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 said vnto them Ye are from beneath I am from aboue Ye are of this world I am not of this world I said therefore vnto you that ye shall die in your sinnes Phil. 3. 2. Beware of dogs beware of euil workers beware of the concision Iohn 6. 64. But there are some of you that beléeue not for Iesus knew from the beginning which they were that beléeued not and who should betraie him Although men must be vsed after diuers sorts some by gentlenesse and some by sharpnesse 2. Tim. 2. 24. But the seruant of the Lorde must not striue but must be gentle toward all men apt to teach suffering the euil men patiently Instructing them with méeknesse that are contrary minded prouing if God at any time will giue them repentance Mat. 3. 7. O generations of vipers c. Esay 1. 10. O Princes of Sodome and people of Gomorrha The eight Chapter How euery man may with profit apply this vniuersall doctrine to himselfe IT is most euident that they which teach that mans saluation Iustification by faith is vnprofitable if it be seperate from election either in part or wholly dependeth or is grounded in works destroy the foundation of the Gospel of God And contrariwise they that teach Iustification fréely by faith ground on a sure foundation but so that they build vppon that eternall counsell of God whereupon Christ himselfe and the Apostle Paul folowing Christ his steps groundeth his doctrine For séeing perseuerance in faith is requisite to saluation to what purpose shall faith serue me except I be sure of the gift of perseuerance Nor we néed not feare lest Peace of conscience depēdeth on Predestination this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the son of god séeing he is moued and gouerned by the spirit of God will neuer through the consideration of Gods benefit take occasion of negligence and dissolution Then if by this doctrine we had but this one commoditie that we might learne to assure and confirme our faith against all brunts that might happen it is manifest that they which speake against and resist this artickle of religion either through their wickednesse or else through ignorance or some foolish blind zeale which happeneth when men will measure God according to the capacitie of their owne wits subuert and destroy the principall ground and foundation of our saluation And in very déed although some as I must confesse do it not purposely yet do they open notwithstanding the doore to all superstition and impietie As for them which now adaies maliciously oppugne the truth I beséech the Lord euen frō the heart either to turne their mindes if so be they appertain to the elect or else to send them a most spéedy destruction that by their owne example they may confirme and establish that doctrine which so maliciously they resist These other I will desire most instantly and require them in the name of GOD that they would better aduise themselues what they do Now to touch bréefely how this doctrine may be applied let vs marke that all the workes of GOD euen the least of all are such that men cannot iudge of them but in two sorts That is either when they are done or else by foreséeing them to come to passe by the disposition of the second and manifest causes whose effects haue bin diligently and by long vse obserued As men accustome in naturall things to do wherein notwithstanding men are wonderfully blind In this matter then which is most obscure of all others it is no maruell if mans witte be driuen into this strait what is determined as touching himselfe in this secret counsell of God But because these are most high misteries and therefore stand in the obseruation of those causes which passe all naturall things wée mnst néedes séeke further and come to Gods word which forasmuch as without all comparison it is more certaine then mans coniectures so it can best direct vs herein and assure vs. The scripture then witnesseth that all those that God How a man may haue assurance of his election hath according to his counsell predestinate to be adopted his children through Iesus Christ are also called in their time appointed yea and so effectually that they heare the voice of him that calleth and beléeue it so that being iustified and sanctified in Iesus Christ they are also glorified Wilt thou then whosoeuer thou art bee assured of thy predestination and so in order of thy saluation which thou lookest for against all the assaultes of Sathan Assured I say not by doubtfull coniectures or our owne fancie but by arguments and conclusions no lesse true and certaine then if thou were ascended into heauen and had heard of Gods owne mouth his eternall decrée and purpose Beware thou beginne not at that most high degrée for so thou shouldst not be able to sustaine the most shining light of Gods maiestie Begin therefore beneath at the lowest order and when thou shalt heare the voice of god sound in thine eares and in thy heart which calleth thée to Christ the onely Mediator consider by litle litle and trie By what signs faith is known diligently if thou be iustified sanctified in Christ through faith For these two be the effects or frutes whereby the faith is knowne which is their cause As for this thou shalt partly know by the spirit of adoption which crieth within thée Abba father and partly by the vertue effect of the same spirit which is wrought in thée As if thou fal and so declare indéed that although sin dwell in thée yet it doth no more raigne in thée For is not the holy Ghost he that causeth vs not to let slippe the bridle and giue libertie willingly to our naughtie and vile concupiscences as they are accustomed whose eyes the prince of this world blindeth or else who moueth vs to pray when we are cold dull and slothfull Who stirreth vp in vs those vnspeakeable gronings Who is he that when we haue sinned yea and sometimes wittingly and willingly ingendereth in vs an hate of the sinne committed and not for the feare of punishment which we haue therefore deserued but because we haue offended our most mercifull father Who is he I say that testifieth vnto vs that our sighings are heard and also moueth vs to call daily God our God and our father euen at that time when we haue trespassed against him Is it The assurance of the vocation is knowen by faith and so by the vocation the election not that spirit which is fréely giuen to vs as a gift for a sure and certaine pledge of our adoption Wherefore if wée can gather by these effects that we haue faith it followeth that we are called and drawen effecttually And againe by this vocation which we haue declared properly to belong to the
God for if righteousnesse be by the lawe then Christ died without a cause Rom. 10. 4. For Christ is the end of the lawe for righteousnesse vnto euery one that beléeueth And chapter 11. 5. 6. Euen so then at this present time is there a remnant through the election of grace And if it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke Ephe. 2. 4. 5. 8. 9. 10. But God which is rich in mercie through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued For by grace are ye saued through faith and that not of your selues it is the gift of god Not of woorkes least any man should boast himselfe But that we should be carefull to shewe foorth good workes therefore hée speaketh in the next verse Verse 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was giuen to vs through Christ Iesus before the world was 1. Pet. 2. 12. And haue your conuersation honest among the gentiles that they which speake euill of you as of euill doers may by your good workes which they shall sée glorifle god in the day of the visitation Perseuerance in faith is requisite vnto saluation Mat. 10. 22. And ye shall be hated of all men for my name But hee that endureth to to the ende shall be saued Mat. 24. 45. Blessed is that seruant whom his maister shall finde so doing Now we need not feare lest this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the sonne of God seeing he is moued and gouerned by the spirit of God wil neuer through the consideration of Gods benefit take occasion of negligence and dissolution Rom. 5. 1. 2. Then being iustified by faith we haue peace toward god through our Lord Iesus Christ By whom also we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of the glory of god Rom. 8. 12. 13. 14. 15. Therfore brethren we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the déeds of the body by the spirit ye shall liue For as many as are ledde by the spirit of God they are the sonnes of God Ephe. 1 4. Aâ— he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue 2. Tim. 1. 7. For God hath not giuen to vs the spirit of feare but of power and of loue and of a sound mind 1. Iohn 3. 20. 21. 24. If our heart condemne vs God is greater then our hearts and knoweth all things Beloued if our heart condemne vs not then haue wée boldnesse towards God For he that kéepeth his commandements dwelleth in him and he in him And hereby wée know that he abideth in vs euen by the spirit which hée hath giuen vs. This matter of Predestination is obscure aboue all others vnto the wit of man but opened and reuealed vnto vs by the word of God The Scripture therfore witnesseth that they that are predestinate vnto saluation are first called and that so effectually that they heare and beleeue and fructifie then also are they iustified and sanctified and in the life to come glorified Iohn 6. 44 45. No man can come vnto me except the father which hath sent me drawe him by the force of gods word and by the secret working of his spirit And I will raise him vp at the last day As it is written in the Prophets And they shall be taught of God Euery man therefore that hath heard and hath learned of the father commeth to me Acts. 2. 47. And the Lord added to the Church by the Apostles preaching from day to day such as should be saued Iohn 10. 26. 27. 28. 29. 30. â—ée beléeue not for ye are not of my shéepe as I said vnto you My shéepe heare my voice and I knowe them and they followe me And I giue vnto them eternall life and they shall ueuer perish neither shall any plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand 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 eternall life beléeued And chap. 16. 14. And a certaine woman named Lidia a celler of purple of the city of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she attended vnto the things that Paul spake Hebr. 3. 7. 8. Wherefore as the holy Ghost saith To day if ye shall heare his voice harden not your hearts as in the prouocation according to the day of temptation in the wildernesse And. chapt 42. For vnto vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Consider by litle and litle and try diligenly if thou be iustified and sanctified in Christ through faith For these two be the effects or ftuites whereby the faith is knowne which is their cause 2. Cor. 13. 5. Proue your selues whether ye are in the faith examine your selues knowe ye not your owne selues except ye be reprobates Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them he also glorified As for this thou shalt partly knowe by the spirit of Adopion which crieth within thee Abba father Gal. 4. 5. 6. 7. 8. That hée might redéeme them which were vnder the lawe that we might receiue the adoption of sonnes And because ye are sonnes God hath sent foorth the spirit of his sonne into your hearts which crieth Abba father Wherefore thou art no more a seruant but a sonne Nowe if thou be a sonne thou art also the heire of GOD through Christ Rom. 8. 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father And partly by the vertue and effect of the same spirit which is wrought in thee Rom. 16. 17. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of god and heires annexed with Christ 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he
We must learne our hearts to bee content with it nay to take it as a rich and liberall portion what euer it be and as a barre to hold in our affections from raunging into gréedie desire For our affections are as gulfes that are most insatiable which would neuer rest with contentation in any thing but still be inflamed with the desire of more and drawe and hale vs forward and so hold vs in continuall torment The remedie whereof the Lord hath appointed our owne estate to be whatsoeuer it is that it might appease our affections and settle them with rest peace and good liking as in the seate which our good God hath séene to be conuenient for vs and therefore hath set vs in it to finde ease quiet comfort and contentment therein For if thine heart be not setled in thine estate with good liking and contentation as in a good prouision it is impossible that euer thou shouldest become thankfull for it For to séeme to ioy without ioy is to play the hipocrite and to dissemble with God Now if there be any of vs who are so loaden with infirmities and ouercome of their owne weakenesse that this godly sobrietie cannot take place in euerie respect as it ought let him or them become earnest sutors vnto the Lord to preuaile against their corruption which dooth so abounde that it cannot neither will of it owne accord entertaine sobrietie and contentation And let them bee well assured that the vnfained petition and praier of them that are so loaden with the burthen of their wants their praiers being continued cannot returne emptie from that God who by name calleth out such to come vnto him with promise that he will heare him and them whosoeuer For he that hath begunne this grace within them will also in good time make it perfect So that all vnséemly behauiour all vncleannesse pride and excesse couetous desires and discontentments shall vanish away by litle and litle when as the grace of God hath fully taught vs to liue soberly 2. After we be fully perswaded to liue soberly then also Righteously shall we be desirous to liue both righteously and godly For the grace of God cannot be without his true effects To liue righteously is so to order our life as euery man may haue his owne at our hands for iustice and equitie is a vertue that giueth to euery one his due This vertue doth first and principally touch Kings Princes Magistrates Iudges and Lawiers whome God hath made the Lordes and Rulers of right and to minister true iustice vnto the people Secondarily and more nearly it concerneth euery one particulerly and namely by this generall rule of Right that we should wish and do to euery one as we would that King other should wish and do to vs. The King and Prince in a realme ought chiefly to take care that he make and ordain no lawes wherby his subiects should be iniured and wronged and that it may be said of him as it was of King Dauid who ruled the people committed to his charge prudently with all his power And that the King might deale vprightly therefore God commanded that his lawe should be written in a booke that the King might haue it alwaies before his eies and that in ruling well and vprightly he might prosper According to that we reade Ier. 22. concerning the King Iehoiakim Shalt thou raigne saith the Prophet to Iehoiakim because thou closest thy selfe in Cedar Did not thy father eate drinke and prosper when he executed iustice and iudgement when he iudged the cause of the poore he prospered Was not this because he knew me saith the Lord But thy eies and thy heart are only for couetousnes and for oppression Therefore thus saith the Lord of Iehoiakim he shall be buried as an asse is buried Prou. 20. 