gospell that toward the latter end of the world heresies and errour shall so abound that if it were not for Gods grace and his instructing spirits euen the elect should bee deceiued and togither with the rest should be danmed For damnation is the effect of superstition and heresie and the diuell blinding vs and deceiuing vs dooth vse that forcible meane to draw vs from the knowledge of God and of our owne saluation Which thing the Apostle writing to the Thessalonians 2. Epistle chapter 2. dooth witnesse vnto vs that false teachers shall come vnto vs to deceiue vs â—y the working of the diuell But among whome shall they preuaile among none but them that perish because they receiued not the laue of the truth that they might be â—â—ued And therefore God shall send them strong delusion that they should beléeue lies and that all they might be damned which beléeued not the truth Many are the heresies that are sprung vp in the worlde and where the word of God is not their guide and the spirit of God doth not teach them there is nothing but wandring going astray in the vanitie of their thoghts For the true God the heathen worship the Sun the Moone and the Starres the Turke his Mahomet another people fall downe before Images créepe to crosses goe in pilgrimage to the reliques of Saintes put the only hope of their saluation in their good workes and if that serue not they make account that the praiers of them that are liuing shall doo them good after they be dead and release them being in torments They make their praiers vnto Saintes and thinke by pardons and indulgences and such meanes to haue their sinnes forgiuen them bee they neuer so many so great so hainous and so gréeuous But when the grace of God dooth teach vs instruct vs and lighten our mindes then all blind superstitions and vngodly heresies vanish away at the triall of the truth euen as the fogges and mistes doo breake away when the Sunne appeareth in his force And well may such false opinions vanish away because they are but vanities Copper beareth a shewe of golde and may bee flourished ouer to deceiue the eye of the simple but when it commeth to bee tried by the touchstone it appeareth to be a vaine thing and a thing of no account in comparison of gold So all superstition and heresies may goe for true religion in the mindes of simple and ignoraunt people but when they come to the touchstone the true triall I meane the word of God then if the grace of God do worke in our hearts by the reading and hearing of the word then wee beginne to denie the vngodlinesse of false religion and daily more and more wee growe in this grace and in the knowledge of his truth The ignorant mindes of the Heathen worshipping the Sunne the Moone and the Starres when GOD graunteth them of his knowledge as no doubt GOD vouchsafeth some they shall vnderstand that the Sunne the Moone and the Starres are but Gods creatures and that there is a Creator that made them and a Redéemer that died for them For the mercy of God shall be preached throughout the world and then shall the end of the world come The Turkes although many of them and that the most part of them mocke and scoffe at our crucified Christ yet the seale of God remaineth sure and some are called to the knowledge of the truth and God forbid yâ— the grace of God should be denied vnto them although thousands of them do perish They may be inwardly touched and God may vouchsafe them of fauour and make them partakers of his mercy and they may beleeue althogh they make not so ample profession of their faith and beliefe Those whom we call Papists who are deceiued concerning the truth of religion and the certaintie of their saluation and giue their names and consent vnto falshood before they haue had iust triall of the truth many of them are not perswaded nor euer will yéeld to be perswaded because the grace of god to them hath not as yet appeared For why they are carried away with high conceits of their owne deceiued mindes They thinke their owne inuentions and traditions to be of equall force with Gods word whereas they should in all humble sort submit themselues theâ— unto they thinke so highly of themselues that by their owne good workes they may deserue heauen so that the saluation of God which commeth by his grace and mercy is troden vnder their féete What are pilgrimages and reliques and praiers to saints and purgatorie but mans inuentions Which they can neuer approue to be good neither shall they euer finde warrant for them in Gods word The grace of God teacheth them to deny the vngodlinesse of mens deuices inuentions and traditions and so much the more because God hath pronounced a curse to them that shall adde or put too or diminish and take away any thing from his word I protest saith the spirit of of God vnto euery man Reu. 22. 18. 19. that heareth the words of the Prophecie of this booke if any man shall adde vnto these things God shal adde vnto him the plagues that are written in this booke And if any man shall diminish of the words of the booke of this prophecie God shall take away his part out of the booke of life and out of the holy citie and from those things which are written in this booke Daungerous therefore are the deuices and traditions of men and likewise in a most dangerous estate are they who are ruled by them because that in them are contained many thinges that are contrary to the will of God and to his word What is it for vs to be perswaded that we shal be saued by our good workes although good works be necessary and commanded when the truth of Gods word shal direct vs that only by the grace and mercy of God we are saued and not by good workes let them beare neuer so glorious and glistering a shewe in the sight of men and séeme neuer so much to be approued Ephe. 2. 8. By grace are ye saued through faith that not of your selues it is the gift of God not of workes least any man should boast himselfe The most righteous men next vnto our sauiour Christ that euer liued when they make their praiers vnto God what say they Say they with the Pharisée I fast twise a wéeke I giue almes to the poore I pay tithe of all that euer I possesse No they come not in with such titles and with so glorious a stile Bâ—t as we reade Dan. 9. O Lord be mercifull vnto vs that haue sinned we haue committed iniquitie and done wickedly yea we haue rebelled and departed from thy commandements O Lord righteousnesse belongeth vnto thée and vnto vs open shame As Daniel so also righteous Abraham confesseth of him selfe I am but dust and ashes and as one of no account God regardeth the humble
Bromleion A Discourse of the most substantial points of Diuinitie handled by diuers Common places VVith great studie sinceritie and perspicuitie Whose Titles you haue in the next Page following Scribimus indocti doctique problemata passim LONDON Printed by Thomas Creede 1595. Insigne Bromleianum TIMOR DOMINI INITIVM SAPIENTIAE The contents of the principall things handled in this booke Of the feare of God The Glasse of Vanitie Of the word of God Of God Of his Creation Of his Prouidence Of creating man after his Image Of Iustification Of Predestination A patterne of Sanctification The benefit of Adoption A Remedie for Sorrow To the Right Worshipfull and the chiefest now aliue of the Honorable house of the Bromleies his great frend fauourer Sir Henry Bromley Knight S. I. wisheth the grace and fauour of God in this world and in the world to come perpetuallioyes MAnet alta mente repo'stum The Poets speech expressing the effect of displeasure So hardly are we giuen by the course of nature to forget iniuries and displeasures or to let passe discurtesies offered But as the wise man saith it is a mans honour to passe by an offence so noble dispositions do not so much regard the iniurie of their inferiours as what may best fit and beseeme their estate I must needs confesse Right worshipfull that I haue greatly offended by reason of my absence want of thankfulnesse towards you for so great benefits receiued But as I found that I was many waies vnworthie and vnable to stand before your honourable father so haue I full proofe of the selfe same insufficiency in my selfe toward you euen vnto this present day Thinking it all that I could well performe if it were possible to make any requitall or part of amends for such bountifull liberalitie as also more then common curtesie from your selfe to make my hartie praiers vnto God for your prosperitie and good estate that you might rise from credit to worship and honour and princely fauour that you might match or at lest wise come as neare as might be to that high degree which your noble father possessed Yet could I not think that sufficient vnlesse I had in some measure shewed vnto your worship some fruit and effect of my studie and labours vnto the which I was so greatly mainteined by your honourable fathers liberalitie and furthered also not meanely by your fauour and good will which was and is the more to bee remembred of mee because it came from you on my part vndeserued and which is more vnlooked for This that I haue presently dedicated vnto your worships view and patronage part of it is no other then that which you haue read before and somewhat more to expresse my painfulnesse and good will though otherwise it be but mean and not so worthie the reading as I could wish it I laboured in the first part of the Epistle to the Romanes consisting on Iustification and was so bolde as to present it vnto your fathers honor thinking also to haue done my best in the second part of the same Epistle concerning Gods eternall predestination Which at this time by Gods helpe I haue finished yet so that my shoulders were eased of the burden For lighting vppon a treatise of that matter written by that famous and learned man M. Theodore Beza farre more excellent