comparison of the glorie that shall be shewed vpon vs. 19 If the sicke man for the loue of his health is very willing to drinke most bitter potions If the husband-man in hope of the haruest to come setteth light by the scorching heate of Sommer and the pinching colde of Winter If the Marchaunt feareth not the danger of ship-wracke nor the lying in wait of Pirats when he aduentureth for gold If the souldier for vaine glory and a shadowe of honour thinketh the burthen of his armour light and is contented to vndergoe hunger thirst watchings labours wounds perils and death it selfe how can it be but that those things which God commandeth must bée easie and light to a Christian man especially if he consider that great and sempiternal glory which God promiseth to his souldiers 20 The holy Apostle writing to the Ephesians doth not without cause say that hée prayeth with so great carefulnesse Eph. 1.18 that the God of glory would vouchsafe to giue them the spirit of wisedom and illumined eyes of the heart that they might know what is the hope of his calling and what is the riches of his glory of his inheritance in the Saints For hée knew that the greatnes of the heauenly reward was such that the onely consideration thereof was able to make all grieuous and bitter things swéet and light These cogitations saith S. Cyprian what persecution Cyprian de exhor Martirij what torments can ouercome The minde which is setled vpon religious Meditations standeth firme stable and the same minde standeth immoueable against all the terrors of the diuel and the threatnings of the world being confirmed by a stedfast faith of the things to come 21 The punishments also and torments which are to come are so continual and greiuous that to escape them all the labours that we suffer here in earth are not to be accounted labours 22 But yet let vs see another answere to the former question The way of the Lord in the beginning is very straight but by little and little it is enlarged In the beginning it seemeth hard and bitter but by vse it groweth easie by little and little and by custome it is made light and swéete 23 Hereupon Saint Bernard saith The commaundements of God at the first seeme importable afterward not so heauie Then not heauy at at all And in the ende they delight To this agréeth the saying of Saint Hierom. Vertues are hard to him that first taketh them in hand easie to him that profiteth in them and sweete to him that exerciseth them And Saint Augustine saith The paths of equitie when a man first entreth to them are straight and narrowe but when hee hath gone foreward in them a time they seeme spacious and broade Pro. 4.11 Also Salomon in his Prouerbes saith I haue taught thee in the waye of Wisedome and leade thee in the pathes of righteousnesse wherein when thou goest thy gate shall not be straight and when thou runnest thou shalt not fall That is to say before thou entrest thou shalt be discouraged but when thou art entred thou shalt féele little difficultie or none at all 24 Homer the Prince of Gréeke Poets a Heathen man but yet wise writteth that when Vlisses should passe by those places where Circe a famous woman in inchauntments wherby she turned men into beasts dwelt caryed with him a certaine hearbe by the force whereof he fortified himself against her power the rootes of the which are most foule and stinking but the flowers most faire and white as milke The purpose of Homer is hereby to shew that wise men whom he describeth in the person of Vlisses are wont to guard and fortifie themselues with vertue which is stronger then any armour of proofe least being vanquished with diuers desires lustes they be transformed and made like vnto brute beastes and that vertue is like to the said hearbe which hath blacke rootes and white flowers for that the beginnings of vertue are hard and vnpleasant but the fruit thereof most swéete and good 25 Moreouer experience and daily vse proueth this For there are many to whom if we should say thus This must be your life hereafter ye shall abstaine frō pastimes and pleasures ye shal seldome walke abroad out of your houses ye shall not hunt after feasts and banquets ye shal not vse wanton daliaunce with women but yée shall followe your vocation at home wherein ye shall be conuersant hereunto ye shal ioyne prayer reading and godly Meditation To this they would answere we can in no wise performe this without God should worke a great myracle in vs this is no humane life but a life for Angels 26 But if these men would begin to enter the kingdome of heauen as it were with strong hand to resist their euill customes to exercise themselues in good workes and willingly to vse those remedies which helpe to roote out sin and wickednes as often prayer and fasting the receiuing of the blessed Sacrament of the body and blood of Christ the diligent reading of the Scriptures and other good bookes the companie and fellowship of good men who doubteth but that vpon these religious exercises there will follow such good successe that the way of the Lord shal be opened vnto them more and more and that in a short time they shall sée themselues in that place with excéeding ioy of minde wherunto afore they thought they should neuer come And thus they shal not only without labour and paine but also with delight and pleasure abstaine from sin and wickednesse and liue a holy and blessed life 27 For the Philosopher though an Ethnicke saw this plainely and so taught that it is a pleasure to a vertuous man to liue vertuously and Salomon expresseth the same thing in others words The righteous man reioyceth to deale righteously 28 Moreouer this question may be answered another way If wée say with Theophilact that Christ is a straight gate and narrow way so called not so much because he is so but because hee séemeth so to the louers of the worlde to wealthie and riche men For in very déede if men were humble if they would lay aside many vnprofitable burthens and put off the garment of the flesh they should peraduenture finde no straites in the way and gate of the Lord Whereas now they think vpon nothing but how they may rise continually howe they may waxe fat in body swell in minde howe they may extend inlarge their possessions how they may abound and flow in wealth neither doe they cease at any time to lade themselues with the heauie burthens of the cares of this life And what maruel then if to such men the gate of the heauenly kingdome seeme to be straite and narrowe 29 It séemed not a hard and straite way to the Apostles of our Lord It séemed not so to them which succéeded them in profession who forsooke all that they possessed would néedes follow
