is an horrible abuse of Gods worde yea of God him selfe whē we so dally with God ye if I that preach the word should thinke it sufficient for me when I haue told you Gods will out of his word and yet not applie it to my selfe to reforme my life after the same assuredly I should answer that horrible contēpt of Gods maiestie before his eternall throne of iustice if ye shall then good brethren harden your faces against this worde of God and shake it off and say still in your hearts For all this I will continue in my sinne a while and for all his threatning I trust I am not so neare death but I may amend before that day come let him say what he will I vvill not yet begin then I testifie vnto you before the eternall God that the master of the house vvill come in an houre vvhen ye least thinke and giue you your portion vvith hypocrites vvhere shal be vveping and vvayling and gnashing of teeth and then vvhen ye vvould it is too late alas ye can not If ye shall novve abuse this day of mercie and Gods long suffering that dravveth you to repentance and like carnall beasts fling abroad and kicke vp your heeles against the Lord violently throvving from you all godly admonitions vvhereby he goeth about to pul you vnto him he shal come vpon you like a fierce lyon vtterly consume you in your greatest pride vvhen ye least think but I hope better of you brethren and good cause I haue so to doe I thank God for it I trust the Lord vvill vvorke in your heart that ye vvill not deferre the time but euen novv beginne to turne to him vvhile he offereth you mercie and presume not of hereafter Remember the fiue foolish virgins that had no oyle in their lamps and yet for all that tooke no thought but snorted and slumbred vvithout all care thinking they should haue time enough to prepare but alas they vvere deceiued for the bridegrome came sodainly and those that vvere found readie entred in and those iolly fooles that deferred so long vvere shut out and shall neuer enter in for Gods sake brethren let these things enter deep into our head heart let vs haue these things so deeply imprinted in our hearts that vve may think vpon them continually say alvvay vvith that holy man vvhether I sleepe or vvake me think I heare continually sounding in mine eares the trump of the Lord that saith Arise ye dead come to iudgement let vs alvvay be prepared against that day alvvaies say in our heart vvith the saints in the Apocalyps Come Lord Iesu come quickly I am ready for thee come vvhen thou vvilt that our hearts may still long after it say vvith the Apostle I desire to be dissolued to be with thee ô Christ othervvise if we shall deferre it and take our pleasures in this vvorld then alas euen the remembrance of death Oh how bitter wil it be to him that hath his heart vpō the things of this world it will nippe our heart a sunder to part with our goods to part with our pleasures and all because we haue so long abused Gods long sufferance and prolonged the day of our repentance till suddenly we are taken then we could with the wicked contemners of God wish the very hils and mountaines to couer vs and hide vs from the presence of the fierce iudge whom we haue so stubbornly contemned but alas it will not preuaile we must euen be hayled before his iudgement seat in spite of our teeth wherefore good brethrē let vs thinke vpon it and thinke vpon it againe that it neuer part from vs these be waightie matters to be thought vpon these be things that must alwaies keepe vs occupied and not heard with the eare for the space of an houre but they must be our continual meditation our whole life I trust by Gods grace ye wil think vpon it that you may profit by it I hope well of you as good cause I haue especially because I see the Lord hath mooued you to this good work whereunto you are assēbled that you think not much neither of cost nor trauail for the benefit of the common-wealth and ease of your brethren continue and goe on forward be not wearie of well doing seeing the Lord is with you in blessing your labours remember the time we haue is short let vs be doing good while we haue time remember that your callings require the same beeing magistrates of peace to be carefull of peace remember that ye must once be called to account before the iudge for your calling then though all the men in the earth would cleare you if God doe condemne you there is nothing but destruction let the vprightnes then of your consciences be in these your meetings that ye may be void of vaine glorie before men and be simple before God to doe good and then the Lord will blesse your labours in this life and in the life to come ye shall receiue full ioy both of soule and bodie for euer Ye see then the meaning of this sentence and how the Apostle takes it to his vse to take his profite by it in setting it alwaies before his eies to keepe him thereby in a continuall awe of God while he skanneth his doings not onely by man but especially by God who hath his iudgement to call vs vnto to answer the matter when we least think herin how we are admonished to do the like and to take our profite by it in like manner thus much I say hath bene declared