without spot that he might vndertake that punishment that was due vnto our sins and endue vs with his righteousnes So that now we are iust and righteous in him not that we can satisfie the iudgement of God by our owne workes but that we are accounted iust and righteous through Christ who is ours through faith Who is made vnto vs wisdome and righteousnesse satisfaction and redemption that he that reioyceth might only reioyce in the Lord for whose sake we are fréely accounted both iust innocent before god in whom are seene the glorious treasures of God that wée might bée inriched by him For if wée looke for saluation wée are taught by the very name of Iesus that it is in him if wée séeke for any other gifte of the spirit they are to bée found in his annointing if wée séeke for strength it is in his dominion if we séeke for cléerenesse it is in his conception if we séeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all things like vnto vs that he might learne to sorrowe with vs. If we séeke for redemption it is in his passion if we séeke for absolution it is in his condmnation if wée séeke for release of the curse it is in his crosse if we séeke for satisfaction it is in his sacrifice if wee séeke for clensing it is in his blood if wée séeke for reconciliation it is in his going downe into hell if we séeke for mortification of the flesh it is in his buriall if wée séeke for newnesse of life it is in his resurrection if for immortalitie it is in his victory ouer death if we seeke for the inheritaunce of the kingdome of heauen it is in his entraunce into heauen if wée séeke for defence for assurednesse for plentie and stoare of all good thinges it is in his kingdome And therefore this is the diademe and bewtifull crowne that is sette vpon our heads the fine linnen and the silke and the broidered worke wherewith wée are couered these are the ornaments wherewith wée are decked the bracelets on our hands and the chaine that is put about our neckes this is the frontlet on our face the earings in our eares this is the garment of siluer and gold wherewith wée are cloathed this is the fine flower the hony and the oyle whereby we become so bewtiffull Euen the remssion of our sinnes and the imputation of Christ his righteousnesse who hath put away our transgressions like a cloud and our sinnes like a mist and filled our harts with ioy and gladnesse that in a sure confidence we may break out and say Nowe there is no condemnation to them which are in Christ Iesus Reioice therefore O ye heauens at the goodnes and mercie of the Lord for he only hath done it shout ye lower partes of the earth brast foorth into praises yee mountaines 3. Sanctification The lawe is fulfilled of the regenerate by reason of Christ O forrest and euerie trée threin The third braunch is sanctification and holinesse of life whereby as before being vnregenerate we hated the lawe and the lawe was vnto vs the cause of death nowe being reconciled to God of our owne accord respecting our former rebellion we are readie and obedient to doe the will of God yea and all our delight is therein so nowe vnto vs it ceaseth to bee a curse and condemnation for the lawe of God is writte in our harts whereby we vnderstand the will of God and are stirred vp to the obedience thereof So then through faith the lawe is not made of none effect but it doeth rather establish the lawe For without Christ the lawe is not fulfilled yea it setteth our concupiscence on fire and maketh vs subiect vnto condemnation but in Christ we find the exact righteousnesse of the lawe for he is the end of the lawe to eucrie one that beleeueth by whom also we are sanctified and our hearts framed to the obedience of the lawe which though it be vnperfect yet doth it aime at perfection And this obedience procéedeth from faith which through the merit of Christ obtaineth the holie spirit which spirit doth make vs newe harts doth exhilarat vs doth incite and inflame our harts to doe the lawe willinglie Nowe the lawe in the regenerate that is in those whose sinnes are forgiuen vnto whom the righteousuesse of Christ is imputed who are sanctified bringeth foorth good frutes Therefore euill actions procéede not from the lawe and from The workes of the regenerate no cause of iustification the regenerate but from sinne and our corrupt nature Neither let vs thinke so highly of these frutes as though from thence our iustification were deriued For though we hate sinne in other men and especially in our selues although we delight in all things which are agréeable to the A true doctrine of good workes will of god although all our actions and conuersation do expresse the same yet are they but signes and tokens of our loue to God and arguments to vs of our election and frutefull examples to drawe others to that excellent knowledge which is in Christ The lawe in the regenerate a mind rightly formed and ruled perswaded on thing but corruption also which hath her seate in the regenerate an other thing for it striueth against the spirit and the lawe of the In the regenerate is a fight betwixt the flesh and the spirit An especiall comfort in this fight is that we are vnder grace mind so that they cannot either liue as wel as they would or be so voide of sinne as they could wish Neuerthelesse this is their comfort that they are not vnder the lawe but vnder grace whereby enioying the fauour mercie fréegoodwill and beneuolence of God towarde vs in Christ the reliques of sinne are not imputed vnto vs but we are reputed and accounted before God as men fullie and perfectly iust He hath giuen vs his spirit the fulnes whereof we do not enioy because in this life there will alwaies remaine in vs remnants of sinne which fight against the spirit Which conflict the Apostle plainly setteth forth before our eies hauing sufficient experience thereof in himself For the mind of a regenerate man is spirituall but he himself is carnall sold vnder sinne and that which he hateth that doth he in his flesh there is no good thing To wil is present but he findeth no means to perform that which is good yea euil togither continually is present with him and though his inner man delight in the lawe of God yet doeth he sée an other lawe in his members rebelling against the lawe of his minde and leading him captiue vnto the lawe of sinne which is in his members And that euen the godly might know that they are laden The profit of this fight with infirmities therefore is this sting left in their flesh that they might alwaies haue recourse vnto the Lord who is able to beate downe