wil. Is this that fleshe for the which I haue committed so many fornications so many wickednesses For the which I haue so many times giuen my selfe to gluttonie and carnal pleasures Is this that face which with so great care I haue kept from sunburning O vnhappy pallace for thy sake I haue wearied my selfe by land and by seas O vnfortunate belly how became I such a foole that I would worship thée for God Haue I lost the kingdome of heauen for this most abiect body for this most foule stinke of al filthinesse and haue purchased to my selfe euerlasting torments O ye furies O ye spirits of hel why doe ye stay why teare ye me not in péeces why doe ye not bring me to nothing These such like words shal the soule vtter against the flesh with excéeding rage and hatred the which notwithstanding it liued so wel when it was here vppon earth that it worshipped the same for a Lady and God and to fulfil the lustes thereof if feared not to violate and breake the lawe and commandements of God 23 And when all are risen againe and are gathered together into the place which God hath appointed for this iudgement then shal hée appeare in the clowdes of heauen with power and great maiestie whom God hath appointed to be the iudge of the quicke and dead And he shal not come alone but accompanied with an innumerable multitude of heauenly Princes 24 The feare which shal come by reason of that maiestie shal be so great that the prophet Isaias saith Isay 2. They shall goe into the holes of rockes into the caues of the earth from before the face of the Lord and from the glory of his maiestie when he shal arise to destroy the earth Apoc. 20. And the Apostle Saint Iohn addeth I sawe a great white throne and one that sat on it fron whose face fledde away both the earth and heauen For as when the flood of the Ocean swelleth they are wont to tremble which dwel vpon the shore and yet can take no harme euen so when the Lord beginneth to poure foorth his wrath and indignation vpon wicked men the Saints also and the Angels and men which are in no peril shal after a sort tremble and feare If therefore the iust shal feare and the pillers of heauen shal shake what shal the wicked and vngodly doe 25 And in very déed so soone as the Lord shal appeare there shal be heard immediatly a great cry and howling among the Nations Mat. 24. Apoc. 1. Zach. 12. for then as the Lord himselfe saith shal al the kinreds of the earth mourne and they shal sée him whom they pearced and they shal lament for him as one mourneth for his onely son and he sorie for him as one is sorry for his first borne O how many causes of wéeping howling shal miserable and vnhappy men then haue They shal wéepe because they shal sée that their euils and miseries are past all remedy They shal wéepe because they shal sée that their repentance is too late and vnprofitable They shal weepe because they cannot appeale from Gods sentence neither can flée the iudgement at hand and it shal séeme a thing intollerable to bée at the iudgement and to heare the sentence of euerlasting condemnation They shal wéepe because when they liued here on earth they despised those which forewarned them They shal wéepe because the pleasures which are gone as a shadow haue brought vpon them endlesse sorrowes and torments To be briefe as men beset on euery side and brought into ineuitable straights destitute of al counsaile and hope they shal wéepe because they shal sée that they cannot preuaile any thing at all neither with wéeping nor yet with scratching and tearing of themselues 26 Neither wil the Iudge bée moued by any meanes with these cries and sorrowes but wil rather seperate the wéepers from those that reioyce that is to say the wicked from the godly euen as a Shepheard diuideth the Sheepe from the Goates and shal set the godly on his right hand and the wicked on his left 27 And then hée wil beginne to discusse the cause of euery one and hee wil not forget any one offence For wée shal sée all things registred in perfect bookes by which bookes all men shal be iudged I sawe saith Saint Iohn the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life the dead were iudged of those things which were written in the bookes according to their workes So that al our workes are written in those euerlasting bookes Thou hast scarcely committed an adulterous thought but the same wickednesse is written in Gods booke 28 And not onely Church-robbings and sacrileges parricides periuries and such like faults but also impure thoughtes and idle wordes the neglecting of good workes or the same done to no good ende shal bée brought into iudgement For so great is the excellencie estimation of Christian integritie purity that no one or the very least vice that may be is not permitted to Christian men 29 The cafe standing thus whereof I beséech you commeth it that there is in vs so great loosenesse so great carelesnesse so great sloothfulnesse and such securitie Do we not flatter our selues when so great iudgement hangeth ouer our heades Holy was the prophet Dauid a man after Gods own hart and yet he so feared this iudgement that hée saide Enter not into iudgement with thy seruant O Lord for no man liuing shal bée iustified in thy sight Holy was the Apostle Paul and yet he saith I knowe nought by my selfe and yet hereby I am not iustified it is the Lord that iudgeth me as if he should say therefore I dare not pronounce my selfe iust because he that iudgeth me is the Lord. For such are the eyes of the Lord that the starres are not cleane in his sight and many times his eyes doe beholde wickednesse where we sée nothing but holines Holy also was the friende of God Iob. 31. Iob and yet he said What shall I doe when God ariseth to iudgement and when he maketh inquisition what answere shal I giue him Why doeth this man of God so commended of Gods owne mouth who was so iust and simple that hee could say without lying I was an eye to the blinde and a foote to the lame Iob. 29.27 and againe My heart doeth not reproue mee in all my life why I say is a man of such singular innocencie so afearde of Gods iudgement namely because he knoweth that God hath no eyes of flesh and that he iudgeth far otherwhise then men doe 30 Moreouer when all mens causes are diligently discussed and examined the Iudge wil pronounce against the wicked the irreuocable sentence of eternall damnation Depart from me yee cursed into euerlasting fire which is prepared for the diuell and his Angels O bitter word which wil