8. A King that sitteth in the throne of iudgement chaseth away all euill with his eies The care of iustice shall preserue the King and establish him in his throne For a King by iudgement maintaineth the countrey Prou. 29. 4. yea so much the more ought the King to haue care hereof because his whole land shall be punished for the want of it as where it is vsed the land shall prosper the better for it Iustice and iudgement they are the strong holdes and fenced places of the land they are the keies of the country and they kéep vs better then all the block-houses or places of defence whersoeuer They are better able to encounter with our enemies then any garrison of men how well practised or prepared soeuer they may be But contrariwise the neglect of iustice is worse then rebellion it pulleth Princes out of their throanes maketh the land cast out her inhabitants ioyneth with forreine power openeth the gates of all our castles and holds taketh the weapon from the warriour the heart from the valiant souldier wisedom and forecast from the wise counsailour and poisoneth al our munition What is it for Kings and Princes to take care for a mightie nauie or a valiant army or forcastles and bulwarkes for shot and ordinance if Gods ordinances bee not fulfilled accordingly and iustice and equitie be not executed in the land For God can giue ouer a great number into the hands of a fewe and make things impossible séeme very easie Next to the King and Prince are they to looke to the Iudge due ministration of iustice whom the King doth put in his place and whom he doth put in trust to see all things rightly performed That they may haue regarde to bee men of courage to feare God to deale truly and to hate couetousnesse Yea such as that godly King Iehoshaphat would haue to be vnder him as we reade 2. Chro. 19. whom he did vnto his great commendation worthily exhort vnto their dutie that through the counsaile and countenance of the King they might haue heart to do it And he said to the Iudges whom he had set in the land throughout all the strong citties citie by citie Take héed what ye do for ye execute not the iudgements of man but of the Lord and he wil be with you in the cause iudgement Wherefore now let the feare of the Lord be vpon you take héed and do it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of reward That the Iudges should not be danted or corrupted they know séeing they are men of reuerend grauitie and great wisedome that they beare the person of the King as though the King himselfe were there in presence The Princes armes are hung ouer them the best of the shire do homage and reuerence vnto them they countenance them out before the people the Sheriffe waiteth vppon them with all his power Yea more then this God hath appointed them in his seate and calleth them by his owne name Gods that they may be put in minde that God in all rightfull causes will maintaine them
lawes of men as of the lawes of God The lawes of men haue respect but to the outward déed but the lawes of God to the hart and inward thoughts of the minde No doubt euery one thinketh it a worthy matter to them that can kéep themselues in that compasse but because they knowe not the happinesse that consisteth therein therefore they do not so greatly set their hearts and mindes vpon it Which happinesse and great commodities and aduantages that it bringeth being considered would make vs to haue it in high estimation and more to desire it then that happinesse which the world doth account off Therefore let vs hearken how the word of God doth set it foorth vnto vs that we may be fully assured and perfectly know the benefites thereof and that we may account all earthly and worldly delights in respect of this delight but vanitie that we may be throughly inamoured therewith as if wée did behold the glorious and glistering throne of the Maiestie of God and that we may be as they that are rauished with an excellent and excessiue desire who can neuer be at rest vntill they haue obtained it And because the heart of man is principally set vpon earthly commodities and temporall blessings therefore it pleased the spirit of God first to begin with that perswasion that so by little and little hée might draw their mindes from earthly commodities to heauenly matters of great waight and importance And to say the truth what profite is there or what blessing may bee reckoned which the feare of God dooth not bring The Prophet Moses in a briefe summe dooth set downe all worldly commodities which procéede from the feare of God which are named Deutro 28. These blessings saith he shall come vppon thee and ouertake thee Blessed shalt thou be in the Cittie and blessed also in the field Blessed shall be the frute of thy bodie and the frute of thy ground and the frute of thy cattle the increase of thy kine and the flockes of thy sheepe Blessed shalt thou bee when thou commest in and blessed also when thou goest out The Lord shall cause thy enemies that rise against thee to fall before thy face they shall come foorth against thee one way and shall flie before thee seuen wayes The Lord shall commaund the blessing to be with thee in thy store-houses and in all that thou settest thine hand vnto The Lord shall make thee plenteous in goods Hee shall open vnto thee his good treasure euen the heauen to giue raine vnto thy lande in due season and to blesse all the workes of thy handes so that thou shalt lend vnto many Nations but shalt not borrowe thy selfe And the Lorde shall make thee the heade and not the tayle and thou shalt be aboue onely and shall not bee beneath thou shalt be of the better and not of the baser sort of whom there is made small reckoning and account yea thou shalt liue in countenance and be well taken It is said of our sauiour Christ that hée encreased in wisedome and stature and in fauour with God and men so is it also with them that feare God whom it pleaseth God to account and accept for his children they shal increase in the fauour of God and men and they shall liue with credit and good report Good report whereas if thou liuest contrary and without the feare of God euery body shall be readie to speake ill of thée and as the Prouerbe is An ill name halfe hangd In consideration also of which prosperitie the Prophet Dauid doth breake forth into this spéech of wonder Psal 31. 19. How great is thy goodnes ô Lord which thou hast laid vp for them that feare thee And how hast thou done for them which trust in thee euen before the sonnes of men And as though the Prophet could not sufficiently satisfie himselfe with the commendation of the estate of them that feare God and liue in his obedience he vttereth yet more being plentifull in his spéeches as the sea is in his waues Psal 128. Blessed is euerie one that feareth the Lord and walketh in his waies When thou eatest the labours of thy handes thou shalt be blessed and it shall be well with thee Thy wife shall be as the fruitfull vine on the sides of thine house and thy children like the Oliue branches round about thy table Lo surely thus shall the man be blessed that feareth the Lord yea further he shall sée his childrens children to reioyce his heart and make his life the longer All this prosperitie the wicked sort shall sée and behold The wicked enuy at their prosperitie and be amazed they shall be angry in their heart and shall greatly enuy to sée the godly in such good state they shall gnash with their téeth and consume away For their own enuy shall eate them vp and bring them to their graue before their time God doth inrich the godly and them that feare him in such sort that it is past mans expectation and past that The straunge inriching of them that fear God which the godly themselues may hope for so that it séemeth straunge and wonderfull to the world both that the godly might haue the greater cause and that with moste chéerfull hearts to praise and magnifie the name of God and be thankfull vnto him and also that all other that sée it may acknowledge it to be Gods doing and as Iannes and Iambres the sorcerers of King Pharaoh said when they resisted Moses the seruant of God This is the finger of God and God hath done it and he onely hath brought it to passe who hath a care ouer his children more then the hen that flocketh her broode togither and couereth them with her wings As we read in the Psalmes When my father and mother forsake mee the Lord taketh mee vp According to that in the Prophecie of Esay Cap. 49. 15. Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they should forget yet will not I forget saith the Lord. So true it is that the Prophet Dauid recordeth I haue bene yoong and now am old and yet sawe I neuer the righteous forsaken nor their seede begging their bread Which thing is manifestly séene in the examples of Abraham Isaack Iacob Ioseph and their posteritie which examples I cannot stand vpon but onely I referre you to their stories in the booke of Genesis where you shall sée the plentifull goodnes of God toward them being fed mainteined and inriched onely by Gods hand which stories are most worthie both the reading and meditation They that feare God want nothing whereas the Lyons want roare for hunger The earth is the Lords and all that therein is and he hath prepared the earth and all the blessings thereof principally and chiefly for them that liue in his obedience So that they may speake boldly and with assurance of confidence Quaeuis terra patria Euery place in the
1. 1. 2. Ios 1. 8. Mat. 13. 23 That more delight be found And often must the land be til'd To make a perfect ground Causes why men vnderstand not the Scriptures Naturalll blindnesse Worldly wisedome No loue and hartie affection to reade the Scriptures A forestalled and preiucate minde An vnrepentant heart They read not to mend their liues and edifie their soules Necessary rules to vnderstand the Scriptures Praier that Gods spirit may take away our blindnesse To deny our selues A mind desirous to learne A renued and reformed heart A mind wholy setled on the loue of God The principall scope the glory of God the amendment of our liues and maners and the reformation of our errours Causes why we do not take profit by the Scriptures Slacknesse in reading Ignorance of certaine words and names Ignorance of the chiefe drift of the matter Ignorance of the effect of the law and the Gospell To erre from the rule of faith contained in the Creede and from the consent of scriptures by extrauagant opinions which haue not warrant in the word Contempt of Interpreters and godly Ministers whose learning and reading is sufficient to instruct thee to satisfie and resolue thee Of God Exodus 34. 6. 7. So the Lord passed before his face and cried The Lord the Lord strong mercifull and gracious slow to anger abundant in goodnesse and truth Reseruing mercy for thousands forgiuing iniquitie and transgression and sinne not making the wicked innocent SImonides a learned and wise Philosopher being on a time demanded what God was gaue not any suddaine answere but tooke a pause and stood much in doubt what answere to make At last perceiuing with himselfe that he was vnable presently to resolue the question desired a day longer to thinke on the matter which time being expired and his answer looked for he desired two daies more At the two daies ende being vnreadie as before he prolonged to giue his iudgement and still doubled the time Wherupon the other maruelling and desirous to know the cause wherfore he refused to answer séeing he could delaie the time no longer but that he must néeds speake somewhat He burst forth into these words saying The longer I consider of it the more darke your question séemeth to be to me and more intricate For it laie not in his wisedome nor in the wisedome of any man to comprehend the infinit nature of God Canst thou measure the earth or sounde the depth of the sea or perfectly discerne how high the heauen is from the earth If these matters be vnpossible vnto thée much lesse shalt thou be able to set downe what God is who filleth the heauen and the earth and all places Which thing when thou settest thy selfe about to knowe it is as if thou were placed in the midst of a labyrinth or maze wherein thou maeist goe too and fro and when thou thinkest thy selfe almost out then art thou intangled as if there were no end The longer wee muse vppon this mistery to know what God is the longer we may and yet neuer the nearer So that we may say as the Astrologians and Chaldeans answered King Nabuchadnezer It is a rare thing and none can declare it vnlesse it bee God himselfe whose dwelling is not with flesh More safe therefore it were only reuerently to think of God his sacred and incomprehensible maiestie and not to medle with so waightie a matter but that it hath pleased God himselfe to vtter the same to his seruant Moses and so to all posteritie For as God did not shewe his maiestie vnto Moses when he desired to sée him but only his hinder parts so also bicause Moses had not the capacitie to cōceiue the nature and essence of God therfore he let him vnderstand what he was by his properties and qualities in these words The Lord the Lord strong mercifull and gratious slow to anger and abundant in goodnes and truth Reseruing mercy for thousands forgiuing iniquitie and transgression and sin and not making the wicked innocent This Text standeth especially vpon these two principall points his iustice and his mercy which are the two notable effects of his nature and wherunto may be referred all that is spoken of him in the scriptures Which here in a fewe words is liuely set downe and described Of the which we may consider in order as they lye nothing vnto vs these fiue thinges First his sacred Maiestie and the force of his power Secondly his gentle disposition inclined rather to mercie Thirdly how hée vseth all meanes to kéepe vs in his feare and loth that any should offend Fourthly howe hée offereth and performeth mercy vnto sinners Fiftly his holy and righteous nature abhoring and punishing wickednesse These wordes which I haue reade vnto you did God giue forth of himselfe vnto Moses at the deliuery of his lawe principally to strike a maiestie and reuerence into the hearts of the people that they might haue care to fulfill his lawe and not to set light by it For although God did shewe himselfe so friendly and so fauourable vnto his people yet would hee not haue them too much to presume Therefore hée vseth a maiestie to remoue all contempt For as by nature wée are giuen to disdaine and to despise and are most prone vnto contempt so was it most requisite that this meane should be vsed to restraine and bridle our disordered nature The experience whereof we may sée in children toward their parents For the familiaritie which parents vse to their children doth make them lesse to be regarded And if their parents doo commaund them to doo any thing they will grudge thereat whereby they growe to such boldnesse that this familiaritie dooth bréede within them an inwarde kinde of contempt But if in their countenance iesture and all their behauiour the parentes shewe a gouernment agréeable to their estate to holde their children in dutifull subiection then will they vse great reuerence vnto their parents and stande in awe of them and in willing sort will be most readie to obey In like sort God would not haue his people so much to presume of his fauoure and good will toward them as though they could vse the same at their will and being his creatures they should lift vp themselues as though they were equall to their Creator But being their God and their Creator therby they should vnderstande that his moste highe supremacie was so great aboue them that by righte and authoritie hee mighte commaunde them To plante in their heartes suche a dutifull care as was méete and conuenient For nothing dooth sooner abrogate and abolish the waightie consideration of lawes which is the bond of ciuilitie and societie among men then contempt and againe nothing can more confirme and establish them then a dutifull care ioyned with reuerence Therefore had God an especiall regard of the estimation and reuerent account of his lawe least the Maiestie thereof togither with his authoritie might be neglected and little set