then I could either deuise or frame glad was I that my studie and searching was so well preuented The places of scripture which were added to prooue euery waightie point were so confusedly set downe that they might haue wearied the reader rather then directed him Which when I perceiued I tooke some paines though small to help in that behalfe And because euerie reader is not of the like vnderstanding and that this point of religion seemeth hard to conceiue especially to them whose wittes be not exercised in searching such matters I thought good out of euery chapter to take out the principall matters to ioyne thē to their proofes desirous to make al as plain as easie as might be possible All which I humbly request your worship to accept in as good part as it is offered which shall be a mean to encourage me to labor further if it like you And so I leaue to trouble you any further only wishing that your name and credit may be such as was that of the Right honourable the Earle of Bedford who had deseruedly gotten this title The good Earle of Bedford That in religion to God and to the Church in loialtie and faithfulnesse to the Prince and to the Realme in loue and liberalitie to learning and poore schollers in care and bountifulnesse to the poore and needie you may according to your deserts carrie this godlie and honourable title in the mouthes of all men that when they name you they may so report of you to be The good Knight Sir Henry Bromley Your Worships in his praiers to God for you and yours S. I. The Epistle to the Reader THe title of this booke gentle Reader may seem somewhat strange vnto thee at the first blush and such that if it be miscōstrued may procure me some dislike or discredit It may be that I haue followed the example of others who think themselues greatly pleasured if they can get their betters maisters landlords to name their children after their names If this bee the meaning it may somwhat abate that dislike discredit and derision which otherwise would fall vppon me in which respect I may be vouchsafed of pardon Or otherwise I may bee taken in an other sence as to declare my affectionate good will to my honourable patrone deceased as if I had caused this to be ingraued by his tombe Hoc monumentum posuit And if it be such that it may not deserue that credit as I know it cannot but wil haue his time to vanish much like the earth or the water that is frozen and is anon resolued for a wonder had neuer the gift to continue long much lesse a trisle yet thus much it may declare that I was not altogither forgetfull Or if it be a meane to encourage others of wealth and account to be beneficial to poore students let the one haue the good report the other the profit and let the derision redound to my selfe For my part concerning my patron the right honourable sir Thomas Bromley Knight Lord Chancellour and one of her Maiesties most honourable priuie Councell in his time I must needs confesse make it knowne to the world how the beames of this gracious sun did shine vpō me Diet apparrell bookes siluer gold preferment countenance fauour good wil and what euer my heart might desire neither can I satisfie my selfe or expresse my bounden dutie by any gradation And as I was vnworthy of so great benefits so the chiefest of them came vnto me vnlooked for Such was the bountifulnesse of him whose renowne shall remaine so long as the deliuerance from the Scottish Queenes
world is my country Whereas the wicked enioying these earthly blessings do rather vsurpe them then that they are the true owners and lawfull possessours of them This straunge and wonderfull inriching of them that liue in the feare of God that wise King Salomon amongst the manifolde experiments of worldly affaies doth note and that is thus That howsoeuer the wicked labour and toyle for wealth riches yet at last it commeth into their hands that feare God and they are possessours thereof Eccl. 2. 26. So we reade in his booke called Ecclesiastes and these be the words verie héedfully to be marked of vs which this King layd vp in his highest remembrances Surely to a man that is good in his sight God giueth wisedome and knowledge and ioy but to the sinner hee giueth paine to gather and to heape to giue to him that is good before God Which words both the good and the bad may well consider and â—use vppon and laie it to their heart that they may learne and be wise Which words sence Iob. 27. 13. 16. 17. and meaning is confirmed in the historie of Iob. This is the portion of a wicked man with God and the heritage which he shall receiue of the Almightie Though he should heape vp siluer as the dust and prepare raiment as the clay He may prepare it but the iust shall put it on and the innocent shall diuide the siluer As it is in the booke of Prouerbs The wicked shall be a raunsome for the iust and the transgressour Pro. 21. 18. for the righteous When a plague and mischiefe and daunger is towarde the righteous shall escape and it shall fall vpon the wicked they shall be deliuered and the wicked shall come in their places so also though they gather great wealth and substance they shall be least owners of it for god will so dispose it that the good shall enioy it For it is nothing in the sight of god suddainly to make a poore man rich The Prophet Moses doth she we a manifest example and proofe of this commoditie and blessing from god towarde them that feare him God gaue the Deut. 6. 10. 20. Israelites his children and beloued people the land of Canaan which flowed with milk and hony and which abounded with all gods blessings hée gaue them this land which before was the possession of sinners But how He gaue them great and goodly Citties which they builded not houses full of all manner of goods which they builded not nor laboured for Wels of water necessary for their vse which they diggâ—d not Vineyards and Oliue trees to their comfort and delight which they planted not And this is it which is to be considered heerein that all came without their labour without their desert god gaue it it was his blessing As the selfe same Prophet dooth set it dewne for a punishment of them that feare not god Thou shalt haue Deu. 28. 4. 39. 30. Oliue trees in all thy coasts but shalt not annoynt thy selfe with the Oyle Thou shalt plant a Vineyard and dresse it but shalt neither drinke of the wine nor gather the grapes Thou shalt builde a house and shalt not dwell therein The excellent commodities which were performed to Abrahams posteritie were long before promised to Abraham for this cause onelie because hée feared god as we reade Genes 22. I knowe thou fearest God saith god to Abraham by the mouth of an Angel Therefore will I surely blesse thee and will greatly multiply thy seede as the starres of the heauen and so foorth as before I might enlarge this commendation of the feare of The greeuous punishments of the contrary god which is and ought to be the onely delight of a Christian minde by reckoning vp the miseries that fall on them in whome the feare of god is not séene Which are warre famine pestilence pouertie shame and discredite the torment of an euill conscience diseases and straunge kindes of death to make an ende of them in fearefull sort that they may bée an example vnto all other beside many other discommodities which now I doo not stand vpon but thinke good rather to leaue it to your consideration Helping your remembraunce with this one notable place of scripture recited in the Prophecie of Ieremy 15. 1. 2. 3. Then saide the Lorde vnto mee Ier. 15. 1. 2. 3. Though Moses and Samuel stood before me yet mine affection could not be toward this people Cast them out of my sight and let them depart And if they say vnto thee whither shall we depart then tell them Thus saith the Lord such as are appointed to death vnto death and such as are for the famine to famine and such as are for the captiuitie to the captiuitie And I will appoint ouer them foure kindes saith the Lord. The sword to slaie and the dogs to teare in peeces and the foules of the heauen and the beasts of the earth to deuoure and to destroy From riches and wealth which although it be a great The company of prophets holy men and angels blessing of God yet if it please God to exercise our faith and patience with pouertie and want we must take the one in as good part as the other let vs come to an other worldly blessing and great comfort and that is to a matter of credit and honour We should thinke our selues happie men if we might be thought worthie to entertaine and receiue into our houses those that were of highest account about the Prince but behold what great fauour is shewed them that feare God that not onely holy men and Prophets but Angels also haue made choice of them to come to their houses and to be familiar with them 1. King 18. Eliah that famous Prophet of the Lord appeared not to King Ahab but to his seruant Obadiah the gouernour of the house The reason is because Obadiah feared God greatly The same we shal read in the whole course of the Bible that the Prophets and messengers of the Lord they did not resort vnto the common sort but vnto them that feared God WheÌ„ our Sauior Christ sent foorth his Disciples to preach as it is in Mat. 10. 11. he willed them when they entred into a Citie or Towne to enquire who was worthie in it that is whether there were a man that feared God there and there to abide till they departed And that Angels haue resorted vnto them letting passe the rest it is recorded in the booke of Genesis of Abraham and of Lot Yea Angels haue comforted them in their distresses As the Angel that was séene with the thrée children in the firy fornace and the Angell that deliuered the Apostle S. Peter out of prison the Angels that comforted Iacob when he stood in feare of his brother Esau So is it Psal 34. 9. The Angel of the Lord pitcheth rounde about them that feare him and deliuereth them Let vs ascend yet higher from earthly commodities to