crookednesse of his legge or from such like cause After the same maner a théefe stretcheth forth his hand he shaketh his sword and it is of God and is good But to kill him whom he should not is euill and commeth from the wicked wil of man which God neither cōpelleth nor mooueth nor helpeth to euill and yet neuerthelesse suffereth that to be done which he desireth Thus then we sée how farre God hath his worke in the sinnes of men in suffering them to be done And although it is in him not to suffer euil the which without his sufferance coulde not bée yet notwithstanding that I may vse Saint Augustines words hee thinketh it better to drawe that wich is good from euill then not to suffer any euill at all For God would not suffer any sinne to be if hée were not so mighty so prudent and so good that both hée knoweth how and also can and wil out of sinne worke greater good 8 What greater euill could there be then so many Prophets so many Apostles so many Martirs and Christ himselfe to be slaine Could not God haue hindred this No doubt most easily but he would not By which we sée how great glary felicity he hath brought to them that suffered how great honour and praise they haue yéelded to God for whome they suffered and how great profit and commoditie their deathes and sufferings hath brought to the whole world Neither did the Church at any time suffer the persecutions of the heathen but it was thereby made the better the more vigilant the more glorious and like gold which comming out of the furnace is more fine and pure 9 The other cause of all our calamities miseries and afflictions of this life is sinne By reason wherof so soone as we are borne wée bring with vs the sentence of death Much like vnto those sicke men of whose life the physitians hauing no hope do onely for a time maintaine life with preseruatiues that so a little while he may linger to make his testament and then depart Euen so it fareth with vs all who do not therefore eate drinke and sléepe that we may neuer dye for that cannot be but that we may prolong our life for a fewe daies and so prepare our selues to 〈◊〉 And as Pyrates which are taken at the sea by the royall ships and are brought to the shoare there to be hanged and haue no longer hope of life then there is space betweene the ship and the land euen so euery one of vs which like Roauers saile heere in the sea of this world being once taken and holden captiue by the ministers of Gods iustice when we are come to a certaine place and point of our age shall without all doubt or mercy abide there and suffer death 10 Sinne therefore hath opened the passage vnto death and the whole host of tribulations do follow death as their captaine and guide and do enter in vppon vs by the same breach of sinne And as we do read of sinne The wages of sinne is death euen so also wée reade of tribulations Miseros fucit populos peccatum That is Sin is the cause of many tribulations 11 Neither is it for one sinne of Adams that so many tribulations come vppon vs but also for an innumerable sort of sinnes which we haue added and do adde daily as the holy ghost by the mouth of the Prophet Dauid hath pronounced If their children forsake my lawe walke not in my iudgemēts if they breake my statutes and keepe not my cōmandements Psal 89. I will visit their iniquities 〈◊〉 the rod and their sins with scourges 12 God afflicted the Iewish nation one while by the Philistines another while by the Madianits another while by the Assyrians and also by the Romanes but alwaies first they sinned and prouoked God to anger as the booke of Iudges the bookes of Kings and of the Prophets do declare God also afflicted the Church of Christians by tyrants as Neroes Dioclesians and such like which most cruelly persecuted the Church the cause of all which persecutions was the sinnes and wickednesses of the Christians as appeareth by Cyprian and Eusebius 13 Thus farre concerning the causes of tribulations now wee wil speake of the effects Concerning the effect and fruit of tribulation Chap. 12. the author of the Epistle to the Hebrewes writeth thus Now no chastising for the present time seemeth to bee ioyfull but grieuous but afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Although therefore wée cannot plainely know the fruites of tribulation before such time as wée come to that blessed and heauenly life which is free from all misery and trouble yet notwithstanding it will be very profitable for vs to speake and thinke vppon the same diligently to desperation But as the phisitian of things venemous and hurtful maketh most healthful medicines euen so Almighty God by his wisedome out of afflictions although they be euill things bringeth forth in his electe most excellent vertues among which patience is one 17 This patience worketh experience also the which is a certaine tryal both of our selues and of our own strength and especially of the might and goodnes of God For in suffering of aduersities we learn how great the corruption of our nature is which being touched with any aduersity straight way except the holy Ghost helpe breaketh forth into murmurings grudgings and into blasphemies and complaints against the prouidence of God Whereof we haue a liuely example set forth in Iob who being deliuered by God vnto the diuel to be tried how great blasphemies powred he out in his afflictions how much complaineth he of the prouidence and iustice of God But the light of the holy Ghost had no sooner illumined him but how did he plucke vp his spirits againe Howe godly and rightly doth he iudge of God The crookednes of our nature is hidden from vs for the heart of man is vnsearcheable But looke how soone the fire is stricken out of the flint stone so soone breaketh out our peruerse nature whē tribulation oppresseth vs. This tryall as Peter saith is euen as a furnace vnto gold And therefore God answered Abraham when hée was now ready to sacrifice his Sonne Now I knowe that thou fearest God No doubt that was knowne vnto God afore But by that fact he brought to passe that this obedience was the better knowne vnto others For we are like vnto certaine spices whose swéete sauour is not felt vnlesse a man bruse them well Wée are also like to stones called Piridites which shew not forth that force which they haue to burne except when they be pressed hard with the fingers 18 The triall also before spoken of bringeth hope Whereby wée sée that God hath so disposed those instruments of his as that they should one helpe another and the one bring in the other By reason of the hope of the glory of God afflictions are not