reioycing alway before him She is the breath of the power of God and a pure influence that floweth from the glory of the Almightie She is the brightnesse of the euerlasting light the vndefiled mirrour of the maiestie of God and the image of his goodnesse Which being one she can do all things and remaining in her selfe renueth all In the beginning was the word and the word was with God and that word was God The same was in the beginning with God Al things were made by it and without it was made nothing that was made In it was life euen the life of all gods creatures quickning and preseruing all things and in great wisedome disposing all things in their due order So that the wise man might well call it the delight of God which sitteth about his throne and the bewty of all his creatures through the beholding wherof it pleased God to pronounce and say That all things that were made were very good and in respect of their workemanship excellent This also is woorthie the marking in the worke of gods creation that whereas in the workes of all earthly creatures there is labour and sweate and wearinesse god by his almightie power brought this wonderfull matter to passe with great ease with great delight and ioy It was no more with him but his word and his commandement onely it was his will it should be so At whose will and word and commaundement as all the liuing creatures were made which he in his infinit wisedome thought good off so also might hee haue caused many more to bee made and created not because he was a weary of his worke but because hée thought it not expedient Yet some may thinke that Gods Creation was a laboure vnto him and a wearisome labour because we reade that he rested the seuenth day from all his worke which he had made VVhich he did not because he fainted as it were vnder the burthen of so waightie a businesse for it was neither a businesse nor a matter of waight nor a burthen vnto him or for his ease and refreshing but onely for his delight and further contentation but only because it was his will and that it so pleased him The easinesse of this woorke is so muche the more to be wondred at not onely that it was without paine and wearinesse but also that he did both vndertake and finish the same of his owne accord and of himselfe without any other helpes and meanes Nothing excellent nay if it be neuer so meane that is done on the Earth but hath great helpes The Citie and the Tower which Nimrod and his company went about to build the top whereof they purposed should reach vnto the heauens a mirrour to the worlde if it might haue bene finished was it done by one or by two No an infinit multitude put their heades and their hands to it and all little inough There were Carpenters and Masons and suche as should make bricke and burne it in the fire there were maister deuisers and maister builders and inferiour drudges and a number of labourers as thicke as the swarmes of Egypt They laboured all ioyntly with heart and hand heauing and shouing toyling and sweating and all to no purpose to their great griefe and discontentment for all was dasht How were the Pyramides of Egipt those famous monuments erected and set vp as easie think you as if one stone might be laide View the building but of a smal cottage and say what a busie piece of worke it it But with God was no such thing he was all alone and there was none other he begunne it and he brought it to passe hée commaunded and neuer laboured he created and neuer rested vntill all was as you sée The night and faintnesse come vppon man and hée must of necessitie leaue off That creature which hath not his rest cannot continue his strength to labour When the Sunne riseth man goeth foorth to his woorke and to his labour but how long If sixe or seuen houres togither without some foode and some refreshing it is a maruell but if hee continue vntill the euening hée can staie no longer at it for the weakenesse of his bodie will not suffer him and the light of the day is closed vp with night and darknesse Againe the woorkes of men may haue manie chaunges before they come to perfection and the workeman himselfe may bee displeased at his worke and beginne anewe but GOD as hee is vnchaungeable so euen at the first was his worke perfect without any alteration VVho hath made the earth by his power and established the world by his wisedome and hath stretched out the heauen by his discretion Ier. 10. 12. Furthermore in the maner of Gods creation this is All good not the least and meanest thing to be considered of That all that God made was good And God sawe all that hee had made and beholde it was verie good Euery thing in his order and in his kind perfect and absolute as saith the Prophet Moses though not durable and alwayes to continue No maruell then if the learned did name the worlde to bee bewtie séeing God himselfe after hée had created all sawe that they were verie good Also because the maiestie wisedome and power gods workmanship did giue a grace to euery thing to adorne it and to set it foorth to the commendation of man The works of the Lord saith the Psalme are great and worthie to be praised and had in honor which also are sought out of all them that haue pleasure therein All the workes of the Lord saith the wise man are good and he giueth euery one in due season and when need is So that a man néed not say this is worse then that For in due season they are all worthie praise And therefore praise the Lord with whole heart and mouth and blesse the name of the Lord who vpon all his workes hath powred foorth his blessings and hath made the wise and godly to beholde it although this knowledge be kept from the wicked who in no sort are worthie to be partakers either of gods goodnesse or of his blessings and comforts None are so set to dispraise and discommend and to disdain at gods workes and his creatures as the wicked which are readie to finde fault where they haue no cause and to despise that whereof they sée no present vse and to curse and abhorre those creatures whereby they may haue any hurt or hinderance Yet certain it is that god hath made nothing that hath any fault although many a gracelesse people thinke so which are destitute of wisedome For the one commendeth the goodnes of the other and who can be satisfied with beholding gods glory in them For through him all things are directed to a good end Many creatures séeme to be created hurtful and some wil say what good is in them Doubtlesse god forelawe that the earth should be filled and inhabited with two sorts of people the
good the bad the wicked and the godly for whose sake were created his beneficiall and helpefull creatures and his plaguing and reuenging creatures Which god in his wisedome hath thus disposed to frame vs to thankfulnesse to a reuerence and feare of his maiestie that we should not offend him or prouoke his anger against vs. And although the foolish mind of man may thinke some creatures of god to haue no goodnesse in their creation because they that deserue the contrary finde it not yet in their nature they are good because they are the worke of God and this is their goodnesse that they execute Gods punishments A notable example whereof we sée in the Prophecie of Daniel concerning his malicious enemies and wicked accusers who when they were cast vnto the lions were torne in pieces before they came to the ground which if they had done vpon a rauening kinde of nature it would haue bene séene vpon Daniel himselfe who was cast amongst the lions before they were and yet was not touched To giue a manifest proofe vnto vs that God hath made them to execute his wrath and hath ordeined them to a good ende though in their tune they bee terrible and most hurtfull Which as yet more manifestly it appeareth in the examples of the Prophets that disobeyed Gods commandement and was therefore slaine by a lion whereof we reade 1. King 13. The old Prophet which had caused the yoong Prophet to transgresse Gods commandement as they were sitting at the table the word of the Lord came vnto him and he cried vnto the yoong Prophet saying Thus saith the Lord because thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord the God commanded thee but camest backe againe and hast eaten bread and drunke water in the place whereof hee did say vnto thee Thou shalt eate no bread nor drinke any water therefore thy carkasse shal not come into the sepulchre of thy fathers So when the Prophet was departed and gone a lion met him by the way and slew him and his bodie was cast in the way and the asse stood therby the lion stood by the corps also The asse which is wont to be the praie of the lion was vnhurt the hungry lion stood by as though â—e had no lust to eate because God had shut his mouth to shewe his iudgement and therefore the lion stood still till other came to behold the same and as it were to beare witnesse In the lion we may behold gods wisedome in all other cruell and terrible beasts who neuer rage till men be come to an outlawe I meane when they forget God and themselues then doth God vse the fiercenesse of his reuenging creatures because hee would haue good order kept and that men should liue in awe and as we say vnder a lawe euen Gods lawe which is most righteous and holy This is not ordinary for God hath put the sword into the Magistrates hand to punish offendors and to cut them off but sometimes he punisheth extraordinarily As we reade Eccle. 39. 28. 32. There be spirits that are created for vengeance which in their rigour lay on sure strokes In the time of destruction they shewe forth their power and accomplish the wrath of him that made them Fire and haile and famine and death all these are created for vengeance The téeth of wilde beastes and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked They shall be glad to doo his commaundements and when néed is they shall be readie vppon earth and when their houre is come they shall not ouerpasse the commaundement The night and darknesse is created of God to a good end that all his creatures may take rest therein yet was it a gréeuous punishment vnto the Egiptians and a forerunrer of hellish darknesse Frogges and lice and grashoppers and such creatures lightly do no great hurt but when God would punish the Egiptians his enemies by them they came among them in aboundance and in swarmes and molested them gréeuously in so much that the land did stinke with their huge heaps No creature we think so vgly to looke to as a toad yet it is a good creature of God and in his time deserueth praise The phisitian knoweth it which creature though some do vse to mischief yet he to medicine for he draweth the vertue dried poâ—â—er therof into his purging helpes yet so that he allaieth it with greater preseruatiues Againe God doth make this creature commendable vnto vs if it were for nothing else but for the precious stone which is found in him and therfore is set in gold and some do weare it in their rings being there delectable to their sight which otherwise they take to bee so loathsome Concerning all hurtfull creatures which in their creation are good if we find our selues agréeued let vs consider and waigh the matter with greater deliberation and we shall then finde that no creature had bene hurtfull if man had not bene sinfull So that now the fault of man is to be blamed and lamented not Gods creation which is highly to be honored cannot sufficiently be praised The most hurtfull creature that euer was or is or shal be I meane the diuel let vs consider Gods worke in him For he was made angel of heauen which for his pride was cast downe into hell and forced to dwell in bottomlesse darkenesse and plagued with euerlasting torments In respect of which his excellent creation the history of Iob numbreth him among the children of God that is his Angels As in the chapter 1. v. 6. Now on a day when the children of God came and stood before the Lord Sathan came also among them Also the Prophet Michaah 1. Kin. 22. 19. speaking of the deceiuing of King Achab by a false spirite generally amongst Gods angels maketh mention of him The diuel was good at the first how hurtfull so euer he is now Which is a good instruction to vs that stand or rather that thinke we stand lest we fall away from God as he did and so be partakers of his wofull miseries Lastly let vs beholde our selues next to the angels none more excellently created then we but as the diuel fell away from God and all goodnesse so by our disobedience in our first parents did we deserue the like punishment and in like sort to bee cast away vnlesse God in great mercy had taken compassion on vs and deliuered vs from the gates of hell For whose goodnesse we haue the greater cause to be thankfull that he gaue his onely sonne to death for the redemption of mankind passing by and leauing these rebellious Angelles in their cursed estate And to sée no creatures haue defaced gods worke so much as they that were his moste excellent creatures and of whome it might haue bene very well saide They are verie good So that almightie God was highly displeased and sorrie that
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