out of this place in that sence and manner that it is vsed by the Apostle There is yet further doctrine in particular to be delivered out of the same very profitable for vs for our instruction of which we must in like maner gather our profit for whereas it delivered vnto vs that we must once appeare before the iudgement seate of God we are not onely thereby taught to be raised vp to a more diligent vew of our doings that they be sincere before God which the Apostle doth here but further having entred into our selves and found in vs many imperfections yea and horrible sinnes which the Lord hateth and which he hath pronounced to be punished with his heavie curse and eternall condemnation knowing that he is both a iust God and a true which hath set this punishment downe and hath already summoned vs to his iudgement seate we are hereby I say admonished carefully to consider how we may be discharged in that iudgement day delivered from that same punishment which our sinnes haue deserved This is a speciall point to be considered and deeply to be waighed of every one of vs and not slightly to be passed over it is our chiefest ioy in our life our only comfort in our death and our true happinesse after death Without this wee are most miserable of all
THREE GODLY AND FRVITFVLL SERMONS DECLARING FIRST HOW WE MAY BE SAVED in the day of iudgement and so come to life everlasting secondly how we ought to liue according to Gods will during our life which are the two things that every one ought to he most carefull of as long as they liue * ⎠* Preached and written by the reverend godly learned M. IOHN MORE late Preacher in the Citie of Norwitch And now first published by M. NICHOLAS BOVVNDE whereunto he hath adioyned of his owne A Sermon of comfort for the afflicted and A short treatise of a contented mind 1. Thessal 5. 21. Try all things and keepe that which is good Seene and allowed Printed by Iohn Legatt Printer to the Vniversitie of Cambridge 1594. And are to be solde at the signe of the Sunne in Pauls Church-yard in London TO THE RIGHT WORSHIPFVLL AND SVCH AS FEARE GOD THE Knights and Esquires Iustices for the preseruation of her Maiesties peace in the Countie of Norffolke and to euery one of them Grace mercie and peace from God the Father and from Iesus Christ our Lorde WHereas among the many hundred Sermons or rather certaine thousandes preached by this graue and learned father by the space of more then twentie yeares in which hee was licensed thereunto by the Vniversitie of Cambridge he left no such notes at large whereby the principall heades or chiefe matter of any of them almost might be well collected for the better vnderstanding of others sauing onely of these which he wrote out worde for worde as you haue them It seemed vnto me that his meaning and purpose was thereby to commende the most necessarie doctrine in them cōtained to as many as he mought and that it should not be proper to them onely to whome it was first vttered but stretch out it selfe further neither that the fruit of it should perish with the sound thereof but remaine afterwards yea liue when himselfe should be dead Which moued me thus to publish them that so they might more speedily be caried farre and nere and more easily be in the hands and eyes of all them to whome they were meant And as they intreat of that matter principally which was most common in all his preachings as being most necessary namely how we may be saued in death and how we ought to lead our life which can neuer be too much preached of or too often heard of any and therefore if he had still liued he would still haue preached of this so nowe because he is fallen asleepe in the Lord and can speake no more vnto vs and these points are but shortly set downe of him in the beginning of his Catechisme which yet with great fruite these many yeares hath beene often printed this larger discourse of his might be in steade of a continuall preaching vnto all those that are desirous still to be confirmed in them In which besides the matter whole and intire without any alteration you haue his owne very wordes also as they were penned by himselfe that so by the graue simplicitie or simple grauitie appearing in them all that were acquainted with his preaching might thereby as it were by the colour lineaments of it easily discerne that it is altogether his owne doing in deede especially so many as then hearde him might therby as it were by his footing trase out the author himselfe Seeing then vpon this occasion these sermons come abroad I thought it expedient or rather necessarie to commend them to your Worships godly consideration Christian protection because that being first preached in a Right worshipfull assembly and meeting of yours helde at Ocle for the quarter Sessions then and afterwards the Lord so effectually blessing him and mouing some of you with his holy spirit beeing written at the earnest request as it seemeth of your Worships him selfe in his life time dedicated them after a sort vnto you so that I could not now after his death haue alienated them from you vnlesse I would of purpose haue violated the will and made frustrate