to our sin, without the sight whereof, we shall either stand carping at God's judgments with Jonah, or we shall fall to curse the day of our birth with Job: so far shall we be from making our true profit by it.

Therefore we know not how to profit under the cross, because we know not the causes of it, but we dwell in the effects, and complain of the thing done, not looking to the cause and original of it, which we see in that a man being crossed by a wicked man, he storms against the man, but looks not to God: wherein he doth as if a man should quarrel with the staff wherewith he is beaten, and never look to the smiter: for a man is but as the rod of the Lord, or as the staff of the devil; we deal (I say) with the stripe, not with the devil, by whose instigation that is done. And as we deal with the devil in his motives, so we deal with the Lord in his visitations: we could tear the rod, but not be humbled under him that useth the rod. And what do we profit by this behavior? Admit we could wrest the rod out of God's hand, what gain is that for us, against whom he will take up a sword and a mallet, or a great rock, wherewith he will not stand to beat us, but out of hand to break us in fitters? And therefore good wisdom it is not to wrestle with the effect, but to meet with the cause. Now then there are two things which blindfold us, that we cannot see God's wrath in our afflictions: the one, because we are not straight consumed with the anger of God: so long as men waste away by little and little, and are not beaten down at one blow, they put off all suspicion that God is displeased with them, and never acknowledge his wrath, until it come like an ambassador of death. Some are consumed by apoplexies, and suddenly fall dead: some by hecticks, and piece by piece fall away. This is so much the more dangerous, because it is the less sensible, and rather killeth us than forewarneth us. It is as dangerous to molder away, and as easy to die of a hectick, as it is to fall dead and to be taken with an apoplexy: And therefore it is not good to tarry for the dead blow. Another cause is this: that as God's judgments are to many, mercies, and proceed from his love towards us: so though we see it not, many of his mercies are sent to us in his judgment, and proceed from him in wrath. So Jeremiah saith, that the Lord gave Josiah in wrath to reign over his people: and yet Josiah was a good King. The use of all this is thus much, to show us that the Lord's anger works in him, as do all other affections when they have not their work in us. Hereof it is, that because we are not displeased with ourselves for our sins, God is displeased with us; because we mislike not our corruptions, God showeth his misliking of them; because we are not angry with ourselves, God is angry with us. Sin deserveth wrath, and sin must have wrath either at our hands or at the Lord's hands. If we be wrathful with ourselves, and take an indignation with our own selves, as 2 Cor. 7, the Lord will remit his wrath; if we will judge ourselves, God will not judge us.

If at any time we come to judge of God's wrath, we account of it as of an impotent thing: wrath doth work, the wrath of the least doth move, and I would we feared the wrath of the Lord as much as we do the wrath of Princes. But we think of God's wrath as of his mercy, we fear him as one of silly anger and small power, we thank him for his mercies as an [ungenerous] God, and pinching giver. When we deal in duties to Godward, we cut them, we mince with him, we measure and stint him, as though we would be even with him: but when it comes to our wickedness, we are both large and bold: we do as men that thought the Lord was either blind, and could not see our doing, or as though his arms were bound up in a clout that he could not strike us. The weakness of God is stronger than any strong thing in man, 1 Corinth. 1, the very weakness of God is stronger than the strength of men. But how shall we conceive of this weakness? In a man we account that weakness, which his little finger hardly can touch. Now then if we will come (as it were) to God's little finger, and take but the confession of all the wise men in Egypt, and of their Magicians: and we shall see, that in those rare and notable plagues which came on the land, they said it was the finger of the Lord. Come to the afflictions of Job, wherein he lost goods, cattle, and children, and the devil (I say) makes all that but a touch of his little finger: and yet this spent all. The breath is counted in a man but a weak thing: but come to the very breath of the Lord, and we shall see all that is in a man is as grass, and the best things in him as the flower of grass, when the spirit of the Lord bloweth upon it. Isaiah 40:17, and Psal. 18:8, it is said, Smoke went out of his nostrils, and a consuming fire out of his mouth: so that great is the power of his very nostrils, and mighty is the very weakness and infirmity of his wrath. If this be the weakness of God, what is his strength, his strength (I say) when he is compared to a giant, or to a lion: to a giant of all men the greatest; to a Lyon of all beasts the strongest? If he be so mighty when he toucheth us but with his finger, how terrible is he if he strike us with his arm? Now what shall we say when he comes not only with strength in himself, in his finger, in his nostrils, and in his arm; but he is armed, he hath his sword whet and his bow bent against us, as a man prepared for the battle? So that if we be far off, then he hath his bow to fetch us; if we be near, then he hath his sword to strike us. But what speak we of a sword, or of a bow, when he hath not only these, but powers and whole armies of his creatures against us, as of fire, of hail, of thunderbolts, yea of the least and vilest creatures, as of lice and flies, to come on us? So that if the sword find us not, his thunder-bolt shall meet us; when the hail doth not make an end of us, the fire will consume us; if the fire would not burn, the mallet would bruise us: further than all this, he hath his chariots and thousand of chariots in the whirl-wind, and his pillars of fire to terrify us: and which is more, he hath his thousands and twenty thousands of Angels to make a spoil of all at his beck: so great is the wrath of the Almighty, his power will not fail, all his works will assist him, and when one hath done his duty, another will follow: so that we shall surely be weary of suffering, before he be weary of afflicting, or weak in punishing. But to pass over the speaking of his strength: let us look to our own weakness, we are but as potters vessels, if we hit but one against another, we break, we fall into shards at every knock: and if the Lord lift up his rod against us, we shall be brought to dust; if a little rod will not serve to do it, he will take a crow of iron and fling at us. To be short, the Lion cometh before him, the Unicorn serves him: Behemoth is taken with his sword, Leviathan cannot stand before him. And the difference between the power of God, and the power of Princes is as great: Princes can only seize on the body, and all their wrath can go no further than this life: but the Lord attacheth as well the soul as the body, and his anger is as hot and hotter in the life to come, as it is in this life.

Our knowledge must end in fear: that ignorance is bold it is plain: but that experience should tremble at things either imminent or present that is it which Moses thought so strange a thing, that he durst conclude, Psal. 90, that if we fear not we are ignorant. No marvel, it pleaseth the holy Ghost to join fear, and the wisdom of God always together, either as the beginner, or as the finisher of it. That it is the beginning of wisdom it is plain, Proverbs 1, that it is the end of wisdom it is manifest Ecclesiastes 12; so that it is not possible to have true wisdom without this beginning, neither can we attain to the perfection of it without this ending. Now the causes why we do not fear are these, either for that we are wise in our own conceit, or else we be stony hearted, both which evils are cured in us by fear. The first is proved, Proverb. 21, where it is said: Blessed is the man that feareth: but he that hardeneth his heart shall fall into evil: where is a plain opposition between the fear of God and hardness of heart. The second is to be showed Pro. 3:7. Be not wise in thine own eyes, but fear the Lord: where we see the fear of God correcteth this conceit of ourselves in us. This we say then, that he that feareth not, hath either pride or hardness; and if these two, then no wisdom, and consequently he is convinced not to have knowledge. Fear and wisdom makes a man a man: it is the conclusion also, and shutting up of all love; the reason is, love groweth secure without fear, and being secure it loseth her spouse, as we see in the song of Solomon: where the Church bewails the loss of her Love, whilst she fell asleep: wherefore I say, as in the beginning, we must have a fear of wrath; so in the end we must have a fear of losing. In Hebr. 12, when the Apostle before had spoken of Love, least that we should securely lose it, he ends all with a trembling sentence, and shutteth it up with a fiery clause, God is a consuming fire. It is given to all since Adam, after we have sinned to fear, and to hide ourselves, in regard whereof the thief trembles at the sight of the Judge, and the very dead tree strikes a fear into the conscience of the superstitious worshipper. Nay I may say the devil trembleth, and every sinner shaking off fear, after he hath sinned, justifieth the devil himself in this respect, and so in shuffling off the forewarning of God's judgment, he passeth all in wickedness, either in the Church or without the Church, or in hell Neither must we simply fear, but have a certain measure of fear: we may say as Abraham said in Genesis, if there be no fear of God, then there is surely no place left for the Church of God. Through the mercy of God we cannot yet say so: for though the Church at this day be not so justifiable as it should be, nay it is condemnable in respect of that which it ought to be: yet we cannot say but Abraham hath a place with us: wickedness is not yet come to such a pitch, that there is no fear of God with us. How be it herein we be defective, in that our knowledge and fear of God is not proportionable to our teaching, and the justice of God: For setting our continual teaching with our discontinued profit in learning, and seeing the marks of God's judgments are set in the bowels of the Nations round about us, this thing rightly weighed, our fear is nothing, our knowledge is little, the Lord may have his action against us, because though we have some thin fear, yet it is nothing proportionable. Wherefore as it is not sufficient that our meditations in the law be meditations, but that in strength and comfort they exceed all our thoughts of the world; and as God requireth not only an hearing, but such attention in hearing, as we hear nothing more heedily and carefully: so we must fear and that accordingly, and this according is that which will condemn us, because (I say) our affections are not according to their object. But behold a greater evil, for as we set not our affections high enough in good things, so we rack them too far in evil things. We fear not God enough; we fear the world too much; we love the word too scantly; we love our profits too excessively. So there is a jar in both, our fear in spiritual things is defective, in worldly things excessive. And surely though we could not do it in such measure about the best things, because we cannot reach so high in lesser things (which thing if we could do, it were a great part of an Apology for us) yet for that we fear so much in lesser things, and fear so little in greater, this will indeed accuse us. Again, that our fear is not according to God's wrath, it is known by taking that small measure and scantling of it, which we are wont to do; for whereas the word hath made the fear of God to be our measure for the fear and forsaking of sin, Job. 1, we by making our fear of God light, make also our departing from evil light. Thus we see the Lord must have an order in things; first we will have his kingdom provided for, then other things in their place: we in keeping so low an ebb in his fear, make up his inditement he hath against us.

FINIS.

A TREATISE OF HYPOCRISY.

There are two things required in Religion, the substance and the ceremony or visard, and we have but one of them. The first is a marvelous hard thing to circumcise our hearts, to make them bleed; we think it enough to hear, for opinions carry the common people: for they be like children, if they see a face in a glass, they think it is a man, and begin to talk of it and to it. This ceremonial hearing in times past it would now and then (as they say) do good: but now as one saith, is nothing but to hear, eat, drink, and talk. That a show is sufficient to move the multitude, it appeareth by Absalom, who although he were a beast; yet when he had made a vow, and Jezebel had proclaimed a fast, the people followed them, and said the Queen was become religious, and Absalom was worthy of a kingdom, and so the like hypocrites have an opinion of just men. The duty of reprehending is the duty of a good man, and under the law it was thus: the accuser was wont to throw the first stone: the thief on the cross said; Thou being in the same condemnation, darest thou reprove? Here is a case of premunire, which what it is on earth we know, and what it is in Heaven we shall know at that day: examples we have in Aaron, Nadab, Abihu, Uzza, and Ahaziah.

Seeing there be such a sort of sore eyes, and so few Surgeons, it is good to stay in reprehension, till we have cast out our beams: and this is but reasonable, that a man should first cure himself. But because many will not stay for all this, Christ waxeth angry as it were, and calleth them hypocrites: where saith Chrysostom, he showeth himself very angry: for this word when he useth it or such like, as O evil servant! O painted tombs! generation of vipers, it is not any little offense that he speaketh against.

The name of a Hypocrite is abhorred of God and man. As it was said of Octavius and Antonius, they hate a tyrant, but not tyranny: so it may be said with us, we hate an Hypocrite, but not hypocrisy. Thus we may see first in real hypocrisy, we cannot abide a course clothe with a fine list, nor fruit fair without, and rotten within; nor timber straight without and hollow within; nor light weights and false wares. In the Common-wealth he that poisoneth a man, and he that killeth him with the sword hath not the like punishment, because the first is greater, in that he killeth him hypocritically. In the Church the fathers appointing punishment and penance for diverse sins, set down for hypocrisy, the greatest punishment, in prima quadragesima. Peter was first moved at this against Ananias and Sapphira, Act. 5. Paul among many dangers, setteth this down as a chief one, that he was in danger among false brethren. S. John the Evangelist in his Revelation prophecieth, that the Church should never be more grieved, than by such as had women's faces and hair, and Lions teeth. The complaints of the Prophets against them is manifest in their terms, Pots with scum, cakes baken on one side. Ostriches with great feathers and of little flight. But Christ inveigheth specially against then, for he threateneth seven woes against them that be hypocrites, where he never is found to do the like against any sinners. To look more clearly into this sin, it is opposite to God the Father, he is a being, this a certain show; God is one, and hath made him one, but the hypocrite he maketh himself two, an heart, and an heart: the hypocrite leaveth a little place for religion, and the rest he leaveth for that which he loveth more than religion, and in this division he giveth the worst to God, that is, that which is without; he opposeth himself against God in his heart. God is truth, and the hypocrite hath a lying profession, unhallowing the name of a Christian, and seducing those that are simple, which is a common note of hypocrites; so they are deceivers and deceived, as Absalom and Ishmael. They are opposite to God in his goodness, he is good, they are evil within, and that which is worse, they cover evil with good. We may see God his detestation of this sin by his expostulation, Psal. 50, he abhorreth it so that he forbad his people the very resemblance and representation of it, as a linsie woolsie coat, a hollow footed beast, and miscellen corn: he shall not come into my presence: and in the Psalm he saith, he could not abide the sight of him: and surely the surest punishment against any sin is to have our portion with the hypocrites.

That we may know a hypocrite, we must judge him by that which is within. A father saith, we must look on him without, for example in admonishing, his outside is, brother cast out the mote, but lift up his eye lid, and you shall see his eye not answerable to his tongue. The Syriac word signifieth, a face taker, his visor may be admonition, but it is a broken visor, for a man may see the timber through it, and so he is an impudent hypocrite. For the nature of hypocrisy, it may be described thus, it is a sign without a thing signified: as when one thrusteth an hood over his head, or his head out of a hood, and hath no learning, a hood being made to signify much learning: and so there are more of these hypocrites than we would think of. We have Elias his mantle, but where is his spirit? This hypocrisy is a sin of many corners and degrees. In every sin there is a mystery of wickedness, and a gross substance of wickedness, a leaven and lump of iniquity; so we may divide hypocrisy into the mystery and the lump: the mystery taketh hold on us all; and there be two kinds of it. The first and the best oversay themselves, but they do something; they commend more in word than in practice. The other are such as say and do not, this is gross hypocrisy. Again, hypocrisy hath two ends. God his glory should move us sufficiently, but we must have some other end with it, and this is in the best men. Augustine saith, that there are but few which be not spotted with hypocrisy, but because his step was too wide, he mends himself, and saith next, Surely not one. The lump or actual hypocrisy hath four kinds. The first kind is, when a man is delighted with feigning any good, or intention of any evil. The second kind is a perilous and close hypocrisy, wrapped up round in a sheep's skin, that no man can spy him, but that eye that seeth all things, and, if any man calleth him a hypocrite, he bringeth himself into danger, because he is not able manifestly to prove him one. Of him Christ giveth a caveat; for this hypocrite he is exempted from the Church discipline: the rule is plain in Timothy: some men's sins go before to judgment, and some men's sins follow after. But with us, if peace continue long, we shall wish with Athanasius, I would all were hypocrites. The third kind is, a hypocrite uncased, he is called A Sunburned hypocrite: who judgeth all men to be as he was before he was laid open: he cometh to be uncased by this means, Augustine saith, when that is withdrawn from him, which he hoped for, it soon appears whether he be a wolf in a sheep's skin. We may see it in the matters of the Church, when there is preferment looked for. The fourth kind is in a sheep's skin, but his ears hang out so long, that he is easily espied, these are the broken visourd hypocrites: to play the hypocrite, thus there needs no great wit: for an asse may be such a hypocrite, and any that can take him by the ears, may say, Thou hypocrite.

There are seven notes to know a hypocrite by, in reprehending one, first they do <G&H> espy things, they do not <G&H>, as Master Beza noteth. Hypocrites are narrow lookers, in Hebrew they are called spies, shifters, or sifters. The Christian man would rather they should be cast out (if they be infirmities) and he never see them, as Sem and Japheth covered their fathers nakedness, and saw it not; but Cham beheld and laughed at it: these are those which proclaim men's imperfections: it was Joseph's commendations to do the contrary; he would not make Marie a public example, though he had great suspicion. (Matt. 7:3)

The second note is <G&H> they never set upon themselves, they have no leisure to do it, but they have small delight in it: if one telleth them of any fault in their eye, they reply, why me thinks your eyes are not well neither. First, he will say they ail nothing at all, or deny it in part, or if he grant it, he saith it doth not hinder his sight, or it is not so well as it might be; and these hypocrites cast out no faults, but such as are extenuated, and it is a rule in Rhetoric, every sin may be extenuated.

A third note is, that he will say, my brother: the Chaldee paraphrast willeth us to observe, he is a hypocrite, for behold his tongue. They salute their brother in the morning with a high voice, so the Pharisees said to Christ, We know thou art a good man, and hast no respect of persons: but in their conceit, and among themselves they said, Tush, he is a Galilean.

The fourth note is this, they come with a Sine, let him alone, they will do nothing but as you will suffer them, all is love and charity. But if he have authority, he must not say, Suffer me, I will cast him forth: for saith one, Thou standest not to entreat thy beast, thou powrest in with a horn: so thou must admonish, whether he will or no. Nay they will say, Sine me, Suffer me, he must needs do it.

A fist sign is of a hypocritical Ephramite. The Tribe of Ephraim said, Why were we not called? But good men care not who do it, so it be done: the other show that they desire not the fact, but the glory of the fact. Thus they espy, and cannot cast out any sin: it is twenty to one, that such hypocrites cannot so much as espy sins aright, and yet they will promise a casting out too, they take upon them more than they can do.

The sixth note is, they will be doing with motes: It may be asked, whether these fellows have no neighbors with beams in their eyes? Certainly they have: why then do they speak so to that brother, that hath the mote? This is an infallible note of a hypocrite: for as Chrysostom saith, It was rather to make a stop-game, or that he might seem very just: for which cause he spieth out the best to reprehend, that he may seem as good as he. For the way to make men even, is either to grow higher, or because he could not do that, he will pull the other lower: which indeed he cannot do. But hypocrites thinking their tongues are their own, will be bold to do it to them which are good.