5. of the Prouerbs and the 14. verse that Salomon had left his Concubines and vanities before he wrote this booke Therefore to say that the figure of Christ the pen of the holy scripture the man whom God loued the wisest man that euer was and one of the holy Prophets dyed a reprobate is presumption against the word impiety against God wrong to the dead Although because of his gréeuous fall in Idolatry and vncleannesse God left him in disgrace and makes no mention of repentance where he speakes of his death That they which stand may take héede least they fall and sée how easie it is to slip by the example of him that was wiser than they Salomō being wicked and yet saued was a figure of the church whose sinnes are forgiuen Thus hauing found as it were the Mine now let vs dig for the treasure Vanitie of vanities c. This is Salomons conclusion when he had gone through the world and tried all things lyke a spie sent into a straunge country as if he were now come home from his pilgrimage they gather about him to enquire what hée hath heard and séene abroad and what he thinkes of the world and these things which are so loued amongst men like a man in admiration of that which he had séen and not able to expresse particulerly one after another he contracts his newes into a word you aske me what I haue séen and what I haue heard Vanitie saith Salomon And what else Vanitie of vanities And what else All is Vanitie This is the historie of my voyage I haue séene nothing but vanitie ouer the world Carry this for the newes from the Preacher Vanitie of vanities All is Vanitie as if he should say Vanitie and greater Vanitie and more than Vanitie So the further he did go the more vanitie he did sée and the néerer he looked the greater it séemed till at last he could sée nothing but vanitie Whē he was come to this that he did sée all things vain vpon which men set their hearts he was moued with compassion could be silent no longer but néeds he must write to them which séek felicitie as he did in transitory things to warne them y◠they séeke it not any longer in these foolish things which haue no stability nor contentatiō but fly from them to the feare of God which hath the promises of this life and of the life to come Therfore he begins with All is vanitie as if he should say Loue not the world nor y◠things of the world for I haue tried that there is no certainty in them Thus he withdraweth them First from the wrong way and then sets them in the right way to happinesse which he defineth at last to feare God and kéepe his commandements When he had gone through a thousand Vanities then that comes in at the end euen like our repentance which staies till death So his drift is to shewe that mans happinesse is not in these things which we count off but in those things which we defer his reason is that they are all vanitie his proofe is because there is no stabilitie in them nor contentation of mind his conclusion is therfore contemne the world and looke vp to heauen from whence ye came and whither ye shall go This is the scope which Salomon aimes at as though we did all seek happinesse but we go a wrong way vnto it therfore he sounds a retire shewing that if we hold on our course and go forwards as we haue begun we shall not find happinesse but great misery because we go by vanitie Therefore to fright vs out of that way he breakes forth into an exclamation Vanitie of vanities All is vanitie Now Salomon full of wisedome and schooled with experience is licensed to giue his sentence of the whole world For the spiritual man iudgeth all things his iudgment is so certain that it runs before the euidence and cōdemnes all for vanitie before he conuince them to be vain whereas we proue first and condemne after because our words are no authorities he concludes first proue after neither any iudge did condemne so many togither Salomon resolued all the questions of the Quéen Sheba yet Salomō neuer answered so many questiōs at once as now for what can you enquire but heare you haue an answere Aske him as the souldiers and harlots and Publicans asked Iohn What is sin Vanitie saith Salomō What is pleasure Vanitie too What is bewty Vanitie too What is riches Vanitie too What is honor Vanity too What is long life Vanity too This is y◠state of all things after the fall all turned to Vanitie This is no reproch to the things but a shame to him which so abused them y◠all things should be called Vanity for him What a testimony is this of him which should be the onely seruant of God on earth whom he created in righteousnesse and holinesse whom he framed to his owne Image whom he placed in Paradice and would haue raised to heauen to heare that he hath so polluted his life with sinnes that now there is nothing but Vanitie This is a lamentable song which will make him wéep that tunes it if he think what he saith how his state was chaunged since Adam his father died Once God said That all was good and now he saith That all is naught and vaine as though he forbad man that which he created for man That is not Salomons meaning to debarre men from the vse of creatures although all things changed with man and became worse then they were yet he doth here rather shewe that man reapes nothing but Vanitie out of these things by reason of his corruption then that the things themselues are vain if they were well vsed For euen since the creation Paule saith 1. Tim. 4. That euery creature of God is good and nothing is to be reiected if it be receiued or vsed with thanks giuing for it is sanctified by the word of God prayer That is it which maketh them profitable to vs which because it is wanting for the moste part therefore Salomon saith that all are vaine to vs not vaine of themselues but because they are not sanctified as they should be Therfore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. hée shewes a way how we may make a profit of all and reioyce in our labours and finde a lawfull pleasure in earthly things so often hée calles vs to the vse least we should erre as the Monkes Erenits haue done before mistaking these words whē he saith That all is Vanitie they haue forsaken all company and gouernment and Office and trade and got themselues into the wildernesse amongst beasts to liue in quiet silence saying that men could not liue in the world and please God bicause all is vanitie So while they counted all things vain they became vain themselues left those blessings which Salomō enioyed after his
come home with Salomon and may be Preachers vnto other Thus I haue shewen vnto you as it were a limme of Vanitie you may looke about you and sée the whole bodie For if shée bee any where in this lande this is her pontificall Sea where shée is neuer Nonresident Now I will leaue you to examine these sayings whether all things haue not bene in vaine vnto you yet If they haue bene vaine to you and yet are good in their owne nature then thinke how vaine you are who haue turned so many good things to vanty Yet to set you in the way before I end I will answere them which aske if All things be vanity As Salomon saith Tell vs what we should choose that we be not vaine Christ saith That one thing is necessary Is Salomon contrary to Christ No Therefore Salomon excepts one thing too To feare God and keepe his Commandements Therefore if all bee vaine but this let the tempter take thée vp againe and shew thée the kingdomes of the world when he saith All these wil I giue thée thou maist say All this I contemne for All is vaine What then Turne away my eyes saith the Prophet Dauid and my eares and my heart too from vanitie Trie and proue thou no longer for Salomon hath proued for thee it is better to beléeue him than to trie with him Therfore it remaineth that as they brought forth their vaine bookes after Paules preaching and cast them into the fire so ye should cast out all your vanities this day and sacrifice them to God for they haue bene your Idoles that neuer man may sée them after And as God gaue Iob other children so they will giue you other treasures feare not that your ioyes will goe away with your Vanities as many thinke they should neuer be merry againe if they should be conuerted to Religion But as Dauid daunced before the Arke as merrely as Herodias daunced before the King so knowe vndoubtedly that the righteous finde more ioy in goodnesse than euer the wicked founde in filthinesse nay saith Dauid more than they can finde in riches and Honours when their Wheate and Wine â—bounde As a Horse is a vaine thing to saue a man so all these thinges are too vaine to make a man happie I appeale to your selues if ye haue tried the pleasures of Vanitie alreadie as I know ye haue whether ye may readily say with Saint Paul What profit he loued her before so when the sport is past and Death lookes vs in the face we shall hate our Vanities more than we loue them now all this dooth conclude that our Sauiour saide to Martha But one thing is necessarie Which God graunt we may choose for his sonne Iesus Christ and then we haue learned this lesson FINIS Of the Word of God Iohn 5. 