he hath thus laboured for the winde The distrustfull prince did behold great plentie but came no nearer The rich man that boasted of his goods liued not long after And this we must thinke with our selues as God hath inriched vs so also will he be remembred of vs. The order of Gods prouidence being thus set downe concerning the maintenance preseruation and foode of all creatures we may also behold how God doth gouerns all things Which although it be not plainly set downe in the text which I haue reade vnto you yet may it bee inferred vppon the cause of this plentie set downe in the words of the same Chapter As if it might bee demaunded what was the cause that after such scarcitie and famine all things were so plentifull and so good cheape which could not come to passe but only by the finger of god and by his secret ordinance The reason thereof and the words of the Chapter are these For the Lord had caused the Campe of the Aramites to heare a noyce of charrets and a noyce of a great army so that they said one to another Behold the King of Israel hath hired against vs the Kings of the Hittites the kings of the Egyptians to come vpon vs. Wherefore they arose and fled in the twilight and left their tents and their horses and their asses euen the campe as it was and fled for their liues This suddaine change might A new line séeme to come from fortune or some blinde chaunce yet is it manifestly set downe that it was Gods working and that he onely brought this matter to passe Who is the authour not only of plentie and scarcitie but of sicknesse and of health of wealth and pouertie of warre and peace of drought and raine of tempests and faire weather of barreinnesse and fertilitie Yea he guideth and gouerneth the hearts of men and their affections yea euen their tongues and all their actions And that which is more straunge he hath an eie to the smallest matters the haires of our head the lighting of the sparrowes vppon the ground and that which séemeth to be but a matter of chance the ordering of lots in matters of waight he disposeth them too Nothing commeth to passe by fortune and chance nothing by destiny or necessitie but all by Gods prouidence and handie worke And hauing now to intreate of gods gouernment ouer his creatures and the affaires of the world it is as if I should walke in a wide field or saile in the large sea What other men haue thought of gods gouernment it is base and light but what we are to thinke thereof let vs daly weigh with déep consideration Men of void mindes haue thought God only to sit idle in the heauens and to beholde those things which are done othersome that he moues the world and all the parts therof but not that he doth direct the peculiar actiō of euery creature They wil confesse his great power but they deny his infinit incomprehensible and most wise gouernment in the world or in the affaires of men or men themselues Some were content to yéeld a little and they were perswaded that he ruled all things in heauen but as for all things vnder the heauen they thought were ruled and ordered by fortune chance Doubtlesse God doth rule all matters and ordereth the meanes that tend therunto neither are they as a ship on the sea without a gouernor or as an arrow in the aire which is blowne aside of euery light wind But to proue vnto you that God by his prouidence is the only guider gouernour of all things it séemeth very expedient first to remoue all doubts out of your mind concerning fortune and destiny which are too rise in most mens mints and tongues Which are two great stumbling blocks being taken out of the way we shal the more cléerly perceiue and certainly know the vertue and force of gods heauenly The opinion of fortune remoued prouidence This opinion of fortune hath brought almost all the world to fortunate mindes and vnstedfast hearts when they thinke that all things runne vpon hap chance which are otherwise ordered If a man in his iourney light vpon théeues and be robd and spoild wherunto will he impute his losse and his hurt Are not these his words It was but my ill hap So if sailing vpon the sea through some suddaine tempest he make shipwrack or trauelling by the way méete with wilde beastes if he be killed by the fall of some house or some trée who is it that thinketh of any other cause then of fortune as if the blind were led by the blind and so both fall into the ditch For fortune is fained to be blind because foolish men sée not the cause of those things that are done and how can a blind man iudge of colours If one digging in the earth finde any treasure that hath bene hid or finde a bagge of money as he is going by the way or after great stormes and tempests hardly escape death and come safe into the hauen then who but ladie Fortune and fortune is honoured as a Quéene yea rather as a goddesse Of like such a goddesse as the Apostle Saint Paul speakes of Vnto the vnknowne God So is the true God robbed of his honour who onely is the authour of weale and woe Was it a chaunce or Gods appointment that beares came into the cittie and deuoured the children that mocked the Prophet Putcase that two neighbours goe to the wood togither Deut. 19. 5. one heweth wood and as his hand striketh with the axe to cut downe the trée if the head of the axe slippe from the helme and hit his neighbour that hee dieth was it a chaunce trowe you The scripture and word of God decideth this matter and saith that God hath offred him into his hand Exod. 21. 13. God hath diuers punishments for sinne and his iudgements are most iust though they be most secret and hid from the eies of men The field is pitched two great armies méete togither the fight endureth long now one army is readie to haue the vpper hand and after a while the other at length say we by good happe that army ouercame If it be true that this matter fell out by happe how can the word of God be true which without all controuersitie is the onely truth which auoucheth the contrary in these words Prou. 21. 31. The horse is prepared vnto the battle but the victorie is of the Lord. Hee that prepareth himselfe vnto a long iourney looketh no further then to that which is besore his eyes and wisheth that he may haue a lucky iourny and then al is wel at least wise if it end well But Abrahams seruant going on his maisters businesse to séek a wife for his maisters sonne praieth to God for a prosperous iourney and lifteth vp his eies to heauen Whereas these fortuune-folks runne hedlong on and looke to méet good fortune by
the dagge charged cannot shoote off or the poinado readie can do no hurt No counsell and no practise against Gods care and prouidence and mercy What hindered king Saul from killing Dauid who afterward was king in his place Or who hindered the desperate Iewes from killing the Apostle S. Paul Or how came it to passe that Esau after he had purposed the death of his brother Iacob yet in stéed of crueltie shewed him mercy There was no other cause but Gods working and his prouidence who defendeth his with a stretched out arme and turneth his wrath against the rest Where also we may learne in the examples before remembred that none méete sooner with harme then they that most meant it they dig a pit for others and fall into it themselues they thinke it shall not so fall out but they know not what Gods power is and how he bringeth his matters to passe Which he so doth that we may haue iust cause to say Doubtlesse there is a God that iudgeth the earth and ruleth all things by his prouidence And the more that we may wonder hereat and glorifie God certain it is that Gods prouidence doth then shine most brightly when our matters are most troublesome yet how troublesome soeuer they be God directeth all to a good end to the good of the one and the punishment of the other to his iustice and to his mercy The thunder séemes to shake the heauens the lightning to burne vp all raine and haile and tempestes make men agast and yet in a moment God taketh away all and maketh the weather faire The blustering windes are vp the sea rageth riseth vp in mountains and threatneth to ouerflow the earth and suddainly there is no such matter but a still and quiet calme The Aramites they come in multitudes and readie to swallow vp the Israelites nothing before them but feare and hunger and famine and death and suddainly againe safetie and plentie and peace As if one in a dreame had séene dreadfull things as to bee slaine by his enemies or deuoured of wild beasts or drowned in the sea but when he was awake it was nothing so In all extremities God helpeth his by his gratious and mightie prouidence yet so that he will haue vs also to put Nomb. 14. 44. too our helping hand and not to stand still idlely and looke that God should do all for vs neither are we againe to put our selues rashly into daunger and so to tempt God If God do offer vs meanes of deliuerance let vs not neglect them or be slow to vse them if he foresheweth daungers let vs not rush into them as king Ioas did who although he were a godly king yet through his rash enterprise lost his life who being foretold what would fall out yet foolishly would aduenture God hath graunted vnto men the reason to beware and also to consult of doubtfull and daungerous matters which God vseth diuersly to the performance of his prouidence Let wisedome and care and diligence be vsed and commit thy wisedome and counsels to Gods will and then God will further our causes Be flothfull and negligent and sée what will follow euen dangers and mischiefs before thou art aware Yet let vs wade further into the affaires of men and search these two waightie points concerning prosperitie and aduersitie What greater prosperitie can there be in the world then is the prosperitie of a king yet nothing is more ruled by gods prouidence then this matter as though God had especiall care of them that should represent his owne person Wherein he hath alwaies regard to them who walke vprightly to kéepe his statutes and commandements As it was said vnto Ioshua Meditate in the lawe of the Lord that thou maiest obserue and do according to all that is written therein For then shalt thou make thy way prosperous and then shalt thou haue good successe and I will be with thée saith the Lord whither so euer thou goest Which is confirmed by the example of king Dauid who gaue his sonne Salomon this charge Take héede to the charge of the Lord thy God to walke in his waies and kéep his statutes and his commandements and his iudgemeÌ„ts and his testimonies as it is written in the lawe of Moses that thou maiest prosper in all that thou doest and in euery thing whereto thou turnest thée That the Lord may confirme his word which he spake vnto me saying If thy sons take héed to their way that they walke before me in truth with all their hearts and with all their soules thou shalt not said he want one of the posteritie to sit vpon the throne of Israel Nowe marke howe the prouidence of God doth worke vpon this foundation and vpon this ground King Saul when hee thought vppon no such matter was made king by Gods appointment for God commanded the prophet to annoint him king who so continued vntill he disobeied Gods commandement And then he that annointed him was the messenger to tell him that God had dispossessed him of his kingdome Because saith he thou hast cast away the word of the Lord the Lord hath cast away thée that thou shalt not be king ouer Israel any more The Lord this day hath rent the kingdome of Israel from thée and hath giuen it to thy neighbour that is better then thou The like we reade of king Salomon the sonne of Dauid who had so large a promise with this excription if he kept the couenant of God Salomon brake it and in stéed of worshipping the true God he followed after other Gods euen strange Gods and such as his godly father knewe not Wherefore the Lord said vnto Salomon Forasmuch as this is done of thee and thou hast not kept my couenant and my statutes which I commanded thee I wil surely rent the kingdome from thee and will giue it to thy seruaunt As we reade 1. K. 11. 26. Ieroboam Salomons seruaunt and the â—uerscer of his works lifted vp his hand against the king and this was the cause The Prophet Ahijah met with Ieroboam and the prophet caught his garment and rent it in twelue péeces and bid him take ten péeces vnto himselfe signifying that the most part of the kingdome should be his because his maister king Salomon did most worship God aright but fell away from him by idolatry And that the prouidence of God may be more manifest we reade that after Ieroboam rebelled against Salomons son which sate in his throne I say this young and vnwise king he gathethereth a greater power to go against him But the word of God came vnto Shemaiah the man of God saying Thus saith the Lord Ye shal not go vp nor fight against your brethren the children of Israel Returne euery man to his house For this thing is done by me They obeied therefore the word of the Lord returned and departed And so was Ierochoam king Salomons seruant established in the crowne and the true heire put by
because God gaue it him Salomon the father would haue slaine him Rehoboam the sonne would haue executed him as a traitor and yet behold it was not in their power which only worke of Gods prouidence in disposing of kingdomes Adonijah Salomons brother considering it made him relent from his purpose of séeking the crowne by mightie meanes as otherwise he would haue done if it had not béen for that For this is his confession putting forth a request vnto Salomons mother 1. K. 2. 15. Thou knowest saith he that the kingdome was mine and that all Israel set their faces on me in token of their fauour and consent that I should raigne because I was the elder brother howbeit the kingdome is turned away and is my brothers for it came vnto him by the Lord. God saith king Nabuchodonozor that heathen king according to his will worketh in the inhabitantes of the earth and none can stay his hand nor say vnto him what doest thou Whom he wil he setteth vp and whom he will he throweth downe And according to that which I haue said Daniel told that wicked king Belshasar the sonne of proud Nabuchodonozor when he sent for him to reade the writing that was against him and to giue the interpretation O king heare saith the prophet The most high gaue vnto Nabuchodonozor thy father a kingdome and maiestie and honour and glory and so forth Thou hast séene Gods iudgementes against thy father and yet thou hast not humbled thy heart though thou knewest all these thinges but hast lift thy selfe vp against the Lord of heauen and hast praised thy gods of siluer and thy gods of gold and hast not glorified God in whose hand thy breath is and all thy waies Therefore hath God sent thée this writing to shew thée that thy kingdome is at an end that he hath giuen it vnto others As the same prophet speaketh elswhere God chaungeth the times and seasons he taketh away kinges and setteth vp kinges Next to a kingdome to be in great honour credite and estimation is like the prosperitie of a king Some are exalted vnto honour and some are left in disgrace Studie and deuice with thy selfe how it should come to passe And when thou hast done thy reason cannot attaine it Looke in the word of God and thou shalt learne the cause Which is this Psalme 75. 6. Promotion and preferment commeth neither from the East nor from the West nor yet from the South The Prophet knowing that the minde of man would wonder hereat beginneth the wonder himself And why saith he And then resolueth the matter God is the iudge he putteth downe one and setteth vp another As the Magistrate is appointed of God for the punishment of the wicked but for the praise of them that doo well so God by his prouidence dooth order preferment and to those that are good in his sight he saith Ye are Gods but giueth them a warning there withall that they should not be exalted in pride Ye shall die like men Not only honor is the gift of God but contempt is his punishment Psal 107. 40. God powreth contempt vpon Princes as saith the Prophet Mal. 2. 