The last note is, Matth. 23. They lay great burdens on others, but touch them not themselves with the least of their fingers. You do well (say they) to lead such a strict life, they will have other men live like Angels, and they themselves like Devils. Some more effectual notes, and of more common use than these are set down, Matth. 23. But some may say and gather hereupon: If it be a gross hypocrisy to reprehend, I will not deal with it at all: and these are either fearful, or wickedly subtle, and they are worse than the other. We must not mislike the doing of a hypocrite further than God misliketh, his misliking must be our rule: and he blameth him not for the outside, but for the inside. A reprehension is good, but in him it is ill accidentally, as the best things in the Gospel may be. The Pharisees were reprehenders, and our righteousness must exceed theirs, that is, comprehend theirs and more. Augustine saith well: Sheep may not therefore cast away their skins, because wolves sometimes are coated with them. Every outward thing in their hypocrisy was good, making of Proselytes, keeping Saints memories: and he that hateth them for their abuse, shall prove himself a fool in the end. Another kind of men may conclude and think, that those that are such open offenders and riotous, not to be hypocrites, and it is all they can boast of, I am no hypocrite. But we know that he is a singular hypocrite, by Christ's own testimony, that hath a beam in his eye: Surely they are of the brotherhood of hypocrites. Isaiah, chap. 9, speaking of young men, of wild youths, saith, they are all hypocrites. Justin saith, Every evil man is an hypocrite, more or less: none is worse than such. And yet if a man should see him in a mantle, and hear him to pronounce Jehovah in six lines, seven times, he would think well of him, he being darkness turneth himself into an Angel of light; and as he is a hypocrite himself, so is his crew. The flesh she complains she is very weak, and cannot rise, and the spirits are dull, they cannot study. But David omitting his spiritual watch, fell seven times worse than he did before. (Matt. 7)

The world is an hypocrite, you may see by the tares, which all good writers expound hypocrites, that there be bundles of hypocrites, though few bear the name; Christ saith in the Gospel, Hypocrites, Isaiah prophesied well of you, you come near me with your lips, &c. Of these there be many bundles: such are all they as will not go one inch further in doing their duties, than the precepts of men. A man might marvel at Saint Paul, that he called some the circumcised of God, and the Israel of God, as though there were any other Israel or circumcision: there are indeed the circumcised of Parliaments, and the Israelites of Princes. Many there are who, if Josiah his statutes were abrogated, would be ready to take the statutes of Omry.

There is another kind of hypocrites called Heretics, as the Novatians, Anabaptists, Familists. The worst kind are those in the Church, which open well, until they have a morsel cast into their mouths. Divers color their hypocrisy under the cloak of affected popularity, as Absalom. The cast of hypocrites is to join to great men, that if they make a scape they may not be meddled withal. Secondly, they will join themselves to good men, and if that cloak will not serve, they fly to statutes as in Daniel: and last of all to the cloak of religion, as Pilate to Christ, I adjure thee by the living God: and as the sons of Jacob did to the Shechemites, they gate them to circumcise them, that they might kill them.

There is a kind of dissemblers, that think it but hypocrisy to take upon one the duty of admonishing, and they say of themselves, that they are not clean fingered, but clean hearted, and that they are glorious within, for all that the world seeth. But James saith, they must be clean fingered too. One saith to Augustine: It sufficeth me that I have a pure conscience: or that I have a good conscience. Augustine answereth: Let not that content thee: but remember the words of Christ also: Let your light so shine before men, that they seeing your good works, may glorify your heavenly father, Matth. 5. This is certain (saith he) if there be a beam in thine eye, there is a whole stake in thine heart. How comes it to pass then, that they that are more careful than the rest, are called hypocrites? Christ indeed might call the Pharisees so, for he knew their thoughts: but no Prophet ever called any hypocrite, that had not a beam in his eye. But this is the pestilent practice of the Devil to vex the children of God with that sin, which they cannot with any outward witnesses or compurgators so well discharge themselves of, being a sin in the heart. If a man be accused of adultery, he might show the contrary by circumstance of time, and place, and so acquit himself: but for this sin no oth will serve, for then he is thought to be greater hypocrite. Give me all the Saints (saith Augustine) and say to them, and see how they can discharge themselves. Then the matter is this: two things are required in a Christian, which God giveth Job, that we be both straight without, and sound within.

FINIS.

A TREATISE OF ANGER.

Moses in the twelfth of Numbers is commended for the meekest man upon the earth: yet Exod 32:19, he is said to be angry, and also is commended for it, and his anger is allowed: where we learn, that every anger is not forbidden in the word of God; but that only, which is either without, or not for a just cause; and which is not measured by the word. For anger is in us, as other qualities of the mind are: that is, if it be ruled by our corruption, it is evil, and is forbidden in the word, as a work of the flesh: but if by God's good Spirit it be sanctified, and ruled by God's word, it is a duty commanded; and we ought to bring it forth as a fruit of the Spirit. And many of God's servants in the Scriptures being angry for good causes, and observing measure, are commended for it: whose examples in the like causes we ought to follow.

That we may therefore know spiritual and Christian anger from fleshly and carnal anger, and that we may discern the works of God's Spirit in us, from the corrupted works of our flesh: it shall be profitable by some notes to make a difference between them, that so they may both be known.

The first note or difference between these two kinds of anger is this: If we can patiently swallow up and overcome injuries and faults committed against ourselves, yet in the cause of the Lord, we can be very hot, earnest, and jealous; this is a good sign, that our anger proceedeth from the Spirit of God within us. But contrariwise men in their own causes, and quarrels, and when the injury is done to them, will be very hot, and angry, and marvelously much moved: but in the Lord's cause they are as cold as ice, and there is no heat within them, which is a testimony unto them, that their anger is fleshly, and that it doth greatly displease the Lord. Therefore if when we see a man commit any sin, and we also know, that it tendeth to the dishonor of God, and the hurt of his own soul, and if then we can be grieved, and if then we cannot choose but be angry; hereby we may know that our anger is good, because the glory of God, and the profit of our brother did thereunto move us, and not our private injuries. Now if we would be glad thus to make the glory of God the chief cause of our anger; let us first learn to pass over injuries done against us, and quietly to bear them, and by that means we shall better learn more safely to be angry, when the thing concerneth the glory of God, for if a man hath not learned to put up his own injuries patiently and without revenge, he shall mingle it with the other, and so shall pass measure, and most commonly he shall make both unprofitable.

Secondly, some men can never be pleased, and every light trifle doth stir them up to anger, which cannot but be evil: and this proceedeth altogether from the flesh, this anger cannot be allowed. But spiritual anger is not easily stirred up, and when it is, then it is measured by the quantity of the fault: a small fault, a small and short anger; a greater fault, a greater anger, and of a longer continuance. For herein must we be like our heavenly Father, who is slow to wrath, chideth us not continually, marketh not what is done amiss, nor recompenceth us according to our deservings. But continually useth more means to cause us to love him, than to cause us to fear him. And thus ought it to be with us also, if we will be children of such a father: so that we ought to strive and labor to be loved rather than feared, and by love to allure, rather than by fear to compel. Again, with the Lord we ought to be greatly grieved for great offenses, and for smaller offenses to be lesser grieved. Now if a man find himself to be of a hasty nature, and quickly angry; know also that such a one exalteth folly, and that anger resteth in the bosom of fools. But a man of a patient spirit passeth in wisdom. Yea, let him know, that such anger is not good, and therefore labor earnestly that it may be repressed in him: which that he may do, let him think and know that before holy anger there must go prayer, that the Lord in mercy may rightly direct him in the same. If therefore we cannot, or do not before our anger, or when the occasion is offered, pray unto the Lord, that he may keep us upright in the same: we have to suspect our anger, for we are in danger to fall and offend therein.

Thirdly, it is a mark of Christian anger, when we are angry with sin in whomsoever we find, or whosoever committeth it; for many will in their own matters and causes be very angry, and in them will pretend a careful zeal of God's glory: but if a sin be committed which toucheth them not, they can easily let it pass; as if a man's own wife be a whore, his children disobedient, his servants stubborn, and willful, or if any sin be committed which toucheth him near, then will he exclaim and cry out for that God is dishonored and will say, Who ever saw such servants? What wickedness is in children nowadays, that they be thus disobedient? And what women be these to do thus wickedly? In the meantime if another man's servant be disobedient, if his wife be a whore, he cannot be angry, he cannot be grieved Such men as these must needs suspect their anger, for herein they bewray want of faith, want of love, and want of care of the glory of God, which as it is advanced by the obedience of others, as well as by ours; so it is likewise dishonored by the sins of others, as well as by ours. But when the sin doth not concern us, if then we cannot be contented, but the very zeal of God's glory, and the love of our brethren doth move us thereunto: then may we think that our hearts be upright in that anger.

Again, there be diverse, which when their enemies offend, then will they be ready to cry out against it, and will be highly displeased withal: but if their friends offend; they can bear with them, and think the sin in them small or nothing But Christian and spiritual anger is clean contrary, for it rather bears with the fault in his enemy, than in his friends, and will sooner more sharply rebuke it in his friend than in his enemy. Therefore such friends as can smooth a man in his sin, are neither to be liked, nor desired: for, Open rebuke is better than secret love, and the wounds of a lover are sweet. We see that if a man's child or his wife, or some special friend were sick in body, they use all means, that they might be restored to their health; and if they did not, their wife, children, or friends would quickly think they loved them not: And why should it not be thus in the spiritual sickness of sin? How doth a man love me, when he will not use all means to deliver me from the danger of sin? When therefore our friends do fall into sin, if then we can be angry, and that, when they do most favor us, because the cause is God's, and concerneth their salvation: if then we can remember old love, and temper wisely love with anger to reprove them, it is a sign that our anger is not fleshly but of the spirit.

Fourthly, there is a note of Christian and spiritual anger, which though it be very like to the former, yet it discerneth one from another, as much as any other doth. For many men will be angry with other men's sins, but they can never be angry for their own. Against such as these, the Lord speaketh, saying: Hypocrite cast out the beam out of thine own eye first, and then thou shalt see to cast out the mote out of thy brothers eye. And again in another place: He that is clear among you, cast the first stone at her. (Matt. 7, Joh. 8:7)

When we therefore can be first angry with our own sins, and more angry with them, than with others, yea when we can throw the first stone at ourselves; then is our anger of the Lord. For no man can ever be angry in uprightness of other men's sins, which cannot first be grieved, and angry with his own. If our anger begin first with ourselves, and that for every sin that is in us, so that there is no sin which we are willing to favor in ourselves, or desirous to continue, and lie in it still, and no man is more grieved for our sins than we ourselves are, and we do more accuse and condemn ourselves than any other doth, or can do; and again if a sin be not in us, yet we be afraid least it may be, and therefore we use means against it: then if we be angry with the sin of others, we have this good warrant, that our anger is good; yea, if we be accused or thought to be corruptly angry, either with our own causes, or with our enemies, insomuch that men condemn our anger, yet we have the testimony of our hearts and consciences to tell that it is not so, and therefore herein may we take sound comfort.

Fifthly, some men there are, who when they are angry with one, they will be angry with all, and their anger doth so chafe and overcome them as it were, that they are unfit for duties either to God, or their brethren. This anger is altogether fleshly, and to be condemned. That anger then which maketh us unfit to hear God's word, to go to prayer, which disquieteth our minds and troubleth us, that anger, I say is to be misliked, though it were for a good cause, and in God's behalf: for the works of God's spirit do not one let or hinder another, but rather do further one another: insomuch that if we were cold in prayer before, yet this earnestness in God's cause doth quicken us up, and maketh us very ready unto prayer; if we were dull in hearing the word before, we are now better affected, and this true zeal and anger in the Lord's cause, and for his glory, will put an edge to every good thing we go about. True anger doth not let us from doing our duties unto God, nor diminish our love towards our brethren; but rather stirreth up in us a compassion over them, for the wrath of God which we see hang over their heads. And for that cause, we are in pity moved to pray for them more earnestly than before; so far are we from taking revenge: yea there is a greater care in us, how we may help them out of their sin, than to punish them for their sin. So that here anger for the sin is joined with a loving compassion over the party: and the one doth not so much move us to take revenge of them, as the other doth move them to pity their case. Here then is a special difference between them; for Christian anger hath ever a grief joined with it, both for the dishonor of God, and the hurt of our brother: but carnal and fleshly anger hath a joy and pleasure in it, and feedeth itself therewith, and is puffed up. Such godly anger was in Christ against the Pharisees, where it is said that he was angry and sorrowful; and in another place, when he saw the destruction of Jerusalem, for their sins, for which he had been angry with them: it is said of him that he wept. Likewise Paul, threatening the Corinthians that for their sins he would come to them with a rod; saith after, I am afraid that when I come, the Lord do humble me, and I shall bewail many that have sinned: contrariwise he describeth fleshly anger to be such, as puffeth men up, when they see the sins of their brethren. (Mark 6, Matt. 23:37, 1 Cor. 5)

Now that we may come to have a holy anger wrought in us for sin, it is needful that we labor for that affection which was in the Prophet David when he saith, The rebukes of them that rebuke thee, have fallen upon me. Where the Prophet showeth, that every sin which was committed against God, he thought that it was committed against himself: and was as grieved and angry therewith, because the glory of God (which was committed to his care) was stained, and God himself dishonored; and this did make him angry and zealous in the cause of the Lord: and this zeal must be also in us. Which that it may be tempered, and not too rigorous, we ought also to consider how the Apostle Paul applieth the same place, when he would exhort them to bear the infirmities of the weak, and not to deal over sharply with them: he bringeth the example of Christ, who suffered for the sins of the people, as for his own, and so accounted of them: So then we ought to think, that the sins which by our brethren are committed, are committed of us, and are ours: which if we can do, it will much abate rigor and sharp dealing in admonition, as also in the punishment of sin. The Apostle in another place saith, Bear ye one another's burden, and so fulfill the measure of Christ. Now if we shall join these two affections together in us; first to think, that every sin committed against God's majesty, is committed against us; and again, that every sin which our brother doth, we in our own persons do the same: the first will breed in us an anger and zeal for the glory of God: the other will work in us patience and compassion, because of our own flesh, and of the Image of God, which our brother beareth: and thereof will come a zealous anger joined with love and compassion of the party. (Psal. 69, Rom. 14)

By these notes may true Christian and spiritual anger be tried and discerned from that which is fleshly and carnal, that we may follow the one as commanded in the law, and wrought in our hearts by the spirit of God; and that we may avoid the other as forbidden in the law, and proceeding from the corruption of our flesh, that we may neither be fools which are always angry for everything, neither of the damnable and blasphemous family of fleshly love, which will not in their perfection be angry at all: other differences there be; but if a man do well consider of these, and practice them, he shall easily discern the rest.

FINIS.

A TREATISE OF BLESSEDNESS.

He may be said to have tasted true blessedness, whom the Lord before all beginnings hath chosen to salvation; whose salvation purposed by God the father, is performed by God the son: to whom the election by God the father, and redemption by God the son is ratified by God the holy Ghost: in whom this assurance of faith is wrought by the word preached: faith breeding peace of mind; this peace causeth joy, joy being accompanied with security, security working in love, love laboring with a care to please God, with a fear to displease God; from whence issueth a desire of well-doing to others, endeavoring to bring them to the peace with God and man, which he tasteth of himself. Lastly, he is truly blessed, who besides all the former things, knoweth how to use prosperity moderately, and adversity patiently, waiting and looking for the accomplishment of God his promise in the kingdom of heaven. More particularly we will entreat of true happiness by the causes and by the effects of it.

The original cause is the love of God, in ordaining us to be heirs of life eternal, Ephes. 1:4, Matth. 25:34. Wherein is laid open the bountiful riches of the mercy of God to us ward, in that before the foundation of the world was laid, the foundation of our salvation was made: before we sinned, the remedy against sin was found: before the malady, the Lord had prepared a medicine; before we were damned, he had purposed a way how we should be saved. In respect whereof, seeing we are rather to rejoice in this, that our names are written in heaven, than if we had power (without hurt) to tread on Scorpions, or had spirits subdued unto us, Luke 10:19-20, we conclude with the Prophet, Psalm 65:4. Blessed is the man O God, whom thou choosest, and causest to come unto thee.

The substance of this blessedness is our redemption in Christ Jesus, which is the Lamb of God, that taketh away the sins of the world, John 1:29, by whose blood we have the forgiveness of our sins, Ephes. 1:7, and by whose Spirit (when we have believed the Gospel) we have the earnest of our inheritance, Ephes. 4:14. The excellent price whereof is set out unto us herein, in that being filthy in the blood of our sins, he washed us with his own blood, Heb. 9:14, in that he being just, suffered for us being unjust, 1 Pet. 3:18. in that we being of no strength and ungodly, he died for us, Rom. 5:6, in that we being enemies through sin, were reconciled by him to God the Father, Rom. 5:12. Wherefore seeing he is Blessed whose wickedness is forgiven, and whose sin is covered, Psalm 32:2, let not the wise man glory in his wisdom, as though it made him happy, nor the strong man glory in his strength, neither let the rich man glory in his riches, but let him that glorieth glory in this, that he knoweth the mercy of the Lord, wherein consisteth our salvation Jer. 9:23-24. And let us all learn the meaning of the salutation of Elizabeth to the virgin Marie, Luk. 42. Blessed art thou because the fruit of thy womb is blessed.

The formal cause is the illumination, of God his spirit, making us capable of the former mysteries, sealing them to us with such assurance in our hearts, that we dare boldly cry Abba father, that we dare boldly say, If God be on our side, who can stand against us? Such blindness, folly, and incredulity possesseth us by nature, that of ourselves we can neither see into these mysteries of our salvation, nor believe the thing we see concerning our comfort until we have received of this Spirit, which cometh from above. For none cometh to Christ, unless the father draw him; and how draweth he but by enlightening the hearts of his elect by the holy Ghost, John 6:44? Wherefore seeing these things are not revealed unto us, but by the Spirit, 1 Corinth. 2:14. we end with that blessing of the Lord Jesus to Peter, Matth. 16:17. Blessed art thou Simon, thou son of Jonah: for flesh and blood hath not opened this unto thee, but my father which is in heaven. (Rom. 8, Joh. 6)

The instrumental cause is partly within us, as faith, and partly without us, as the word, and the appurtenances accompanying the same, as Prayer, the Sacraments, the discipline of the Church. Faith being the ground of things, which are hoped for, and the evidence of things which are not seen Heb. 11:1, doth so apply the promises of God to our proper and peculiar comforts, that it sealeth us up to the Lord, affording a certain testimony to our hearts, that we have not in vain received of the good spirit of God. Now, because there is a certain kind of faith, which Satan himself doth broach in his school, and propounds as a principle to all his scholars; seeing the Papists urge faith in their unwritten verities, the Familists will have it in their foolish revelations. The Turk requireth it in his dry speculations of Mahomet, and the wizard will seem to demand it in his devilish incantations: we must not believe every spirit, but trust to the word only, which is our sure load-star and touch-stone, and being itself firm, doth make our faith in it most firm, sure and unchangeable. This blessedness to have the Lord communicate himself to us by his word, is privileged above that praise, which the woman gave our Savior Christ, Luk. 11:27, as may appear by his sharp answer, Yea blessed are they that hear the word of God and keep it. We conclude then with the Psalmist, Blessed are they that dwell in the house of the Lord, they will ever praise him. Blessed is the man whose strength is in the Lord, and in whose heart are his ways, Psal. 84:4-5. If the Queen of Saba counted those men happy, that might stand before Solomon, and hear his wisdom, 2 Chron 9:7, if David thought it a high recompense and princelike benefit to prefer the son of Barzillai to sit at the table of Solomon: how great is our happiness to hear the wisdom of Christ? How high is our blessedness to sit at the table of the Lord, where not Solomon, but a greater than Solomon is present; where not Solomon, but a wiser than Solomon speaketh unto us? Behold then the causes of true blessedness, which are our election, redemption, illumination, and sanctification: all which are sealed unto us by the holy Ghost, the spirit working faith through the word preached, Christ Jesus so sending his Spirit to renew us, God the Father sending his Son to redeem us, redeeming us to call us, calling us to justify us, justifying us to sanctify us, sanctifying us he sealeth us by his spirit: and so by all these doth he lay the sure groundwork of our salvation and eternal blessedness. (1 King 2:7)

Concerning the effects of blessedness, some are inward and some are outward, the effects inward are partly in respect of ourselves only, and partly in regard both of ourselves and of others: those in ourselves are either concerning mortification, or about our sanctification. The first of these is both truly and orderly couched in that sermon of the Lord Jesus, Matth. 5. where those men are set in the first rank, who are emptied both of the opinion of their own wisdom, and of all persuasion of their own righteousness: and of those it is said, Blessed are the poor in spirit, for theirs is the (kingdom) of heaven. Now because many have lost their hold in judgment, who have not so thoroughly given over in affection: in the next degree happiness is promised to such, who are so far descended into the sight of their own vileness and sense of their natural corruptions, that they are not only convinced of an unrighteousness inherent in their judgments, but also are much humbled for it in their affections, of whom the Lord of comfort hath thus determined: Blessed are they that mourn, for they shall be comforted. Further, for that Satan laboreth and prevaileth much in overcoming exercised minds with petty shames (a thing oft incident to afflicted consciences) the next beatitude is allotted to them, that are meek in spirit, who mourn rather in themselves, possessing their souls in patience, than murmur against others, as laboring in a secret disdain of them: and of this sort of mourners the Lord Jesus hath pronounced this judgment, Blessed are the meek, for they shall inherit the earth. Neither must we be of too abject a spirit, as they that will patiently suffer all things, because they would be troubled with nothing (for that were rather a stoical and unchristian sottishness, than an heroical and Christian meekness): but willingly submitting our necks to the yoke, by the Lord his appointment imposed upon us, we are rather patiently to wait for the time of our deliverance, and by laboring to keep a good conscience, we are to hunger and thirst after righteousness: where with upon the credit of the Lord his own word, we shall in his good time be satisfied.