of great account Maister Rowland Barker Esquire Iustice of peace and quorum in the Countie of Salop S. I. wisheth the blessings of God in this life and the ioyes of that which is to come RIght Worshipfull I cannot write vnto you but as vnto a stranger yet such a stranger in whome I haue perceiued great good wil kindnesse toward me So that I may resolue with my selfe to make account of you as of my friende whereof I haue some triall in that you haue giuen a great token in the preferment of my sister for the which both she and I am bound to giue you hartie thankes And yet great reason there is that you should be strange because as yet I haue shewed no dutie wherby I might in some sort warrant my selfe of your fauoure and friendship The godly minde wherewith Gods spirit no doubt hath indued you may be some cause to procure your fauour toward me if it were but for my profession sake And so much the more because you carry a name in Shropshire to be a great fauourer of the Gospell and if I should adde the peoples report of a good Iusticer I might be iudged to flatter And yet there is no cause For where the word of God hath taken deep roote there of necessitie followeth all vprightnesse both in life and office To procure your Worships good will toward me I haue at this time though boldly offered vnto your view some part of my laboure which as you like it so I hope you will accept it and your good liking shal giue it both countenance and credit inough And seeing your credit is great in the furtherance of the Gospell so I would humbly request you to promote and further the same more and more to the vtmost of your power Though it bee my request yet is it Gods cause and his glorie which may both stirre you vp and also incourage you who need not my perswasion being forward inough of your owne disposition and good nature Doubtlesse God woorketh excellently in notable men at whose handes hee requireth woorthie matters euen at the handes of famous men and men of renowme Whome hee hath greatly aduaunced furthered and furnished vnto suche woorkes And vnto whome much is giuen of them also shall much bee required King Dauid woulde haue built a Temple vnto the Lord God of Israel but God appointed his sonne King Salomon to doo it Manie Kinges in Iuda yet none but Hezekiah caused the brasen Serpent to be pulled downe and GOD wrought with him and hee prospered and flourished and God sent him a miraculous and famous deliuerance from the handes of his enemies Iosiah was famous for Religion and none more zealous the solemne keeping of the Passeouer that was in his daies doth declare it King Cyrus hee is appointed of God to deliuer the Iewes from their captiuitie and thraldome Many Heathen Kings there were in the worlde yet it pleased God that his glorie should bee set forth by none so much as by King Nabuchodonosor who wondrously set foorth the praises of God was a notable meane to deface idolatrie that God onelie might bee truly serued And although notable men bee not all Kings yet vnder Kinges great matters are committed vnto them and they are rulers vnder Princes and in the places where GOD hath seated them hee dooth giue them honour as is meete for them and agreeable to their estate Especially hee crowneth them with honour which honour him What worke more notable then the preaching of the Gospell and that the Nobilitie and also Gentlemen of good calling and credit might see it performed in the places where they dwell and about them I would to God the reuerend Fathers of the land of whome the Prince maketh choyce as of notable men and men of renowme had that care as Bishop Hooper and Bishop Latimer had to see the people taught and instructed in euerie parish throughout their Diocesse and I doubt not but that they haue the selfesame care howsoeuer oftentimes it falleth out otherwise contrarie to their willes Most gentlemeÌ„ are set against it because they know not the worthinesse of it as also the glittering shew of this deceiueable world hath vtterly blinded theÌ„ togither with their corrupt affections which are so far from correctioÌ„ or amendment that they cannot abide to heare any reproofe or counsell or so much as to acknowledge their fault therfore coÌ„sequeÌ„tly notable men they must needs bee that fauour it Who in so dooing procure vnto themselues the fauour of God and the hearts and good reportes of men whis is a great honour that God doth crowne them withall May I not write vnto your Worship as I reade in the Reuelation chapter 3. 11. is written to euery ChristiaÌ„ Behold I come shortly hold that which thou hast that no man take thy Crowne And again verse 21. To him that ouercommeth and continueth will I grant to sit with me in my throne I haue bene too tedious and here I must staie and so I humbly take my leaue praying your Woorship to remember my humblesute I haue made vnto you not long since so farre forth as conueniently you may neither is it reason we should presse vpon you too farre Wherin if you vouchsafe to pleasure vs wee shall all of vs bee bounde to pray to God for your prosperous estate and that you may liue long to Gods glorie your owne comfort and contentment to the ioy of your friends and admiration of your enemies Your VVorships in his praiers to God for you and yours S. I. A Patterne of Sanctification Titus 2. 11. 12. 13. 14. 15. For the grace of God that bringeth saluation vnto all men hath appeared And teacheth vs that we should deny vngodlinesse and wordly lusts aâ—d that we should liue soberly and righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christ. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of goodworkes This text standeth on foure parts 1 A generall proposition The grace of God hath appeared vnto all 2 The effect of this grace consisting in SanctificatioÌ„ which hath two parts Mortification And teacheth vs to denie vngodlinesse and worldly lusts Viuification And that we shuld liue soberly and righteously godly 3 A perswasion vnto this SanctificatioÌ„ Looking for the blessed hope and appearing of our Lord and Sauiour 4 The cause of this Sanctification which is Christ Who gaue himselfe for vs that he might redeeme vs. THe Apostle writing to the Corinthians of this grace of God which is nothing else but his fauour his mercy and louing kindnesse wherby we are fréely beloued by the meanes of Iesus Christ calleth this grace the wisedome of God and calleth it also a misterie Well may it be called the wisedome of God both in respect of God himselfe who intendeth
through our sin and vngodlines we lose not our happie estate in the world to come As touching the knowledge of our selues that is of our The knowledge of our selues excellent estate wherein we were created of our fall wherby we lost and forfaited that estate and howe againe we are restored vnto the same the word of god doth thus instruct Mans excellent estate vs. That god by his infinit goodnesse created man according to his image and likenes to this end that he should be good holy immortall happie and partaker of all his benefits hauing then and in his time of innocencie Fréewil to fulfill and performe those things which god required at his hands and to do his will and commandements Lastly in graunting him the rule gouernment ouer all his creatures The knowledge of our fall consisteth herein and so His fall we are taught that man being created in so excelleÌ„t estate continued not in his innocencie and vprightnesse but fell away by his disobedience from god and from his excellent estate The causes of whose fall were the temptations of the Diuel the enemy of all mankinde the enticement of Eue his wife his infidelitie in not veléeuing gods word to be true and doubting the punishment which god foretold lastly his own high mind and wicked wil by which means he disobeyed god and so became sinfull The sequele and effects of his disobience sin and fall were theirs that thereby he prouoked gods wrath against himselfe that according to his deserts he was vexed with infinit miseries and that he