39. Search the Scriptures For in them ye thinke to haue eternall life And they are they which testifie of me A Heathen King and that famous Monarch that mighty conqueror knowne and renowmed throughout all the world for his victories Alexander the great among all his martiall affaires had great desire to search for wisedome and to increase his courage by reading the writings of learned Homer Quéene Sheba hearing the praise of Salomons wisedome could neuer rest vntill shée came into his presence to heare him Which signifieth a great desire of wisedome to be ingraffed in vs by nature and that the praise thereof doth passe with admiration For he that searcheth after wisedome and knowledge desireth more then gold if it were as pure as fine and precious as that of Ophir the eye may be satisfied with the glistering shewe of the one but it can neuer be weary in searching after the other which if indéed it might be séene with bodily eyes would stir vp a wonderfull loue and admiration therof in our hearts and mindes To heare a man of wisedome and grauitie speake what thronging woulde there bee to heare what heedfulnesse and attention to vnderstand If an Angel from heauen or God himselfe might bee heard to speake what a rare and singuler matter were it Doubtlesse it should bee heard with a shout greater then that of Herod when the people cried The voyce of God and not of man Yea with a farre more resounding voyce then that of the Idolaters mentioned Acts 19. who in commendation of their Idole god Diana gaue a shout almost for the space of two houres all crying out with one voyce Great is Diana of the Ephesians But so it is that although in the first age God spake to Abraham Noah Moses and other holy men yet now it hath pleased him to take an other course and that is that we should heare him speake out of his word And therefore it was well answered vnto the rich man in the Gospell that would faine haue his brebren that were aliue to be taught and instructed concerning the way of God if not from God himselfe yet by an Angel or at leastwise by one that should come vnto them from the dead that so they might amend their liues I say it was well answered They haue Moses and the Prophets they haue the word of God let them heare them if they wil not giue care to this word it is because there is no life in them if they yéeld not vnto it they will not be perswaded though one rise from the dead againe We cannot say it is farre off what may it be Say not in thy heart saith the Aposte Who shall ascend into heauen or who shall descend into the deepe For the word of God is nearer thee euen before thy eyes Thou néedest not to wander a long iourney as Quéene Sheba did to heare King Salomons wisedome for thou hast it at home and euen within thy owne doores When Quéene Sheba departed as one sorie that she could not alwayes bee present with him to bee further taught and instructed she pronounced his seruants to be happie that were alwayes about him to heare his wisedome Blessed are they saith our Sauiour Christ that heare the word of God and keepe it and as well it may be sayd as Sheba did of Salomons seruaunts O howe happie are they that haue the Word of GOD before them and in their presence to reade and search for wisedome farre greater then that of Salomons For behold a greater then Salomon is here As in the Gospel Mary that heard Christ preach the word is greatly commended aboue her sister Martha that was troubled with worldly cares and neglected the hearing of Gods word So doth the Prophet Dauid wonderously encourage vs not onely to the hearing but also to the reading of the word of God and searching the scriptures Psal 119. Lord saith he what loue haue I vnto thy law all the day long is my study in it No maruell then if the King were commanded to haue this booke this word and the scripture of God and that he should reade therein all the dayes of his life
that he might learne to feare the Lord his God No maruell if the Quéen of the Ethiopians chiefe gouernour Acts. 8. had a desire to read the scripture hauing happily heard the commendation therof No maruell if the noble men of Berea did diligently reade the scripture because they were throughly perswaded that it was the doctrine of life and the power of saluation And this is one of the waightiest and most profitable spéeches that euer our Sauiour vttered Search the scriptures for in them ye thinke to haue eternall life And they are they which testifie of mee Which sentence diuideth it selfe into these two principall parts whereof the first is a commandement Search the Scriptures The second is an effectuall reason to moue vs to the fulfilling of that commandement For in them ye thinke to haue eternall life c. In the commandement we may consider our vnwillingnesse to search Secondly the manner how we should search Thirdly the great hinderances that keepe vs backe from searching The connsel of a friend is good but the heart of a man is froward against good counsell so that where he loueth dearly he wisheth that to his counsell he could adde a commaundement Therefore the holie spirit of God and our redéeming friende knowing howe slowe and howe vnwilling we are to take good counsell taketh vppon him to commaund vs to so good a worke as is greatly for our behoofe as though counsell were not sufficient nay scarce to commaund would serue For as the flesh and the world for the most part haue the vpper hand and Gods good spirit is welny quenched so heanenly matters are of base account and the desires of the world preuaile and carry vs whither they would Forgo all saith Christ to the young man and giue to the poore but he went away sad and heauy They that are worldly minded and are not touched with yeloue of God cannot loue his word and if they be willed and spoken to neuer so much to search the word of God yet they cannot heare Wisedome crieth in the stréetes to them that passe by and euery one passeth by and do not regard because that vanitie is in their eyes and in their mindes and in their hearts so that wisedom can find no place nor such a soule as shall bid it welcome and giue it entertainment If we had had but half a word or half a counsell to search after wealth and riches although it were into far countries we should refuse no labour if to séeke for honour and promotion euery one wold haue thought himself worthie to weare a crowne if to séeke for pleasures who would not haue followed the lure Nay who would not prease and throng to get in although the gate were neuer so straight But whē it comes to search the scriptures to learne the word of God euerie one hath this shift I pray thée haue me excused As though the waies of death were the waies of life and he that shuld counsell vs to search the word of God were rather our enemy then our friend As the Apostle speaketh to the Galathians Am I therefore become your enemy because I wish you well He that reproueth a man shall finde more fauour at the last then he that flattereth with his tongue and he that searcheth the word of God shall finde more comfort at the last then all the delights of the world could affoord him Many that haue gone astray and liued in the displeasure of God when they haue harkened vnto the word of God they haue bene so altered in minde and purpose that thencefoorth they haue determined with themselues to take a new course and to liue in the feare of GOD. For the word of God is forcible to beget vs a new life What age is more licentious and giuen to naughtie wayes then youth is and yet the word of God is of such vertue that it is able to tame their disordered humours Else the Prophet Dauid would not haue verified the same Psalme 119. 9. Wherewithall saith he shall a yoong man redresse his way euen by taking heede thereto according to thy word And the Apostle Saint Paule also witnesseth the like effect in the commendation of Timothy in that he had knowne the holy scriptures of a child which had made him forgoe and forsake the disordered course of vnbrideled youth and had furthermore made him wise vnto saluation Well wée are counselled and commaunded to search the word of God yet where there is one to giue vs that counsell there is a hundreth to drawe vs backe For as where God hath his Church the Diuell also hath his chappell so as God hath his sauing the word the diuell hath destroying bookes inough Hée workes with the flesh and the flesh ouercommeth the spirit as Eue did Adam when she brought him to his destruction When the Preacher is at his Sermon you shall sée some fewe to heare but goe to the stage Playes and you shall finde multitudes If it be an amorous booke or of pastime and mirth euerie one hath it in his hand but if the word of God be laide before vs we count it a matter too solemne and will not vouchsafe to reade it The wisedome of the flesh is enmitie to God and the nature of man is giuen to hate that knowledge that leadeth to God But as for the want of the knowledge of the word of God many perish so because they refuse to search it whereby their euil waies may be redressed and they kept in the feare of God therefore god giueth them vp to a reprobate sence to followe wickednesse euen with gréedinesse and to fall into foule and hainous offences Because there is no knowledge of God in the land saith the Prophet Hosea 4. 12. they breake out by swearing and lying and killing and stealing and whoring and bloud toucheth bloud and one sinne and mischiefe commeth after an other What followeth such matters our consciences will giue vs to consider and we cannot be ignorant what is like to fall out If they were wise saith the Prophet Moses they would consider their latter end and if the vanitie of folly did not too much raigne within vs we would séeke after wisedome and not be slow to search the word of God But let vs leaue them that care not for this knowledge The maner how to search and so care not for an other life so that they may liue in this world at their pleasure let vs leaue them to their fancies which at length will deceiue them and to their vanities wherein they are delighted And as for them who haue any hearts to read the word of God indéed whose hearts God hath touched and moued thereunto let vs searche and set downe the best way how they may bee directed in the reading thereof that it may tende moste to their profit First therefore as holy things must not be touched with VVith reuerence vnwashen hands according to the prouerbe so must we