Now that we may continue sanctification with mortification, as we join together Christ his passion and resurrection, let us add somewhat of those quickening graces of the spirit, wherein some effects of Blessedness do appear most evidently: the first is peace of conscience and joy in the holy Ghost, Rom. 5:2, whereby we find both truce with God, and are at league with his creatures: so as both for our comfort in the promises of God we have access to him, to rejoice under the hope of his glory: and for our confidence in the promises of God, we can lie down and sleep in many perils, because God hath either means to deliver us out of them, or else is ready to sustain us in them, Psal. 3:6. and 4:8. Of this thus speaketh the Prophet: Blessed is the people that can rejoice in thee, they shall walk in the light of thy countenance, O Lord, Psal 89:13. Now, least we should deceive ourselves with some false peace and illuding joy, we put unto this peace of mind sincerity, which the holy Ghost hath linked together, Psal. 32:2. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. And Psal. 119. Blessed are those that are upright in the way, and walk in the way of the Lord. Beware, least this uprightness of mind be boisterous) and void of love, without which all is as nothing but a swelling pride: so with this we make known our faith by fruits, and our feeling by sweet effects: For love the enemy of security is careful to please God, and fearful to displease him: and blessed is the man that feareth always, Prov. 28:14. Blessed is the man that feareth the Lord and walketh in his ways, Psalm 128:1. Lastly, this fear is joined with a care to please God in the obedience of his word, Luk. 11. Blessed are they that hear the word of God and keep it. Those effects, which concern not only ourselves but others, are of two sorts, and comprehended Matth. 5. The first, a Christian care to work in others a taste of that sweet reconciliation, which is from God to man, or from man to man: whereof it is said, Matth. 5:9. Blessed are the peace-makers, for they shall be called the children of God. Many may undertake this duty, but upon some sinister affection: and therefore we require a fellow-feeling of the evils of others, mourning both for their inward defects and outward necessities, of whom Christ hath said, Blessed are the merciful, for they shall obtain mercy. Of the other the Psalmist speaketh, Psal. 40:2. Blessed is he that judgeth wisely of the poor, &c. And when wisdom joined with compassion and pity, mixed with policy, doth work such a moderation in our affections, as that we may use such a merciful severity, where it is needful, and a severe lenity, where the matter so requireth it: this causeth us to avoid on the one side taking of offense; for, Blessed are they (saith the Lord Jesus) that are not offended at me: and on the other side it teacheth us to reach out our hand to the needy: for it is a blessed thing to give rather than to receive, Act. 20:35. The outward effects are prosperity, as a sign of God his love; and adversity as a thing sanctified unto us in the cross of Christ, Psal. 128. Many temporal blessings are propounded, not universally, but as restrained to them that fear the Lord, because indeed they have the surest interest in them and right unto them The like felicity falleth out, Psal. 144, but to such as have God for their Lord. And much more is, a certain gain and hansel of happiness ariseth even out of the bitterness of affliction, to them that fear God, in that thereby the Lord strippeth them from some sin, wherewith they might have rotted; or whetteth them up to some actions of godliness, wherein their zeal began to freeze for cold; or to try their faith, which else would have been dross; or for the good of others that might make their profit thereby. The Prophet his testimony of this is, Psal. 99:12. Blessed is the man whom thou chastisest, O Lord, and teachest him in thy law. Hereunto may be joined that beatitude of the Lord of all blessings, Matth. 5:10. Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. To draw at the last to the consummation of all, this we make the full heap of all happiness after this life to be filled with the Lord of life, and with the sweetness of his presence, who is happy above all, that can be thought and counted happy. This is foreshowed, Matth. 25. Come ye blessed of my father, possess the kingdom prepared for you. And Revel. 14. Blessed are they that die in the Lord, &c. For thus shall we be joined to God the Father, the Son, and the holy Ghost, then shall all tears be wiped from our eyes, then shall our infirmities be taken from us, then shall we dwell with the Angels, and with all the hosts of heaven in most happiness, and blessedness itself. We see now by this chain not forged by our own brain, but framed out of God's his word, that he is indeed blessed, whom God chooseth, whom Christ redeemeth, whom the Spirit reneweth, whom faith stayeth, whom the Word, Prayer, Sacraments, and discipline build up in the Lord, in whom faith breedeth peace, peace sincerity, sincerity love, love a fear of displeasing, and a care of pleasing God: in whom this care striveth to a mortification in poverty of mind, this poverty coming from a mourning heart, possessed in a meek spirit, which hungereth after righteousness: all these things being joined with that sanctification which lamenteth the sin of others, and relieveth the wants of others, knowing to use prosperity and adversity as pledges of God his favor, and undoubtingly looking for the kingdom of heaven in the life to come. If any of these links be missing, the chain is broken: if any of these members be wanting, the body of blessedness is unperfect.

FINIS.

A TREATISE OF THE DOCTRINE OF FASTING.

Matth. 6.

When thou fastest, prepare thyself secretly, not before men, but God which seeth in secret, and he will reward thee openly.

Isaiah 1:16.

The fasting that the Lord requireth, is, that you put away your evil thoughts, ceasing to do evil, and learn to do good: applying yourselves to equity, and delivering the oppressed, helping the fatherless to his right, and letting the widows complaint come before you.

Isaiah 58.

Unto whom he is like that fasteth, and yet ceaseth not to sin. Behold when you fast, your lust remaineth still: for you do no less violence to your debtors, ye fast to strife and debate, and smite with the fist of wickedness.

Zach. 7:9.

Fasting without true works of mercy is unprofitable. Show mercy and loving kindness every man to his neighbor.

Dan. 9.

Daniel prayed unto the Lord with fasting.

Joel 2:12.

Let us turn to the Lord with fasting, weeping, and mourning.

1 Sam. 7:6.

The children of Israel fasted, confessing their sins to God.

Acts 14.

Paul and Barnabas prayed and fasted at the ordaining of Elders.

2 Cor. 6:4.

Paul proveth himself a Minister of God by fasting and praying.

Luk. 2:37.

Anna the Prophetess served God by fasting and praying.

Psalm 35:13.

Jesus Christ humbled his soul.

Psalm 69:10.

Weakened his knees.

Psalm 109:24.

And became lean with fasting.

Some fasts are general and private, as the fast instituted of Hester and Mardoche, which was commanded generally to all the Jews, but yet privately practiced in their several houses: some are public and particular, as the fast of Ezra in the behalf of the Jews, which married strange wives. This must needs be confessed first in him to be singular: Secondly, when they that feared the words of the Lord would adjoin themselves unto him, to be particular, yet done in the Temple before, and for others to be public. It may be granted that the fasts now of our time in the same sense, may be said to be generally used, that is in all and every place of this realm, for that they may be used according to God's holy ordinance, and in this sense it is often taken, both in the Scriptures, and common speech; but as it is taken in our proper sense there cannot as yet be any general fast observed: when all those things can in no measure be performed, which in that kind is necessarily required. It may be indeed, that such days of general mourning may come (which God for his Christ's sake turn away from us) as of general wars, plagues, and famines: for then men will be easily brought to general fasts with the Ninevites. But these kinds of fasts as they are now used, and as in the Scriptures they are commanded to be used, be to be taken up in the wisdom of the spirit to move us to mourn for many spiritual evils present, the very causes of general dangers to come, which by these means may be prevented, and can be understood of no kind of men, but of them which are truly taught out of the word of God, to see and feel their own sins, and the sins of others, and to fear those judgments of God to come. And here holdeth the direction of our Savior Christ, concerning the rent cloth, and new wine; for because it cannot be so general, rather than there should be none, it is better that the doctrine be truly delivered, and some example thereof showed, to provoke others by an holy emulation thereunto, that both the people may be delivered from their ignorance, and also being taught the truth of the doctrine, that they should not think the use of it impossible. Besides the true fast both public and private truly taught, and faithfully practiced doth deliver us from our errors: wherewith we have been entangled, keepeth us from carnal liberty which otherwise we might take, confuteth the erroneous, and dangerous opinions of the Papists about fasting, and stoppeth their slanderous mouths, who of long time have accused us that we fast not at all. (Matt. 9)

The necessity of fasting in our Church may easily be seen, for that we abound with so many sins: fasting is necessarily to be used with prayer, for the preservation of Religion, and of the Estate, and that the word of God may be divided aright, that the consciences of men being terrified with their sin, they may see how they have deserved the change of Religion, and alteration of this prosperous government, though God in his mercy hath hitherto continued both, and will do still, if we still bewailing our sins, and amending our lives believe both his threatening's and his promises to be true. But above all, Fasting in these days is necessary, because our sins do more abound than before, greater tokens of God's wrath do appear than before, more fear of danger both in the Church and Common-wealth than before, which being manifest, it is requisite not only that there should be ordinary preaching and praying for his Majesty, his Council, the Church and Common-wealth, which we always used: but also extraordinary use of those means with fasting, to prevent the wrath of God that may ensue. And concerning the ordinary defense against evils to come, it must be confessed, that as they are subordinated and joined with spiritual means, they may be good; and without them they will not prevail, because they want the help of prayer and fasting. It were too great security to rest in the ordinary means of defense, as of wisdom, policy, multitude of arms, furniture of weapons, &c. and to boast in these, because God resisteth the proud, and giveth grace to the humble. So then the neglect of this exercise of humbling ourselves will declare our security, and security showeth our pride, and doth bewray our infidelity. Neither is y e end of prayer or fasting, the neglect of y e ordinary means, but the pulling away of our confidence in them; that we might rest in the only power and goodness of God. Which how necessary a thing it is, plainly appeareth in the two great overthrows which the Israelites had of the Benjamites, whereas they being more in number, better appointed in the defense of a good cause, were notwithstanding constrained twice to retire with great slaughter, until at the last by casting off all confidence in themselves, by prayer and fasting acknowledging themselves to be nothing, they obtained victory. For then shall corporal means most prevail, when all the spiritual, which God commandeth have been truly used: And they are fittest to use the outward means of defense, which have learned to convey their faith from then, by the public exercises of humiliation, unto the promises of God. If with fasting and prayer we can wrestle with the Archangel of God, then shall we never be afraid of Duke Esau nor all his Edomites; if we be Israelites to prevail with God, we cannot be but Jacob's to prevail with man. What should I say of our forefathers, which by this faith have obtained their victories? The time would be too long to tell of Gedeon, Baruch, Samson, Jepthah, David, Asa, Jehoshaphat, Ezechia, who through faith obtained the promises, subdued kingdoms, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of aliens, of some of which it is pressed, that they did these things by faith, helped by prayer and fasting: and of the most part of the other it may be well understood. Seeing we are compassed about with such a cloud of witnesses, shall we be so bewitched as to dream of the like victories without the like faith, or to imagine of the like faith, without using of the like means? (Heb. 11) But it may be some will object, that this exercise of humiliation weakeneth the hearts of true subjects, and encourageth the enemies: this was of old slanderously objected to Jeremiah by the unbelieving and carnal Princes, who would yet seem to be wise politics. I have heard indeed of the Arch-atheist Machiavel that writeth of the Religion of Christians, that it being practiced in truth doth weaken their hands, making them cowards; and emboldeneth their enemies against then (although there be no doubt many that think so) yet never have I heard godly or wise men say so. Neither doth this kind of humiliation lift up our enemies the Papists at home or abroad, but their own proud hearts and malicious attempts against God's people: by both which (seeing that pride will have a fall, and before glory goeth humility) we may assure us the rather of the victory, having so many promises in God's word for the same, confirmed with so many examples. In the stead of many in the Psal. 119, this promise shall suffice: They draw near that follow after malice, and are far from the law: thou art near, O Lord, for all thy words are true. The terrible judgments of God against the pride of Moab and other Nations (who conspiring together against the people of God) at the last were made their own executioners, and the great destruction of blasphemous Sennacherib his host. Hezekiah king of Judah being set free from the siege, both these being wrought by public and private fasting, do most evidently confirm the same: which examples may serve for us to look after others which are many in number. True it is indeed that the great security with the floods of our sins flowing over the banks in every place, have hitherto rejoiced our enemies heart; and if once they arm themselves with God's wrath, (which the Lord turn away for Christ's sake) then will they certainly fray us: which to prevent all means will not help us, unless in fasting, weeping, and mourning we rent our hearts, though not our garments, unfeignedly acknowledging our sins, and trembling at his judgment, that so we may turn unto God with our whole hearts by repentance, by faith, believing him to be gracious and merciful, slow to wrath, and of great goodness. And this doing, we may assure ourselves, that the terror of the Lord shall be stricken out of our hearts, and the spirit of gladness and power shall be poured upon us: and through faith helped by prayer and fasting, shall we do valiantly. Thus the spirit of God moved Joel the Prophet, to threaten the people of his time living under a prosperous Rain: unto whom this objection might as justly have been made, as against the exercise; and a great deal more, because his Fast was more general, his threatening's more fearful, his descriptions of their dangers more terrible. Again, some may object, that fasting is an exercise of sinners: what shall we say then? Shall the hypocrisy of man make the appointment of God of none effect? Yea, was it not therefore appointed, that he which cometh hither of custom, may yet go away with conscience? May he not being reproved, and rebuked in his own soul, and seeing his hypocrisy laid open, labor from thenceforth to approve himself, or at the least be without excuse against the day of the Lord. May there not be also at this exercise, some that come in truth, and in the fear of God, whom God will accept? Is it meet that these children of God should be bereft of the use thereof, for the abuse of the wicked? Moreover we are to be circumspect that we require not a daily fast? For as in Physic it is a thing most absurd to prescribe a continual use of violent vacuation, and seldom of ordinary food: even so it is as absurd divinity, to say, it is sufficient that preaching be used at sundry times, in sundry places, and that fasting should be daily used: when as the ministry of the word of God is as often to be used, as milk for babes to be nourished; or as meat for strong men to grow up to the fullness of the age of Christ: and fasting is to be admitted, but as letting of blood, or purging some corrupt humor, when some great cause urgeth the same. We lament the want of diligent Preaching, which some without a continual course whereof think to be sufficient: A Christian heart may appeal to God's blessed word, the true judge of all them that are teachable, but the judge of all, even of the froward in the last day; yea, we may appeal to the great inquest of all God's children which know their own sins; yea to the experience of twenty years, which is a witness so sufficient, that no exception can be made against it whether to work all and every point of that knowledge, with a care to practice it, in any sufficient measure, in all places, so few Sermons so little preaching in most places, be not very insufficient? The Law saith, that the mouths of the Priests should always keep knowledge, both that they might teach the people by public doctrine and exhortation; and that the people might require of them by private conference. The Prophets are commanded to cry and not to cease; and the Lord is said by their Ministry to rise up early, and to stretch forth his hand all the day long: and the Kingdom of God is like to the father of a house, that bringeth forth of his treasury things new and old for the daily food of the family. What is this that every true Minister is charged with, as he will answer it before the judgment seat of Jesus Christ to preach the word in season and out of season? (1 Tim. 4:16) Surely once in a quarter, and once in a month, may soon seem to be out of season, or scarce in season: But sure I am that twice on the Sabbath, (if God's word be the judge) can be termed no more but in season: and to preach longer and oftener on the fasting days, may not be called in the Apostle his sense, out of season. Now to fast every day were more than the Pharisees did, who fasted but twice in the week: if we will be counted the sons of Patriarchs and Prophets: and the disciples of the Apostles, to take that liberty of God's creatures, that they did, why should we be burdened with the traditions of Esaues, Heremites and Heretics? It is said of Basil the great, and Nazianzen the learned, that they use thus to macerate their bodies with very often abstinence: but what follows after, they were made (as a great learned Censurer saith) unprofitable to the Church, lying sick sometimes half a year, sometimes a whole year. Why then should we tempt God to lay a yoke upon the disciples necks, which never our fathers were able to bear? Seeing we are dead with Christ from the ordinances of the world; why, as though we were in the world, should we be burdened with traditions? As touch not, taste not, handle not, which all perish with using, and are after the commandment and doctrine of men; which things indeed have a show of wisdom, in voluntary religion, and humility of mind, and not sparing the body, but are of no value, save for the fulfilling of the flesh. Moreover we must learn to make a difference between a temperate and moderate use of God's creatures (which we call sobriety, and ought always to appear in the life of Christians) and an utter abstinence from the use of the creatures, called Fasting; which neither by God's word ought, nor yet by natural reason can be continually or daily. And here let us learn to avoid the extremities, and to keep the mean in fasting, which master Bucer hath taught us, who saith that if we eschew not fasting at all, or fasting too much, we shall fast aright. Call they this a fast, for a man to abstain every day from a meals meat? To use prayer at morning and at night, although that he spend the most part of the day, and the whole night in the commodities, refreshings and pleasures of this life? This is no sound Divinity. The blessed Baptists course, and rustical diet of locusts and wild honey, which he used according to the nature of the barren and wild soil wherein he lived, maketh nothing for this purpose, unless those that will have it used, put on also the Camels hair: His disciples which foolishly followed him without a warrant of that (which he did upon good ground) are said to fast, not every day, but oftentimes.