brought death vppon himselfe and vpon all his posteritie And so through sin he chaunged the image of god into the image of the diuel and caused that his ofspring and posteritie should be by nature the children of wrath and subiect to miserie death and damnation Concerning the restoring of man we reade that gods His restoring mercy herein is great and singular who according to his infinit and vnspeakable goodnesse pittying mans miserie of his méere grace â—nd fauour did giue his owne sonne to death for the forgiuenesse of our sinnes And that the meane whereby man should be restored was that the sonne of god should be incarnat and take our flesh of a godly woman and pure virgin being conceiued of the holy ghost and thereby pure and without sin Who in our flesh performed perfect obedience to make vs acceptable who by dying in the flesh did satisfie Gods wrath and by death ouercame death and him that had the power of death that is the diuell who deliuered the faithfull children of Adam and set them frée from the bondage of Sathan who procured them to be adopted the sonnes of God being by nature the children of wrath who sanctified them and inducd them with the gifts and graces of his holy spirit that they might be framed to expresse the image of God in their liues and conuersation that they might be holy both in bodie and soule and so recouer their former estate and become fellowe heires with Christ of euerlasting life being immortall and blessed and eternally glorified And thus when in our painfull endeuours we shal perceiue that God hath graunted vnto vs to vnderstand his will and his word it will bréed an inward comfort in our hearts and consciences which shall be a sufficient witnesse vnto vs both of Gods loue and fauour and of his sauing and euerlasting mercies toward vs. God gaue the heathen people a land wherein were riuers Conclusion of waters and fountaines a land of wheate and barley and of viniards and figge trées and pomegranates a land of oyle and honie a land wherein was no scarcitie a land whose stones were iron and out of whose mountaines they dig brasse they possessed great and goodly citties and houses full of all manner of goods they wanted no earthly commodities that their hearts could desire All which blessings although they enioyed them to the full yet in respect of the word of God they were all but as vaine shadowes The great blessings of his word and of his lawes he gaue onely to his owne people He dealt not so doth the Prophet say with the Heathen nay he dealt not so with any nation vnder the Sunne neither had the Heathen knowledge of his lawes Which great blessing and the onely treasure of all treasures we enioying through the mercy and fauour of God shall we be found so negligent as not to search and spend some time and studie therein The time shall come saith Christ that ye shal desire one of the daies of the sonne of man and shall not sée them What if God should send a famine not of bread nor of bodily foode but of his precious word What if he should punish vs by Idolatry by giuing power to a straunge nation to ouerrunne vs. We may wander from sea to sea and from the North euen to the East then we may runne too and fro to séeke the word of the Lord and yet not be partakers of our desires Now we may reade let not the opportunitie slip vntill the time come that we may wish and want We neuer lightly know what health is till sicknesse come and then we may be nearer to death then to recouer our health What was it to Moses that he could sée that pleasant land and goodly lebanon and could not enter into it And what comfort will it be to vs to thinke that we had time to reade and search the word of God when we shall be debarred from the vse therof O that we could be perswaded to reade and search that we might finde eternall life or that the loue thereof were planted in our hearts that we might bee desirous still to heare reade and meditate in the same who in so doing are pronounced blessed Blessed is the man whose delight is in the lawe of the Lord and therein doth he meditate that is continually spend a great part of his time in that holy and heauenly and sauing exercise Which blessing God of his mercy grant vs and frame our mindes to the earnest desire of reading and vnderstanding his wil and and his word and I pray God giue effect to the same and prosper it To God the Father God the Sonne and God the holy Ghost c. Some reade the word for fashion sake Idle readers Mat. 13. 19. Much like the high way seede And some being touch't by gods good grace Christian workers Mat. 5. 6. Do reade it for their neede Yet is the wisest naturall man 1. Cor. 2. 14. Herein but ignorant and blinde And daily must we pray to God Praier for vnderstanding Eph. 1. 16. 20. Iam. 1. 5. Colloss 1. 9. To light our darkned minde And if that profit we do meane To get and gaine thereby We must not reade but once and twice To satisfie the eye But often must the cud be chu'd Read often if we minde truly to profit Ps
shall gods blessing reach and extend it selfe more to some then to other some When there was a famin in the land Abraham had to suffice him so also fell it out vnto Izake his sonne when there was a famine and he a stranger in the land God increased him with store But a far greater proofe of Gods prouidence in the behalfe of the godly is séen in the example of Ioseph the sonne and Iacob the father with all his children posteritie For when many lands were ready to starue they were fed liberally as it were from the kings table So it falleth out betwixt the godly and the wicked when we thinke of Gods prouidence Abraham Izake and Iacob haue plentie when Esau is almost dead for want of a messe of pottage when the prodigall sonne would faine haue filled his belly with the huskes that the swine did eate but no man gaue them him nor had pittie on him The lions do lacke and suffer hunger but they which séeke the Lord shall want no maner of thing that is good For the reliefe of the whole citie of Samaria but especially for the comfort of the godly did God send his Prophet Elisha to tel them of plentie saying Two measures of barley at a shekel and a measure of fine floure shall be at a shekel to morrow about this time in the gate of Samaria After great scarcitie vpon a sodaine great plentie and more store of corne then of money to giue for corne inough to satisfie them that were most hungry and besides to spare God neuer suffereth his to want long though for the wickeds sake they are somewhat restrained for a season Who by his prouidence is so aboundant that euen the wicked also as the Psalme saith are filled with his hid treasures Esau had rich possessions and Ismael was a great Lorde and from him came Princes The hand of God was opened in most liberall sort vnto the Canaanites yet therewithall wee must vnderstand that this lasted but for a time and also to teach vs that if God be so liberall to them which are without God in the world how much more carefull will he be ouer them that are godly Trust thou in the Lord and do good which two matters are sure tokens vnto vs that if we do so Gods prouidence will neuer faile vs dwell in the land and thou shalt be fed assuredly Delight thy selfe in the Lord and he shall giue thée thy hearts desire God maketh his Sunne to arise on