and I will make this Cittie a curse to all the nations of the earth The destruction of this Citie shall be a matter of feare and wonder and shall be continually in euery mans mouth as an example of the reuenge that the lord hath wrought Worship the lord in the glorious Sanctuary tremble before him all the earth Say among the nations The lord raigneth surely he shall iudge the people In the tenth Chapter to the Hebr. The Lord shal iudge his people Before whose iudgement seate we shall all appeare to receiue those things which we haue done in our bodies according to that we haue done whether it be good or euill As the wise man in his booke called Eccle. putteth vs in mind Reioyce ô yoong man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thy heart and in the sight of thine eyes but knowe that for all these thinges God will bring thee to iudgement If thou set light by and disobey that which I command thee I am the Lorde thou shalt not escape when I shall shewe my selfe from heauen with my mightie Angelles in flaming fire rendering vengeance and paying euerie one according to his desertes The Lorde the Lorde shall appeare in glorie when hee commeth to iudgement and all his holie Angels with him And before him shall be gathered all nations and he shall seperate them one from an other as a shepheard seperateth the shéepe from the goates and he shall set the shéepe on his right hand and the goates on the left Vnto the goates that is to them that haue disobeyed him he shal say Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his angels And if god spared not the angels that had sinned but cast them downe into hell and deliuered them into chaines of darknesse to be kept vnto damnation and spared not the old world but brought the floud vpon the vngodly and turned the Citties of Sodome and Gomorra into ashes coÌ„demned them and ouerthrew them and made them an ensample vnto them that after should liue vngodly Surely the Lord as yet and from this day vnto the end of the world will reserue the wicked and vniust vnto the day of iudgement vnto punishment The Lord shall consume them with the fire of his wrath and render vppon their heads their owne waies and they shall knowe how true and certaine this is that he is the Lorde For in his hand is a cuppe and the wine is redde it is full mixt and he powreth out of the same Surely all the wicked of the earth shall wring out and drinke the dregs thereof Therfore are we willed to lead our liues before the Lord in feare and trembling considering how dreadfull the Lord is As saith the Prophet Dauid My flesh trembleth for feare of thee and I am affraid of thy iudgements Knowing therfore the terrour of the Lord and his fearfull iudgement we perswade men that they haue a diligent regard to that which the Lord hath commanded And séeing that the Lord shall come in such dreadfull maner to iudge the vngodly and disobedient what maner persons ought we to be in holy conuersation and godlinesse And being fully perswaded thorof let vs be diligent that we may be found of him without spot and blamelesse And let vs marke what is written in the last words of the book of Salomon called Ecclesiastes his words are these Let vs heare the end of all Feare God and keepe his commandements For this is the whole dutie of man For God wil bring euery worke vnto iudgement with euery secret thing whether it be good or euill Thus much you haue heard concerning his sacred and Strong fearefull maiestie wherein also the force of his power doth shewe it selfe and yet it is further expressed in that hée is said to be strong Which especially is to be séene in his punishments where I might bring in manifolde and infinit examples of plagues against the wicked procéeding from his iust anger whereby the Lord hath shewed his mightie power and declared his maiestie to be most dreadfull and full of force As among the rest were most notorious the drowning of the old world and the burning of Sodome and Gomorrha with fire and brimstone from heauen This his mightie power did not the Lorde make knowne onely to straungers but euen to his owne people in making the earth to open and swallow vp some the fire to burne and consume others a mightie great plague to make a riddance of them firie serpents to sting them to death for their murmuring and rebellion that they also might confesse and acknowledge the mightie power of the Lord. And to declare howe strong hee is he maketh mention of his thrée great plagues the Sword and Famine and the Pestilence wherby not a fewe but thousands and infinit multitudes perish when it pleaseth God to strike by them as we may read in diuers places of the scriptures well knowne to them that are but meanely séene in them Againe this is a great argument to proue how strong he is that when one punishment is sent and past and gone he can send another and another in the necke of the same and still increase his power by adding and doubling and multiplying For as his mercies haue no ende so his iudgements cannot be numbred And where his anger is â—â—â—led there his power groweth stronger and stronger In the Prophecie of Iere. cap. 15. 2. 3. The Lord instructeth the Prophet what he shall answere the Iewes that had so greatly prouoked his wrath And if they say vnto thée Whither shall we depart then tell them Thus saith the Lord Such as are appointed vnto death vnto death and such as are for the sword to the sword and such as are for the famine to the famine and such as are for the captiuitie to the captiuitie And I will appoint ouer them foure kinds saith the Lord. The sword to sley and the dogs to teare in pieces the foules of the heauen to deuouâ— and the beasts of the earth to destroy He might haue gone further in reckoning vp his plagues and neuer bene wearied in throwing downe his thunderbolts That proud and hard hearted king Pharaoh that said Who is the lord that I should heare his voyce I know not the lord The lord that he might make manifest his power shewed himself to this wicked king in diuers plagues punishments Which were such that one excéeding an other one was more greeuous then an other The waters of his land being turned into blood the earth couered with frogges the dust of the earth chaunged into lice the aire replenished with great swarmes of flies the hand of the lord was vpon their beasts and cattle and they died by a mightie great murrain there came a scab-breaking out into blisters vppon man and vppon beast the lord sent lightning and thunder and haile mixed with
through him that loued vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things prâ—sent nor things to come nor heigth nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord. The sâ—â—â—ne of all is this that the righteousnesse of man by reason of idolatry and wickednes procéeding from his corrupt nature is abhominable in the sight of god and that by no excuse or deuise he may acquit himselfe before the iudgement seate of God but hée is subiect both Iewe and Gentile to the condemnation which the iustice of God doth require Therefore lieth it not in mans power by the lawe of the workes thereof to attaine vnto righteousnesse because in his hart hée hateth the lawe he being carnall and the lawe spirituall As hée desireth to hide his sinne so by the lawe is the knowledge of sinne and as he séemeth to himselfe to be iust before he examine his life by the lawe not but that by the lawe hée is condemned but he putteth his condemnation farre from him and thinketh not of it so is the lawe the cause of transgression of sinne and of death Yea the regenerate man is stained with sin therefore neither can he be iustified by the lawe So that the righteousnesse of man is that which is from God by faithe in Christ vnto all that beleeue Of which righteousnesse there are thrée braunches Remission of sinnes which is not frée from correction though there be deliueraunce from eternal punishment and damnation The second braunch is the Conclusion Imputation of Christ his righteousnes whereby the filthy garments of our sinnes are taken from vs and we arraied in a vesture and garment of broydered gold I meane hauing not only our sinnes forgiuen vs but the righteousnes and holines of God also imputed vnto vs. The third branch is sanctification and holines of life by the which we are made fit to fulfill the lawe Yea séeing that while we are cloathed with this body of flesh sinne remaineth and that the flesh fighteth against the spirit we are to meditate and practise the mortification of our sinfull flesh Hauing this aduantage that we are vnder grace and that also by Christ we obtaine victory And not only to practise mortification but to bring forth the frutes of the spirite and of the inner man euen the loue which we do owe vnto God and that charitable duty which we are bound to extend to our neighbour And at all times we offer vp our selues as an acceptable sacrifice vnto God séeking the glory of his name as well by our death as by our life knowing this that in afflictions whatsoeuer if so be it we endure with patience we shall not be destitute of comfort and consolation Yea such that may swallow vp the bitternesse of all torments beside that rich reward that is reserued for them in the life to come who with all confidence and boldnesse willingly and readily confesse Christ before men standing to the triall of their faith and the assurednesse of their vndoubted hope euen to the sheading of their blood Now the God of all comfort and consolation euen the God of peace which brought againe from the dead our Lord Iesus Christ the great shepheard of the shéepe through the blood of the euerlasting couenant make vs perfect in all good workes to doo his will working in vs that which is pleasant in his sight through Iesus Christ To whom with the Father and the holy Ghost be all praise dominion and power both now and for euer Amen Deo soli laus gloria Of Predestination A briefe declaration of Predestination set forth by that learned man and principall member in Christs Church M. Theodore Beza A waightie and most necessary matter for euery true Christian to know containing the very ground and principall scope of religion which the more we read the more we may both for the sweetnesse and singular profit that it yeeldeth to them whose harts it pleaseth God to open and whose mindes are lightned by Gods good spirit He that hath eares to heare let him heare Mat. 13. 