troublesom vnto vs but God giuing vs strength wée bare them with a valiant minde And in the very suffering we haue a greater triall and proofe of the goodnes of God towards vs wherevpon wee conceiue the greater hope So hope bréedeth and bringeth in patience and patience hope For when we consider that God was present with vs in suffering our afflictions patiently we hope also that he wil hereafter be present with vs and at the length make vs blessed The sick man because he hath confidence in the Physition suffereth his impostume to be cut Afterward as hee feeleth himselfe relieued he putteth confidence more and more in the Physitian so as if néede were that his foote should be cut off also hee would nothing doubt to commit himselfe to his fidelity The diuel so much as in him lyeth driueth vs to desperation and by afflictiōs goeth about to perswade vs that God is our enemy But contrariwise the holy Ghost saith Because thou hast quietly and patiently borne affliction it may be a sure token vnto thée that God therein declareth his fauour towards thée Wherefore haue thou a good trust for he vndoubtedly wil deliuer thee 19 This confidence wil make vs to resolue with the Apostle Paul Rom. 8. that no maner of tribulation shal be able to remoue vs from the loue of God which is in Christ Neither the losse of goods of wife childien friends lands and possessions nor any thing in the world because wee are verily perswaded that his loue and bounty towards vs is such that often times he most aboundantly restoreth those things which are lost for his sake and that sometimes in the middest of tribulation and euen in the very crosse and death hée giueth to his children so much strength and consolation that in very déede it is more then a hundred folde The losse of the said worldly things is to many a great griefe but is not the winning of a hundred fold so much and the obtaining of an euerlasting kingdom a good salue for this sore If we gaine with the losse of transitore things heauenly treasures with the forsaking of worldly friends Christ to be our deare and sure friend and with the refusing father mother brother sister wife children purchase God to be our heauenly father Christ our most louing brother and to be loued of the Sonne of God as his deare dearlings and only beloued spouse what haue we lost what greater gaine can we haue or what more profitable exchange can be made This bargaine and profit hath our heauenly Father promised vnto vs by a bill of his owne hand sealed with the blood of his onely Sonne testified by the witnes of his Apostles and left with vs in our own custody to be paide at the sight whensoeuer wée shall require it Whereof this is the content Who so hath forsaken house brother sister father mother wife children or land for my names sake hee shall receiue an hundred foulde and the inheritance of euerlasting life Who will deny but that hunger cold nakednes cxtreame pouerty and want of thinges partly necessary are a heauy burden for a man to beare But the waight hereof is lightened made easie to them that with a right eye and vnfainedly do beléeue Gods promise and cast their care on him Cast thy care vpon the Lord for he careth for thée Your heauenly father knoweth that ye haue néed of al these things meate drinke and cloathes He ministreth these things in due time to the beasts of the earth the foules of the ayre the fishes of the Sea and wil he not kéepe his promise vnto vs for whose sakes he hath made these creatures and hath made vs Lords ouer thē What cause haue we to mistrust his promise rather then the byrd that flyeth forth in the morning vppon this naturall perswasion that hée shall finde foode not doubting but that hée who made him will not suffer him to starue with hunger Haue we séen such as put their trust in him starue with hunger dye with colde or perish through nakednesse It hath not béen heard of that the righteous hath béene forsaken or his séede begge wanting bread For they that know the name of the Lorde wil trust therein for he forsaketh not them that séeke after him And he hath willed vs in the day of our troubles to call vpon him adding this promise that he wil deliuer vs. Wherevnto the Prophet Dauid did so trust féeling the comfortable trueth thereof at sundry times in many and dangerous perils that he perswaded himselfe al feare set apart to vndergoe one painful danger or other whatsoeuer yea if it were to wake in the valley of the shadowe of death that hée should not haue cause to feare comforting himself with this saying which was Gods promise made vnto all For thou art with me thy rodde and thy staffe euen they shall comfort mee Psal 23. Is Gods staffe waxen so weake that wée dare not now leane too much theron least it should break Or is he now such a changeling that he wil not be with vs in our troubles according to thy promise Wil he not giue vs his staffe to stay vs by and reache vs his hand to hold vs vp as he hath béene woont to do No doubt but that he wil bée most ready in all extremitie to helpe according to his promise The Lord that made thée O Iacob and hée that fashioned thée O Israel saith thus Esay 43. feare not for I wil defend thée c. 20 He is that mightie Captaine who hauing vnder his gouernement many souldiers and seruants Math. 8. hath them so at his commandement that when he biddeth them go they go when he saith abide they abide and when he willeth them to do this or that they obey his word For paine pleasure griefe ease sicknesse health life and death are at the becke and call of God and do come and go at his appointment as the faithfull Centurion confesseth in the Gospel Math. 8. Yea hée worketh so forceably in his childrē that leane wholy vnto his promise that hée maketh to them of paine a pleasure of griefe ease of sicknesse health and of death life As contrariwise to the vnbeléeuing pleasure ease health and life is a wearie irkesome and painfull death 21 But reason and our flesh are hardly perswaded that we are beloued of GOD when we be exercised with afflictions yet the author of the epistle to the Hebrews saith That if we be not vnder chastisement Heb. 12. wherof all are partakers we are bastards and not sons Rom. 8. And S. Paul to the Romanes bringeth in the complaints of the Saintes which were tormented and afflicted before Christes time Psal 44. For thy sake are we deliuered to the death all the day long we are accounted as sheep to the slaughter They which made this complaint were as cannot be denied most deare vnto God and yet they make this sorrowfull