the euill as well as on the good and sendeth raine on the vniust as well as on the iust Yea sometimes their portion is so great that they spread themselues like a gréen bay trée yet their time is but short I passed by saith the Prophet and â—o they were gone I sought them but their place could no where be found They that wayt vppon the Lord and fulfill his will they shall inherit the land yet a little while and the wicked shall not appeare the séed of the wicked shall be cut off and the righteous shall inherit the land and dwell therein for euer Fly from euill and be doing good and dwell for euermore And although the wicked be maintained by gods prouidence and that largely yet is it especially for this cause to make them without excuse wheÌ„ they shall be called to account because they haue not liued in the feare of God seeing that God delt with them so plentuously Wherefore séeing the prouidence of God hath this consideration ioyned with it that they only that feare God and do his wil are truly partakers of the same let vs kéep our selues in compasse and desire no more of God then that which shall relieue our necessities and be a meanes to continue vs in gods feare Delicates and dainties are for them who are carried away with the lusts of the flesh I kept my body vnder saith S. Paul lest when I had warned other I my selfe might be reproued At mans first creation God appointed euery gréen hearbe to be his meate to teach him abstinence and â—obrietie In like sort in the Psalme 104. we reade of Gods ordinance for the sustenance of all creatures in these words Hee causeth grasse to growe for the cattle and hearbe for the vse of man and that the earth might yeeld him bread to strengthen his heart No spéech of delicates and dainties to bréede a contentment in our mindes Not but that according to their estates and degrées men may vse delicate fare in a good and godly sort but the vnruly nature of man is rather giuen to excesse then to a meane And happie is he that can vse the creatures of God without offence Reade the scriptures and for the most part you shall sée where mention is made of dainties it hath also these companions Sinne and Forgetfulnesse Excesse and Riot The Israelites they could not be content with Manna which came from heauen euen Angels foode but wanton they were and néeds they must haue other fare grudging and murmuring against God They fell a lusting and wept withall saying Who shall giue vs flesh to eate We remember the fish that we did eate for nought in Egipt the cucumbers and the pepons and the léekes and the onions and the garlicke whereof we had such store as we could wish but now our soule is dried away and we can see nothing but this Manna Then GOD sent them quailes euen daintie flesh The swéete mouthes of the Sodomites stirred vp the flesh and enforced the hart mind to consent to great filthinesse and their bodies were too ready to performe it Proud they were and idle forgetful of God of themselues and disdainfull toward the poore King Belshazzar as we read in yâ— procie of Daniel ca. 5. in his excessiue feasting did abound but euen then also he was carousing to his coÌ„cubines and praising his idol gods of gold of siluer of brasse of iroÌ„ of wood and of stone and further he abused the holy vessels of the temple The prodigall sonne had a dainty tooth and he must satisfie his mind and spend till all was gone and that quickly He spent it in excesse and whoredome The rich man fared daintily but he had no regard vnto the poore and harkened not vnto their cries But what became of these daintie people While the flesh of the quailes was betwixt the téeth of the Israelites a plague came from God and consumed a number of them Fire and brimstone from heauen burnt vp the Sodomites The same houre that King Belshazzar was feasting riotously and wickedly he sawe that with his eyes that troubled his thoughtes and made his countenance to change and his heart to melt and his knées to beate one against an other for feare and trembling A heauy matter was shewed him the losse of his kingdome he escaped not so but he lost his life too After the prodigall sonne had eaten vp his portion of goods and spent all in sugar and sauce
also retaining the faithfull in godly life and manners what moueth these our aduersaries séeing they are ouercome with the manifest and inuincible trueth to thinke they speake well saying Although this doctrine of Predestination be true yet it ought not to be preached vnto the people Nay so much the rather it is good to be throughly preached that he that hath eares to heare may heare And who hath them But he that hath receiued them of God who promiseth to giue them And as for him that doth receiue it let him refuse it if he will so that he that doth receiue it may take it drinke it be sufficed and haue life For as we must preach the feare of God to the end that God may be truly serued so must wée preach predestination that he which hath eares to heare may heare and reioyce in God not in himselfe for the grace of God towards him This is the mind of that excellent Doctor as touching this point Which notwithstanding bindeth vs to two conditions The one is that we speake no farther héerein then Gods worde doth limit vs. The other that we set forth the same thing which the scripture teacheth accordingly and to edification Wherefore we will briefly speake of both these partes first of the doctrine it selfe and next of the vse and applying of the same The second chapter Of the eternall counsell of God hidde in himselfe the which afterwards is knowen by the effects thereof GOD whose iudgements no man can comprehend The councell purpose will of God is the fountaine and originall of all causes whose waies cannot be found out and whose will ought to stop all mens mouthes according to the determinate and vnchaungeable purpose of his will by the vertue whereof all things aremade yea those things which are euill and execrable not in that they be wrought by his diuine counsell but forasmuch as they procéed of the prince of the aire and that spirit which worketh in the childrē of disobedience hath determined from before al beginning with himselfe to create all things in their time for his glory and namely men whome hée hath made after two sorts cleane contrary one to the other Whereof hée maketh the one sort which it pleased him to choose by his secret will and purpose partakers of his glory through his mercie Vessels of honor and these we call according to the word of God the vessels of honour the elect the children of promise predestinate to saluation And the other whom likewise it pleased him to ordaine to damnation that hée might shewe foorth his wrath and power to bée glorified also in them wée doe Vessels of dishonor call the vessels of dishonour and wrath the reprobate and cast off from all good workes This election or predestination to euerlasting life being Our election is hid in the secret purpose of God considered in the will of God that is to say this selfe same determination or purpose to elect is the first fountaine and chief originall of the saluation of Gods children neither is it theron grounded as some say because god did foresée their faith or good workes But only of his owne good will from whence afterwards the election the