The hyperbolical phrases of praying and fasting, and of the continual abode day and night in the Temple of the ancient Anna, a widow of fourscore and four years, living in contemplation, will not serve to prove, that a daily exercise of fasting should be used of married folks, and others that lead a life active, either civil or ecclesiastical, who for their years may endure the travails of their mind and body, and by their calling are bound six days in the week, without some special occasion to follow the works of the same, and on the seventh day to celebrate a feast unto the Lord, and not a fast with the Manichees. Thus the most excellent servants of God, David, Daniel, and Paul are most notably commended unto us for their holy exercises of prayer, and fasting: whereof one (as we read) they used daily and according to their ordinary wants: the other upon special and extraordinary needs, which God did press them with. These examples are we bound to follow, so far forth as they followed Christ, who although he fasted (no doubt) very many times, yet notwithstanding his life was so far from a daily fast, that it was thought a continual feast. Indeed the Popish fast may well enough, and without danger to the body be continually and daily used, and yet many ways dangerous and hurtful to the soul; but other fasting being daily used, would be both hurtful to the body, in puffing it up with winds, and filling it up with corrupt humors, and also to the soul in that pride would be engendered and noisome opinions also nourished in it. A true fast requireth not an emptiness of the belly only, because the kingdom of heaven is neither in meat nor drink, and that if we eat we are not the worse, and if we eat not we are not the better, and seeing the bodily exercise profiteth little, yea oftentimes hurteth much more in puffing up the mind, than it can do good in pulling it down: we must as much, and as carefully use the word, and prayer, and other holy exercises, public and private for the increase of spiritual things, as we use abstinence from natural, adding so many means to the inward man as we take from the outward: that we may not only humble ourselves in body, but in both together, that we wait on God's good time to receive from him comfort to our spirits, as we look and make account shortly to take sustenance for our bodies. Besides, the true fast requireth us to rest from our ordinary profits and pleasures, and if it be public to hear also two, three, or four Sermons in one day with long and fervent prayer; and serious meditation before, in the midst and after these exercises, reverent reading of the Scriptures, of singing of Psalms joined with fasting, as it is perfectly taught in the perfect use and true end of this exercise. The Prophets Isaiah and Joel thought it not enough to exhort the people to true repentance, but called also for the public exercise of the same, which doctrine of the Prophets is sealed by Nehemiah and Ezrah, and the rest of the people, who notwithstanding had their notable profiting in the knowledge of the law, yet seeing the secret threatening's of the Lord against their spiritual evils, added this mean of a fast beyond the ordinary use of the word, leaving an example to the Church for her instruction in all ages. Were we as sharp sighted, as tender conscienced as they, we might discern greater judgments threatened of the Lord against us, and feel more spiritual evils in ourselves than ever they did: for to let pass that great plague of the Lord upon our times, as the Ministry so ignorant and dissolute, such sacrilege by impropriations, and irreligious Patrons which are not all this while amended; the carnal life of Protestants, the stiffness of Papists which cannot thus long be converted, the dangerous dissembling of Atheists and Machiavelists in the Church and commonwealth: the long bitter contentions of the true professors, besides many more evils not to be spoken; and many known and professed evils in these days, against which hitherto neither law hath been established, nor the preaching prevailed: and we forget our brethren's calamity in the persecuted Churches, with whom we have thus long, and still do forget to mourn. Hath not the Lord himself blown a Trumpet to our Fasts? Let then those which are the Ministers of the Lord be continually exhorting hereunto. God grant them to rebuke sin, to threaten the law, move Repentance, and to urge Fasting.

OF THE SENDING OF THE HOLY GHOST.

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

14. But Peter standing with the eleven, lift up his voice, and said unto them, Ye men of Judea, and ye all that inhabit in Jerusalem, be this known unto you, and hearken unto my words.

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

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

17. And it shall be in the last days, saith God, I will pour out of my Spirit upon all flesh, and your sons, and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams.

In the former part of this chapter is set down the work of God in sending down the holy Ghost on the Apostles, as also the effects hereof, both in the Apostles, and in the hearers, wonderful in the one, diverse in the other, the Apostles speaking with such strange tongues, the hearers hitherto not greatly moved, but secretly murmuring and saying, they had drunk deeply, and so became eloquent. Whereat Peter taking this good occasion confuteth them by two reasons, first telling them it was but yet nine of the clock, or the third hour of the day, at what time men use not to be drunken. Nay, saith he, it is so far off, that we are drunken, as ye suppose, that it is with us clean contrary. For the thing is not come to pass, that one of your own Prophets foretold you, it is not superfluity of drink, but an abundance of God his spirit, not promised by special privilege to us alone, but to all sexes, conditions, and estates of men whatsoever, if ye be prepared to receive it. For as the Lord hath bestowed the gifts of his spirit on us, so will he also do it to you, if ye willfully refuse not: and therefore the Lord is ready now to work wonders in the world; and whoso either wittingly refuseth, or carelessly abuseth these graces, shall be snared in these judgments, yet so, as the Lord being more ready to magnify his mercy, than to show his justice, will accomplish this, that whosoever calleth on the name of the Lord, shall both escape the judgments threatened, and also obtain these. And thus much both generally and briefly for the scope of this place. More particularly we may observe three special points: first, the liberal testimony of Joel, and his rich commendation of the grace of God in bestowing such graces on his Church under the kingdom of Jesus Christ, and this is set down, verse. 17-18, the second thing is, that at what time the Lord will thus deal with his people, the Lord will send many judgments, as heresies, offenses, dearths, plagues, and wars, which here are declared in figurative and borrowed speeches of blood, fire, vapor of smoke, and such like, whereby he will punish and avenge himself for the contempt of so gracious mercies, as verse. 19-20, and the third thing is the means how we shall escape such heavy judgments, and attain to such heavenly graces, and so persevere in them, which is declared verse. 21. But before we enter further into the deep discourse of these particular points, we will observe the occasion and the circumstances of this speech of Peter: the occasion was, that the people not profiting by the former and marvelous work of the Lord, the Apostle taketh occasion further to instruct them that were teachable, and to reprove the scorners: and yet he was not so offended at them, in that God his wonderful works did nothing profit them, as that therefore he left off all, but he stirreth up himself the more earnestly, and endevoreth familiarly to teach them. Whereby we are to learn not rashly, suddenly, or unadvisedly too much to be offended at the not profiting, slender profiting, or back sliding of some; but rather we must labor to attempt the matter with a new onset, remembering always, that not only a woe is threatened to them, that give just occasion of offense, but also unto them, that in Christ do take offense; and therefore taking a view of ourselves either in natural or spiritual gifts we must try ourselves, how patiently we can sustain without offense, either the want or resistance of the like gifts in others: and yet we see, that if after some means used, men go slowly forward, and not make such speedy proceedings as is desired, men for the most part are ready to leave off all, and are glad to draw out of the yoke of their duty, as thinking themselves well exempted, and as it were discharged; when as spiritual men in such cases think themselves to be stirred up to the more earnest and painful using of the means; to which well-meaning minds, and to men of so upright an heart, the Lord often giveth good increase of gifts, that they may employ the use of them unto others. And surely if flesh and blood might judge in such a case, we would think that this present occasion might have made Peter give over and go from the people; but he more meekly and modestly as the foreman of the quest, followeth the matter, and answereth unto them as we have heard. We may read Acts 6, how there did arise a murmuring between the Jews and the Grecians, in so much as the Apostles credit began to be called into question, that they had not care of the widows, which was a duty belonging unto them, as though they had the faith of God in respect of persons. This might seem to be able to discourage them, but contrariwise through the blessing of God his spirit they espied their own wants in themselves, and began to seek a new Ministry. Now if they had taken the matter too much to heart, they might have become unprofitable, but they meekly passing over the offense, and wisely looking to the counsel of God, thought themselves to be but men, and that they could not infinitely be occupied or busied in many things, ordained Deacons in the Church. This then we must make a special use of, when for some good means used, or otherwise much unkindness is offered us even of our friends, or we find little thanks for our travel, nay sometime reap reproaches at their hands for our reward; that then we grow not slacker in our duties, or wax cold in love, and droop in our affection towards them; which if we do, we shall bewray that our affection was merely and only natural, and not spiritual. True it is and cannot be denied, that a kind heart and liberal mind is most broken with reproaches, but yet this offense must be overcome, and striven against in us, after the example both of Peter in our present text, and of the rest of the Apostles in that former place, Acts 6, who rather took occasion to accuse themselves, than to cease to be profitable to the Church of Christ. Neither is it, neither ought it to seem to us a strange thing, that the graces and gifts of God have found such cold entertainment, yea which is a thing more contrary, great repulses and reproaches. Much learning, saith Festus, Acts 26:24. maketh Paul mad: the works of God his spirit here are counted drunkenness. Ezekiel is thought to sing a fond song; Christ was thought to cast out devils by the power of the devil: John the Baptist was thought but a melancholic man; Jehu being threatened, called the Prophet a mad brain (for so they judged of the Prophets, digressing somewhat from the set order and compositions of words and precepts of their art.) So that the graces of God seem often to men to be clean contrary. If this hath been always the judgment of the world, that, because they could no longer hear men, or further see into things, than either reason or art did guide them, they thought the Prophets, and Apostles railing spirits and barren soils; we must not think it a new thing. And hearers are here greatly to be circumspect, that they think not so basely of men zealous in gifts of the spirit, as that they should account them mad, melancholic, or choleric men, and such as either would hurt themselves, or do some hurt to others; but rather reverently acknowledge, that there is a secret and mighty power of the Spirit, which the Lord often conveyeth into the hearts of the godly. Men can for the most part well away with an ordinary course in preaching, and so long as it falls into an oratory style, and just proportion of words, or so long as a man showeth a witty invention, and comely composing of the matter: but if a man press into the consciences of men, and with some vehemency speak against their familiar sins, straight way they say, surely this kind of teaching bewrayeth him to be brainsick. And that we may be the more weary herein, let us consider who they were that inveighed thus against the Apostles: were they not men out of every nation fearing God, and such as were somewhat religious? Yes surely. And who nowadays will sooner and sorer open their mouths against zealous preachers, than men elaborate in art, and skillful in precepts, who not being able by reason to see into this vehemency, judge them that use it too austerely? Wherefore as this must correct judgment in hearers, least they justly offend God in being unjustly offended at them that are zealous for the Lord of hosts sake: so also it must teach the Ministers of the word patience, if sometimes they be wrongly construed, and so recompense their fury with meekness, as the Lord may humble their adversaries the more, even by their meek dealing, of whom they thought so hardly: which undoubtedly oftentimes is most effectual even to break the hearts even of the most obstinate gainsayers. And it cannot be gainsaid, that these men seeing the Apostles meekness, were far more won, and sooner humbled, than if he should have breathed out furious speeches, and so have ceased from his holy business. And we shall see by experience, that men thinking one to be curious, singular, or precise, after the Lord hath sanctified some cross upon them, and humbled them in some measure underneath his hand, they are more humbled at the meekness and long suffering of him whom they offended, than by any other means, because they then perceive they have resisted the grace of God, and persecuted the gifts of God in him.

In the last days: That is, when Christ should be manifested in the flesh, preached unto the Gentiles, believed on in the world, and received up in glory, shall these gifts of the spirit abound. It is called the last day, because of the stability of the Church, and perfection of the word, in that in it we look for none other doctrine, until Christ come in judgment, 1 Corin. 10:11. After that the Apostle had feared the Corinthians with the example of the Jews, he cometh to apply his doctrine in this manner: Now all these things came unto them for ensamples, and were written to admonish us, upon whom the ends of the world are come. As if he should say, these things seemed not to serve for them alone, but for us in the last days. And Heb 1:2, it is plainly in evident phrase said, At sundry times and in diverse manners God spake in old time to our fathers by the Prophets; in these last days he hath spoken to us by his Son, &c. All which places in sense at the least agree with this place, together with that Galath. 4:4, where it is called the fullness of time. For the estate of the people before Christ his coming was childish and pedagogical, and therefore men looked as John's Disciples for another that should come: and the Samaritans had this general principle among them. That the Messiah when he came would restore all things, and set them in order. Whereby we must learn, not to look for any new doctrine, or revelations of men. Christ himself is come, and hath made things perfect: Christ the prince of Prophets whom they looked for is manifest in the flesh; by how much the Prophets were nearer him, by so much they had the clearer sight of him; the further they were from him, the dimmer was their knowledge of him. The Lord himself hath spoken, the book is now shut up with a complete conclusion; if any man shall diminish of the words of it, God shall take away his part out of the book of life; if any man shall add unto it, God shall add unto him the plagues threatened in the book. And therefore all Heretics, Papists, and Turks, will not stick to agree in this common error. The Turk though he doth not deny Christ and the scripture, but gives them their time and place, yet will have a way for his Mahomet, who must expound the word to him as he please. The Papist in plain terms dares not deny Christ and his Gospel, yet can he not see all sufficiency therein, but complaining of some defect, he looketh to unwritten verities, and leaneth to old traditions to be given to the Church, and therefore he will have the Pope to be Christ his vicar, and look whatsoever their Synods do conclude, that must be established as a catholic truth, measuring the scriptures by their traditions, and not their traditions by the scriptures. The damnable Family of love make the word (which is a thing fearful to be thought, much more to be spoken of) but a nose of wax, or a shipmans hose, and yet they will have their H.N. who is the eight person and the last man, who must be joined with the Gospel, and so far forth as he with other gray-headed, and illuminate elders do interpret the Scriptures, they will agree. We now against these and all other heretics confessing the scriptures of God to be perfect and absolute to salvation, join none other thing with them, but say, that we live in the last days, wherein Christ left the fullness of doctrine, of prayer, of Sacraments, and discipline to the Church by his Apostles; and therefore we mind no revelation, Mahometical interpretation, nor traditions of men, but though an Angel come from heaven, and bring an unwritten verity varying from the truth of God his word, we utterly reject him. Neither as running too far on the other hand do we utterly and simply refuse all orders of the Church, although sometime there be no express word, but if by consequence, if by cause or effect we can find it agreeable or not repugnant to the word after trial had with the holy scriptures, we will receive it: thus to make the word the touchstone the heretics will not agree. Besides, as in all other arts it is requisite, that whosoever will attain sound knowledge of them he must credit their principles, for otherwise as the very heathen saw, there is no farther dealing in the learning of them; so we have certain general truths and rudiments, whereby we train up new comers to Christ, and try both old and young by them: which thing our heretics will not admit. We hold then certain general rules of the power, providence, and wisdom of God, of our redemption and salvation by Jesus Christ, of our effectual sanctification, of the forgiveness of our sins, of the hope of the glorious resurrection and of a better life, of obedience, prayer, discipline, and holy conversation in despite of all heretics, against which though they dispute, declaim, rail, and write, we will never [loose] the hold. Secondly, which is a thing unto these men unacquainted, we use to mark the scope and drift of the writer, we compare the things that go before, with the things that follow after, we confer one place with another, the old Testament with the new, the allegories with the plain speeches: we see a perfect harmony in the scriptures, we refuse all dissenting and disagreeing doctrine to the scriptures; all which neither Turk, Papist, nor Familist will do; and therefore we have the truth in these last days, which neither Mahomet, Bishop of Rome, nor H.N have: and therefore we will not be judged by their revelations, traditions, and dreams, but by the scriptures, whereby we judge them: and in this sense we say the last days, or fullness of time, because we have the truth. But yet the villainous wretches which heap up to the brim the measure of their sins, will not also stick to say with us, that these are the last days, that is, as they interpret it, who so cometh into the house of love and is illuminated, is now risen again, and hath heard the last trump, and is become of an Angelical nature, needing no eating, drinking, or marrying, after the manner of men: and these are our ranging rogues, who will tie themselves to no calling, but live as they think in the resurrection. See how needful it is to understand this phrase aright of the last days. We call not them the last days, in respect that no further time shall be, but in respect hereof that these days shall not be ended until Christ come, and give up the kingdom to God the Father: and as these last days were begun at his first coming in humility in the flesh, so they shall end at his last coming in glory to judgment.

It followeth in our text: In the last days, saith God. All the Scriptures are worthy to be heard, because they proceed from God, and not from man, although man may be the pen of the holy Ghost. Wherefore it is said, 2 Pet. 1:20-21. First know this, that no prophecy in Scripture is of private motion. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost. The Prophets wholly to disauthorize themselves, in all their weighty embassages, use to say: Thus saith the Lord of hosts: Thus saith the Lord the holy one, and such like: whereby they would purchase the greater credit, whilst they remove the imagination of men from all dreaming of man's doing, and set their faith a work in acknowledging it to proceed from God. Wherefore we must so hear the word, as though we heard God himself speaking to us, yea as though we either went up to heaven, or God came down to us. Likewise whether we read, hear, or meditate privately, we must still think ourselves in the presence of God, who narrowly watcheth over the pure use of his holy word, remembering that holy speech of Cornelius, Act. 10:33, unto Peter the Apostle, Now are we all here present before God, to hear all things commanded thee of God. It is also said in that exhortation to the Church to praise God, Psal. 95:2. Let us come before his face with praise, &c. This is that which will humble us, when we know that we come before God and his Angels, whose presence is described Ezek. 1. and therefore the Apostle, 1 Cor. 11:10, to move the women of Cor. the more, telleth then, that they are in the presence of the Angels. This meditation breedeth religion in hearing, without which whilst, we behold a man speaking as of himself and by himself alone, we are never moved, threaten he, promise he, menace he, comfort he, exhort he, reprove he never so much. No, we cannot thoroughly be wrought upon, until we can say; Surely it is the Lord speaketh to us, it is the word of the most high God uttered by man, we will not receive it as the doctrine of men, but of God, either as the doctrine to save our souls, or to confound us; it is the mighty power of salvation, if we believe; it is a mighty power to cast us down to the hells, if we do not believe. It is the word of God that moveth, not the word of man. For if a man were a Turk, how should he move a Papist? Or how should a Papist move a Turk? If he take away Muhammad's dreams from the Turk, or the Fathers traditions from the Papist, or the eight man his revelations from the Familist, and urge them with the word, they are gone: so that it is the only word of God, maugre the head of the devil, that unblindfoldeth all their errors, and is able to move them, and convert so many of them to the truth as God will have saved. Thus we see what the persuasion of God his presence and the authority of his word worketh in us. Now before we go into the other particulars, let us by the way consider somewhat of the reason here used.