complaint wée are accompted as shéepe to the slaughter As if they had sayd Wée are otherwise dealt with then the Fathers in the olde time were dealt withal vnto whom God séemed to beare great fauour when as hée enriched them fought for thē gaue them the victorie and with excellent names and titles made them famous and honourable we say they are nowe otherwise dealt with for wée are deliuered vnto the enemies as shéepe to be slaine as vnto whom they may doe what pleaseth them death hangeth all the day long ouer our heads and we are neuer in securitie but yet herein we are comforted that we are not in this perill as men that suffer for euill doing but For thy sake that is for Religion and godlinesse 22 Wherby also we are admonished that paines punishments and death make not Martirs but the cause For otherwise many suffer many grieuous things and yet are not martyrs nor confessors If punishments mke martyrs then the Papists at this day might truely boast of Martyrdome when for their traitrous deserts to their Prince and Countrey they are rightly executed And some Sectaries Scismatickes which would faine be reputed Confessors might then haue some iust colour to complaine of persecution when they are by Ecclesiastical censures iustly punished But these are such Martirs and Confessors of whom S. Augustine writing to Boniface de correctione Donatistatum and in many other places complaineth saying that in his time ther were Circumcellions a furious kind of men which if they could finde none that would kill them would often times breake their owne neckes headlong and would slay themselues These men sayth hée must not be counted martirs These are not shéep but Goates these are not led against their wils but runne headlong through ambition and proud conceit These Rammes follow not the example of Christ of whom it is written that when he was led like a sheepe vnto death yet did he not open his mouth for these open their mouthes too too wide vttering blasphemies against Magistrates These haue forgotten the sentence of the Apostle If I shall deliuer my body to bee burnt 1. Cor. 13. and haue no charitie it profiteth mee nothing Therefore Martyrs and confessors beside the goodnesse of the cause must be méeke patient and charitable 23 Wherefore wée hauing a good cause ought with patience and méekenesse be ready prepared when trial shal be to suffer persecution and tribulation after the example of the holy Martirs of olde time because the crosse alwayes followeth them which wil liue godly in Christ Iesus Then hee who hath promised vs that neither in fire water no nor yet in the shadowe of death hée wil bée from vs but wil bée our buckler defender and shield faithfully wil performe the same in such wise that no temptation shal so assayle vs but that he wil giue vs a ioyfull end and deliuerance 24 The holy Ghost hath caused many histories to bée kept in writing for vs that liue now in the latter age of the worlde to this end that we should not onely beholde in them the fiery raging of the world from the beginning against the people of God and how stoutly they withstood and ouercame by faithful patience the mallice thereof but also by reading of them wee should in our like troubles learne like patience receiue the same comfort and béeing throughly tryed conceiue a sure hope of the same victorie which they after many and sundry trials did win whereof we shal not be disappointed if we to the end striue lawfully If it be too hard and aboue your capacity to behold al the hystories examples propounded in the scriptures and the chronicles of Christs Church with such consideration that you may espye and behold in them the order of Gods working with his Church in al ages and if you doe not vnderstand in diligent perusing thē that the end and issue was euer ioyful and glorious victorie and deliuerance wherwith to comfort your selues in the middest of miseries take into your handes the comfortable historie of king Dauid marke his whole life from that time hée was taken from his Fathers shéepe vntil his death beholde in him your selues whensoeuer you shal be afflicted with any kinde of Crosse 25 After that the Lorde had found out Dauid a man after his owne mind and appointed him king ouer his people who labored worthily to deliuer defend Gods people from their enemies the Idolaters that dwelt neare about him he did not grant vnto him such quietnesse neither to his people but that he was in continual troubles and no smal dangers during the life of Saule and also after Saules death the Idolators and also Saules friendes séeking al the waies that might be to depose him from his kingdome 26 And not onely was hée thus vexed with his forraine enemies but also most grieuously of all other by those of his household who should haue béene his most deare friends his owne natural sonne Absolom his most priuie Counsailers 2. Sam. 15 the nobilitie of his realme the most part of his subiects Absalom pretending to his father Dauid a great holinesse as the maner of hipocrites is desired to haue leaue to goe into Hebron there to sacrifice for the performance of a vow which he had made in the time of his being in Siria but his meaning was to obtaine the kingdome from his Father and to stirre all Israel against him which hée brought to passe Dauid was banished and pursued vnto the death by his own sonne who wrought so much villany against his owne Father that he did not forbear in the despight