faith and the good workes spring foorth Therefore when the scripture will confirme the children of God in full and perfect hope it doth not stay in alledging the testimonies of the second causes that is to say in the frutes of faith nor in the second causes themselues as faith calling by the Gospell neither yet sometimes in Christ himselfe in whom notwithstanding we are as in our head elected adopted but ascendeth higher euen vnto that eternal purpose which god hath determined only in himselfe Likewise when mention is made of the damnation of the reprobate although the whole fault thereof be in thēmselues Reprobation is hidde in the secret purpose of God yet notwithstanding sometimes when néede requireth the scripture to make more manifest by this comparison the greate power of Gods patience and the riches of his glory towards the vessels of mercy leadeth vs vnto this high secret which by order is the first cause of their damnation Of the which secrete no other cause is knowen to men but only his iust will which we must with all reuerence obey as comming from him who is onely iust and cannot by any meanes nor of any man in any sort be comprehended For wée must put difference betwixt the purpose or ordinance of reprobation and reprobation it selfe The secret purpose to elect or reproue only appertaineth to God but the causes of election reprobation are manifest in the Scriptures because God would that the secrete of this his purpose should be kept close trom vs and againe wée haue the causes of Reprobation and Damnation which dependeth thereof expressed in Gods word that is to say corruption lacke of faith and iniquity which as they bée necessary so are they also voluntary in the vessels made to dishonor like as on the other part when wée describe orderly the causes of the saluation of the elect wée put difference betwixt the purpose of the electing which God hath determined in himselfe and the election which is appointed in Christ In such sort that this his purpose or ordinance doth not only go before election in the degrée of causes but also before all other things that followe the same The chiefe matters gathered out of this second chapter with places of proofe taken out of the worde of God ioyned thereunto God disposeth all according to his will and hath created all things for his glory and namely man Concerning whome first hée challengeth the ordering of all affaires as also the hardening of hearts Secondly hée hath made them after two sorts the one contrary to the other That God disposeth all according to his will Esay 46. 9. 10. 11. 12. Remember the former things of old For I am God and there is no other God and there is nothing like me Which declare the last thing from the beginning and from of old the things that were not done saying My counsaile shall stand and I will do whatsoeuer I wil. I call a bird from the East Cyrus which shal come as swift as a bird and the man of my counsel who shal execute that which I haue determined from farre As I haue spoken so will I bring it to passe I haue purposed and I will do it Esa 14 26. The Lord of hostes hath determined it and who shal disanull it and his hand is stretched out and who shall turne it away Dan. 4. 32. All the inhabitants of the earth are reputed as nothing and according to his will he worketh in the army of heauen and in the inhabitants of the earth and none can stay his hand nor say vnto him What doest thou Ephe. 1. 9. 11. And he hath opened vnto vs the mistery of his will according to his good pleasure which
he hath purposed in him In whom also we are chosen when we were predestinate according to the purpose of him which worketh all things after the counsell of his own wil. Gal. 1. 4. Iob. 9. 10. God doth great things and vnsearchable yea maruellous things without number Rom. 9. 20. O man who art thou which pleadest against god shall the thing formed say to him that formed it why hast thou made me thus That God hath the ordering of mens affaires as also of hardning the heart Gene. 45. 7. 8. Ioseph to his brethren God saith he sent me before you to preserue your posteritie in this land and to saue you aliue by a great deliuerance Now then ye sent me not hither but God who hath made me a father vnto Pharaoh and Lord of all his house and ruler throughout all the land of Egipt Esay 10. 5. 6. 7. 8. 11. 12. 13. 15. O Ashur the rod of my wrath and the staffe in their hand is mine indignation I wil send him to a dissembling nation and I will giue him a charge against the people of my wrath to take the spoile and to take the pray and to tread them vnder féete like the mire in the stréete But hée thinketh not so neither doeth his heart estéeme it so but he imagineth to destroy and cut off not a fewe nations For he saith Are not my princes altogither Kings Shall not I as I haue done to Samaria and to the idoles thereof so do to Ierusalem and the idoles thereof But when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the frute of the proud hart of the king of Ashur and his glorious and proud lookes Because he said By the power of mine owne hand haue I done it and by my wisdome because I am wise Shall the axe boast it selfe against him that heweth therewith or shall the sawe exalt it selfe against him that moueth it As if the rod should lift vp it selfe against him that taketh it vp or the staffe should exalt it selfe as it were no wood When God hath punished his children with the rod he casteth it into the fire Iere. 10. 23. O Lord I know that the way of man is not in himselfe neither is it in man to walke and to direct his stepps For though man may purpose yet God will dispose 1. Kings 12. 15. The king Rehoboam Salomons sonne a wise father and a foolish sonne following the counsaile of young men and gréene heades harkened not to the lawfull request of the people For it was the ordinance of the Lord the he might performe his saiyng which he had spoken by Ahijah the Shilonite vnto Ieroboam the sonne of Nebat 2. Chro. 10. 15. A note out of the Geneua bible vpon this place of scripture concerning Rehoboam who yéelded vnto young mens counsaile Gods wil imposeth such a necessitie to the second causes that nothing can be done but by the same And yet mans will worketh as of it selfe so that it cannot bée excused in doing euiil by alledging that it is Gods ordinance 2. Chro. 11. 4. When Rehoboam had gathered nine score thousand chosen men of warre to fight against Israell that is those his subiects which did rebell against him the Lord warned him them by his prophet Shemaiah saiyng Ye shall not goe vp nor fight against your bretheren returne euery man to his house For this thing is done of me saieth the Lord. They obeied therefore the worde of the Lord and returned from going against Ieroboham 2. Chro. 22. 7. And the destruction of Ahaziah came of god in the he went to Ioram For when he was come he went forth with Ioram against lehu the sonne of Nimshi whom the Lord had annointed to destroy the house of Ahab 2. Chro. 25. 19. 