Before he used a reason of probability from the circumstance of the time, now he cometh to a reason of necessity, because never drunken men could speak the wonderful things of the Spirit. This argument is drawn from contraries: men full of drink cannot so show forth the works of God, men thus endued with God his spirit cannot be drunken. On this manner Paul thus reasoneth, Ephes. 5:18. Be not drunk with wine, wherein is excess, but be filled with the Spirit. As if he should say: if ye be filled with wine, there is excess, if ye labor of excess of wine, surely you cannot have the Spirit. Christ also useth this argument: No man can serve two masters, &c. If a man wholly give over himself to God, he cannot serve the world; if all our mind, heart, and affections be given to the world, we cannot serve God. They then that are filled with wine and are drunken, cannot have the holy Ghost. I say drunken, because otherwise there were no reason. For one may drink wine moderately, and yet speak wonderfully of the works of God, and a man may after eating and drinking utter the graces and praises of God, to show that he hath not immoderately abused God his creatures. For it is a flat argument, whereby we may prove ourselves, that, if after our repast received, we can discreetly, reverently, and humbly speak of things to God his praise and glory, we have not been immoderate or intemperate devourers of his gifts. This is a profitable argument, and worthy our meditation. In what worldly thing soever we exceed, we cannot apply ourselves to God his kingdom. For if the kingdom of God be our chiefest delight, we shall use this world, as though we used it not. We are wont to marvel much, that after the word preached, our prayers made, the Sacraments received, there yet appeareth no change nor alteration in us, our affections are as they were, our life is the same that it was before: but we do not consider, that before we came to the word, prayer, and Sacraments, our hearts were fraught and ballasted with worldly cares, so that there was no place left void in our affections for the word; and that our hearts were so pestered and thronged with vain pleasures, that there was no room for God his spirit to keep residence in, and for religion to dwell among us. The due consideration whereof must wane us from the world and surfeiting pleasures, which lock up our hearts that the Lord cannot enter in. We cannot well run with the Hare, and hold with the Hound, we cannot hold fire and water together, we cannot reconcile Christ and Belial, light and darkness, God and the devil. If one be up, the other must down, if one be down, the other will up. Again, we marvel that after the word preached, we are so overtaken with our accustomed pleasures and profits, seeing that whilst we did hear, we had a secret and sweet disliking of sin, and an irking of ourselves for the same, so long as these afterthoughts correct the former. Surely I answer out of Paul, 2 Cor. 3:3, because we are yet carnal, we are more carnal than spiritual, we are babes in Christ, we have but young beginnings in Christ, but old proceedings in the world. Why then do we come to God so halting and limping? Even because we are not come to any good growth in new birth. Howbeit, let us beware that we continue not still to be starvelings, least it breedeth in us a sickness unto death both of body and soul. If we were more spiritual than carnal, and had the Spirit poured upon us in some plentiful measure, and were fully persuaded of God his providence watching over us, of the ministry of his holy Angels waiting upon us, and assured of the glory of the life to come, feeling the mighty power of the word, of the law to humble us, of the Gospel to breed faith in us, of the Sacraments to seal us, of Christ to live in us; oh how should we live in this world! Whilest Christ lived in Paul, he used this world as though he used it not, he felt such joy in the fruits of the Spirit, that all other things were vile unto him So the cause why good motions die in us so soon, and the suggestions of the flesh prevail so strongly against us, is, because we are more carnal than spiritual. Many rules may be given, how a man may use himself: but to set down all, either we shall come short, or else in reaching some good measure of them we may swell in privy pride, but learn this well, and learn all: which after a long part of a sermon our Savior Christ concludeth with Matth. 6:33. First seek ye the kingdom of God and his righteousness &c. This is hard: but if we come to any mean growth in holiness, and taste how sweet the Lord is to us, then we shall surely feel our flesh not to be so masterful, neither shall it be so laborious to do the good we desire to do. The argument of the Apostle we see is this: It is so far from these men that they are drunken, that it is God his spirit in them, then which two what can be more contrary? And it is written even by one of your own Prophets:

In the last days I will pour out my Spirit upon all flesh, &c. This is now come to pass, and therefore Christ his kingdom is now. For whensoever God his Spirit shall come upon all, then is the kingdom of Christ come, but now God his Spirit is come upon all, therefore now is the kingdom of Christ come. Thus the Apostle reacheth us, how we may know when, and where Christ his kingdom is, even where as well the young as the old, the women as the men, the servants as the masters can show forth the works of the Lord. In Popery men and women, old and young, masters and servants, could not talk of the mysteries of God, therefore in Popery there is not Christ his kingdom. And though our compound Anabaptists have great things in their mouths, yet because their men and women speak nothing but dreams, forsaking the word of God, they have not the kingdom of Christ. In many places in the days of Queen Mary both old and young were not afraid to show the praise of God, as well women as men boldly professed the truth, not only masters, but servants gave testimony to the Gospel with their blood, and therefore then in such places appeared this kingdom. And we may safely at this day reason so in every congregation, where old and young, men and women, can speak the praise of God, there is the Spirit of God, there is the kingdom of Christ; otherwise, if these things are not there, there is not his kingdom, what means so ever are used. And now to branch out these words more particularly, first we are to note, that God bestoweth such an excellent thing as his Spirit; secondly that so excellent a thing is sent to so vile a thing as flesh; thirdly this grace is not leased out to a few here and there, but is freely offered to all sorts, ages, sexes, and conditions of men; fourthly, it is not distilled by thin drops, but poured out in full measure and plentiful abundance. What more vile than flesh? What more precious than the Spirit of God? The excellency whereof we shall see more evidently, Joel 2, where after the Prophet had severely threatened the Jews, and exhorted them to convert, he comforteth them again by promising unto them the renewing of God his mercies, and not staying in telling them how the Lord would send them again corn, wine, and oil, he cometh at the last and putteth them in mind of that which countervaileth all the rest, and saith, that the Lord will give them his Spirit to be poured out upon all flesh, which may seal and season all other his benefits, and which never should leave them until they were come to life everlasting. Above all gifts then in the world this is the gift of gifts the Spirit of God, in which one the Lord prefers us not only above all other earthly creatures, but also above many men like to ourselves, whilst he maketh us Kings, Priests, and Prophets by pouring the same spirit upon us. The excellency of this benefit Christ himself teacheth us, where he teacheth the people to pray, saying, Which of you, if your child shall ask you a piece of bread, will instead of bread give him a stone, &c? If you, that be evil, do know how to give unto your children good things, when they ask them, how much more shall your heavenly father give you good things, saith Matthew, his Spirit, saith Luke? This is the top, this is the head, this is the height, this is the depth of all good things even the Spirit. Now, if this is life eternal, John. 17:3, to know the Father to be the only very God, and whom he hath sent, Jesus Christ, and no man can ever do this but by the spirit of God, whereby we know and believe this according to the word, and so live forever; who will deny this gift of all gifts to be most principal? If this be the dignity of dignities, that we are the children of God, and heirs of a better life; how precious a thing is it to have the privilege of God his own spirit, which giveth us the full title, interest, and assurance of all these things unto us? Again, if this be the fullness of our rejoicing in the day of Christ, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, and that through him we are as fully and more assuredly perfect, as ever Adam was in his creation, and we cannot have this wisdom, unless the Spirit telleth us, how we are cleared thereby from our ignorance, we cannot rejoice in this righteousness, unless the spirit assureth us, that by it we are acquitted from our guiltiness; we can have no comfort in that holiness, until we know by God his spirit, it answereth for our impureness and profaneness, and so severeth us and putteth us apart to the works of sanctification, we cannot triumph in our redemption, until the comfortable spirit of God stay our impatient spirits by an undoubted expectation for the glorious appearing thereof; without this spirit all things are death, but with this all things are life. This bringeth knowledge in the things whereof we are ignorant; this brings to our remembrance the things which we have known and forgotten; this assures us of things wherein we have been wavering; this joineth us to God, and uniteth us to Christ; when we go astray, we come home by the spirit; when by it we are renewed, and by the same we are established, come life, come death, come honor, come dishonor, prosperity, adversity, wealth or woe, the one shall not too much lift us up, the other shall not too much cast us down. If the Lord giveth us an healthful body, credit, riches, and authority, we are hereby resolved to glorify God by these things, to redeem the time, and so to possess them as though we possessed them not: if the Lord denieth us these things, and sendeth sickness, discredit, poverty, and obscurity, the Lord will send a recompense of inward things, and wanting bodily health, he will give the salvation of our souls; instead of outward credit, we shall have credit with God, and be well thought of among his children; and if wanting worldly riches, we be enriched with heavenly things, we have lost nothing, having changed dross and dung for gold. Without this, wit becometh subtlety, wisdom worldly policy, authority is armed to tyranny, dignity breeds ambition, riches engenders covetousness, Physic is made unfaithfulness, Law proveth craftiness, Divinity degenerates into heresy: to be brief, without this heavenly gift of God sanctifying all gifts, the wiser man, the fairer man, the stronger man the fitter pray for the devil, the [meatier] subject for him to work upon. But to have wit, and therewith the spirit of God sanctifying it, what a thing is this? To have riches, and the spirit of God to use them, is a double blessing; to have authority, and in it to be guided by God his spirit, what good may one, having this benefit, do, either in Church or Common-wealth? If the spirit be absent, all turneth to our hurt, to God his dishonor, to the establishing of Satan's kingdom, and with this all things are seasoned with their use, service, and ministry unto us. Oh how are we to pray, that Ministers, that Magistrates, that everyone of us may have so great a good! The Ministers, that they may purely and boldly preach Jesus Christ, that they may be Ministers of the quickening spirit, not Ministers of the bare and killing letter, that they may preach the cross of Christ sincerely, and not themselves vain gloriously: Magistrates, that they may provoke obedience by good government, and that we ourselves might live holily both before God and men. This then is that which keepeth a tenor in all things, this giveth the pith and marrow of goodness to everything. If religion come once but to serve for fashion, all will be confounded. Among many rules this is a notable rule to have our hearts filled with heavenly and spiritual delights, which fenceth out as at the door and first entry many idle discourses, and vain platforms of worldly devises, and causeth us to use this life as though we used it not. And as they that are given to the world, are not fit for God his kingdom; so they that are replenished with good things, have such an inward and sufficient working in them, as they seek not after earthly things with those greedy affections, wherewith others do. The Papists and Anabaptists rather babbling than prophesying, show they have no true revelations, how soever they brag of them, because they have not the spirit: and yet in that they are so painful by their illuding spirit, wherewith they were deluded, to delude others, this must make us ashamed either of our ignorance, or that having knowledge and the holy Ghost teaching us, we travel no more to win others unto Christ. For whosoever is so ignorant, that he cannot give an account of his faith to God his glory, and the edifying of others, he cannot say, that he hath the spirit of God. If any have Christ his spirit, he is Christ's; if he be Christ's, he must be a Prophet able to give an account of his faith, being required, and so he is God's; if he be God's, then come life, come death, come health, come sickness, come what will, all comes well: if a man hath outward things, he is not too much puffed up with them; if he hath them not, he is not too much grieved. But if we have not God his spirit, surely we belong not to God. For have we wit, wisdom, health, power, wealth, authority, credit, friends, or any such thing, and yet have not received the spirit of God; what are we but a more fit substance or subject, whereupon Satan may frame the work of sin? It is not the poor, silly, or simple people that be the main instruments, which the devil doth use in his greatest affairs to do hurt; but the wise, politic, rich, and mighty men of the world. Contrariwise, if with these good gifts we have the spirit of God; what great good may we do in Church or Common-wealth? If besides the beauty of God his spirit, we have the flowers of outward things, what a singular ornament is this to our garland? What shall I say more? In affliction the spirit showeth us the hand of God both humbling and comforting us, revealeth our sins, worketh in us the contempt of this life, the desire of the life to come, and so sanctifieth our cross by wisdom, repentance, and patience. Seeing then these are the effects of God his spirit, that it feoffeth us by faith into everlasting inheritance, it assureth us of all our rich treasures in Jesus Christ, seeing it sanctifieth all inward gifts, and seasoneth the use of all outward things: briefly, seeing with it all things seeming miserable are most blessed, and without it all things seeming happy are most miserable, it followeth, that of all gifts the holy Ghost is the most excellent. Howbeit one thing here is to be added, that we may wholly separate ourselves from the Anabaptists; we speak of the Spirit, as he showeth his force in us, and worketh in us by the ministry of the word, which two work together, and therefore it is said John 6. My words are spirit and life. For without the Spirit, the word is as the bright Sun to a blind man, who not for fault of a pure object, but for want of sense is not able to discern the clearest thing in the world: and therefore the Prophet David, Psal. 119 saith, Open mine eyes, O Lord, that I may see the wonders of thy law. True it is, the Sun is bright, but what is that to a blind man? True it is the word is glorious, but what is that to a man without the spirit of God? For so far we profit by the word, as we receive the power of it by the inward ministry of the Spirit; we must try the spirits by the word, and we shall then know that we have received the spirit of God, when he giveth us the pure understanding, the careful receiving, and zealous practicing of the same. Carnal men and our late Anabaptists be but boasters of themselves, in terming themselves spiritual men: we are not taught so to brag of the Spirit, or any work thereof, but as it is warranted unto us by the written word: we confess, that blind is our mind, and that we cannot profit by the word, but by God his spirit: we look not for the spirit in our fantasy, but for the spirit which worketh by the word; which spirit spake by Abraham, by the Patriarchs, by Moses, and the Prophets, by Paul and the Apostles, and by our Savior Christ himself. Seeing the spirit of God is so high a thing, we are here to complain why we hunt after life, profit, and pleasure, and have so small care to obtain God his good spirit, which is so precious. It is a great fault to fancy so much the things of this world, and so little to esteem this.

And here, not of a set treatise, but by the way, we will speak of the last part of our division, that is, of the mean how to attain to these graces of the Spirit. We know rich men can for their increase frequent fairs, ambitious men can get preferment, carnal men will watch their opportunities, and every man in his kind knoweth how to provide best for his profit and pleasure. Our way goeth on the other hand, and lieth in the careful hearing of the word, the fervent use of prayer, the reverent and fruitful resorting to the Sacraments, and most holy submitting of ourselves to the discipline of the Lord, in frequenting the company of God his children, and in waning ourselves from the world; by all which means the spirit may have a more voluntary, free, and perfect work in and upon us. And although all these things are not particularly here set down, yet mark, here is named the most proper mean pointing at all the rest, and this, as ye see, is prayer, by the which the Lord conveyeth his spirit into us, to make all the other means more pleasant and profitable to us. Why then are not so many sermons nowadays more effectual, when one or two sermons touched these people so powerfully? Surely God his spirit worketh not in us, as he wrought in them. Why, when any be converted, do so few turn to the Lord, when as the Lord drew so many of these men at once to himself? Because we are drawn away too much of our own flesh, and taste not the sweetness of God his spirit, as they did. But can a man pray for faith and God his spirit, which as yet hath neither faith nor the spirit of God? Whatsoever good gift we have, it is certain we have it by faith and God his spirit in some measure in us, and then we may pray for the increase of them in us. For it is God his spirit that prayeth in us, Rom. 8. True it is, that many have received God his Spirit, before they feel it, and faith before they see it, and by this means they pray to receive faith and the spirit of God, as they think, or rather the increase of both, think I, because they have received them before, for else could they never truly have prayed. But they then that are called, owe this duty to Ministers, that they must pray for then, even as Preachers must pray for them. Thus we shall see the prayers of the Church, Psalm 67. The Pastor for the people, the people for the Pastor must make prayers and supplications. Generally, all must so let their light shine before men, and so watch in prayer, that others seeing our godly life may say, oh what a people in wisdom and true godliness is this, it is a good and a happy thing to join ourselves to them, what zeal, what humility, what plentiful fruits of faith are here, blessed are the people that have such a Pastor, blessed is the Pastor that hath such a people! And here let us remember, how the Apostles did not only pray for the increase of God his spirit in themselves, but for the beginnings of it in others, which as yet had not received it: teaching us thereby what is our duty, to wit, that we rest not in our own private feelings, or in praying for the increase of them, but that we pray that others may taste of the like joys as we feel, and that the seed of God his Spirit may bud forth, that both we and they joining together in devout prayer and Christian practice of our profession, may call and allure others as yet further from us to come nearer to us. But some will say unto me: I was wont to have better dispositions, and to feel sweeter motions, than I have done of late, I profit little or nothing, nay I fear rather I go back. Why, I pray you, is this? I say, surely God his spirit worketh not in me, as he hath done before, because I cannot have such delight in the word, such sweetness in fervent prayer, such joy in the Sacraments, I have not such a plentiful measure of God his spirit in me.

Now followeth the second thing in these words: Upon flesh. Here are two things in nature opposite one against another, the one most precious, the other most vile. What more precious than the Spirit of God? What more vile than flesh, that is, than a man merely unregenerate? That this word flesh so signifieth, it appeareth Genes. 6:3, where the Lord saith, My spirit shall not always strive with men, because he is but flesh, that is, such as in whom my image is blotted out. And Rom. 7:18. the Apostle saith, I know that in me, that is, in my flesh, dwelleth no good thing: In which place the Apostle speaketh of himself as of a man merely natural and unregenerate. And John 3:6, it is said, That which is born of the flesh, is flesh, and that that is born of the Spirit, is Spirit. Where the antithesis and contrariety doth show the meaning of this word flesh. Here then is the depth, height, length, and breadth of God his mercy commended unto us, in giving his holy spirit to sinful flesh: and therefore we may justly cry out with the Prophet, Psal. 8:4, what is man that thou art mindful of him? And the son of man that thou visitest him? Oh what is man that the Lord should give him his Spirit! If the man of God cried out thus for the benefit of outward things; how much rather are we to cry for the benefit of God his Spirit! If Job in his book reasoneth, that it is a great mercy of God, that he will take pains to chastise man; how much more mercy is it, when he will vouchsafe his Spirit to be given unto him? If then flesh is so contemptible a thing, that it lieth without all honor, until God doth send his blessed Spirit; here is confuted the doting opinion of the Papists, who think that there is some good thing in man, which moveth the Lord through a liking and loving of him to bestow these inestimable graces of the spirit on him, when as of itself it is wholly, always, and in all things corrupt, and only evil continually. Wherein these blind Divines show and bewray themselves not to have tasted truly at any time of the spirit of God, but to glance at it with some glimmering sight to their further condemnation, as the foolish Philosophers For God his people do plainly feel, and to the glory of God boldly confess, that there is no first degree or preparation in themselves, whereby they might move the Lord once to cast his favorable countenance towards them, but that it is only the merit and the undeserved mercy of God, that his spirit, which worketh any good proceedings in them, doth also begin in them, and the same spirit both continueth the work, and maketh a way for the work, which he himself must work upon afterward. It is said, Isaiah 44:3. I will pour water upon the thirsty, and floods upon the dry ground: where our nature for barrenness is compared to dry ground, and the Spirit to a fountain of water. The Lord moreover by his Prophet showeth, that until by his good spirit he doth soften us, we have stony hearts. And can a stone bleed, though you bruise, cut, and break it in pieces? Surely no more can we be bruised, humbled, and broken in heart for sin, be the judgments of God never so sorely urged upon us, until God by his good spirit touch us. If it be then a great work to turn a stone into flesh, to make a thing most insensible most sensible; then surely to make a stony heart fleshy, and our hearts that are hardened, to melt, bleed, and to be resolved into tears is a more excellent work, and this is the only work of God his spirit. And as thus much we have spoken for doctrine, so also it may make for our consolation, and for the comfort of all them that are broken in mind, and feel the burden of their natural corruption. True it is, that all generally and naturally are flesh, dry ground, and hard hearts: but all do not feel this, all see not this, all lament not this: and therefore all that have not the beginnings of faith, and have not tasted the first fruits of the spirit, because they are but flesh; how can they feel anything in themselves? But when the spirit cometh, that hardness is taken away, the vale is rent, and then we begin to complain of our deadness and dullness, then we will cry out of ourselves as of men unworthy of any grace or favor of God. Then remember to thy comfort the covenant of God made unto us, that is, that God will pour out his spirit on flesh, and thou shalt receive of the power thereof, if thou complain in truth, and not as a Parrot counterfeiting the work of reason. For as some birds can counterfeit men's words, so some men can counterfeit God his words. If then thou art not truly moved and purely affected, neither feelest such gracious working in thee, as thou desirest, remember that God will pour his spirit on flesh, God will pour waters on dry ground, God will soften the hard hearts; and though in ourselves we find no towardness, the Lord will send floods of water instead of dryness, and fleshiness instead of hardness, and comfort instead of heaviness.