9. They which pertaine to the kingdome of God to them it is giuen to know this and all other secrets and misteries belonging to saluation and euerlasting life As for the rest and them which are without all things are spoken in parables there is a vaile before them that they seeing should not see and hearing should not heare and hauing hearts to perceiue should not vnderstand Mat. 13. 11. Act. 28. 25. 26. 27. The first Chapter The question of Gods eternall Predestination is not curious or vnprofitable but of great importance and very necessary in the Church of God SAint Augustine in his booke of Perseuerance De bono perseuerantiae Obiection chap. 14. saith that they which were against him as aduersaries in this question did alledge that this doctrine of Predestination did hinder the preaching of Gods word and caused that it could not profit As if saith he Answere this doctrine had hindred the Apostle Saint Paul to do his dutie who so oftentimes doth commend vnto vs and teach Predestination and yet neuer ceaseth to preach the word of God Also saith moreouer As he that hath receiued the gift can better exhort and preach so he that hath receiued this gift doth hear the preacher more obediently and with greater reuerence c. We do therefore exhort and preach but they only which haue eares to heare do heare vs quietly and to their comfort and in those that haue them not this sentence is fulfilled That hearing with their eares they do not heare for they heare with outward sence but not with the inward consent Now why some men haue these eares and others not it is because it is giuen to some to come and to others not Who knew Gods counsell must that be denied which is plaine and euident because that cannot be knowne which is hid and secret Againe in the 15. Chapter I pray you saith he if some vnder the shadow of Predestination giue themselues to slothful negligence and as they are bent to flatter their flesh to follow their owne lusts must we therefore iudge that this which is written of the foreknowledge of God is false Now surely this is verie handsome and to the purpose that we shall not speake that which by the scripture is lawfull to speake Oh we feare say you least he should be offended which is not able to vnderstand and take it And shall we not feare say I lest while we do hold our tongues he that is able to take the truth be taken and snared with falshood and error Also in the twentie chapter of the same booke he writeth in this sort If the Apostles and Doctors of the Church which came after them did the one and the other both teaching the eternall election of God purely and truly and
conspiracie is remembred Oh that poore painfull students might meet with such liberall purses and with such noble and honourable Bromleion hearts Sat sit optasse et siinuenisse rarum What the poore both see and receiue let them report to the shame of them that hoord vp their wealth and consider not that God hath made them but stewards and hath put it in their hands if they had hearts to dispose Especially if they could remember this which is set downe in sacred writ Pro. 19. 17. He that hath pitie vpon the poore lendeth vnto the Lord and looke what he laieth out it shall be paide him againe Now as concerning these my rude and rurall labours if I might I would auoyd disdaine or if I may do any good it is the thing that would reioyce me greatly This vnlearned worke some will say should haue laine by me a long while vntill it might haue bin done more perfectly or else it should neuer haue bene put foorth Other excuse haue I none but this that I could not tell how otherwise to shewe my dutie and to giue a proofe of my good will where I was so greatly indebted It may be taken in good part if I answere you as one Iohn Philpot in the raigne of King Richard the second answered certaine noble and honourable personages who found themselues greatly agreeued that a merchant had got a prize on the enemie His answere was That he did it not to take away the praise of chiualry from them but rather that they might be incouraged to do greater exploits I haue not put foorth this slender exercise to barre any that are well disposed better learned and right willing to edifie of their praise and due commendation of the which I confesse my selfe farre vnworthie but rather to animate them that they let not their gifts lie hidden which being made manifest and knowne might procure the benefit of many He that cannot do better to him this may be some helpe the rest may take it in good part and labour to do other good who do both long for good helpes and would be glad of that which might further them to ease their painfull studie They that would attaine to learning lightly are those of the poorer sort who haue many hinderances Want of bookes want of sufficient maintenance want of time and many other lets I must needs acknowledge many wants and my imperfections are great wishing other that are better able that they would be of that minde as to do good to others whose capacitie is but weake and simple who haue small helpes and yet are set in such places where they of dutie should edifie and instruct and wold if they were better able If in this booke I haue not done wel I will be glad to be better enformed and willing to hearken to the direction of others and to follow their counsell Ending this tedious Epistle with this my wish desire and request to them that are learned and willing to doo good His meliora Thine to his power S. I. Of the feare of God and where it is to be learned namely in the word of God Of the word of God which coÌ„teineth the Knowledge of God that as he is to be considered In Himselfe His workes which are General creation Prouidence Particular creation of man according to his Image Certaine most comfortable Exercises of Christian Religion gathered togither in one volume for the benefit of all such as loue and feare the Lord. Psal 112. 1. 2. 3. Blessed is the man thâ—â— feareth the Lord and delighteth greatly in his Commandements His seed shall be mightie vpon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house and his righteousnes endureth for euer THe Prophet Dauid desirous to drawe true blessednesse and heauenly happinesse into a short summe dooth in this Psalm and likewise in the first Psalm intreate thereof as though hée meant purposely to discourse of nothing else but of the chéefest happinesse and chéefest delight of a godly man Whereof as he himselfe was fully perswaded so in a godly mind and Christian zeale hée thought it his part to spread this loue and excellent knowledge into the hearts of all Much like to the godly affection of holy Abraham of whom God testifieth I know yâ— he will teach others So King Salomon hauing tried all the delights and worldly happinesse that flesh and blood might desire crieth out Vanitie of vanities Vanitie of vanities and all is but vanitie not hiding his excellent knowledge within himselfe as the Prouerbe is Cunning men are dangerous and loth to let other men vnderstand what they know but being moued with a charitable affection he doth not reueale this secret to a fewe or to some of his friends and to no more but hée professeth himselfe to be a Preacher and as it were a publique Crier that all may take héede and beware So also this kingly Prophet Dauid is in stéed of a Preacher and beginneth his discourse somewhat vnlike to that of King Salomon but both to the same effect In the beginning of his booke King Salomon sheweth what we should auoyd in the beginning of this psalm and of this his booke of Psalmes and heauenly meditations King Dauid sheweth vs what wée should desire They that are desirous that men should hearken to their perswasions and to reade their writings promise in the beginning some excellent matter to intreate off that they may winne their mindes to séeke and search thereafter as for pearles and treasure And among all matters if all the bookes might bée read which hath bene made from the beginning of the worlde vntill this present time there shall nothing be founde to be so profitable so necessary so heauenly as is the disputation and discourse of the chéefest good Wherein these two Kings of blessed memorie the father and the sonne Dauid and Salomon haue not trauelled as worldly minded men to aduaunce either honour or riches or pleasure wisedome strength beautie eloquence and such matters as the worlde doth admire and wonder at but as if with the Apostle Saint Paul they had bene wrapt into the third heauen they scorne these worldly delightes and set before our eyes nothing else but what the spirite of God dooth put into their mouthes and mooue them to exhort vs vnto As it was said vnto the Prophets Thus saith the Lorde And againe Sonne of man thus shalt thou say and speake vnto the people The one that is King Salomon hée speaketh thus in his last Chapter of his booke called Ecclesiastes principally there setting downe what is the chéefest happinesse Let vs heare saith hee the end of all Feare God and keepe his Commaundements For this is the whole dutie of man King Dauid he beginneth his booke Blessed is the man whose delight is in the lawe of the Lorde and who dooth meditate therein day and night Both of them ayming at these two principall matters the