20. King Ioash sent vnto king Amaziah and said Thou thinkest lo thou hast smitten Edome thy hart lifteth thée vp to brag Abide nowe at home why doest thou prouoke to thine hurt the thou shouldst fall Iudah with thée But Amaziah would not heare for it was of God that he might deliuer them into his hand because they sought the Gods of Edom. The note vpon the place Thus God oftentimes plagueth by these meanes wherein men most trust to teach them to haue their recourse only to him And to shewe his iudgements he moueth their hearts to followe that which shal be their destruction The ordering of the iourney of Abrahams seruaunt and of the thrée wise men that sought Christ by the leading of a starre the circumstaunces also of Christ his death and passion shewe how God ruleth the affaires of man Psal 64 8. 9. Their owne tongs shall make them fall insomuch that who so seeth them shall laugh them to scorne And all men that sée it shall say This hath God done for they shal perceiue that it is his worke Pro. 19. 33. The lot is cast into the lappe but the disposition thereof is of the Lord. Which thing is wonderfully expressed in the story of Ionas God ordereth not only their affaires but their affections also as hatred good-will ioy and sorow Pro. 21. 1. The kings heart is in the hand of the Lord as the riuers of waters he turneth it whither soeuer it pleaseth him Ge. 21. 22. 23. Esther 15. 11. Acts. 4. 25. 26. 27. 28. 29. Why did the Gentiles rage and the people imagine vaine things The kings of the earth assembled and the rulers came togither against the Lord and against his Christ For doubtlesse against thine holy sonne Iesus whom thou hadst annointed both Herode and Pontius Pilate with the Gentiles and people of Israel gathered themselues togither to do whatsoeuer thine hand and thy counsaile had determined before to be done 2. Sa. 16. 11. Dauid saide to Abishai and to his seruants Behold my sonne which came out of mine owne bowels séeketh my life then how much more now may this sonne of Iemini Suffer him to curse for the Lorde hath bidden him It may be that the Lord will looke vpon my affliction and do me good for his cursing this day Pro. 16. 7. When the waies of a man please the Lord hée will make also his enemies at peace with him Gen. 31. Now Iacob heard the words of Labans sonnes saying Iacob hath taken away all that was our fathers and of our fathers goods hath he gotten all his honor Also Iacob beheld the countenance of Laban that it was not towards him as in times past And the Lord said vnto Iacob Turne againe into the land of thy fathers and to thy kindred and I wil be with thée Then Iacob called his wiues and said I sée your fathers countenance that it is not towards me as it was wont and the God of my father hath bin with me And ye know that I haue serued your father with all my might But your father hath deceiued me and changed my wages ten times the is oftentimes but god suffered
quarrelling Let vs rather reuerence yâ— which passeth the reach and compasse of our wits and turne our mindes wholy to praise his mercy who by his onely grace hath saued vs when we deserued the like punishment and damnation and were no lesse sinners and wicked theÌ„ they The chief matters with places of Scripture for proofe God hath appointed a way to his infinit wisdome and to the execution of his predestination shutting vp al vnder disobadience sinne and vnbeleefe Gall. 3. 22. But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beléeue Rom. 11. 32. God hath shut vp all in vnbeléefe that he might haue mercy vpon all that beléeue So that the way to the Godly to be partakers of mercy is to beleeue wherein we must vnderstand that faith is a gift of God peculiarly belonging to the elect and chosen children of God Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternal life beléeued Ephe. 2. 8. For by grace are ye saued through faith and that not of your selues it is the gift of God Titus 1. 1. Paule a seruant of God and an Apostle of Iesus Christ according to the faith of Gods elect which is proper and peculiar vnto them so that they that are partakers of faith may assure themselues yâ— they pertaine to god Philip. 1. 29. For vnto you it is giuen for Christ that not only ye should beléeue in him but also suffer for his sake Gal. 5. 22. The frute of the spirit is loue ioy peace long suffring gentlenes goodnes faith Iohn 6. 65. No man can come vnto me except it be giuen vnto him of my father As also they that doe not beleeue nor knowe God are iustly condemned 2. These 3. 2. Pray for vs that we may be deliuered from vnreasonable and euill men For all men haue not faith Mat. 13. 11. It is giuen vnto you saith Christ to knowe the secrets of the kingdome of heauen but to them it is not giuen For the gospell and meanes of saluation is hid to them that perish 2. Cor. 4. 3. 4. 2. Thes 2. 10. Ihon 12. 37. And though Iesus had done so many miracles before them yet beléeued they not on him That the saying of Esaias the Prophet might be fulfiled c. Man created in innocency puritie and holinesse Gene. 1. 27. Thus God created the man in his image in the image of God created he him he created them male and female And what vertuous and holy qualities were there which were not in the image of God according as it is at large set downe Ephe. 4. 24. Put on the new man which after God is created in righteousnes true holines and so forth to the end of the chapter Man fell not from God by constraint or necessitie but became seruant of sin through his owne will Gen. 3. 6. So the woman séeing that the trée was good for meat and that it was pleasant to the eies and a trée to be desired to get knowledge tooke of the frute thereof and did eate and gaue also to her husband with her and he did eate which thing was contrary to the commaundement of God and a penaltie of death set vpon them if they did eate as we reade chap. 2. 16. 17. And the Lord God commanded the man saying Thou shalt eate fréely of euery trée of the garden but as touching the trée of knowâ—edge of good and euill thou shalt not eate of it For whensoeuer thou eatest thereof thou shalt die the death By which fall and and disobedience he did binde and drawe the whole nature of man to sin and so consequently to the death of body and soule Ro. 7. 20. Nowe if I doe that I would not it is no more I that do it but the sinne that dwelleth in me Ro. 5. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned This fall of man came not by chaunce or fortune because the prouidence of God reacheth euen to the smallest matters Mat. 10. 29. 30. Are not two sparrowes sold for a farthing and one of them shall not fall on the ground without your father yea and all the haires of your head are numbred Pro. 16. 33. The lot is cast into the lappe but the whole disposition thereof is of the Lord. What matter God hath so ordained to shewe his glory by mercy to the one and wrath to the other Ro. 9. 21. Hath not the potter power of the clay to make of the same lumpe on vessell to honour and an other vnto dishonour What and if God would to shewe his wrath and to make his power to be knowne suffer with long patience the vessels of wrath prepared to destruction And that he might declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Pet. 2. 6. 8. Behold I put in Sion a chiefe corner stone elect and precious and he that beleueth therein shall not be ashamed A stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were eueÌ„ ordained Neither saluation nor damnation is the finall end of Gods counsaile but his owne glory Ro. 9. 