Now followeth the third thing, that is, that this benefit shall universally be poured out upon all. And this setteth out the goodness of God that doth give it, in that he doth it without respect of persons as well on children as on fathers, as well on servants as on masters, as well on women as on men, as well on young as on old: together with the fourth thing, in that this heavenly gift shall in plentiful measure be poured out, in that the sons and daughters shall prophecy, the young men shall see visions, and the old men shall dream dreams. Wherein we observe first the difference between the Law and the Gospel, between the Fathers under the Law, and those that are under the Gospel. We grant that we all had one substance of faith and repentance, only they looked for Christ to come, we to Christ already come. And here are to be noted two other differences: the one, that then the spirit was given to few, and as it were to a handful; now it is given to many and to all nations; then to one sex more specially, now to both: the other is, that then they had knowledge, now they have more and a greater measure both of knowledge and repentance. For young men shall see visions, and old men shall dream dreams. This, I say, is the first difference that this grace is offered to more nations. For the first was bestowed only upon the Jews, for they only had the Law, Psal. 147:19, but now all is one, Christ is the head both of the Jew and Gentile, there is one shepherd and one sheepfold both of Jew and Gentile. The second note of difference is, that the young men should see visions, and the old men dream dreams. This is a great benefit, and a singular sign of God his love to his people, that they should some of them see visions, and some dream dreams. It is said, Numb. 12:6, that the Lord would be known to a Prophet among his people by a vision, and that he would speak unto him by a dream: and though then of all some did prophecy, some did see visions, some did dream; yet now all shall prophecy, all shall see visions, all shall dream dreams: not that all shall be Prophets, as the Anabaptists, and Family of love do gather, but that now sons and daughters, servants, and women, should have as great knowledge, as they that among the Jews were chosen Prophets. Now that it cannot be literally understood (& there is great danger if it be not rightly understood) it is proved thus: Because there was never any age at one time, wherein all were Prophets, yet this saying was true and fulfilled in the Apostles time, and yet not so literally, that we can perceive, that all the Apostles prophesied and saw dreams. Peter and Paul indeed saw dreams: but where shall we find, that all the other Apostles did so? And yet this were not so fulfilled, unless the hearers also should prophecy. But this was not so even at that time, and therefore it was not literally fulfilled in them, that all sorts of men had all these gifts: and therefore it must needs follow, that it was never so universally fulfilled, because either at that time it was fulfilled or never. For even in the Apostles time all were not Teachers, neither shall it ever be in any time hereafter, because God is a God of order, and not of confusion, and hath appointed and purposed this diversity, that some should be Teachers, and some learners. Wherefore the Apostle, after he hath set down the diverse callings of Christians for edifying of the Church, 1 Cor. 12, he addeth verse. 29. Are all Apostles? Are all Prophets? Are all Teachers? Yea Paul proveth, that it was not then so. For as there be diverse members in one body, and all members have not the same office: so it is in the Church of Christ. For all are not Prophets, all are not Apostles, all are not Teachers. As if he should say: We see it is not so, but God hath otherwise disposed it. Ephes. 4, it is said, that Christ when he ascended did ordain diverse offices, some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of the Saints for the work of the ministry, and for the edification of the body of Christ, until the number of the elect be fulfilled, and not until men become perfect in this life, as some men have foolishly dreamed. Here we see some Teachers, and the rest the work of the ministry. Again, Paul in his Epistle to the Philippians entitleth his Epistle to the Saints, which was the Church, and to the Bishops and Deacons, which were the Ministers of the Church: all the Saints were not Bishops, all the Saints were not Deacons. Besides, if all were Bishops, what need the rules which Paul giveth to Timothy and Titus for the choosing of Bishops? 1 Corin. 14. Paul saith, if any man be a Prophet, or spiritual, that is, a disciple: where he constituteth two orders, to wit, a Prophet or Teacher teaching by the spirit, and a Christian not of the common sort, but taught of God, or one that hath received of the graces of God. And again it is said, that young men should prophecy. Were then all young men Prophets? Indeed Titus was young and a Minister, but he was chosen by Prophets, and foretold of, and had been instructed in the Scriptures from his childhood. For Bishop, he is so called of his office, because he overseeth, and so he is called an Elder for his gravity: which showeth, that even ordinarily then the Teachers were old. Christ began not to preach, until he was thirty years old, and John was old before he began to preach: and therefore ordinarily men ought to be of good age, before they come to that calling: not that I think, that none ought to teach before they be thirty years of age, but that it never was ordinary, that any young man should teach: for it is given in precept, that Teachers should not be young scholars. But it is one question, what God may do, and another what is ordinarily done. For God can, and doth often raise up young men to shame the aged, as it may be thought he hath done even in our days: but this was never ordinary, neither yet ought it to be. Women were not ordinarily admitted to this function, yet God to show his power and to shame men, doth sometime raise women Prophetesses. It is said here, that women should prophecy. What was this ever fulfilled? Did women ever take upon them the room of teaching? Indeed there was a Prophetess among them, but that was not ordinarily. And when the women of Corinth began to be bold and to speak in the congregation, the Apostle giveth out a flat rule, that women should not speak, but learn in subjection. It is said further, that servants, maids and men should see visions. Was this ever fulfilled? Did they at any time take this office upon them? Indeed, if they had had the gifts, they had been fit, but we see it never came to pass. And seeing it was not then fulfilled in the Apostles time, then was it not any time fulfilled before, nor in any age since. Yea let us draw an argument from the Anabaptists, and from the Family of love themselves; this is not fulfilled even in them. For are all of them Teachers? Indeed if they could do this, that were the way to convert all unto them: but they are not. For some, yea and the most of them are learners, and those men that seem to be teachers, are not yet according to this prophecy full of the Spirit. For the abundance of God his spirit maketh his people the bolder. Peter was not afraid of the whole Council: Steven made his persecutors and accusers ashamed, and the Apostles were always the first to answer for the defense of the doctrine. But it is thus with the Family of love? No surely. For come to the younger sort of them, then novices and learners, they will say openly somewhat, and will give some reason of their doctrine: but their Elders and illuminate men cannot be seen, they fly the light, and go into corners. Are these men full of the spirit, who so cowardly forsake the trial of their doctrine, and leave the poor people to stand to it, who are not so deep in their revelations, nor so well grounded in their mysteries of iniquity? Undoubtedly they are not: yea rather the elder heretic, the ranker knave, and he is called most notable, not which is most wise, but which is most subtle to deny a truth, and to set a face on a lie. Wherefore this is not fulfilled even among the Anabaptists and Family of love themselves. This thing then cannot literally be understood, they must needs confess that there is a borrowed speech in the verses following, where mention is made of blood, fire, and vapors of smoke: whereby is meant, that there shall be great troubles, heresies, and such like. And here the Heretics will grant a trope, though in the former they will not. God spake of the blessings of the New Testament after the manner of the Old Testament, because that was best known to the Jews. This deceived them, in that when they heard of the new Temple, they were zealous of the old Temple, and rejoiced in that Temple which Herod made, though it was nothing like that which Solomon made, and this deceiveth the Jews unto this day. The like error are the Papists in. For where the Scriptures say, that in the time of Christ there should be sweet incense offered in all places: then, say they, behold the daily sacrifice, the sacrifice propitiatory for the quick and the dead. Neither of these do consider, that the Lord in the Old Testament doth adumbrate and foretell these things to come, and that under those terms and phrases, which were best known to the Jews, and used of the old Prophets. This folly of theirs do the Anabaptists see, and yet they run as far on the other side, as also doth the Family of love. One of them reproveth another, and yet neither of them will confess his fault to the glory of God, nor return and receive the truth.

There may be also another argument, why this place should not be literally understood, and that is drawn from the interpretation of the like places of Scripture. Exod. 19. Moses telleth the people, that the Lord hath called them to be Kings, Priests, and Prophets. This is repeated by the Apostle Peter in the New Testament, and by John in the Apocalypse, and is applied as in this place generally to all Christians. Now the Jews did never think, that every man was a King sitting in a throne, thereby overthrowing the political estate: they thought not, that every man was a Priest, taking that office of the Priest upon him, but that they had the liberty of their consciences, and were freed from the bondage of men, and of sin, as also that now through Christ they might offer up first their prayers, then their souls and bodies to be an holy and acceptable sacrifice to him. Neither do we at this day think any otherwise of the kingly Priesthood of Christians. And why then should we think grossly and literally, that indeed we are become Prophets having that special calling, and so take away that order of Teachers and learners, which God hath ordained. For as we be Priests, so are we Prophets: if the speech must be qualified in the one, why ought it not so to be in the other? Again, we say of prophecies, as we say of miracles. Before the word was written the Lord taught his people by visions and by dreams: and that he might prepare them to receive his doctrine and confirm them in it, he both wrought miracles himself, and gave power to others likewise to work, as we may see in Moses, Elijah, and Elisha: yea he gave power to do miracles, when the Law was written, because the Gospel was not yet revealed; and when the Gospel was revealed, he continued his gift, because the holy Spirit was not yet given; yea and when the Spirit was poured out upon the Apostles, yet this gift was in the Church, that as yet the Spirit had not gotten credit. But when the Gospel was revealed, the spirit sent down, and confirmed by signs and wonders, then the use of miracles ceased; not that there are no miracles at all now (for we do not shorten the hands of the Lord) but yet they be but few, and those extraordinary. Now the rules whereby we shall try them whether they be of God or no, be these: If they do either convert and win men to the word, or confirm them in the word who are already won: if they be agreeable to the word, and bear the same majesty in them, as doth the word, then may they be received as from God. But when they agree not with these rules, though the thing wrought be miraculous; yet they are much to be suspected as the miracles of old time were with reverence to be received. For God in his secret judgment doth suffer sometimes such to be wrought, that the wicked and unbelievers may the more effectually be deluded. Again, we know that Antichrist cometh with signs, yea and the same so effectual, that even the very elect, if it were possible, should therewith be deceived. In like manner do we say of dreams and visions, until the Gospel came and had gotten credit in the hearts of men, there were visions and prophecies of things to come: but these being now ceased, it is not ordinary, that the Lord should make all Prophets, or teach by visions and dreams. But what do we stand longer to prove that this place cannot be so taken and understood, as the words at the first show might seem to give, especially seeing that the devilish overthwarters both of Papists and of the Family of love are so gross and palpable in this point? For such is the spirit of these men, and so contrary to the good spirit of God, that where the Scripture ought simply, and without any trope or allegory to be interpreted, they will there turn it into allegories, as we see many places perverted by the Papists, and almost the whole Scriptures by the Family of love: and whereas the Scripture by conference of places doth show, that it ought tropically to be understood, they stick bluntly to the bare letter, as in these words, Hoc est corpus meum. The Papists here would have no trope, and yet the whole course of the Scriptures doth enforce the same. The Family of love will in no place almost admit the natural sense, as it floweth of the words, and yet here they do bitingly abide by the word, notwithstanding all the former reasons. And this surely cometh to pass by the righteous judgment of God, that seeing they would neither acknowledge, nor yield to the natural sense, when they might, therefore they cannot see where a trope should have his place. Thus it went with their great Master and father of allegories Origen, who giving himself to follow his devised allegories, could not through God his righteous and just judgment see those places, that will admit a trope. For coming to that saying of Christ our Savior, where he entreateth of three kinds of chaste persons, whereof one maketh himself chaste for the kingdom of God sake, he taking it too literally did cut off his own members, and so grossly did misunderstand it. The true understanding of this place then is this, that in the Apostles times, and in the ages following there should be riper knowledge, than was in the ages before. But if it be here objected, that the men of our days are not like the great men and Prophets of God, as Esay, David, Jeremiah, or Daniel: to this we answer, that comparisons must be always in the like. Then, if we compare the Apostles with the Prophets, that were before them, we know, the Apostles in clearness and excellency of knowledge did surpass them. And our Savior Christ testifieth of John the Baptist, that he was the greatest among the Prophets, and yet that the Apostles and Ministers of the Gospel were greater than he. Then compare our Evangelists with the Patriarchs, and they saw a clearer light than these did. For Abraham saw Christ but a far off and to come, they saw him evidently, and already come. Proceed to compare the common sort of people then, with the common sort in these days, and even we do see Christ more lively painted out before us, than they did: they had assurance that these things should come to pass, we know that they are already come to pass, seeing plainly the effects and issues of them. And thus we see that God his graces are more, and more excellent, than they were in the time of the Law. Compare Christ with Mose, and he did as far exceed him, as the Master builder doth the hired servant. Compare their common Ministers the Priests and Levites with our ordinary Doctors and Pastors, and they go beyond them in the evidence of knowledge. All these notable men of the Law knew that Christ should come, and that the holy Ghost should come: but the manner of their coming they saw but very darkly, but we see it and rejoice therein. The plain meaning then of this place is, that whereas God did in the old time reveal his will unto some by visions and by dreams, now all sorts of men young and old, man and maid shall be instructed in the knowledge of God more plentifully and more perfectly. For it is to be understood, as that Exod. 19 Ye shall be a kingly Priesthood, &c. and 1 Pet. 2, and it must be interpreted as often in Isaiah, as chap. 11, in Jeremiah, and in the Gospel after John it is said, They shall all be taught of God, and that which is in his Epistle, the anointing shall teach you all things. These do not take away the ordinary ministry of the word, but do show, that men shall not only have the outward means, but shall also have the teaching of the Spirit And all of these are so begun in this life, that they be not performed to the full until we be unclothed of this flesh, and have our full part with Christ in the life to come. This is the meaning of the place, and herein do we go beyond the men of the old ages. And besides this, in the very manner of delivery there is far more clearness and evidence now, than was in the times of the Law. For the Prophets and holy men of God indeed labored, but the fruit for the most part was little, and the Apostles, as Christ saith John 4, entered into their labors. Yea the Apostle Peter goeth further, and saith, that they were a light shining in a dark place: but we have a surer light of prophecy. Further, he addeth in the same place, that they served not so much their own ages and times, as us, that are come after them Now having the right understanding of this place, we are to be greatly thankful to God, for that he hath not left us to doubtful dreams, but hath given us the certainty of the word written, whereunto served all the former visions, dreams, and prophecies, and it is confirmed unto us by every one of them. Thus we have the sense of this place, wherein it was fulfilled in the Apostles times, as Peter here witnesseth, and in this sense it was fulfilled in the Primitive Church, as all good stories do record.