of him to misuse his Fathers wiues in the sight of all the people How grieuous and dangerous this suddain change was to Dauid and to the godly people which were but a few in respect of the great number of the malicious Hipocrites which followed Absolom it appeareth plainly in the story you may easily consider 27 The best that was like to come of the matter was that while the kingdome of Israel was thus diuided Gods enemies the Pbilistines which had lien long in wait therfore should snatch vp from both the parties the kingdome of Israel and not only vtterly banish Gods true Religion from among the Israelites but also bring them their countrey and their posterity into most miserable bondage and thraldome and that to Gods enemies the most vile people and hated of all the world 28 Dauid in all these perlious dangers of his owne life losse of his kingdome and vtter destruction of Gods people did not discourage himselfe but vnderstanding all this to be the worke of Gods own hand acknowledging the true cause vnfaignedly did perswade himselfe that the Lorde after a time when his good will should bée would giue a comfortable end to all these stormes and bitter pangues His whole behauiour hee himselfe describeth in a Psalme which is left in writing for vs to learne thereafter how to behaue
our selues in the like persecutions 29 When he was fled from Hierusalem and the priests were departed from him with the Arke of the Lords couenant he went vppon Mount Cliuet barefoote wept as he went had his head couered and so did all the people that were with him And he made his mone vnto the Lord saying O Iehoua how are they increased that trouble me How many are they that rise against me Howe many are they that say of my soule there is no helpe for him in his God 30 Wonder not though this good King with a heauy heart and sorrowfull cheare doth lament bewaile his dolourous estate Would it not grieue a King when hée thinketh of no such matter sodainly to be cast out of his royall seate and brought in danger of his life and that by his owne naturall sonne Can the displeasure of any enemie so much pearce the heart of a kind Father as the vnnaturall cruelty of the son to séeke his death of whom he himselfe had his life It grieued him no smal deale to perceiue such as had bin his wise counsailers whom he much trusted whose duty it had bene with the spending of their own liues to haue defended the common weale brought to good and quiet order both in matter of pollicy and of Gods true Religion to bée the supporters and maintainers of an Hipocrite who had neither respect to Gods true honour nor yet consideration of duty to his most honourable Father neither yet regard to the prosperous weale of his natiue countrey But nothing of all these grieued him so much as this one thing the remembrance and true acknowledging in himselfe that hée himielfe was the onely cause of all these euils Hée called to remembrance that these plagues fell vppon him sent from God whose worke it was and that for his sinnes which were the cause thereof and this made him wéepe and mourne For so soone as the Prophet Nathan had warned him of his offence he cried peccaui I haue sinned and afterward when he saw this grieuous and sodain change follow hée perceiued it came partly for his sin by the worke of God and therefore submitted himselfe wholly to Gods wil saying If I shal finde fauour in the eyes of the Lorde he will bring me againe shew me both his Arke and the Tabernacle thereof 2. Sam. 15 But and the Lord thus say I haue no lust vnto thée behold here I am let him doe with me what séemeth him good in his eyes 31 Thus the worthie man of God acknowledgeth his trobles to be of Gods hand his sinnes to be the cause therefore humbly faithfully submitteth himselfe to Gods â—ordering well content to receiue whatsoeuer should be laid vpon him He assured him selfe that when he himselfe were most weakest then God would declare his strength for his owne glories sake and after he were reduced to faithful repentance by the correction of his merciful father then the rod should be cast into the fire 32 This consideration of plagues and tribulations both to priuate men particularly and also of Realms and whole common wealthes is diligently to be weyed that as they come from God so haue they this ende that they tend partly to his own glory partly to our profit and amendment For although sinne be the general cause wherefore all mankinde was is and shal bée molested with many and sundry kindes of troubles and calamities yet the calamities and afflictions are not all kinde of men alike nor yet for one end and purpose For the wicked and reprobate are punished and whipped of God to a far other end and meaning then the godly and chosen children who are the true Church of God the liuely members of Christ and such as shall be neuer seperated from God and his louing fauour in Christ Iesus 33 These although they be neuer without trouble in this world but alwaies exercised vnder the crosse yet the cause and consideration why God will haue them thus exercised is either for the honor and glory of his owne name or the profite commodity and exceeding benefit of them whom hée thus afflicteth either else for both these considerations together for that there is no trouble that comes to Christes Church or any member thereof which appeareth not plainly to redound to Gods glory and the profit of the afflicted if it be well and iustly considered 34 Thus may you plainly sée how God hath wrought with his Church in olde time and therefore shoulde not discourage your selues for any sodaine chaunge but with Dauid acknowledge your sinnes to God declare vnto him how many they be that vexe you and rise against you naming you Hugonotes Lutherians Heretiques and the children of Belial as they named Dauid Let the wicked Idolaters boast and bragge that they will preuaile against you and ouercome you and that God hath giuen you ouer and will bée no more your God let them put their trust in Absolom with his large golden lockes and in the wisedome of Achitophel the wise counsailer yet say you with Dauid Thou O Lord art my defender and the lifter vp of my head Perswade your selues with Dauid that the Lord is your defender who hath compassed you round about and is as it were a shielde that doth couer you on euery side it is hée onely