17. For the scripture saith vnto Pharaoh For this same purpose haue I stirred thée vp that I might shewe my power in thée and that my name might be declared throughout all the earth Pro. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euill For ere the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto Rebecca their mother The elder shall serue the younger As it is written I haue loued Iacob and haue hated Esau Well in this cause may men pleade against God but it shall not preuaile Ro. 9. 19. 20. Thou wilt say then vnto me Why doth he yet complaine For who hath resisted his will But O maÌ„ who art thou which pleadest against God shal the thing formed say to him that formed it Why hast thou made me thus But rather we ought to reuerence that which is past our reach and turne our minds wholly to praise god in his workes especially for his mercy toward vs. Ro. 11. 33. O the déepenesse of the riches both of the wisdome and knowledge of God! howe vn searchable are his iudgements and his waies past finding out Ps 107. 8. O that men would therefore confesse before the Lord his louing kindnes and praise him for his wonderfull workes that he doeth for the children of men The fourth Chapter By what order God proceedeth to declare and
counsaile and instruction by the promises threatnings thereof For if this Praier and fafling be not godlinesse what can we say yâ— godlinesse is To the reading hearing of Gods word we ought to ioyne often and continual praier and preparing our selues more effectually by taming our body bringing it in subiection by vsing the great helpe of fasting For both the body therby shall be more apt able to endure and the soule shal be the more heauenly disposed hauing not the lusts of the flesh to hinder it in so great and godly an action Great and most necessary is the cause of praier not only that God would câ—ntinue his benefits gifts and graces towards vs which we stand in néede of continually from time to time but also that God would keepe vs from euill vnto the which we are moste prone and whereof by our fleshly and naturall corruption we are most desirous And if it were so that wee were not desirous nor prone thereunto yet mightily should we be prouoked by the secret temptations of the diuell and by the euill examples of the worldâ— and by the naughtie counsaile of those that are ill disposed From all which mischiefes by praier we are deliuered besides that in the exercise of praier wée haue the company of GOD we talke with God and God with vs. And being so Thankfulnesse heauenly exercised what can be more godly Thanfulnesse also is godlinesse when we are not vnmindfull of Gods benifits neither forgetfull to shewe our dutie both in heart and in word and in open profession and in doing good to others to testifie to the world Gods goodnesse towards vs and so to be thankfull Too thankfull we cannot be because we can neuer make recompence According to that the Apostle saith In all things giue thanks By nature we are too vngratefull but the grace of God doth change our minds and learne them to be thankfull Vpon thankfulnesse Contentation will also follow contentation that is a mind satisfied and contented with that portion which God hath sent They that are not contented can neuer be satisfied neither can they be thankfull and they that can neither â—e content nor thankfull it can hardly be said that there is godlinesse in them For godlinesse is greate gaine if a man be content with that he hath There is none of vs all that brought any thing into the world and certaine it is we shall carrie nothing out Therefore we may find our selues well contented if we haue foode and raiment wherewithall to serue our turne But if this will not serue marke what may followe They that will be rich they fall into temptations snares and into manie foolish and noysome lusts which drowne men in perdition and destruction Remember who it was that said All these will I giue thée if thou wilt fall downe and worship me He that maketh gold his God shall surely be beguiled As destruction often followeth the great desire of riches so godlinesse which is séene in contentation is the high way vnto saluation They that are discontent haue many cares and desires and troubles and vexations to hinder them from God and godlinesse Of all which cares troubles desires and vexatioÌ„s they are disburthened which carry coÌ„tented minds and most frée they are by that meanes vnto the seruice of God From thankfulnes and a minde contented proceedeth a good will loue and a charitable desire yea and a fellow-féeling of the wants Charitable deeds and necessities of others so farre that it prouoketh vs not only to pittie them and their estate but also to helpe and relieue them to the vttermost of our power Charge them that are riche saith the Apostle that they trust not in their vncertaine riches but in the liuing God who giueth vs aboundantly all thinges to enioy And yet his charge stretcheth further that is that they should doo good and be rich in good workes and readie to distribute and communicate and giue to others And this is the gaine that bringeth godlinesse with it and this godlinesse hath great gaine For thereby we laie vp in store a good foundation against the time to come And hée that so laieth out his goods giueth them not to the poore but vnto GOD. And as God hath giuen vnto vs so let them whome God hath commended vnto vs I meane the godly poore the fatherlesse the widdow and the straunger be partakers with vs of Gods blessings Lest it may so fall out that wée may say that God hath oâ—â—en and God hath taken away And if there bee any good workes else as more there bee then I can name euen all the good workes that are are we bound to performe if godlinesse bee bounde and founde in our hearts For good workes is godlinesse and godlinesse desireth to shewe it selfe in them And who is it not that knowâ—â— not what it is to liue godly but who can say my knowledge is turned into practise my heart is turned to imbrace godlinesse and to followe good waies vnlesse the grace of God hath first thus wrought it And yet there is another kinde of godlinesse more harde then all the former which is patiently to suffer Patience losses wronges iniuries persecution yea and death it selfe for the stedfast profession of Gods truth and his seruice As wee reade They that will liue godlie must suffer persecution For GOD dooth thereby trie vs and by little and little hée dooth bring vs to contemne the worlde and to desire heauen If thou hast losse of goods or friendes or any other helpe taken from thée godlinesse exhorteth to take it patiently not grudgingly and to say as God hath taken so God may giue and forgiue mée my sinnes and restore vnto mée againe at pleasure If thy enemie hath done thée iniury and wrong say not with the worlde hée shall starue before I relieue him hée shall bee hanged before I will doo him anie good but godlinesse is charitable and teacheth thée to doo good to thine enemies that thy enemies heart may bee turned towarde thée to wish thée well and that god may blesse thée If thy patience be séene in thy persecution and death for gods truth blessed shalt thou be and thy rewarde shall bee greate in heauen As the Apostle saith In all thinges giue thanks because for the moste part we are forgetfull so also may it well bee saide In all thinges bee patient because our nature is such and so farre from patience Discontentment grudging enuying murmuring reuenge these are matters almost vnseperable from vs and patience cannot growe in our heartes before gods grace hath watered them that they may bring foorth this frute Cast not away patience which hath great recompence of rewarde For yée haue néede of patience saith the Apostle that after yee haue done the will of God yee might receiue the promise of an enduring inheritaunce For yet a verie little while and he that shall Perseuerance come will come