Let us further see, what it is that men shall prophecy, that is, they shall be taught by the spirit of God in the word to try themselves, to try the spirits of their teachers, to teach others, and to be able to give a reason of their hope before their enemies: for as the holy Ghost came upon Christ, so must be come upon every one of his members, and as he was anointed a Prophet, so must his members also be Prophets. This sound knowledge consisteth in four things. The first thing required in a Christian is, that he be able to try himself and his estate before God, whether he be in the faith or no, whether he be God his child or no, contrary to the doctrine of the Papists, and cold Protestants, that rest only on common injunctions and accustomed proceedings. Thus Paul giveth charge to the whole Church of Corinth, 2. Cor. 12. Examine yourselves, whether ye be in the faith or no, and hereunto he addeth a fearful speech, unless you be refuses. Who so is not in the faith, is a refuse: and if a man knoweth not, whether he be in the faith or no, then he doth not know whether he be in Christ or no. This examination must be according to the Scriptures, for so saith our Savior Jesus Christ, search the Scriptures, for they testify of me: and in another place he saith, ye err, because ye know not the Scripture. Then we must not hang on the Preacher, nor on this, nor on that man, but we must believe, because we have found it in the Scripture, and have been taught it by the Spirit, according as the men of Samaria said to the woman, when she told them of Christ. Again, we must not simply and barely know the Scriptures, but apply them to our own use, and make our own faith sure by them, if we be not reprobates: and this is the first thing required of Christians. The second thing is, that we be able to try our Teachers, not in everything that they speak, but in things pertinent to salvation. Thus we are commanded to do, 1. Corinth. 5, Ephes. 4, and in the Epistle of Saint John, Try the spirits, whether they be of God or no: and in the epistles of Peter and Jude it is said, that those were perverted with heresies, that never came to know the truth, but were unstable, and carried away with every wind of vain doctrine. Wherefore we must not be ever learning, and yet not come to the knowledge of the truth, but the truth must dwell plentifully in us with all wisdom, that we may discern the spirits. And when we have weighed and found anything according to the word, then must we receive it as the word of God with reverence, and if we find anything false in it, we must be so far off from receiving it, that we must hold him accursed that shall bring it, though he were an Angel from Heaven. Foolish then is that phrenetical fancy of the Family of Love, which will say, we may not judge, we cannot condemn. For every Christian taught by the spirit may, yea, and ought in the liberty of the spirit to try and condemn all that is not consonant with the holy word of God. The third thing required of a Christian is, that by his knowledge he be able to instruct and admonish others. This doth Jude in his epistle require, that we should do, when he exhorteth us to edify one another in our most holy faith. This also is given in charge Hebr. 3, that we should admonish one another, and Hebr. 5, it is said, that in respect of the times we ought to be teachers. Our Savior Christ also commandeth us if our brother offend, that we should admonish him. This duty we owe, and this we must be able to discharge, especially to them of our household, of our town, of our kindred, and so by degrees to all men, as we have occasion to deal with them, and as our calling shall suffer us. The fourth thing is, that we should be able to give an account of our hope, even unto our enemies. This Peter requireth in plain words; this doth our Savior Christ require, that if we would, he should confess us before his Father, that we should confess him before men. These things were fulfilled in the Apostles times, in the primitive Church, and in Queen Mary's days, and this even among us may be found in many places: therefore this is the true and natural meaning of this place. This was never found in the Anabaptists, who the younger they were in heresy, the better they were in honesty: and if once they wax old in their heresy, they grow not so much in knowledge as in subtlety to invent men's phrases, to delude and deceive with new starched terms. They will avouch nothing before a Magistrate; if they be taken, they will recant; if they die, they will say it is for treason and not for heresy. And although nowadays there be found few Christians, which be able to try themselves, their Teachers, to teach themselves to admonish others, and to give an account of their hope before the adversary: yet we may less marvel at it, though they be not ashamed of it: when as some occupying the rooms of Ministers, and many wise and politic Magistrates cannot examine themselves, and much less try others. Examine them, and deal with them in matters of a better life, of doctrine, or discipline, and they can say nothing but by act of Parliament, by injunctions, and the common proceedings. If there were a contrary blast of heresy blown in their ears, they could not tell what to say to it, they would follow the Court, and do as most do, affirm as the superiors affirm, and deny that they deny; because all their religion hangs on the Councils determination, and on the Kings proceedings. So that everyone is not a Christian, that carrieth the title and beareth the face of a Christian: but they indeed are professors of Christ, who are anointed with his Spirit, wherewith he was anointed, whether in a dropping or more flowing measure. We see then what we ought to do, and do not: wherein we may be the more ashamed, that the Papist, the Turk, the Family of love delight so much in their study. They be so careful to dishonor God, we are careless to honor him: which thing ought to move us, and to make us more careful to seek knowledge. Many so far exceed, that they begin now to be ashamed, and they bid away with exercises of religion, they can leave them for, and post them to others. I am no teacher, but a husband man, saith one: I am not book-learned, but a poor artificer, saith another: I was never brought up at schools with these learned men but at home, saith the third, it is not for us to be seen in these points, it appertaineth rather to Doctors. The words of God are here very flat: I will pour out my spirit upon all flesh, &c. And surely, if any man hath not received God his Spirit, the Apostle pronounceth him to be none of God his children; and if we have the spirit, we shall show it in the fruits of the spirit. Wherefore let us cast away these vain excuses far from us: We are young men, we must have a fling, youth is unstable, it will be time for us to be graver hereafter, when we become old men. Howbeit the Prophet David saith, Psal. 119:9. Wherewithal may a young man redress his way? &c. And Eccles. 12:1, it is said, Remember thy Creator in the days of thy youth, &c. If young men will appertain to God, they must have God his spirit, that is, such gifts as they may do these things. Let none say, we are old, our memory fails us, if our wits were as fresh as they have been, we could do something, now we can remember nothing. For men can remember things of vanity done in their youth, and in chronicling then they will wear tongues, and to fetch evidences of lands, or money, which they have hidden, their memory fails in no point. Well, as the Lord saith, that young men shall see visions, so old men shall dream dreams. If wisdom and the fear of God be the crown of old age, and without these the aged man even of a hundred years old is accursed, they had need to labor for knowledge. Old men will plead for their privilege to go before young men in worldly things; and will they hope for placards to excuse them, if they come behind them in heavenly things? None must say: We are but servants, and under others, we must labor for our wages, and no time can we have as others, to learn such things, it is well if we may have the Lord his day to rest on, we must have our recreation then, we cannot always be toiling. Well, if ye be the servants of God as well as the servants of men, men or maids, ye must by God his spirit be able to prophecy. Is your condition hard under the Gospel; oh praise God, it is nothing so hard as under the Law. For in times past servants were bondmen, little better in condition than brute beasts; and yet men being at that time in such an estate, under such heathen men, did so carefully attend upon the Lord in the word, and in prayer, that they would redeem all times possible for to get knowledge and feeling. Wherefore all men must look to this, men and women, old and young, masters and servants. What will they challenge themselves to be Christians, and glory in the title alone, and not esteem of the duty? They will leave that part peradventure to book learned men, and to Preachers. Well, they must know that again, whereof they are willfully ignorant, that there is a mutual coherence between these two things, the title and the duty. What? Ye glory that year Prophets, and yet ye prophecy not; ye boast that ye are Kings, and ye overcome not; ye be glad to be counted Priests, and ye sacrifice not. Even Papists, though they taught ignorance to be the mother of devotion, can say more for their superstition, and Heretics can say more for their devilish opinions, than Protestants for the defense of Christ his glorious Gospel. Look but to the Papists and Family of love, how painful and cunning they are to go, to run, to ride, to make one like of their heresies; see how they will look for you at markets, how they will entertain you, what meekness, what mildness they will use to salute you. This ought to shame us, this ought to make us labor more for knowledge, that when temptations invade us, when Satan accuseth us, when heresy shall assault us, we may stand steadfast and unremovable, we may edify one another, and in persecution not be dismayed, but resist constantly unto blood. Now, as Peter hath showed that which Joel prophesied to be fulfilled, so these verses following show the judgments of God, which should fall upon the Church for the neglect or contempt of these graces offered. There is some question here about the time. Some understand it of Christ his coming in the flesh-some, of his coming to judgment: others more truly think it to be that whole time, which is between his coming in the flesh and his coming to judgment: and so it appeareth the most probable opinion both by the things going before, and by that which followeth after. For in the words going before, it is said, In the last days I will pour out my spirit, now the giving of the spirit was fulfilled in that whole time spoken of. Again, that which followeth after concerning calling upon the name of the Lord, is also meant of that time. Now it both that which goeth before, and that which followeth after, be understood of that time, then it is probable, that that which is in the midst is likewise so understood. And although Christ his first coming was a most glorious time, as we may see by the testimony of the Apostle, yet his last coming shall be a far more glorious day; as we may see Titus 2, 2 Thess. 4, where his coming is described to be with Angels, and with a shout. Yet because this glory doth appear in the whole course of redemption, it shall be good to understand this as the places going before and coming after, that is of the whole time, in all which he ceaseth not to offer these graces and to execute these judgments. As for the words themselves, some think them to be understood literally, some allegorically and spiritually. But they admit both. First, that they have use in their natural signification, it appeareth, because the Lord never leaveth his Church without some instructions in the Sun, the Moon, the Heavens, and the Earth. For besides natural eclipses in Sun and Moon, and other exaltations, yet there have been works extraordinary in them both, which have been as prognostications of God's wrath for sin. Further we may safely gather, that there was never any strange Eclipse, Comet, apparition in the heavens, shaking of the earth, strange and unnatural births; but after this change of nature some event came strangely sooner or later: which showed that men had broken their obedience with God, and were become monstrously disobedient, which the Lord maketh known to us by changing the course of nature. Therefore we say, that before great Earthquakes, plagues, wars, Comets, famine, or such like, goeth great contempt of religion, monstrous profaneness: so they be the prognostications of some notable sins either in religion, or in life, or in both. Thus we neither exclude the literal sense, and yet we do not admit that fancy, or rather frenzy of the Family of love, because we grant, that after strange disobedience and contempt, follow strange punishments and revenge: so that the Prophet showeth the works of God for sin either by the things following, or by the signs going before. It is a question, why at this time, wherein he would show himself so gracious, the Lord should send such tokens of his wrath. Here we see a contrary order of teaching to flesh and blood, because God will then have his mercy manifested, when he will show his justice. And because men hearing of the Gospel, imagine of a felicity in this world, therefore Peter to awaken them out of this dream, lets them to understand, that unless these gifts be reverently received, God will be most angry, because they either refuse or abuse the mercies of God so offered. The use of this is partly in respect of the elect and people regenerate, and partly in respect of the wicked and unregenerate; in respect of the elect, either before, or after their regeneration; before their regeneration to bring them to seek Jesus Christ. For though it is certain, that God in time will call them whom he hath predestinated, and chosen: yet because his Gospel is not so precious unto them, as it should be, therefore the Lord sendeth them crosses, sometimes poverty, sometime sickness, sometime reproach, sometime a troubled mind, sometime private misery, and sometime a public calamity to involve them among others, because they have no more trust in the promises of God before they be humbled. And because men will not easily or usually be humbled by the bare word, the Lord sealeth it by sending of troubles, that when we can feel no comfort either in heaven or in earth, but perdition and matter of damnation in ourselves, we should then be the fitter to receive comfort in Christ. Again, for as much as God his children have one special fault or other, as privy pride, vainglory, self-love, or such like privy corruptions, that the word of God cannot be suffered to draw us out of these sins: for this cause the Lord sendeth affliction, and by his correction he draweth us out of our civil righteousness, and maketh us make conscience of inward and hidden corruptions, and putteth them in mind by misery, that the same corruption is lurking in them, which hath broken forth in others, and that naturally it did dwell in them, though repressed by the finger of God it did not violently flame out. Again, where others lie in sin, and know it not, because the very light of nature is choked in them, and God his spirit can take little hold to work anything upon them, that the Lord might bring them to see sin unknown, and to make conscience of sin being known, the Lord visiteth us with private and public means, that as the wicked shall be without all hope, ease, or end tormented in hell; so these in mercy and measure should have their hearts broken: which because they would not do by the loving invocating and inviting of them by the Lord, therefore it is done by some crosses. Secondly, it respecteth the regenerate either to continue them in their good estate, or to keep them from some gross sins. For God his children do sometime fall, and always may fall, if God keep them not. Because David and Manasseh had sinned, God sent them the cross that they might not forget him. Now because the same may be in us, if the Lord will pour out his wrath upon the wicked, surely he will not suffer his own children to be uncontrolled. We must not then, as some are wont to do, say, Did not David sin, make ye so much at me, was not David a great sinner and yet saved? It were well indeed, if we would bind David's sin with David his repentance: or if we consider, how the Sun was turned into darkness, and the Moon into blood in his kingdom; if we shall see the pillars of God's judgments, and vapors of God his wrath against him among his own, how his sons rebelled, they that would be Counselors, became traitors, and how the wicked caitiffs insulted over him; we would surely know that it did little help us to reckon up David his sinning. This doth God to sow the lips of the wicked, that they should not say, that God doth spare and punisheth not sin in his, and that they should not dream of escape, when his own servants are so punished. And although God his children presently fall not, but are ready to fall, he wrappeth them often in the crosses of the wicked, not so much to punish any sin present, but to prevent in them some sin to come, that thereby taking away the occasion of sinning, he might humble them before they fall. Again, albeit they be not subject to gross sins, yet because they are oft puffed up with privy pride, dead, unmerciful, dull, forsaking their first love, sometime neither hot nor cold, luke-warm, without zeal: briefly, in that they are not, as God his children should be, or as they themselves, sometimes and before have been, the Lord in wisdom correcteth these wants and infirmities, that from infirmities they should not burst out into enormities; from sinning of ignorance they should not sin against conscience; and from secret sins, that they commit not presumptuous sins. For this cause Revel. 3, the Lord sent plagues on the Church of Laodicea, not so much for gross and notorious sins, but because they were not humbled and zealous enough, but such as might more easily have fallen into deeper enormities hereafter. If men use to try gold seven times in the furnace, not for any mass of dross in it, but to prove it; how much more had the Lord need to try our faith, although we be not given to any great and notable crime? For as there may be two uses in the trying of gold, the one to purge it from dross, the other to fine it the more: so there are two uses of corrections, the one to punish sin, the other to try their faith. And although the Lord more principally doth not punish sin, but rather secondarily, chiefly trying the patience of his children: yet when men cannot accuse us, neither we can accuse ourselves, yet the Lord will purge us from some secret corruption, which may breed a sin in time to come. And hereupon it cometh, that privy pride, secret self-love, close covetousness, hidden hypocrisy, and such like are counted sins of God his children, though of worldlings they be thought good virtues. But some will say: Is this the truth, ye stick to? Is this the Gospel, which ye profess? See, what hurly-burlies, see how many opinions there are, what a company of religions are start up, see what denying of the faith, what gross sins are sprung up, see what deaths, plagues, and wars are accompanied with it? Surely it seemeth that this is not the Gospel. Before all things were in better case, no such disturbance in religion, no such noise of notorious sins, no such turmoilings on every side, all things were at good quiet: but now we have more troubles, than ever in former times were heard of. The wicked do not only break their necks at this block, but God his own children have dangerously stumbled at it. For when Job, David, Jeremiah without God his spirit beheld the prosperity of the wicked, and the adversity of the godly, they confessed their feet had almost slipped, saving that they durst not condemn the generation of God his children. To remedy this the holy Ghost saith, that, when the graces of God do most appear, then will the Lord send greatest judgments for the contempt of his Gospel in the wicked, and for the neglect of it in the godly. Now this is foretold, that we might not be offended when it cometh: and this use doth Christ teach us to make of it, These things have I told you before, that when they come to pass, &c. For to God his children, being but babes in Christ, this is a great temptation. And to come to our days: Doth it not trouble men much, that there be so many unlearned Ministers, of learned Ministers that there be so many ungodly men, that they see such oppressing Magistrates, such rebellious people, such careless governors, that there is such an height of subtlety in covering and cloaking sin; where is most knowledge, such running to sin; where is most preaching, and where the Gospel is received, that there should be such sects and heresies; when they shall see the Papists ready to outface the Gospel, what may a man do now, or how may he stay himself, if the Lord should leave him? Surely God hath foretold it. Even as the Sun then shining bright, the Moon giving light, the clear air are tokens of God his love, so much more the word: and as these being darkened and obscured show God his wrath; so the word obscured doth testify his wrath much more. Yea if dearth's, plagues, famine, or such like come, we must be forewarned of them. And our Savior Christ, when men asked him signs, he told them of many: and Mat. 24, that there should be such wonders in the heavens, in the earth, and in the seas, that even the very elect should be confounded almost. Now if Christ had not forewarned these things in the equity of his judgment, we might indeed have had some occasion of offense. And for this cause our Savior Christ saith, Matth. 11. Blessed are they that are not offended in me, because such confusions shall be, that men will be ready to lay the cause of these things on the Gospel and on the word: and therefore blessed are they, that are forewarned of these things, and know why they come. If the Jews would not hear the Apostles speaking the truth; was it any marvel if they were seduced by false teachers? If men do not receive the word in love, is it any marvel if they be deluded with heresy? 2 Thess. 1. If men neglect the peace of their minds offered by the Gospel preached, is it any marvel if they have wars? If men neglect the food of their souls, is it any marvel if they find a famine? When we see then that men turn the Gospel into wantonness, and write against it, is it marvel if the Lord sendeth troubles? No, no, when men shall see such a confusion, let them know that God will clear his justice, and recompense vengeance to the wicked, and restore the godly to their joys; and yet show them that here is no place of rest, but that they must lift up their heads to heaven, where they shall have rest without trouble.

Now let us consider, what these afflictions work in the wicked, and to what end they are sent unto them. Surely to plague them, and to leave them without excuse. They are sent to God his children to humble them, to bring them to repentance, to keep them from evil, to encourage them in good, and to recover them being fallen. But they are sent to root out the wicked, and to consume them from the face of the earth: and therefore he poureth out all the vials of his wrath upon the wicked remnant. And these manifold plagues have often come to pass where the Gospel hath been preached, because as it is the greatest mercy and treasure, if it be received; so the unnatural refusal of it doth cause the greatest judgments. So the Israelites in the wilderness were punished, first by idolatry, then by plagues, and were rooted out of the land. And after Christ had spoken, the Apostles preached, and the Jews remained unprofitable, the Lord in his justice, in that they would not believe the true Christ, suffered them to be deluded by false Christ's, and that they that would not profit by the true Apostles, should be deceived by false Apostles, and then being punished with famine and sickness they were by the Romans subdued. When the Gospel came to be preached among the Gentiles, and was contemned, the Lord first punished them by suffering them to fall into vile sins, and then after gave them over to the Turk. We see how in the West-country, where the Gospel was preached and refused, the Pope was sent to them. So likewise must we make our profit herein. When God his Spirit falleth plentifully in us, and yet men by his word will not be reformed, the Lord will send heretics and wicked men to corrupt them. And will the Lord thus censure his own people, and will he spare the wicked? No: when we think all is quiet, the Lord will send plagues for refusing the health of our souls; the Lord will send famines for refusing the food of our souls; the Lord will plague us with wars for neglecting the peace of our minds. And Matth. 24, the Lord hath set Jerusalem a type, in that the Gospel never continued quiet or uncorrupt in any one place above the space of a hundred years. Well, if we see not the beginnings of these things, we are half mad; if we will not fear the events of them, we are worse than so; if we will not profit by these things, woeful experience will teach us our miserable estate. We see how needful affliction is, whether we look to God his children, or to the wicked. Misery maketh mercy sweet, and trouble maketh grace gracious: Christ is then sweet, and Jesus is then a Savior, when we feeling no comfort at hand, are driven and drawn out of ourselves to seek some relief abroad. And experience teacheth us, that in prosperity we are ready to nestle ourselves here below, and forgetting the life to come we are blinded with the God of this world, and so we become worldlings, staying wholly in these inferior things Now, that God might by evidence prove, how whom he once loveth he always loveth, and to admonish others a far off, he sendeth corrections to teach us, that we may not stay here below. For, if judgment begin at the house of God, what shall become of the wicked? If the Lord so hamper the godly, how shall the wicked look to escape?

Now in these distresses and miseries it shall be, that whosoever calleth on the name of the Lord, shall be saved: for so the Lord offereth grace in wrath, mercy in judgments: so will the Lord move his chosen and elect to desire these graces, and will cause these judgments threatened to fructify, whilst they that pray for the Spirit, which shall convey comfort into them by the word and Sacraments; and so shall not only be preserved from sin and iniquity, but also remain sounder in judgment and life, passing by these plagues to heaven, the wicked going down by them to hell. This is then the third thing which in the beginning we noted, the plain meaning whereof is thus much: If ye will now but join in fellowship, in prayer, and in God his worship with us, you shall avoid these judgments threatened, and receive these graces promised the sure pledges of life everlasting. Great is the grace and mercy of God, who doth appoint a mean to remedy such miseries, and a way to obtain such mercies, and therefore it is worthy further consideration and examination.

A SHORT TREATISE OF PRAYER,

UPON THE WORDS OF THE PROPHET JOEL, CHAP. 2:32: ALLEGED BY PETER, ACT. 2:21.

Whosoever calleth on the name of the Lord, shall be saved, Joel 2:32. By calling on the name of God in this place, which is but one and a particular part of God his worship, are meant and understood the other parts of the worship of God. Thus the Scriptures sometime ascribe to this one other part of God his worship: as Genes. 3. Then began men to call on the name of the Lord: and Gen. 12. Abraham built an Altar, and called on the name of the Lord, that is, worshipped God. Again, Psalm 50. Call upon me in the time of trouble, and I will hear thee. In the New Testament we shall see the same. For this place is alleged Rom. 10, and 1 Cor. 1, the Apostle wisheth grace to all then that shall call on the name of God that is, worship God. 2 Timoth. 2. Whosoever calleth on the name of the Lord, that is, worshippeth God, let him depart from iniquity. So that under this one part of invocation, we see understood all other parts. And in our English tongue, we rather use this phrase; We will go to prayers, or, Are prayers done, than, we go to the word of God to hear it, we go to receive the Sacraments, and such like; when notwithstanding we frequent other actions of religion in the congregation besides prayer. And both Jeremiah, and our Savior Christ calleth the Church a house of prayer, as Matth. 21:13. Mine house shall be called the house of prayer, &c. It is a house of hearing the word, of receiving the Sacraments, of executing discipline, as well as of prayer: but yet this one name comprehendeth all.