that may and will compasse you about with glory and honour It is he that wil thrust downe those proud hypocrites from their seate and exalt his lowly and méeke It is hee which will smite your enemies on the chéeke-boane and burst all their féeth in sunder hée will hang vp Absolom by his owne long haire and Achitophel through desperation shall hang himselfe the bandes shal be broken and you deliuered for this belongeth vnto the Lord to saue his from their enemies and to blesse his people that they may safely proceed in their pilgrimage to heauen without feare CHAP. XII Concerning the alterations of true Religion in all ages ALbeit Dauid his kingdome after he was annointed king ouer Gods people were exercised with many troubles during his time yet he obserued the ordinances of the Lord and kept the true Religion among his people according to the commandement of God After him Salomon had gouernance of Gods people who in the beginning of his raigne walked after his father Dauid did build Gods temple obserued the true Religion but that lasted but a while for in his latter yeares he fell to Idolatry and the seruice of false Gods so that the true seruice of God began then to be corrupted 2 After him his sonne Roboam reigned at whose beginning that realm had such a miserable change that it could neuer after recouer it selfe againe sor the kingdome was diuided and tenne tribes which were called afterward Israel fell from Roboam and from the true Religion vnto Idolatrie and false seruing of God and so continued in false superstitious Religion alwaies hating the true religion of God killing
Iesus Christ our Lorde So that wée must not doe as in times passed the Infidels did which made great lamentations and inuectiues against the Iewes Pontius Pilate Herode Iudas and them that had executed and put Christ to death and in the meane season flattered themselues vaunting of their owne merites and desertes and did not narrowly consider that Iudas Pontius Pilate Herode were but executers and ministers of their impieties and sinnes Let vs therefore consider in the breaking of the breade that our sinnes yea the sinnes of euery one of vs seuerally crucified the sonne of God and brake him with the sorrowes of the first and second death as namely the wordes of the Supper doe shew that the body of Iesus Christ was broken for vs and his blood was shed for the remission of our sinnes And our heauenly Father witnesseth the same speaking of the death of his Sonne Esa 53.3 For the sinnes of my people haue I smitten him Then if it bée so that our sinnes being weighed in the ballaunce of the iustice of GOD were found to bée so weightie and of so great importaunce that his wrath coulde neuer haue béene appeased towardes vs but by the death of his onely Sonne which maketh full satisfaction I say by the cruell ignominious deathe of the Crosse how should not wée hence forward detest and abhorre our sinne as that which is the cruell and bloody murderer of the only Sonne of God Mat. 27 451. Beholde the Sunne and the Moone beholde the Element beholde the vaile of the Temple beholde the stones and rockes which were moued at the death of Iesus Christ which shewed foorth tokens of sorrowe and wée which beare within our selues the cause of his death shal not wée haue in horrour and detestation this cursed enemie sinne that is lodged within vs Shall wée suffer him to rule and dwell in vs as before that il may bring home death vnto vs Not so but wée must detest it as that that before time separated vs from God our chiefest happinesse as that that caused vs to loose the image and similitude of God according to which wée were created at the beginning by GOD. It is that that hath wholy destroyed vs that hath depriued vs of holinesse and righteousnesse that hath banished vs out of Paradice that hath made vs slaues to the tyranny of the Diuell that hath made vs subiect to so many miseries and diseases and to be short both to the first second death It is that which after it had set a barre and diuision betwéen God and vs caused vs to sée our owne filthinesse purchased vnto vs shameful vilainous infamy made vs to tremble at the voyce of our God which was before most pleasant and louing vnto vs. It is that wherby the wrath of God is heaped vpon men that maketh the earth to become barren to bring forth thornes and thistles that causes women to bring forth in sorrow and that men eate their bread in the sweat labour of their bodies Séeing then that sinne bringeth forth and procureth vnto vs daily so many miseries it followeth that we ought to withdrawe our selues from it if we wil not be wilful enemies of our owne happinesse saluation Now then I cite here all disordered and slanderous persons which notwithstnading are so impudent to present themselues to the Lords holy Table I aske them what it is that they promised to God his Church in Baptisme They wil answere me that they promised God to renounce the Diuel all his workes But one of the chiefe and principall workes of the Diuel is sinne Why doe they not then abstaine from it Why are they traytours and disobedient to God his Church Why haue they conspired with the Diuel the world the flesh against their own saluation How dare they peesent themselues before God to aske him pardon and remission of their sins séeing that more and more they heape sin vpon sin crucifie kill againe as much as in them lieth the son of God or at the least make a scorne a scoffe of the purging of this blood which was appli-vnto them in Baptisme Put the case that a wicked man poore and destitute of all helpe wete fallen into a mire whence out he could by no meanes rayse vp himselfe that some young Prince passing that way tooke the paines to draw him out of the ditch to make him cleane to cloath him with gorgious and precious apparell if this wicked man poore miserable caytife fall againe into this myre wilfully by his own folly beray both himselfe his apparell being moreouer in great daunger of his life would not one think that this man were maruellously vnkind and a contemner of that princely bounty and goodnesse on the other side a wilful and sworne enemy of his owne health worthy to be lost and cast away without any helpe or assistance Euen so standeth our cause with Iesus Christ We fel al into the puddle of sinne in the person of Adam g Gen. 3.6 Psal 