9. and for their wickednesse and tyrannie causeth their subiects to contemne them It is not so much the lacke of dutie in the inferiours but it is the hand of God to dispossesse them of their honours And as he debaseth the wicked so he lifteth vp them that feare him and causeth the vnworthie that is them that are thought vnworthie in the sight of the world to weare the crowne When Hannah the mother of the Prophet Samuel gaue thanks to God in her song of praise she hath these words The Lord bringeth lowe and exalteth hee raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherit the seat of glorie As is manifestly séene in the examples of Saul who was exalted to be a King from lowe estate and as hee was séeking after his fathers asses Dauid who was taken from the shéepefull to bee a mightie Ruler Lastly of Ioseph who from the dunghill and filthie prison was made to sit among Princes The prosperitie of wealth and riches from whence commeth it if not from the prouidence of God which giueth thée power to get substance and denieth the same to othersome for all their carke and care labour they and sweats they neuer so much as hath bene heretofore declared in the commodities of the feare of God Where this cannot sufficiently be wondred at that when the wicked haue taken toile and labour God taketh all away from them and maketh the iust and godly to be the right owner◠It is a small thing in the sight of God suddainly to make a poore man rich as it is most easie to him to bring ragges to rodes and shackles and fetters to the scepter and to the crowne The benefits and blessings of God and the worke of his prouidence in matters of prosperitie is greatly to be séene among the godly as also his punishments and plagues and matters of griefe and aduersitie are powred vppon the vngodly as it were out of gods hand Search the causes of warres which is one of gods mightie scourges and dooth as it were contain in it self all other miseries sicknesse famine pouertie and such like and sée whether God hath not the only ordring The Prophet Esay 7. 17. speaking of wars whereby the Israelites should be vexed sheweth by whose meanes that vexation should come vpon them The Lord shall bring vpon thee and in that day the Lord shall hisse for the flie that is at the vttermost part of the flouds of Egipt and for the bee which is in the land of Ashur meaning by the parable of the bée their enemies the Egiptians and the Assirians who although they were a far off yet should come flying toward them and sting them to death The furious and cruel mind of man in war thinking vpon nothing but slaughter and hauocke sword and fire robbery and rauishment Yet as the mightie ship is turned about with a small rudder and the fierce horse is guided by the bridle so dooth God ouermaster their purposes and disposeth all things according to his pleasure Which thing doth liuely appeare in the aforesaid Prophecie Chapter 10. Gods anger is stirred vp against the Iews and he is disposed to execute his vengeance and the wicked that shall performe it are called by the name of hammers axes sawes and also may well be sayd to bee whippes and scourges and héere in this place they are compared to a rodde and to a staffe O Ashur the rodde of my wrathe and the staffe in their handes is mine indignation I will send him to a dissembling nation and I will giue him a charge against the people of my wrath to take the spoyle and to take the praie and to treade them vnderféete lyke the mire in the stréete In
them that oppresse them yet they that haue respect to gods working herein receiue much comfort by gods good spirit and perceiue oftentimes gods gratious and mightie hand in deliuering and defending them that he may be praised of them for his mercie wherof they haue so rare comfortable experience Otherwise god hath such great care ouer the godly that euen the angels of his wrath which are farre more mightie then tyrants and all the oppressors of the earth euen those wrathfull angels shall not hurt them As we reade Reue. cap. 7. 2. Those angels to whome power was giuen to hurt the earth and the sea they were charged not to hurt the earth neither the sea vntill the seruants of god were sealed in their foreheads Those houses in Egipt whose doore postes were sprinckeled with blood were safe from the destroying angell when other houses not so marked were stroken with death The angels that came to destroy Sodome confessed they could doo nothing till Lot was gone out of Sodome The diuel could not hurt Iob without gods leaue If then neither angels nor diuels much lesse can tyrants and wicked men hurt vs when gods pleasure is to the contrary But if his pleasure be so that they shall preuaile against vs let vs flie vnto god by true repentaunce for our sinnes and waite patiently his good leisure when it shall please him to send helpe and redresse For hée vseth then to sende remedie and comfort when men thinke none God ruleth all things according to his good pleasure and will his order of gouernment is moste beautifull and excellent his iudgements moste right and vnblameable the meanes that he vseth and whereby hée worketh are diuerse and wonderfull as is best knowne to his wisedome and hid from mans vnderstanding Turning all to the good of his people sometimes restraining the power of the wicked and sometimes making them to fulfill and obey his will against their owne willes So that the godly may say I haue bene yoong and now am old and yet sawe I neue◠wonderfull workes and that my soule knoweth right wel The last part of this text which I haue read vnto you doth shewe out the punishment of God and their il successe which distrust Gods prouidence Which is made manifest in the iudgement of God against the prince that gaue out such distrustfull words and said Though the Lord would make windows in the heauen could it come so to passe But it was answered him that he should sée great plentie but should not eate thereof And so it caine vnto him for the people trode vpon him in the gate and he died For in this fearefull example let vs censider of what estate countenance and calling this man was that said If God would open the windowes of heauen could it be so By his estate and degrée he was a prince and one of the kings chiefest nobles and such a one on whome the king leaned who should haue glorified God most For the higher the degrée is the more doth God require at their hands If a meane man had spoken it there had not bene so great cause of offence neither should it haue bene so much regarded But séeing a noble man and that a prince did speake it eueris one thought so too and all their hearts no doubt were daunted According as we reade Eccle. 13. 24. When the rich man speaketh euery one holdeth his toong and looke what he saith they praise vnto the cloudes But if the poore man speake they say What fellow is this and though he speak wisely yet can it haue no place When king Abimelech had told his seruants waightie matters they were all affraied The worde of a magistrate superior and high calling pearce farre and that which they speake is in euery mans mouth It preuaileth much among the lower sort either to drawe them to good or to mooue them to the contrary If their spéeches and déedes be otherwise then well vs maketh great men great examples as we reade And he smote downe the chosen men that were in Israel According as we sée in a realme when the heades and chiefe doers of any rebellion be cut off and put to death the rest their courage is gone and all things are quiet If the sinne and offence be notorious in persons of account God sometimes maketh their punishment to be notorious also that y◠matter may be remembred and that there may be a feare in euery mans heart that they do not the lyke How highly his and all such spéeches do offend and displease God we sée by his example Farre be it therefore that any should distrust gods prouidence either in féeding and nourishing vs as wee say there is no mouth but God sendes meate and as it is in the Psalme He giueth foode to all flesh for his mercy endureth for euer Or that we should distrust him and his power in other matters whatsoeuer for god is aboue all and ruleth all But yet the nature of man is too distrustfull and lightly none do put their trust in god but they that know gods prouidence and are fully perswaded thereof And yet to sée how backward men be that euen the very best haue bene found faultie herein as Moses an excellent prophet and one that saw gods wonders and his miracles the disciples also that were continually in Christ his presence and did so often sée his mightie and straunge working When the people of Israel murmured for want of flesh and were destrous to satisfie their lust and not their hunger God spake vnto Moses and told him that the people should not eate flesh a day or two or fiue or ten or twentie but a whole moneth vntill it came out at their nosthrils God heard them granted their request But how in his anger as the words doo import which follow Because ye haue contemned the Lord which is among you and haue wept before him saying Why came we hither out of Egypt Which plentie when Moses had heard from god yet he doubted greatly and measured gods power by his simple reason and therewithall gaue foorth distrustfull spéeches saying Sixe hundred thousand footemen are there of the people among whom I am and thou saiest I will giue them flesh that they may eate a month long Shal the shéep and the béeues be slain for them to finde them either shall all the fish of the sea be gathered togither for them to suffice them And the Lord said to Moses Is the Lordes hand shortned Thou shalt see now whether my word shall come to passe vnto thee or no. Our Sauior Christ to try what was in man hauing a great multitude present and minding to reléeue to féed them he saith to one of his disciples Whēce shal we buy bread that these may eate This he said to proue him for he himselfe knew what he would do Philip his disciple answered him Two hundreth peniwoorth of bread are not sufficient for them that euery man
light of reason doo teach them and informe them what is good their conscience bearing them witnesse and the lawe of God â—ore perfectly establishing it and making it knowne The lawe of our slesh yet the lawe of our fleshe is most vnperfect and full of obstinate rebellion For our corrupt nature turneth the benefite of the lawe to our destruction whereby it followeth that that is moste peruerse and wicked which turneth that which is wholesome in it selfe to condemnation In the vnregenerate man it bringeth foorth death and may well be accused of him because it hath this operation in him that it causeth wrath stirreth vp grudging fretting and murmuring of our nature How the lawe is the power of sinne For the more it presseth by reason of our infirmitie in that wee are not able to withstand it it stirreth vp sin because wée are readie and moste desirous to doo that which is sorbidden it is the force and power of sinne it increaseth sinne and slaieth vs and maketh vs guiltie of the wrath of God and eternall death and damnation Wherefore if wée say there is no sinne in vs we How we do the workes of the lawe are founde liars béeing reprooued by the lawe And as for the outwarde woorkes of the lawe whiche wée doo are either for feare of punishment which might ensue vppon the offence or else for loue of our selues that we might reioyce in our owne righteousnesse But séeing with our workes there is ioyned stubburnnesse and the heart rebelleth within because the lawe reproueth our concupiscence and that naturally euen from the loines of our forefather Adam there is ingraffed into vs a seruile feare and deadly hatred of the lawe if not of the lawe-giuer our workes can in no wise come to the height that they may please GOD. The lawe therefore is spirituall and iust and holie and good and by the lawe commeth the knowledge of sinne therefore is euery mouth stopped and all the worlde found subiect vnto the iudgement of God Howe then may No man iustified by the lawe wée imagine that by the workes of the lawe we may bee iustified séeing that it is sayd by the woorkes of the lawe shall no flesh bee iustified Againe it is impossible to be made righteous by the lawe not onely to him The regenerate are stained with sin that is not regenerate but vnto the regenerate also in that their righteousnesse is stained with so many sinnes and they culpable of iudgement before God For the lawe cannot iustifie those that are in the flesh The lawe is spirituall but we are carnall sold vnder sinne and enemies to God and strangers from the common wealth of Israel Howsoeuer therefore we thinke to please God by the outwarde workes of the lawe yet is not that the righteousnes which The righteousnesse that God requireth is of the heart No iustification by works God requireth For the circumcision is of the heart in the spirite not in letter whose praise is not of men but of GOD. But if Abraham bee iustified by workes hée hath wherein to reioyce but not with God séeing that if iustification might be accomplished by the workes of the lawe it were altogither debt and not fauoure But that should not be blinded with a vaine opinion of debt and merit there the Apostle crosseth this sentence with a contrary position For to him that woorketh not but beléeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Whiche afterwarde hée prooueth more manifestly by the fall and ruine of the Iewes béeing compared with the Gentiles What shall we say then that the Gentiles which followed righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto righteousnesse Wherefore because they sought it not by faith but as it it were by the workes of the lawe For they being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not submitted Our iustification is by Christ In all humilitie we ought to confesse our selues to be sinners themselues to the righteousnesse of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beléeueth And vnlesse we acknowledge our selues to be sinners being voide and destitute of any righteousnesse that is in vs we séeme to deface and to darken the worthinesse and dignitie of Christ Which consisteth in this that he is the onely light saluation life resurrection and righteousnesse and the soueraigne phisicke of euery mans soule and to what end If not to lighten the blind to restore them that were condemned to quicken them which were dead to raise them vp which wer brought to nothing to cleanse them which were polluted with all filthinesse to cure and heale them which were death sicke and almost swallowed vp thereof Nay but if we attribute any part of He that attri buteth any thing to himselfe derogateth froÌ„ God and wrastleth with him How Christ is a rocke of offence righteousnesse vnto our selues we wrastle as it were with Christ whose propertie it is to beate downe them that are fleshly minded and to reléeue those that are heauie laden with the burthen of of their sinnes So that Christ is a stumbling blocke and a rocke of offence not that it agreeth vnto him to be so but that malicious mindes do take offence through their owne corruption For they stumble by reason of their owne pride and their damnation is in them selues What sencelesse blockishnesse is it therefore in vs that we should deriue saluation righteousnesse and iustification from the lawe which is our downfall and the cause of wrath Neuerthelesse if we be not as yet satisfied he vseth an other effectuall proofe whereby we may plainly sée that righteousnesse and iustification is not by the lawe For the promise that was made to Abraham the father of the faithfull that he should be the father of many nations through gods euerlasting couenant with him that he would be his god and the god of his séede after him I say the promise The promise is not by the lawe that he should be the heire of the worlde was not giuen to Abraham and to his séede through the lawe First because the lawe cannot comprehend the promise secondly because faith should be ioyned in vaine to the promise which should be apprehended by workes Againe if iustification depended Iustification that is the righteousnesse of God pertaineth vnto all vpon the lawe of Moses then should god be the Sauiour only of the Iewes but it is god who shall iustifie circumcision of faith meaning the Iewes and vncircumcision through faith meaning the gentiles And in that that Abraham was iustified being vncircumcised it also followeth that iustification belongeth vnto them that are vncircumcised This therefore may be the generall conclusion of this point that we are not iustified by the law the