Now before we show the reason of it, how cometh it to pass that few care for the word, fewer for the Sacraments, and fewest for discipline, yet all show themselves friends to prayer; yea and Heretics, which in the other things will depart from us, will acknowledge this thing? This is God his goodness, that none do forsake this. That by prayer is meant all parts of God his worship, it is manifest Matth. 24:13, where our Savior Christ saith: But he that endureth unto the end, he shall be saved. Now the means to avoid these judgments come after, The Gospel of the kingdom must be preached to all nations. John 3. Christ by the preaching of the Gospel must be lift up, that who so hearkeneth to the word, should be saved. These are joined both together, Rom. 10, where it is said, Whosoever calleth on the name of the Lord, he shall be saved: and a little after, But how shall they call on him, on whom they have not believed? And how shall they believe, unless they do hear? So that as faith saveth, so faith cometh by the word of God. And Eccles. 4:17, and 5:1. When then enterest into the house of God, look unto thy feet, &c. In which place the holy Ghost first teacheth men to hear, and then to pray, because as they came into the Temple to pray, so also to hear. Likewise Psal. 95, first the Prophet saith, O come let us worship and kneel down exhorting to prayer, and after, Today if ye will hear his voice, harden not your hearts, making mention of the word, because these must be joined together. That the Ministers of God are joined to come to the one, and to the other, the Scriptures show, as Deut. 33, where the Levites duty is first to teach Jacob, and then to offer incense, that is, to pray, as Psalm 141, and 2 Sam. 12, where the people acknowledging their sins, request Samuel to pray for them: who answered them, that he would not only pray unto God for them, but that he would also preach God his word unto them, threaten God his judgments, and proclaim God his mercies to them, if they would repent. Act. 6, when the Apostles found themselves troubled with the ordinary ministry of tables, they ordained new means, and they would give themselves to the word and prayer. 1 Timoth. 1, and 2. Paul teacheth Timothy first, how he should preach to the people, then how he should pray for them: and so the Lord would have the people as well to come to hear the word preached, as to pray. We shall see this the better, if we consider what the Lord requireth of us in praying. First, a man cannot be heard, unless he do the will of God. Matth. 7. Not everyone, that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father that is in heaven. Matth. 15:8, 9. This people draweth near unto me with their mouth, &c. But in vain do they worship me, teaching for doctrine men's precepts. Psal. 145:18. The Lord is near to all that call upon him, yea to all that call upon him in truth. And it is said in the Proverbs, that the sacrifices of the wicked are an abomination to the Lord, and his prayer is his sin. Psal. 34:15, 16. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. But the face of the Lord is against them that do evil, &c. But notable is that place Psal. 66:18. If I regard wickedness in mine heart, the Lord will not hear me. Now, if we cannot call on God without faith, because Jam. 2:6, saith, we must ask in faith, and waver not: for he that wavereth, is like a wave, &c. and as Christ saith, whatsoever we ask believing, we shall obtain, seeing he taught his Disciples so to pray, Lord increase our faith: and Jam. 5:15, the prayer of faith shall save, because it is grounded on God his promises and infallible truth: and seeing with faith the Lord would have us join repentance, because 2 Timot. 2:19, everyone that calleth on the name of the Lord, must depart from iniquity; we must labor in all our prayers to come with faith and assurance, that in Christ we shall be heard, waiting on the Lord in newness of life. If such faith, fear, and holiness is required of us in prayer, seeing both faith and repentance, are begun, continued, and increased by the word, it is meet that the ministry of the word should be joined with prayer. Therefore where it is said, Whosoever calleth on the name of the Lord, it is as much as, whosoever worshippeth and serveth God, although great calamities come, yet if he be a true worshipper, believing God his promises, repenting of his sins, and giveth himself to serve the Lord aright, he shall be preserved from all plagues; and either he shall be taken away in mercy, if the Lord seeth him to be weak: or else if he live, he shall have strength to pass thorough them, and by them take his voyage to heaven, even as the wicked by them make a way to the hells. We stand on this point the rather, because most men nowadays are of this mind, that, if they come to the Church to pray a little, all is well, they have been very religious, not thinking it in the meantime so necessary a thing to come to the word preached, which may breed in them faith and repentance. And therefore in that all will grant prayer, some few forlorn persons excepted; we say there is no true prayer, where is no faith, and no faith without the word: and therefore without the word neither faith, nor prayer, nor repentance. Now, if we will ask on the contrary, why the Lord rather nameth prayer, than hearing of the word: I answer, that naturally men had rather hear than pray, and then we are fit truly to pray, when we have reverently heard, because the hearing of the word inferring prayer, when we have heard, we are most ready to pray. We shall see, that ignorant and superstitious persons much commend prayer, but not preaching: but come to them that have knowledge, and they on the contrary are more ready to hear, than to pray, and they will longer continue in hearing than in praying. The holy Ghost then not respecting Turks, Papists, or such like, but professed Christians, which will brag of their worship to Godward, teacheth us, that all is nothing without prayer, knowing that neither foundation, nor continuance of repentance can be without prayer, the word and Sacraments are unfruitful without prayer, without which we are unworthy of anything, because we will not vouchsafe once to ask it of the Lord. I appeal to the consciences of God his children, who, that I might pass by other loathsome persons loath for to pray, know, that prayer is not a thing of the mouth, but of the mind; not a sounding of the voice, but a yearning of the spirit; not a labor of the lips, but a travailing of the heart: and therefore will confess, giving God the glory to their own shame, that they had rather hear the word two hours, than thus seriously strive in prayer one quarter of an hour. And why? It is a small thing to lend the ears in hearing, it is easy to feed our delight with hearing a man renewing our knowledge: but to set on work the eye, the ear, the hands, to travel with the heart to set the whole body in a frame of subjection, as becometh them that pray to the Lord (which showeth, that prayer is a thing both painful and laborious) we shall prove it to be a very hard thing. Prayer bringeth the experience of the things which we know, and without it we have as little proof of our knowledge, as they have use of a hidden treasure, which never are the better for it. The word maketh known to us the treasures of God his wisdom: but faith bringeth the experience of them, by applying and appropriating these mercies of God to ourselves, and prayer is the instrument, whereby this faith is continued in us. The word telleth us, that God will plague sinners, prayer brings an experience of this: The word telleth us, that God careth for us, prayer proveth this: the word showeth, that the Lord hath both power and mercy to show to his people, prayer obtaineth the trial of this: the word revealeth to us the wisdom, providence, majesty, and goodness of God, prayer conveyeth the certainty of these things into us. God will be glorified wholly and only, and cannot abide that we should be fellow partners with him therein. If a man come by knowledge, faith, and repentance by hearing, it is rather an infusion into a man than an action from a man, and it is the great mercy of God: but when the Lord brings a man on his knees, and humbles him in prayer, and constraineth him to ask all of God, that we might hear rightly, and so use the things heard, this breaketh the heart of a man, and makes him to say, Great is the Lord. This, I say, humbles a man to acknowledge his wants, this calleth down many blessings both spiritual and corporal from the Lord. We know, that though a father is ready and fully hath purposed to leave an inheritance unto his children, yet to acquaint them with obedience, he will have them ask things of far less value at his hands: so God, notwithstanding he hath purposed to give unto us an heavenly inheritance, which in Christ is purchased, yet to continue us in faith and obedience, he will have us to ask it of him. If man's wisdom can come thus far, shall we not hereby gather the wisdom of God? If man hath this pity, shall we doubt of mercy in God? And as prayer bringeth experience of God his love, so also it proveth our knowledge, faith, and repentance. For if we will be suitors at God his hand, we must not willingly displease him. For we see, that when we would obtain a suite of a man, we will be careful not to offend him, least we should suffer repulse: and likewise when we pray, we must address our hearts to obedience: and therefore the Scripture speaketh of cleansing our hearts of hypocrisy, and unfaithfulness. If this care be had in suites for things corruptible, that willingly we will not offend him, to whom we sue; then must we know, that God is Lord of the spirits: and therefore to pray unto him without avoiding things displeasing him, and doing things pleasing him, is but gross hypocrisy. He must needs be a godly man then that prays often, and if we be so bold to pray, nourishing some sin in us, besides that we are dull in prayer, we are inwardly both accused and accursed. Hereof comes such plentiful acknowledging of our sins in prayer, with a purpose to avoid them, hereof come such vows and protestations of obedience: so that prayer doth not only continue repentance, but also breedeth thankfulness. For it is our corruption, when we know that we obtained a thing any other ways than by prayer, that then we ascribe it to the means: but when we see God hath heard our prayers, it sealeth our faith, it confirmeth our thankfulness. True it is, that God giveth many mercies without praying: yet this must the more make us thankful, and nothing slack us in using the means which God hath appointed. That prayer further confirmeth love to God, it is manifest already: now we must show how it worketh love even to our brethren. When a man comes to pray, and hath this choke-pear, that he must forgive, or else not be forgiven, he must needs be either an hypocrite in his prayer, or cease from prayer, or forgive his enemies. It is palpable hypocrisy to desire God to forgive us many and great sins, and we will not pardon our brother a few and light offenses. If we will take a view of the weight, height, length, depth, and breadth of our sins, we will confess it hypocrisy to crave pardon for so many sins, being hardly brought to forgive others a few trespasses. And for this cause the Scripture saith: If ye forgive not others, ye cannot be forgiven. If then Prayer be such a thing, as nature doth least entertain, if it brings such experience of God his love towards us, if it so confirmeth Faith, continueth repentance, and causeth love both to God and man, it is good cause that this is set to infer the other, and to make all other parts of God his worship the more effectual.

He shall be saved. That is, in the midst of diseases he shall not be taken away, in the time of iniquity he shall not be overtaken: but in all these he shall suffer with Faith and a good conscience. Besides, by the word of saving, is meant the obtaining of all graces, as pledges of our salvation, and gages of our inheritance: so that it doth not barely betoken an exempting of us from the former judgments threatened. Will a man then escape the wrath menaced, and enjoy the grace promised, let him use true and hearty prayer, which hath it fruit commended unto us both in the chapter going before, in the election of an Apostle, and also in the beginning of this chapter, in that being gathered together in prayer, the holy Ghost was sent down. Now let us speak a little of the circumstances. First, of the persons, it is said, Whosoever: Secondly, for the extremity of the time, it is said, shall be saved, that is, from those judgments, and endued with those graces, that even then when there shall be so many opinions, that we shall not be able well to discern the truth, when wickedness shall abound everywhere, examples of godliness be nowhere, when we shall be able to find no comfort either in ourselves or in others; we shall be so governed, that we shall not only avoid evil, but coldness in well doing; and look what is detracted through the injuries of times, it shall be added in inward graces, and recompensed in the kingdom of heaven. When we shall then in extremity of offenses say, Good Lord, what shall we do? Whither shall we go to hear a good Preacher? What may we do to go to some good man and zealous professor? Remember then, if thou wilt stay on the Lord, and fall to Prayer, though thou art troubled with Papists, or Heretics, or monstrous livers, then lean to God, trust in his word, and use prayer. When thou shalt see no good neither in Church nor in Common wealth, then have recourse to prayers, and thou shalt not only be preserved from dangers, but also thou shalt enjoy God his spirit with his graces. Thus we shall see in the volume of God his book, not only what deliverances the godly have had by prayer, but also by what means they were delivered. Noah calling on the name of GOD, was saved in the Ark, from perishing in the waters. Lot was delivered out of Sodom: the Israelites obtained meat from heaven, water out of the rock, passage through the Seas, and many other righteous persons were not only delivered, but greatly joyed. But if we should pass them, and look to the days of persecution under Queen Mary, when the Sun seemed to be changed into darkness, the Moon to lose her light, then Christians were not only many delivered, but also in the prisons, in cabins, in bushes, in flame and in fire, they ever had sweet dreams, heavenly visions, and wonderful consolation: so as they were not only comforted, but at the stake they would prophecy of the restoring of the Gospel, and they presently would rejoice, as foreseeing the truth should come unto their posterity.

And it shall come to pass. This importeth the time of the Gospel, and here is showed a difference between the time of the Law, and of the Gospel. If our fathers were heard under the Law, if they received not the repulse in the dawning of the day; what may we hope for under the Gospel, what boldness may we receive now, when the sun shineth out at the fullness? Look what proof they had, we may have more; see what experience they had, we may have it in greater measure, because what they had confirmed, we have confirmed. The Lord requireth of us now to trust in him the more, and we must remember that saying of our Savior Christ, John. 16:24. Hitherto have ye asked nothing in my Name, ask, and ye shall receive, that your joy may be full. If our fathers prayed fervently, why do not we? Have not we more deeds of God his favor? Have not we more promises? Have not we more examples? All which accuse us of want of zeal in prayer. In the Old Testament they named not Christ, we are bold to look upon God in Christ his Son. Woe then be to us, if these things do not move us, seeing Christ standeth on the right hand of God the Father, who is not now in the loins of Abraham, or in the womb of the Virgin, or in the bowels of the earth; but so, as with Steven we may see him sitting in heaven on the right hand of God. The circumstance remaining is in this word, whosoever: which showeth that whether it be man or woman, master or servant, young or old, Jew or Gentil, no age, no sex, no estate, no condition is excluded. True it is, that there be privileges of the man above the woman, of the master above his servant, of the elders above the younger: but this is in some things, not in all. For in the worship of God, in the matter of God his glory, and our salvation, there is no respect of persons with God; but, whosesoever calleth upon the name of the Lord, he shall be saved. In respect whereof we are to be exhorted, that if we will rejoice in this privilege, we must use the means due to them that are within the precincts of it, we must not excuse ourselves, and say; I am a woman, and the weaker vessel, I am a young man and reckless, I am an old man and forgetful, I am a servant, and am not at mine own liberty. For if we look for the grace offered, we must use the means proposed. But yet here is a further thing than this, that not only the righteous shall be saved, but also the poor sinner, if now he will repent, and having a pure purpose to please God, call on the name of the Lord. Behold, ô repenting sinner, the These on the Cross; the Sun was darkened, the veil of the Temple rent, earthquakes, and troubles, confusion was among men, terrors were in himself, and yet he calling on the name of the Lord, and saying: Lord remember me when thou comest into thy kingdom, received this comfortable answer: This day shalt thou be with me in Paradise. Peter seeing Christ, was pardoned. If we behold David's misery, in the troublesome estate both of Church and Common-wealth, when he had not one of his own children to comfort him, but to the increase of his grief, one brother murdered another, one of his sons being a traitor, was through God his judgment hanged by the hair of the head, his chief friends rebelled against him; he was not only in all this mightily preserved of God, but also received plentiful graces of the Spirit. When Manasseh had caused Jerusalem to swim with blood, when the City was near destruction, and he himself in chains; what hope was there either of the Kingdom or Prophecy to continue? And yet calling on God his name, he was heard and helped. If such great things were for poor sinners before Christ, what comfort is there for them, since Christ is come? If the wretched man was so helped of Christ, even when he was on the cross; what comfort may afflicted consciences hope for in him, being advanced to the Throne and Kingdom? Nay, I will add more, even very hypocrites by Prayer, have escaped outward perils, as Achab, and such like. Yea, and mark them that are in wars or in some great distress, how praying to the Lord, they are helped. The same we shall observe sometimes either in worldlings, or in God his children unregenerate. All which will grant, that after they have prayed but in their manner, the Lord hath strangely delivered them. If wicked men have had this benefit, how much more shall the godly have it? If God his children have found such grace, before they knew God; what grace shall they have, when they know him, believe in him, and call upon him? Here then is all doubting to be taken away, and we must cease to say: Oh I am a sinner, I cannot be helped, mine unworthiness makes me ashamed. Consider the tenor of this runneth in a universal point to all, thou canst not be excluded, if thou exclude not thyself. And why? It is said, that all shall be saved: which point is necessarily to be noted: For the devil will tell us, Christ died for others, but not for us. True it is, that all repentant sinners, compared with the number of the unrepentant, are but few: Howbeit, if I truly abhor my sins, and myself for my sins sake, if I purpose to leave sin, and travel in the ways of righteousness, if I love God and hate iniquity and depart from it, although I want all these solen ne preparations, yet I am persuaded I shall be saved. And yet remember, that here is no such liberty for hard-hearted sinners; neither is the Sea of mercy denied to sorrowful sinners. For, as no sinner shall be damned that will repent, and in truth desireth to be saved: so the Lord will not justify the wicked and obstinate sinner. Whosoever therefore hath ears, let him hear, who so hath eyes let him see, who so hath an heart, let him consider of this bountiful mercy of God, whether he be in misery outward, or trouble inward; and know from the Lord his own mouth, that, Whosoever calleth on the Name of the Lord, he shall be saved.

FINIS.

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MONERGISM BOOKS

The Works of Richard Greenham - Volume Two by Richard Greenham, Copyright © 2024

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TABLE OF CONTENTS

TO THE RIGHT WORSHIPFUL SIR DRU DRURIE KNIGHT

THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE UPON THIS SCRIPTURE.

THE SECOND TREATISE, BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE.

THE MARKS OF A RIGHTEOUS MAN.

SWEET AND SURE SIGNS OF ELECTION, TO THEM THAT ARE BROUGHT LOW.

A TREATISE OF A CONTRACT BEFORE MARRIAGE.

A TREATISE OF THE SABBATH.

NOTES OF OUR SALVATION, WITH THE NECESSITY; AND NOTES OF A TRUE AND UPRIGHT HEART.

A PROFITABLE TREATISE CONTAINING A DIRECTION FOR THE READING AND UNDERSTANDING OF THE HOLY SCRIPTURES

A TREATISE OF THE RESURRECTION

A TREATISE OF EXAMINATION BEFORE AND AFTER THE LORD'S SUPPER.

A TREATISE OF GOD'S FEAR.

A TREATISE OF HYPOCRISY.

A TREATISE OF ANGER.

A TREATISE OF BLESSEDNESS.

A TREATISE OF THE DOCTRINE OF FASTING.

OF THE SENDING OF THE HOLY GHOST.

A SHORT TREATISE OF PRAYER

Table of Contents

TO THE RIGHT WORSHIPFUL SIR DRU DRURIE KNIGHT

THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE UPON THIS SCRIPTURE.

THE SECOND TREATISE, BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE.

THE MARKS OF A RIGHTEOUS MAN.

SWEET AND SURE SIGNS OF ELECTION, TO THEM THAT ARE BROUGHT LOW.

A TREATISE OF A CONTRACT BEFORE MARRIAGE.

A TREATISE OF THE SABBATH.

NOTES OF OUR SALVATION, WITH THE NECESSITY; AND NOTES OF A TRUE AND UPRIGHT HEART.

A PROFITABLE TREATISE CONTAINING A DIRECTION FOR THE READING AND UNDERSTANDING OF THE HOLY SCRIPTURE

A TREATISE OF THE RESURRECTION

A TREATISE OF EXAMINATION BEFORE AND AFTER THE LORD'S SUPPER.

A TREATISE OF GOD'S FEAR.

A TREATISE OF HYPOCRISY.

A TREATISE OF ANGER.

A TREATISE OF BLESSEDNESS.

A TREATISE OF THE DOCTRINE OF FASTING.

OF THE SENDING OF THE HOLY GHOST.

A SHORT TREATISE OF PRAYER