one commending vnto vs the feare of God the other exhorting vs to the studie and knowledge of the word of God And although the Prophet Dauid dâ—â— greatly commend the studie of the lawe of God in his first Psalme yet also throughout his Psalmes he maketh speciall exhortations vnto the Feare of God As amongst the rest principally in this hundreth and twelfth Psalme Blessed is the man hée saith not that floweth in riches For godlines is great riches if a man bee content with that hée hath Hée saith not that enioyeth his pleasures because they fight against the soule Hée saith not that is aduanced to honour and promotion for it is an easie matter with the Lorde to bring them downe that are exalted Hée saith not that haue the fauoure of Princes for that may bee daunted by tales of ill will and buried in displeasure Hée saith not that are strong and valiant For the Lorde hath no pleasure in the strength of a man but hée delights in them that feare him and put their trust in his mercy Hée saith not who are wise For the wisedome of man is but foolishnesse in the sight of God and hée that will bee wise indéed must denie his owne wisedome that God may endue him with true wisedome Hée saith not they are beautifull for they are but snares to catch fooles But aboue all others Blessed is the man that feareth the Lorde and delighteth greatly in his Commandements His seed shall be mightie vppon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house Two great worldly blessings His seede shall be mightie and his generation blessed And againe Hee shall enioy plentie and abundance of riches and treasures Fully and sufficiently shall hée be satisfied to his contentment hée shall not néed to go farre as Merchants venture their liues vpon the seas to become wealthie Per mare pauperiem fugiens per saxa per ignes but it shall be in his house because God shall make all things prosper about him And this was the blessing that was promised to Abraham when God had tried him whether his feare were planted in his heart I will surely blesse thee and will greatly mâ—ltiply thy seede as the starres of heauen and as the sand which is vpon the sea shore And in thy seede shall all the nations of the earth bee blessed because thou hast obeyed my voyce because I haue perceiued my feare to bee within thée In stéed of wealth and treasures and worldly blessings this was Gods promise vnto him Gene. 15. 1. I am thy exceeding great reward Feare God and keepe his Commaundements For this is the whole dutie of man As if hée had said it is altogither and wholly the blessed estate of man According to which course and perfect rule wée ordering our liues wée shall doo those things which are pleasaunt and acceptable and so bee presented holie and blamelesse in the sight of God at that dreadfull day when we shall bee called to our accounts and when the secrets of all hearts shall be open and made manifest Somewhat I minde God willing to vtter vnto you concerning the feare of God in generall sort for the better lightning of that which I shall intreate off and so to passe purposely to the commodities and commendations thereof The feare of God is nothing else but a reuerent awe VVhat the true feare of God is and obedience due vnto him whereby we are loth to offend him not so much because he is able to punish vs as principally because his loue is shed abroad in our hearts and our mindes fully possessed therewith And that it may be the better knowne of vs we must seperate it from a false kind of feare For as the true feare of God bringeth life with it so the contrary feare betokeneth death Therefore the true feare of God is such as whereby we reuerence God and are most willing in all louely sort to do his Commaundements as childreÌ„ are obedient to their parents or if it may be said more tenderly But as for the other kinde of feare A false feare it is either seruile and â—lauish when we are driuen to this obedience for feare of punishment or else it is that wherewith the lawlesse and vnruly sort of people who haue not the true feare of God before their eyes are frighted and wonderously amazed do stand in horrible dread what shall become of them As they that are appointed to execution their feare is deadly so these considering how gréeuous the iudgements of God shall be against them for those heinous sinnes which they haue committed there is nothing before their eyes but the feare of death The which feare I must needs confesse the godly in a sort and for a time may be touched with and yet by the power of their reléeuing saâ—iour they are raised vp to comfort and the good spirit of God doth seale in their hearts the mercies of God the father through the forgiuenes of their sinnes in the blood of Christ But as for the wicked and vngodly who are voyd of the grace of God who spend their liues in all maner of leaudnesse and naughtinesse they are not onely ouertaken and inwrapped in this deadly dreadfull and desperate feare but they are ouercome thereof and as a ship in the sea that is suncke and past hope of recouery they are vtterly ouerwhelmed Three effects of the true feare for euer And yet there is a more certaine knowledge of the true feare of God consisting in these thrée effects First that 1. whereas corruption and naughtinesse lurketh in our harts and would faine haue a vent and issue the feare of God doth kéepe that euill backe and doth so restraine bridle and kéepe in our corrupt and euill inclinations that they shall not in any case breake foorth to the dishonour of God 2 and our owne shame and confusion The second effect note or marke of the true feare of God is by departing from euill For hée that feareth God truly departeth from euill and sinne vnfainedly deâ—esting and abhoring the same both in himselfe and others The third effect 3 and note whereby the feare of God is knowne to bee in vs is when we are purposely set to amend our former euil liues and stedsastly determined with the Prophet Dauid to kéepe the Commandements of our louing and gracious God Which matters would desire a longer discourse and hereafter God willing somwhat may be spoken but at this present they cannot be stood vpon Onely that which I promised that lieth vppon me to performe namely to set foorth the commodities and commendations of the true feare of God For nothing doth more perswade mens mindes theâ— the consideration of the high and great commodities and aduantages of that wherunto we would perswade them The feare of God is to kéepe our selues not so much The commodities of the feare of God within the order of the
world which séemeth to haue no ende shall vanish the heauens shall ware old as doth a garment but as the word of the Lord continueth for euer so are the praises of the feare of God euerlasting Wheresoeuer the Gospell is preached saith Christ throughout all the worlde there shal also this déed of Mary Magdaline which annointed his bodie with costly Oyle and wiped his féete with the haire of her head this déed which she hath done shall be spoken of for a memoriall of her meaning thereby not the déed so much as her heart and affection And such shall be the memoriall of them that feare God according as it is said The name of the godly shall flourish and the remembrance of the wicked shall rot As the whirlewind passeth so is the wicked no more but the righteous is an euerlasting foundation The wise man after he had intreated of diuers and waightie matters and drawing to an end of his booke as though he had for gotten one principal point Let vs now saith he commend the famous men who were honourable in their generations and were well reported of in their times There are of them that haue left a name behinde them so that their praise shall be spoken of There are some also that haue no memoriall and are perished as though they had neuer bin and are become as though they had neuer bin born and their children after them But the former were such men whose righteousnes and feare of God hath not bene forgotten and whose commendation shall endure throughout all ages Their seede shall remaine for euer and their praise shall neuer be taken away their bodies are buried in peace but their name liueth for euermore There is a seed of man which is an honourable seed the honourable seede are they that feare the Lord. Diuerse other goodly sentences the scripture dooth affoord in commendation of the feare of God but I thought the waight of reasons alleaged would more preuaile then the multitude of words which do delight but for the present time Much like pleasant musicke which is no longer of force to moue our mindes but while it soundeth But the waight of the reasons continue in our remembrance when as the multitude of words may soone be forgotten as if we had séene our face in a glasse and when we are gone we remember it no more 2. That delight which is next to the feare of God and an The next delight to the feare of God is the knowledge of gods word excellent delight aboue all worldly delights I thinke good at this present not to stand much vpon but to referre you to a more ample declaration thereof because I haue spent so much time in setting downe the commodities and commendations of the feare of God vnto the which no perswasions can be too tedious But because the studie and knowledge of the word of God is the onely meanes wherby the feare of God is taught maintained and increased therfore doth it seeme a matter as worthie to be considered and to be perswaded as the other And so much the rather because we cannot come so perfectly to the fear of God as by the knowledge of his word To the proofe whereof we haue an excellent sentence Prou. 2. The words be these My sonne if thou receiue my words and hide my commandements with thee to incline thine eares to wisedome and to bowe thy heart to vnderstanding if thou call for vnderstanding and vtter thy voyce for knowledge if thou seeke her as siluer and dig for her as for her treasures Then shalt thou vnderstand A light to our vnderstāding the feare of the Lord and find the knowledge of God All the life of man without the knowledge of the word of God is but a wildernesse and that is the onely path to bring vs out all our vnderstanding is but darknesse and that is the onely lanterne that giueth vs light Our parents that beget vs they beget vs after their owne image and that is sinfull so that as wée are borne in sinne so all our The seed of life delight by nature is in sinne Therefore this séede and this begetting may well bee tearmed a mortall séede and a begetting vnto death But that we may haue a reuerent care and a great delight in the word of God we are giuen to vnderstand that it is the immortall séede the séede that begets vs vnto life As saith Saint Peter Epistle I. He hath begotten vs againe not of mortall but of immortall seede which hee affirmeth to be the word of God that endureth for euer And this is the singular commoditie thereof I. Iohn 3. 