looking for of iudgement Vppon this gift of faith and perseuerance the godly doubt not to call vpon God in all afflictions Rom. 8 38. 39. For I am perswaded that neither death nor life nor Angels nor any creature shall be able to seperate mée from the loue of God which is in Christ Iesus our Lord. 2. Cor. 1. 21. 22. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts Iom 1. 6. 7. 8. 9. He that wauereth is like a waue of the sea tost of the winde and carried away Neither let that man thinke that he shall receiue any thing of the Lord. A wauering minded man is vnstable in all his waies Hebr. 4. 16. Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and find grace to help in time of néed Hehr. 10. 21. 22. Séeing we haue a high Priest which is ouer the house of God let vs drawe neare with a true heart in assurance of faith sprinckeled in our hearts from an euill conscience and washed in our bedies with pure water 1. Iohn 4. 17. Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement by reason of this perseuerance wherewith he hath inabled vs. Yet the godly may swarue and fall as did Moses Aaron Dauid Peter but at length by Gods grace they returne againe 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not finally For his séed remaineth in him neither can he sin because he is borne of God Through the power of his word and the operation of his holy spirit 2. Pet. 1. 10. Wherfore brethren giue diligence to make your calling and election sure For if ye do these things ye shall neuer fall No man is made righreous but hee that is made holie and framed to good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus to good workes which God hath ordained that we should walke in them Ephe. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy without blame before him in loue The way whereby God by his mercy doth prepare his elect to his kingdome is by the mediation of our sauiour Christ while they stedfastly beleeue not onely that he is their perfect sacrifice but their aduocate and intercessor to God for them Heb. 9. 13. 14. 15. 16. For if the blood of Bulls Goates and the ashes of an heifer sprinckling them that are vncleane sanctifieth as touching the purifieng of the flesh How much more shall the blood of Christ which through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God And for this cause is he the mediatour of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of eternall inheritance 1. Tim. 2. 5. For there is one God and one Mediator betwéene God and man which is the man Christ Iesus As concerning infants which die assoone as they are borne who are elected and chosen vnto life by Gods secret purpose the way is more speedie For they are presently in the hands of God Because he accepteth the children of the faithfull Gene. 17. 7. Moreouer I will establish my couenant betwene me and thée and thy seede after thée in their generations for an euerlasting couenant to be god vnto thée and to thy seede after thée Exo. 20. 6. Shewing mercy vnto thousands to them that loue me and kéepe my commandements 1. Cor. 7. 14. For the vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy Chap. 5. After what sort almightie God doth execute and effectually declare his counsaile touching Reprobation BY these things whereof we haue spoken it may easily The old Adam is the foundation of the reprobation which mans iudgement can attaine vnto appeare howe God maketh them to goe to their owne place whom he created to that end that he might be glorified in their iust condemnation For as Christ the second heauenly Adam is the foundation very substance and effect of the elects saluation so also the first earthly Adam because he fell is the first author of the hate and so consequently of the damnation of the reproued For whē god moued with these causes which he onely knoweth had determined to create thē to this end to shewe foorth in them his iust wrath power he did likewise orderly dispose the causes and meanes whereby it might come to passe that the whole cause of their damnation might be of themselues as hath bin declared before in the third chapter Whē man then The iudgement of God towards infants that are reprobate was fallen willingly into that misrable estate whereof we haue spoken in the chapter before God who hateth iustly the Reprobate because they are corrupt in part of thē he doth execute his iust wrath assoone as they are borne and towards the rest that be of age whō he reserueth to a more sharpe iudgement he obserueth two waies cleane contrary one to the other For as concerning some he sheweth How Reprobaton is first manifested No calling to the Cospell them not so much fauour as once to heare of Iesus Christ in whome onely is saluation but suffereth them to walke in their owne waies and runne headlong to their perdition And as for the testimonies that God hath left to thē of his diuinitie serue them to no other vse but to make thē without all excuse yet through their owne default séeing their ignoraunce and lacke of capacitie is the iust punishment of the corruption wherein they are borne And surely as touching that they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so continued yet were it not in any wise sufficient for their saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ The which misterie flesh and bloud doth not reueale but the sonne himselfe to them whome his father hath giuen him As An vnprofitable calling or of none effect concerning others their fall is more terrible For he causeth them to heare by preaching the outward worde of the gospell but because they are not of the number of the elect being called they are not And forasmuch as they are not able to receiue the spirit of truth therefore they cannot beléeue because it is not giuen vnto them Wherefore when they are called to the feast thy refuse to come so that the worde of life is folly vnto them and an offence finally the sauour of death to their destruction There
shall heare indéed but ye shall not vnderstand ye shall plainly sée and not perceiue o The Genena note vpon that place Whereby is declared that for the malice of man God will not immediately take away his word but he wil cause it to be preached to their condemnation when as they will not learne thereby to obey his will and be saued Hereby he exhorteth the Ministers to do their dutie and answereth to the wicked murmurers that through their owne malice their heart is hardened Mat. 13. 14. Act. 28. 26. Rom. 11. 8. Verse 10. Make the heart of his people fat make their eares heauy and shut their eies lest they sée with their eies and heare with their eares and vnderstande with their hearts and conuert and he heale them And to bring this to passe he vseth partly their owne vile concupiscences to the which hee hath giuen them vp to be ruled and led by Rom. 1. 26. For this cause God gaue them vp to vile affections c. Sée more in that chap. And Esay 64. 7. And partly also the spirit of lies who keepeth them wrapt in his snares 2. Thess 2. 9. 10. 11. 12. 13. Euen him whose comming is by the working of Sathan with all power and signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish because they receiued not the loue of the truth that they may be saued And therefore God shall send them strong delusion that they should beléeue lies That all they might be damned which beléeued not the truth but had pleasure in vnrighteousnesse Iohn 3. 19. And this is the condemnation that light is come into the world men loued darknesse rather then light because their déedes were euill Ezay 63. 17. O Lord why hast thou made vs erre from thy waies and hardned our heart from thy feare Ro. 11. 32. For God hath shut vp all in vnbeliefe Acts. 7. 42. Then God turned himselfe away and gaue them vp to serue the host of heauen 1. Kin. 22. 20. 21. 22. 23. 24. The Lord said Who shal intice Ahab that he may go fall at Ramoth Gilead And one said on this maner and an other said on that manner Then there came foorth a spirit and stoode before the Lord and said I will entice him And the Lord said vnto him Wherewith And he said I will goe out and be a false spirit in the mouth of all his Prophets Then he said thou shalt entice him and shalt also preuaile goe foorth and do so Nowe therefore behold the Lord hath put a lying spirit in the mouth of all these thy Prophets and the Lord hath appointed euill against thée 2. Cor. 4. 3. 4. If our Gospell be then hid it is hid to them that are lost In whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the image of God should not shine vnto them By reason of their corruption from the which as out of a fountaine issueth a continuall flowing riuer of infidelitie ignorance and iniquitie 2. Tim. 2. 26. And that they may come to amendment out of the snares of the diuel which are taken of him at his will Whereby it followeth that hauing as it were made shipwracke of their faith 1. Tim. 1. 19. Hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke Can by no meanes escape the day which is appointed for their destruction that God may be glorified in their iust condemnation Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euil Rom. 9. 21. 22. Hath not the potter power of the clay to make of the same lumpe one vessell to honour and an other vnto dishonour What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction The sixt Chapter Of the last and full accomplishment of Gods eternall counsell as well towards the elect as the reprobate FOrasmuch as God is iustice it selfe it is necessary that The full execution of god counsaile he should saue the iust and condemne the vniust Now they among men are only iust who being by faith ioined to Christ grafted rooted in him and made one bodie with him are iustified sanctified in him by him Wherof it followeth that the glory to the which they are destinate to the glory of God appertaineth to them as by a certain right or title On the other part they which remaine in Adams pollution death are iustly hated of God and so condemned by him not excepting so much as thē which die before they sin as Adam did But both these manners of executing Gods iudgements as well in these as in the other which are elected are in thrée sorts whereof we haue already declared the first For the elect in that same moment that they In the elect haue receiued the gift of faith haue after a certaine sort passed from death to life whereof they haue a sure pledge But this their life is hid in Christ till this corporall death make them to steppe a degrée further and that the soule being loosed out of the band of the body enter into the ioy of the Lord Finally in the day appointed to iudge the quicke and the dead when that which is corruptible and mortall shall be clad with incorruption and immortalitie and God shall be all in all things then they shall sée his maiestie face to face and shall fully enioy that vnspeakable comfort and ioy which before all beginning was prepared for them which is also the reward that is due to the righteousnesse holinesse of Christ who was giuen for their sinnes and raised againe from death for their iustification By whose vertue and spirit they haue procéeded and gone forward from faith to faith as shall manifestly appeare by the whole In the Reprobate course of their life and good workes Whereas altogither contrary the reprobate conceaued and brought vp in sin death wrath of God when they depart out of this world they fall into an other gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies soules being ioyned againe they shall enter into euerlasting fire which is prepared for the diuell and his Angels Then by these two waies which are The glory of God cleane contrarie one to an other the last issue and end of Gods iudgement shall set forth manifestly his glory to all men foramuch as in his elect he shall declare himselfe most iust and most mercifull Most iust I say for that he Perfectly iust and perfectly mereifull hath punished with extréeme rigour seueritie the sinnes of his elect in the person of his sonne neither did receiue them into the fellowship of his glory before
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