39.15 we are all wicked doers and worthy of an hundred thousande gibbets before God we can by no meanes get out of our selues and out of the ditche of destruction whereinto we are all fallen by our owne fault Behold the son of God the king of kings the Lord of Lordes which commeth to draw vs out of this puddle which cōmeth to wash vs with his precious blood which vouchsafeth to cloath vs with the proper cloake of his righteousnesse and innocency If we come againe to wallowe our selues in the puddle of sinne if we please our selues in it if we defile bedurt the robe of innocency which he hath giuen vs in Baptisme are we not manifest contemners of the inestimable loue gift of Iesus Christ are moreouer worthy to rot a thousand times in our filthinesse or rather to gnash our téeth euerlastingly with the diuels in hel It is euident Séeing then that it is so that the end of our redemptiō baptisme iustification requireth of vs to abstaine from sin so farforth as possibly we may our fleshly infirmitie wil suffer we must take all paines and diligence by the vertue of the spirit of God to cast out from vs all foulenesse filthinesse Idolatry blasphemy rebellion hatred murther whordome theft and vsury all other things contrary to the holy Lawe if we will not bee more than ingrateful towards Iesus Christ and open enemies of his Churche and our owne saluation But because it is not sufficient for the inducing of a true and he althful repentance to acknowledge our misery to abhorre it to confesse it and to abstaine from it but we must also know desire and do that good which God cōmandeth in his word we must consider the argument which ought earnestly to stirre vs vp to the sanctifying of the name of God First in that we are ioined and made one with Christ
which is giuen for you This is my blood which is shed for the remission of your sinnes Finally they despise the church and the vnity thereof and willingly excommunicate themselues from the communion which the faithfull haue in the Supper as well with Iesus Christ as one with another Wée sée therefore how fondely these contemners of the Lordes holy Supper doe fall and are vtterly inexcusable And therefore let vs take good héede that wée followe them not if wee will not bée punished with them which for their Oxen a Mat. 12.7 Luke 14.22 Farmes Wiues and Trafficque of Marchaundize refused is come to the marriage in the Gospel Contrariwise of them which come vnwoorthily to the holie Supper of the Lorde or ought not to be thervnto admitted AL Atheistes that is suche as are without GOD These haue not faith misbeleeuers ignoraunt of God and his worde all heretiques and false Prophetes all Magicians Idolaters and superstitious which are partakers of the table of Diuels likewise all they which haue but an hystorical faith all the adherents ministers of the Romish Antichrist and they that establishe by any manner whatsoeuer his kingdome or depende thereon also all they which haue not yéelded themselues to the Churche of God and haue not made profession of their faith Finally all they that customably sweare eyther by the name of God or by their faith and applie it to vaine matters and causes of no value all these ought to abstaine from the Lords table for so much as they haue not a true trust in God without the which wée cannot be members of Iesus Christe nor consequently be apte and méete to receiue life of him which is the onely head of the true fatthfull These haue not repentance AL they which liue slaunderously all impenitentes and vnthriftes al contemners of God of his worde and of his holy assemblies al blasphemers and denyers of the name of God al despisers of correction and Ecclesiastical Discipline they also that haunt and frequent ordinarilie euill companie which walke in the counsel of the wicked a Psal 1.1 which stand in the way of sinners which sit in the seate of the scorneful To be shorte they in whome appeereth no amendement of life no regeneration and they that committe heynous and infamous vices and suche as are to bee punished by the Magistrate all these after that they are knowne to be suche ought not to be admitted to the Supper and if they present themselues vnto it they ought not to be receiued least that that is holy bée giuen to dogges and Swyne b Mat. 7.6 to the great dishonour of GOD and slaunder of his Churche Of them which sinne against the third Article which consisteth in giuing of thankes VVIthout true faith and repentance These are not thankful to God wée can not be méete to set foorth the praises of GOD who wil not bée praised by the mouth of the wicked a Psal 50.16 and therefore al Infidels Ignorants and Impenitents sinne also against this Article and ought not to be receiued to the Lordes Supper Also they that are madde or fooles either by nature or some other accident They also which by reason that they be vnder age as little children cannot shew forth neither the Lords death fit he come nor are capable of the Supper of the Lord. Finally they which by fragilitie vnkindnesse and contempt in time of persecution did forsake Gods cause and renounce the name of our Lorde Iesus Christe ought not also to bée admitted thither vnlesse that they doe first make open confession of their faulte and be reconciled to the Church of God Of them which sinne against the fourth Article which consisteth in loue towardes our Neighbour THe disobedience to father and mother These are voyde of loue to the Magistrate and to al superiours the seditious conspiratours fighters murderers and such as beare malice and hatred against their neighbours they that are carried away with the fire of reuengement whoremongers adulterers incontinent buggerers Drunkards Gluttons Deceiuers Théeues and Vsurers Backebyters Mockers False witnesses Lyers and common periured Persons and in summe all they which make an Arte of the breache of Loue towarde their Neighbours conteined in the second Table of the Lawe of GOD ought not to bée receiued to the Supper For séeing that the Scripture pronounceth thus that such sort of men haue none acquaintance of God are shut out of the kingdome of Heauen a Eph. 5.5 Psal 15. and shall not dwell in the Lordes holy Mountaine they ought of right to bée shutte out from the sacred signes wherby the faithfull are ioyned to IESVS CHRIST and made possessors of eternall life FINIS