9. That hee that is borne of God sinneth not vnto death but if he fall hée riseth againe by repentance The reason because he sinneth not nor delighteth héerein nor suffereth it to raigne within him is for that the séede of Gods word ioyned with his feare remaineth within him neither can he sinne because hée is borne of God and begotten vnto life by his holie spirite As they that are in the fleshe cannot please God for the wisedome of the fleshe is enmitie to God so the word of God doth make the power of his spirite more effectuall within vs and teacheth vs how to please God and to liue in his fauour Blessed is the man that feareth God for his great delight is in gods word and hée maketh more account thereof then of any treasure For all precious things in the world they can continue with vs but while we liue in the world but the séede of gods word as it is euerlasting s◠it accompanieth the soule euen when it is departed from the bodie We are troubled about many things in this life but as our Sauiour Christ saith there is but one thing necessary and that is the hearing reading learning and meditating on the word of God And as wisedome is one of the VVisedome greatest commendations that can be giuen to the feare of god so doth the word of god deserue the selfe same commendation By thy precepts and commandements that is by thy word saith the Prophet Dauid I am wiser then the aged and my elders By thy word I haue gotten vnderstanding therefore I hate all wicked wayes This is your wisedome saith that holy man Moses vnto the Israelites Deu. 4. And this is your vnderstanding in the sight of the people which shall say Onely this people is wise and of vnderstanding and a great nation And this was the wisedome that god would should more preuaile with a King and highest gouernour in a realme then all the wisedome of his counsellours As we shall reade in the booke of Deutro 17. And when the King shall sit vppon the thorne of his kingdome he shall reade in this booke all the dayes of his life and it shall bee euer with him To what end and purpose Euen that he may go in and out wisely before his people That being taught and instructed
by the word of god he may direct not only his own life in the feare of god but also may gouerne his realme in the same feare That so he and his people might be preserued and presented blamelesse in the sight of god which is the greatest comfort of the soule and therefore can bee no greater delight The word of god is the séede of grace which being sowne in the furrows of Christian harts increaseth multiplieth excéedingly It is the spirituall sword that cutteth the flesh from the spirit which seperateth all impure thoughts from the mind and abandone th all lustful desires from the hart It is the sacred fire that burneth away the superfluous humours of worldly desires and worldly vanities It is the wholsom leauen that seasoneth edifieth the soule It is the swéete bread that féedeth the people of God It is the true key that openeth vnto vs Christ Iesus the doore and onely way to the kingdom of heauen And when this wisedom of the word of God entereth into our hearts and when this knowledge delighteth our soules then shall counsell preserue vs and vnderstanding shall kéepe vs. For it doth not only conuert the heart of some vnto the true feare of God It conuerteth It preserueth and call backe the sinner y◠goeth astray but it daily preserueth other some in the same feare causeth them to hold on in a right course But how Chiefly by meditating musing on the word of God by ordering the course of our liues therafter and setting our whole delight theron The King as I said before and chéefest in a realme was commanded to read the word of God all the dayes of his life An example wherof we haue in Ioshua who was appointed of God to be the Prince and gouernor ouer all the people of Israel who by name was thus commanded Let not this booke of the lawe depart out of thy mouth but meditate therein that thou maiest obserue and doo according to all that is written Prosperitie therein For then shalt thou make thy way prosperous and then shalt thou haue good successe When we will signifie a great pleasure and delight we say it is a pleasure and delight for a King and euerie one woulde wish that hée were partaker of Kings delights Beholde then which and what is his cheefest delight and let it be of the same precious account with thée as it ought to be with the king And this delight in reading the word of God in hearing it preached and expounded vnto vs the daily musing and meditating thereon what we haue read and heard and what hath bene taught vs this delight doth bring with it the hatred and detestation of sinne and shall in time bréede in vs the loue and reuerent feare of God and at last make vs partakers of heauenly ioyes In consideration of which effects that the word of God worketh within vs the Prophet Dauid in his psalms doth highly extoll it in this sort The word of God is more to be desired then gold yea then much fine gold sweeter also then honie and the honie combe Moreouer by thy word is thy seruant made circumspect and wary to kéepe himselfe within the compasse of thy feare and in keeping of thy word there is great reward Wherupon he also sheweth the great delight he had therein I am as glad saith he of thy word as Psal 119. one that findeth great spoyles I loue it aboue gold and precious stones my soule hath cleaued thereunto and loued it exceedingly If I had not had a delight therein I should haue gone astray and perished Yea therin haue I had as great delight as in all maner of riches and dearer it hath bene and is vnto me then thousands of gold and siluer And therefore in the Gospell it is rightly compared Mat. 13. vnto a treasure hid in the field which when a man hath found he hideth it and for ioy thereof departeth and selleth all that hée hath and buyeth that field Also vnto a pearle of great price which when one lighteth vpon he goeth his way and selleth all that he hath to get it And among men he that hath a treasure his minde for the most part will be vppon his treasure and whether he be abroad or at home where his treasure is there will his heart be also So he that hath a pearle of great price his eye will be stil vpon it alwayes looking and beholding it It shal be either set in a King and Signet that it may be vpon his finger or with some chaine of gold or some cipres or the like it shall be hanged about his necke such store wil he make of it Therefore in great wisedome did God prouide for his people that they might alwaies haue his word in remembrance and take a delight therin that they might alwaies mus◠and meditate thereon Deut. 6. For they were commanded to write his word not in their halles or parlours or inner roomes of speciall account but also vpon their gates And yet a little nearer that it should be wrought vpon their garments not onely that their eyes should still behold it as a pearle most precious and an incomparable treasure but that their tongues might also be talking thereof and teaching their children both when they sat in their houses and when they walked by the way and when they laie downe when they rose vp All other delights which flesh and blood is wont to hunt after are both transitory and of small continuance and also comfortlesse by reason of the manifold cares as also the A confutation of the chiefest worldly delightes and excellencies A◠miseries which folow after For to let passe the meaner and baser sort which are not worthie to be spoken of let vs trie and examine the chiefest worldly delights let vs walke a while with King Salomon into this earthly paradice And first let vs beholde the glittering shewe of wealth and riches how either pride steppeth foorth and puffeth vp the minde and setteth vs a flaunt to all prodigalitie or couetousnesse créepeth within vs to make vs néedie more then néedes For the couetous man who Riches especially maketh wealth and riches his delight his iewell and his God what dooth hée else but in great plentie liue in miserie neither dooth hée further vse or enioy his goods but onely to behold them with his eyes Such toyle and labour in getting such care and breaking of sléepe to kéepe them such feare in loosing as though we had resolued with our selues to liue and die therewith as though our liues should end when any trouble casualtie or calamitie should make vs loose our goods Farre vnlike to wealthie and godly Iobe who béeing brought to miserie and losse of all gaue manifest proofe that his onely delight was not placed in his wealth and riches but with a patient contented and godly minde vttered these words Naked came I into the worlde and naked shall I