poorer they should perswade themselues to finde the Lord good vnto them in that their condition And therfore before we should make our reckoning of it by much meditation and yet therein notwithstanding to finde a rich blessing euen a quiet and contented minde And this would further the account of our present estate if wee should assure our selues to bee in good case if our estate were yet lower Neither ought we so to learne this as a lesson not likely to come to practise but euen so as the practise thereof were not like long to be deferred That we may be alwaies readie to say with S. Paule Phil. 4. though heretofore it could neuer sinke in my heart yet now hath sobrietie the the gift of Gods good grace taught mee and nowe I haue learned to be rich and to bee poore to abounde and to haue want and in what state it shall please God to place me in therewith to bee content For a minde truly contented wherein sobrietie hath taken vp her seate estéemeth as well of pouertie as of riches This lesson hath in it a verie necessary vse to trie vs by For whatsoeuer he be that cannot beare a lowe estate laide vppon him by the Lorde if hée haue a higher hée will abuse that in like manner For hée that is ashamed of pouertie will bee proude of wealth and hée that is vnpatient when he is humbled will be insolent when he is exalted And what can bind him to true dutie if it be not conscience vnto God Which if hée dare dispence withall in pouertie he will not greatly regarde it in aboundance Thus we sée for a man to learne to bee riche it is expedient hée learne to bee poore This Sobrietie then that kéepeth the mind from being ouercharged with the desire of wealth and riches is principally and chiefly required in a Christian yea it reacheth further conteineth within it y◠kinde of people who albeit they be not greatly séeking after another or better estate yet be they too much wrapped intangled in the cares and delights of that they presently possesse This dooth the Apostle note vnto vs 1. Cor. 7. 29. This I say brethren because the time is short hereafter that both they which haue wiues be as though they had none and they y◠reioyce as though they reioiced not and they that buy as though they possessed not and they y◠vse the world as though they vsed it not For the fashiō of the world goeth away He doth not only opē the disease but also giueth vs the remedie for it which is the consideration of the shortnes of this life and the spéedy passage thereof Which remedie he would haue to season our ioy to ceason our delights and to moderate our present estate As if he should say there were no place of right ioy right contentment where the consideration of the shortnesse of this life and the possession of another life did not steppe in to stay our mindes and to kéepe them vpright And howe needfull it is that we should euen in lawfull things haue our affections temperate the parable in Luke 14. apparantlie declare Lawefull it is to buy a farme to proue oxen to marry and to be married the ouermuch care and delight in these thinges kéept vs from the kingdome of heauen How expedient therefore and necessary is sobrietie which keepeth vs from surfetting of these transitory things And euen as sault which seasoneth euerie meate so is sobrietie the moderatour of the whole course of our liues and the actions thereof If this will not restraine vs from our intangling delightes let vs call to minde the watchword which is giuen vs by our Sauiour Christ Luke 21. Take héed least at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life and least the latter day come on you vnawares An other excesse that by nature we are giuen vnto is Discontentment not to bee content with that estate which God hath placed vs in The seruant would be a maister the subiect would be a magistrate the poore grudge that they are not as well able to liue as the rich The prouerbe is that no man liues content with his estate so rare it is to sée men staied because their miuds are fickle Many will giue out that they are content with their estate because of necessitie it falleth out so yet are their mindes and inward hearts like the waues of the sea that faine would ouerflowe What may be the cause of robberies murthers outrages mischiefes but the want of a mind contented Wherefore are lawes made if not to restraine them which liue without a lawe I haue bene yoong and now am old saith the prophet and yet sawe I neuer the righteous forsaken because they liued contented with theire estate Discontented people are lighly such that neuer can be pleased and such that cannot satisfie themselues who cast themselues into diuers miseries because they thinke they can neuer bee well inough Lucifer could not think himselfe wel when he was an Angell vntill through his busie head being cast into hell it repented him that he was not contented Adam and Eue they were as saintes and yet they would be gods but their climing minds did bereaue them of their happines and brought them to a cursed estate Well are such people called malecontents for their contentment standeth in being not content Troubled heads euill subiects desperate traitors poore purses proud hearts mischieuous théeues beggerly gentlemen tossepot ruffians and raunging rouers a litle time they haue and full ill they spend it their discontented mindes running vpon extremities for the most parte a shamefull death they come vnto and had I wist comes neuer into their mindes before it be too late to teach other to beware and to kéepe themselues in compasse Let sobrietie therefore bee our schoolemaister and let vs learne betime to be content with our estate and to hold that as a certaine rule let vs not be likened to drunken men that stagger too and fro and which are not in their right sences to beare themselues vpright For he that hath no sure rule nor stay shal be so tossed of his affections and so caried hither and thither as he shall neuer finde a time to say it behoueth me to hold my selfe here within my bounds Well it were if euery one could take vp good liking of theire present estate and let vs take héede that we be not forgetfull to be thankfull to God in this respect while the vnquiet desire of increasing our condition may steale all comfort from vs which comfort must be the matter of true thankfulnes Oh that euerie one of vs were so setled and so staied and soberly minded that we could truly say vnto our hearts This is thy lot appointed thée of the Lord héere are thy bounds this estate hath the Lord distributed vnto thée There is good cause not only to be content but also most glad with it
ofscouring of all things vnto this time and a gazing stocke vnto the world In the time of the Prophet Zachariah they that followed the word of the Lord were continued in the world and estéemed as monsters Heare now saith the Prophet Zachariah cap. 3. 8. Heare now ô Iehoshua the high priest thou and thy fellowes that sit before thee for they are monstrous persons So likewise was it in the daies of Esay the Prophet cap. 8. 18. Behold I and the children whom the Lord hath giuen me are as signes and as wonders in Israel and such as are thought not worthie to liue Moreouer their estate in worldly matters what is it but hunger thirst nakednesse imprisonment to be buffetted to haue no certain dwelling place Be not dismaid at this estate but rather with Moses frame thy self to take part with the godly in their sorrow yea although thou mightest liue in y◠pallaces of princes For he that will liue godly must looke and make account of sorrow and séeke for no ioy When Baruch was sory because he could not be partaker of his desire and of his ioy he had this answere from God by the mouth of the Prophet Ieremiah Seekest thou great things for thy selfe seeke them not Let vs remember what Christ said My kingdome is not of this world And why should the desire of ioy so tickle our minds or sorrow daunt vs and throw vs downe or any griefe discourage vs When all things goe according to our will then doo we easily slide into the forgetfulnesse of God but sorrow and miserie maketh vs knowe God and our selues I said in my prosperitie saieth Dauid I should neuer bee cast downe But it is good for mee that I haue bene troubled And many there are who haue giuen God more thankes for their sorrow and misery then for all the prosperitie that euer they enioyed So greatly it did instruct them and so great good it did them Sée howe profitable it is to haue sorrow rather then ioy If our estate be ioyfull and sorrow dooth not assault vs yet let vs wéepe with them that wéepe and pray to God to turne away his heauie hand from them on whom he hath laid sorrow Let there be fellow-féeling in thée of the sorrowes of others as if the case were our owne and let vs helpe to beare their burthen Consider if thou canst be without sorrow if thou countest thy selfe amongst the number of those that are godly Record with thy self what duties and good things thou hast omitted which thou shouldest haue done either to God or man either to our selues or others to our own charge committed to our hands and to our gouernment as wife children seruants or to strangers to our friends or to our enemies Let vs call to mind what euil we haue done wherby God hath bene dishonoured our neighbours iniuried our selues defiled other by our example allured to wickednes Let vs not be wilfully forgetfull that we haue omitted our dutie in praier and inuocation to God and in performing our humble seruice vnto him That we haue omitted the ministring to the necessitie of the Saints and the helpe we should haue shewed to the néedie brethren that wee haue omitted many good opportunities which haue bene offered for the increase of our vertues faith patience mercie and such like That we haue neglected the carefull visiting of the poore destitute which lie in our stréetes and complaine for their great miseries and are readie to perish before our eies for lacke of reliefe That we haue omitted many exercises of praier of preaching of reading and meditating in the law of God that we haue omitted many things which appertaine to godlinesse and true sanctification Againe let vs remember on the other side that we haue committed much wickednesse priuately publikely openly secretly in our soules in our bodies at home and abroad against God and men in our conuersation and in our communication All which being duly considered haue we not iust cause to chastice our selues by sorrowe and to afflict our selues by wéeping How canst thou but grieue in minde to sée the wicked flourish and they that are most against God and godlines The wicked to flourish and against the godly to beare the greatest sway in the world and they that indéede ought to be vile and of no account with vs yea although their personages and places and wealth and riches be great to sée them in greatest estimation and most honoured of the people This made the prophet Ieremy to muse and to wonder and the prophet Dauid almost to fall from God My féete had welny flipt Reade the ps 73. 37. Iob. 21. Where this matter is excellenly set downe and resolued The Prophet Ieremy 2. Esd 3. 21. 4. 1. in his 12. chap. ver 1. O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy indgements Wherefore doth the way of the wicked prosper Why are they in wealth that rebelliously transgresse They doe not only liue when the good are taken away but also to the great admiration and grief many times of Gods children they greatly flourish they liue waxe old and grow in wealth and their séede is established in their sight with them and their generation before their eies their houses are peaceable without feare and gods rod is not vpon them neither are they in trouble and plauged as other men whome God more fauoureth therfore kéepeth them from the wantonuesse of this sinful world Lest as the world is lulleda sléep till their last sléep come vpon them so also they might grow in such forgetfulnes as to doubt whether there were a God that ruled the earth whether euer they should be taken frō the earth by death whether there were a iudgemēt day in the which they should be called to an account whether there were a heauen for the godly or a hell for the wicked As though the worlde should endnre for euer and the flonrishing estate of the wicked should neuer haue an ende I sawe saith the wiseman Eccle. 8. 10. the wicked buried and they returned that is other came in their places as bad as they and they that came from the holy place were yet forgotten in the citie where they had done right This also is vanitie yet though a sinner do euil anhundred times and God prolongeth his daies I knowe it shall bee well with them that feare the Lord and do reuerence before him But it shall not be well to the wicked neither shall he prolong his daies he shal be like a shadow because he feareth not before God In this world it commeth to the righteous according to the worke of the righteous This hath troubled many in all ages not only of the weaker sort but many of them also which haue bene stronger Iob Dauid Ieremy euen such as haue bene partakers of Gods secretes And why should not the same matter moue thée to sorrow also When
the wicked rise vp men hide themselues but when they perish the righteous increase Prou. 28. 28. When the righteous are in authoritie the people reioyce but when the wicked beareth rule the people sigh If it vexe thy minde to sée the wicked in great prosperitie The godly to be oppressed and to flourish much more ought it to grieue thée to sée the good oppressed troden vnder foote despised yea and destroyed Which made the Prophet Abacuc to crie out and say O Lord how long shall I crie and thou wilt not heare euen crie out vnto thee for violence and thou wilt not helpe Why doest thou shewe mee iniquitie and cause me to behold sorrow for spoyling and violence are before mee and there are that raise vp strife and contention Therefore the lawe is dissolued and iudgement doth neuer goe foorth For the wicked doth compasse about the righteous therfore wrong iudgement proceedeth The oppression of the poore and of the godly is a crying sinne and pierceth the cloudes and howe can it but pierce thy heart to heare of it much more to behold it This made Quéene Hester when shée heard of the cruell decrée against the Iewes to be so sadde and heauie yea furthermore to venture her life for the safegard of her people If I perish saith she I perish Alasse how can I suffer and sée the euill that shall come vpon my people So she spake for them vnto the King and preuailed The Prophet Ieremiah being cast into the dungeon and like to perish it gréeued Ebedmelech the blackmore and hee pittied his case and spake for him vnto the King and did himselfe helpe him out of the prison My Lord the King saith he these men haue done euill in all that they haue done to Ieremiah the Prophet whom they haue cast into the dungeon and he dieth for hunger in the place where he is for there is no more bread in the citie Wâ—e is me saith Mattathias the Priest wherefore was I borne to sée this distruction of my people Macc. 2. 7. 13. 14. What helpeth it vs to liue any longer And hee rent his cloathes and put on sackcloth and mourned verie sore If in a countrey saith the wise man Eccle. 5. 7. thou seest the oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter For he that is higher then the highest regardeth and there be higher then they He doth not forbid them to grieue and mourn at it but willeth them not to be dismaid nor vtterly to be discouraged and discomforted because that God did regard it And in the fourth chap. ver 1. So I turned considered all the oppressions yâ— are wrought vnder the sun and behold the tears of yâ— oppressed and none comforteth them And â—o the strength is of the hand of them that oppresse them and none comforteth theÌ„ And if the world do not regard it should not yâ— godly pitie it and pray for the comfort of the afflicted and put to their helping hands to relieue them If one member of the body reioyce al the members reioyce with it and likewise is it so in grief and pain Now if we be members of Christ his bodie why should not the miserable estate of others grieue vs as if it were our own Again what more apparant cause may there be of griefe Sinne to be so rife and vnpunished and sorrow in the godly then to sée sinne so rife and vnpunished Mine eies gush out with teares saith Dauid because Psal 119. 158. the vngodly keepe not thy lawe When we not only heare but sée and behold the cruell dealings of the world their intollerable pride their filthinesse of the flesh and riotousnesse of life their great falshood lying deceit vndermining one of an other their enuie hatred mallice their slanders reproaches backbiting and all iniquitie which nowe raigneth Ezâ— 9. 4. 2. Kin 22. 19. Esd 8. 70. 71. in our whole life mercifull God what fountaines and what wells of teares should it cause in vs Hos 4. 1. Heare the word of the Lord saith the prophet ye children of Israel for the Lord hath a controuersie with the inhabitants of the land By swearing and lying and killing and stealing and whoring they breake out and blood toucheth blood therefore shal the land mourne And if the sence lesse creaturres be so affected howe should not we be moued They that endeuour to liue well are a pray vnto others and wicked men are countenanced out and mighty sinnes are borne withall theft robbery adultery murder O Lord that a murderer shuld find any one friend in a christian common weale But of nobles of Iudges of magistrates it were too intollerable A poore thiefe packs to tiburne but a manqueller and a murtherer can shift his legs out of the shackles and his necke out of the haulter Oh that the chiefest were not guiltie in all the trespasses aforesaid The multitude of offendoures doth proue them to be guilty And a fearefull thing it is and a lamentable for want of due punishment and due execution of lawes will pull downe gods vengeance on the land All which doe moue vs not only to be sorry and agréeued but to pray that God would turne his wrath from vs because of those grieuous sinnes wherewith the whole land is ouerflowne Where hence ariseth another great sorrow to sée that Gods threatnings not to be regarded nor his mercies accepted Gods threatnings are not regarded neither are his mercies accepted For if they were our liues should not be vnreformed and sinnes should not goe vnpunished This made the prophet Ionas aweary of the ministry prouoked Christ himselfe to shed forth teares for Ierusalem O Ierusalem Ierusalem howe oft would I haue gathered thee together as a henne gathereth her chickens vnder her wings and ye would not Oh if thou hadst knowne at the least in this thy day those things which belong vnto thy peace but now are they hid from thy eies For where Gods mercy patience and long sufferance can take no place neither yet the threatnings of his iudgements preuaile then doe gréeuous punishments hang ouer the heads of that people and it is to be feared and doubted howsoone God will powre downe his wrath vpon them A prudent man seeth the plague and hideth himself but the foolish goe on still and Ezek. 11. 13. are punished The pitiful man the godly minded foreséeth heauie punishments and praieth for the offendours Oh that my head were full of water saith the prophet Ieremy chap. Iere. 14. 17. 9. 1. and mine eies a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people This destruction was not yet come but the Prophet foresawe that it would come and therfore he wept for sorrow But one of the greatest griefs and sorrowes is to sée religion Religion and the feare of god to be scorned mockt at and them