vnto God through affliction and persecution Whereby the Apostle signifieth that there could be no worke more acceptable in the sight of God then that The captaine in war sheweth himselfe most venterously and if he die he is resolued What is his comfort and his ioy this that he cannot please his prince and countrey better The souldiers likewise through the captains valiant exploits are incouraged hauing the selfesame comfort and ioy with their captaine And a valiant souldier aimes at nothing more then at honour and renowme How should the extremitie of sorrow or the dint and horror of death pull vs backe séeing the recompence is so glorious honour renowme and ioy But many are loth to venture fearing their own frailty weaknesse Good it is to be aduised and to cast al circumstances to pray to God for strength and when thou art resolued doubt not that God will laie more vpon thée then thou art able to beare neither will God suffer vs to be afflicted aboue our power but in the bitter hest of persecution and in the smarting sorrow of death approching he wil giue a comfortable issue and fill thy heart with swéet ioyes Comfort in warre makes death séeme nothing so sorrowfull and séeing in affliction and persecution many haue suffered before thée and thou art not like to bee the last bee not faint-harted yea althogh thou mightst escape knowing that thou shalt receiue a better resurrection Moreouer it is not the least comfort that the faithfull and the godly yea and Christ himself doth help vs with their praiers wherby the extremitie of paine is mitigated vnto vs or sufficient strength courage granted vs to endure euen to the end and in the end For this cause saith the Apostle to the Colloss cap. 1. We cease not to pray for you that ye might be strengthened with all might through his glorious power and addeth this comfortable clause Giuing thankes vnto the father which hath made vs meet to be partakers of the inheritance of the saints in light And if as yet thou desirest greater comfortâ— more abundant ioy if thou mightest haue thy choice thou canst not make a better choice then the quietnesse of conscience and ioy of the holy Ghost Can a mother forget her children if she could or would yet the Lord wil not forget vs being vnto him as the signet vpon his right hand and therfore in coÌ„tinual remembrance and as the apple of his eie and therfore most tender So that the prophet Dauid had great cause to say to the great comfort and ioy of the godly Right deare in the sight of the Lord is the death of his Saints Psal 116. 15. Knowing therfore that the cause is Gods cause and his glorie and that it is his wil we should suffer in fulfilling his wil let vs commit our soules vnto him in weldooing as vnto a faithfull creator Let me adde a constant Martir his exhortation in verse who neither feared nor doubted but most willingly and ioyfully was to giue vp his life for the profession of the truth and maintenance of the Gospell Cotent thy selfe with patience with Christ to beare the crosse of paine Who can and will thee recompence A thousand fold with ioyes againe Let nothing cause thy heart to quaile Launch out thy boate haul vp thy saile Put from the shore And at the length thou shalt attaine Vnto the port that shall remaine For euermore Thus if it please God that they shall be put to the shedding of their blood and the losse of their liues for the testimony of a good conscience for the profession of his truth and maintenance of his Gospell ye sée that it is a matter that brings heapes of ioyes so that although there be great sorrowes yet this persecution and triall of their faith makes them in a maner not to appeare Else how could it haue bin true which the Apostle reporteth of the churches of Macedonia 2. Cor. 8. 2. that in the great trial of affliction their ioy abounded As though in their extremitie they had felt no sorrow nor perceiued any discomfort In token whereof the Apostle willeth the Philippians to be so bold that in nothing they shuld fear their aduersaries which is saith he to them a tokeÌ„ of perditioÌ„ but to you a tokeÌ„ of saluatioÌ„ and the of god And that which furthereth â—ur saluation with what ioy is it vndertaken and performed Neuerthelesse God séeing our heartes and knowing our readinesse doth not alwaies put vs to the triall and yet accepteth our readinesse as though we had béen tried doth send vs comfort ioy and that after such a sort as we least looked for That we might praise him in his iudgementes and woonder at his mercies and giue him thankes for his goodnesse that worketh so great deliuerances for his people And to increase our ioy the more God worketh our deliuerance Ioy by deliuerance Their enemies being destroied by the destruction of our enemies The Israelites being deliuered saw the Egyptians their enemies drowned in the red Sea and their dead careases lying on the Sea shore Then sung Moses and the children of Israel When the Iewes were deliuered from the cruel massacre Eze. 38. 16. 21. 22. 23. and bloudie slaughter which was deuised and pretended and purposed against them and almost put in mischieuous execution through the meanes of that proud and wicked Haman Haman himselfe was destroied and hanged and fell into the pit that he had made for others Then had the Iewes rest and ioy and they remembred it for euer This also is plainly set downe in the storie of godly Tobit chap. 1. If king Senacharib had slaine any when he fled from Iudea I buried them priuily but the bodies were not found when they were sought for of the king Therefore when a certain Niniuite had accused me to the king because I did burie them I hid my self and because I knew that I was sought to be sâ—aine I withdrew my selfe for feare Then all my goodes were spoiled neither was there any thing left me besides my wife Anna and my sonne Tobias Neuertheles within fiue and fiftie dayes two of his sennes killed him and another of his sonnes reigning in his stéed appointed Achiacharus my brothers sonne to be the ouerseer of his accountes who made request for me and I came againe to Niniuie When Herod was dead who sought Christ his death then he being a babe and infant was brought againe into the land of Israeâ— Presently after the death of King Herode mentioned Actes 12. the bloody tyrant being punished by Gods iudgement and that after a strange sort then the word of God grewe and multiplied and flourished and God gaue his seruants libertie If we aske an example in our owne realme Quéene Mary and mischieuous Gardiner bishop of Winchester being taken away and strooken by the hand of God our gracions Soueraign whom God long preserue to his glory and our comfort came then to her