but to be deliuered of a man child is a greater ioy To haue women children of the 2. Esd 9. 38. Israelites did not so much vexe Pharaos minde but the men children the hope and ioy of their parentes and their strength they must die the death Among the innocentes Herode caused the men children to be slaine fearing least one of them should weare his crowne and put him or his beside their princely roialtie The chiefest deliuerances that euer God wrought for his people it may be somewhat he brought to passe by women but most of all by men And therefore was Moses preserued that hée might in time deliuer his people The victorie and the honour thereof did belong to Barake but because he feared and doubted the honour thereof was â—iuen to a woman Iudges 4. 9. This iourney shall not be for thine honour For the Lord shall sell Sisera into the hand of a woman Iael the wife of Heber the Benite shall be blessed aboue other women blessed shall shée be aboue women dwelling in tentes Chapt. 5. 24. Vnto whom was it sayd Blessed is the wombe that bare thée and the pappes that gaue thée sucke but to the man childe What coulde the midwife or the rest of the women say more to comfort the distressed soule of the wife of Phinehas Elias sonne but this Feare not for thou hast borne a sonne yet woulde shée not be comforted because the glorie of God was departed O Lord God saith Abraham Genesis 15. what wilt thou giue mée séeing I haue no heire It is not so much the womans comfort but the midwife or other women runne to the father to tell him that a man childe is borne vnto him and well is she that can bring that gladsome tidinges The grudgeing mindes of some when they haue daughters borne whereas indéede they shoulde be contented with Gods appointment doe shewe how ioyfull and acceptable a thing it is when God sendeth a man childe Children are Gods blessinges and why shoulde wée account otherwise of our daughters It pleaseth God oftentimes to send vs more comfort by our daughters then by our sonnes to disprooue the vanitie of their mindes which cannot be content with that which God sendes Yet neuerthelesse it so falleth out that the men children are more accounted of then women children whether it be that they are the weaker vessels and God hath giuen man the honour or els because women are oftentimes the occasions of the falles and ouerthrowe of men according to the course of their graundmother Eue as we reade 1 Timoth. 2. 14. Adam was not deceiued but the woman was deciued and was in the transgression howsoeuer the case standes or for what cause it is I leaue it to your iudgement yet so it is In the scripture for the most part there is neuer mention made of women children vnlesse it be to expresse matters to be considered and thought on shewing rather euill then good As Iepthe his daughter to expresse the rash vow of her father Lots daughters to shewe their fathers offence the daughters of Moab to make the sinne of the Israelites knowne the daughter of Herodias to shewe forth the mothers malice in the death of Iohn Baptist Eue had two children and both men Sara one childe and that a sonne and that an heire of the whole earth because all the kindreds of the earth should be blessed in him Hannah the mother of Samuel praied that God woulde take away her report and reproche of barrennesse and giue there a child and God 〈◊〉 〈◊〉 a man child The wife of Zocharias being 〈◊〉 〈◊〉 〈◊〉 at last God sent them a child a man child yea and that a great Prophet An Angel telleth him that his wife should beare a sonne and that he should haue ioy and gladnesse and that many should reioyce at his birth Because he should be great in the sight of the Lord. Iacob amongst so many men children had but one Dinah the daughter of Leah but what trouble and mischiefe was raised vp through her meanes No doubt men children bréed much trouble and sorrow to the hearts of the parents oftentimes but sée how the scripture rather noteth the care and griefe that commeth by the woman-child Eccle. 42. 9. The daughter maketh the father to watch secretly and the carefulnesse that he hath for her taketh away his sleepe In her youth least she should passe the slower of her age and when she hath an husband lest she should be hated In her virginitie lest she should be defiled or gotten with child in her fathers house and when she is with her husband least she misbehaue her self If thy daughter be vnshamefast keep her straightly least she cause thy enemies to laugh thée to scorne and make thée a common talke in the cittie and defame thée amoÌ„g the people and bring thée to publike shame It may be thy daughter is not shamefast watch and lie in waite to perceiue it and cause that other may giue thée intelligence If it be so hold her straightly lest she abuse her selfe through ouermuch libertie as Dinah did to sée fashions and lost her virginitie When we aske men-children we aske not as Hamah the mother of Samuel that it may be for Gods glory but for our owne priuate ioy and worldly respects and therefore God sendeth I say not women children but wicked and vngodly children whether they be sonnes or daughters And because thou neglectest thy dutie in bringing vp thy children in the feare of the Lord therefore God sendeth trouble with thy children and great grief and sorrow to recompence thy foolish vnaduised ioy Make not thy choice either of sonne or daughter but desire that 〈◊〉 〈◊〉 may be tone let thy chiefest care be that God may 〈◊〉 â—lorified in them and by them Which especially is performed by praier for them and in bringing them vp in Gods feare and so shalt thou haue great ioy of thy children when other haue sorrow And happie are those parentes that haue such children as may procure their ioy Of all the considerations why the ioy of a man-childe should be so great I may recite these two The one is that the men-children are more likely to come in place of preferment or to great wealth whereby they may be a help and a state to their kindred if not by their wisedome and counsel they may do them furtherance Not but that the women children come often to the like yet that not by themselues but by the meanes of their husbands who are to do nothing but that their husbands shall thinke well of and allowe at whose direction both themselues and that which was giuen with them is The second is that by the man-child the name is continued and the posteritie increased Which is a Iob. 18. 17. 19. great blessing of God as we may sée in the exhortation which King Dauid deliuered to his sonne Salomon who recited the promise of God vnto him saying If
as the worlde giueth giue I vnto you Therfore let not your heart be troubled nor feare The worlde can giue but outward comforts if it shewe neuer so much fauour but as for the inward comfort of the minde and conscience it cannot reach thereinto it is past the power thereof and must let that alone to the working of an other And if it were not for the heauenly comfort the heart of the godly would soone fall away And vnlesse our Sauior Christ had perceiued such weaknesse and such doubtfulnesse in the féeble and vnconstant nature of man hee would not haue vttered these words to make their comfort stedfast and sure in him Ye haue heard saith he how I said vnto you I goe away and will come vnto you If ye loued me ye would verily teioyce because I said I goe vnto the father for my father is greater then I. As if hee had saide If ye loued mee throughly and my loue were stedfast in you your hearts would reioyce and no troubles should mooue you and no discomfortes should perswade you to the contrary This haue I spoken vnto you before it come that when it is come to passe ye might beléeue and your hearts then might abound with ioy For surely those things which I haue promised shall come to passe and therefore doubt nothing and let your hearts be confirmed and setled in ioy Ouer and besides I will send the comforter vnto you my holy spirit the comforter of the elect and chosen which shall not suffer your hearts to faile but stil shal raise them vp in comfort in their greatest griefes and sorrowes What cause therefore haue the godly séeing these great comforts as mightie proppes may staie them from falling though in the sight of the world there be great cause of sorrow but séeing they are we aned from the world and are not of the world what cause haue they I say to cast downe their hearts with sorrow and penâ—â—uenesse Wherefore let the counsell of the wise man take place with them Giue not ouer thy minde to heaninesse The ioy of the heart is the life of man and a mans gladnesse is the prolonging of his daies Griefe and sorrow shorten the time and bring age before the time Wherefore comfort thy heart and driue sorrow farre from thée For sorrow hath slaine many and there is no profit therin Sorrow did slaie the hearts of the Canaanites because God had weakened their hearts According to the confession of Rahab of whom we reade Iosh 2. when she talked with the spies I know saith she that the Lord hath giuen you the land and that the feare of you is fallen vpon vs and that all the inhabitants of the land faint because of you And when we heard of you our hearts did faint and there remained no more courage in any of vs all This is one of Gods great punishments toward them that do not liue in his feare and obedience that he wil giue them a trembling heart and a sorrowful mind Le. 26. 36. to throw them out of their possessions and to make them haue no ioy of their goods Which we may partly see in the example of churlish Nabal denying to giue comfort to them that were greatly distressed Who when his wife had told him what heauie things were toward him his hart died within him and he was like a stone For the Lord smote Nabal with that sorrowe that hee died Samu. 25. 38. But séeing in all wel-doing God doeth comfort our hearts why should we be enemies to our selues and to our owne welfare With the Apostles imprisoned let vs sing Psalmes to testifie the ioy of our hart to Godward Speaking vnto our selues in Psalmes and himnes and spirituall songes singing and making melodie to the Lord in our hearts And séeing all our hope is or ought to bee in God who is our only treasure why should not our hearts be there also Saying with the blessed virgine My soule doth magnify the Lord and my spirit hath reioyced in God my Sauiour Who although he be absent from vs yet hath he promised to come againe and to sée vs and to comfort our hearts and to make them reioyce So that when your redemption shall drawe nigh then lift vp your heads and when your ioy shall approach let your hearts also be lifted vp with excellent comfort Considering what hath béene fortold long agone by the Prophet Esay 65. 13. 14. Concerning the sorrow of the wicked and the ioy of the Godly Thus saith the Lord God Behold my seruants shall eate and yee shal be hungry Behold my seruants shall drinke and yee shal be thirsâ—ie Behold my seruants shall reioyce and yee shal be ashamed Behold my seruants shall sing for ioy of heart and yee shall cry for sorrow of heart and shall houle for vexation of mind Foure times Behold for the certaintie thereof and in token of admiration as also to establish the hearts of the godly with ioy As for all worldly ioy which doth not agrée with God and godlinesse let vs vtterly abandon it and banish it farre from vs neither let our hearts in any sort delight therein Because they be meanes to drawe vs from God All these will I giue thée if thou wilt fall downe and worship me Wherefore if thou mightst be set vpon the highest mountaine there to beholde the ioy of earthly maiestie if thou mightst be possessed and inthroned in the glory thereof yet farre is it that thy heart should be setled in any certain comfort Take hold of that comfort and ioy which Christ thy sauiour and redéemer hath promised which though thou canst not sée as yet in due time thou shalt be partaker therof Let thy heart therefore rest vpon this and despise the other for the one shall vanish the other shall neuer decaâ—e Which is very well confirmed by the last place of proofe in the application Your ioy shall no man take from you I will see you againe your harts shall reioyce and your Your ioy shall no man take away from you ioy shall no man take from you Which toy is so much the more estéemed because it is no common ioy no worldly ioy where sorrow and trouble may follow as a chaunge For worldly ioyes are often taken away and haue diuers ellipses alterations and chaunges Soone come and soone gone soone ripe and soone rotten Moses could not sée that goodly mountaine and Lebanon which if he had séene the sorrow and trouble of the back-sliding people would haue danted his ioy Besides his longing would soone haue bene satisfied and there is a kinde of glut in worldly ioyes But although he could not sée that goodly mountaine of Lebanon yet he was brought into the highest mountaine farre more goodly beautifull and pleasant then all the mountaines of the world being full of oliue braunches for Noahs doues Where such ioyes are setled and are hereafter to be séene which suffer no chaunge no alteration no