the good intent of the deade which yet if I had inconsiderately done your Worships might haue chalenged them and recouered them into your handes Hoping therefore that your Worships will fauourably interpret my boldnes who beeing vnknowne euen in the face vnto the greatest part yea almost all of you haue presumed thus farre seeing that therein I haue not so much disorderly intruded any thing vpō you against your wils as dutifully tēdered deliuered vp vnto you your own as herafter you may for my credit herein heare in this treatise the author him selfe speaking vnto you by name I humbly beseech you to receiue it as your own I count it altogether needlesse to write in the commendations of it neither are my praises any thing if they were needfull the name of the preacher and writer of them commends them sufficiently especially vnto so many of you as knew his great learning both in all the liberall arts and almost all languages and also in other studies meete for so great a Divine with his great godlines and continuall graue cariage of himselfe in the whole course of his life which worthily did purchase him great reuerence amongst all besides his feruent zeale for the house of God which at the last did eat him vp his endlesse paines in preaching the Gospell in season and out of season sometimes almost euery day in the weeke for the space of certain yeres and euery Lords day three or fowre times and when he did least so often as ordinarily the strength of man will permit as many of your Worships are credible and eie-witnesses of it besides many hundreds more By all which it may seeme he vntimely shortned his daies yet seeing the ende of our life is to doe good and he by making hast did in so short a time as much good as if by sparing him selfe he had drawne out the same in length if he could possibly so haue liued an hundred or two hundred yeares what cause had he in his death thereof to repent or we now in that behalfe to be sorie for him But I will keepe your Worships no longer from him you shall heare him selfe speaking vnto you or rather the Lord by him vnto whose gratious blessing for the fruit of this and all other his good ordinances towards vs for our direction in this life and saluation in the life to come commending all your Worships I humbly take my leaue praying you to thinke on these things which ye haue both learned and receiued and heard and seene in him those things doe and the God of peace shalbe with you Norton in Suffolke 26 August 1594. Your Worships in all Christian duties for the Lords sake Nicholas Bownde THE FIRST Sermon 2. Cor. 5. 10. For we must all appeare before the iudgement seate of Christ that euery one may receiue the things which are done in his bodie according to that he hath done
not see both daily and hourely how that the Lord calleth as wel the young as the old and what patent haue we of our life that we are not in the number Doe we not see that God calleth men euen suddainly when they are in as good health as can be yea euen when they are eating their meate at dinner euen supping an egge is the last breath that euer they draw wherefore doth the Lord this but onely to let vs vnderstand and see before our eyes how soone our life is gone that so we might alwaies be in readines we see these things continually and yet alas howe smally we profit by them wherefore we see it needefull and a thousand times more then needefull to haue this soundly imprinted in our heart and the remembrance of it continually before our eyes that we must hence we can not tell when that our heathenish eares and Epicures pleasures may be cut off by the continuall meditation of the same otherwise vndoubtedly good brethren when we thinke our selues most at ease we shal vnderstand the sentence here that Christ Iesus spake That we shalbe taken in an houre when we least thinke That rich Epicure that wallowed and tumbled in his wealth little thinking vpon his death but soked in his sinnefull pleasures sitteth at his ease debating with himselfe howe he may make his life most easie and at length concludeth with himselfe such a way as he thinketh to liue most pleasantly and easily for many yeares he will pull downe forsooth his old barnes and build him greater that shalbe able to receiue all his grayne and then like a iolly carnall swine he will say to his soule Oh soule eate and drinke and make lustie good cheare for thou hast ynough laid vp for many yeare here is nothing with him but cherishing the belly and pampering the bodie as though God had put life into him and set him in this world for none other end but like a bruit beast to crāme vp his bellie to the corge and feede him selfe fat against the 〈◊〉 of slaughter this miserable caytiffe hath forgot himselfe that he must die there is no remembrance of death but as though he must liue euer but when the carnall belly-god in his chiefest ruffe and as he thinketh in his greatest felicitie his cheare was cleane changed in a moment he heard a voice that daunted his courage it was said vnto him in the selfe same houre Thou foole this night shall thy soule shall be taken from thee this night thou must needs die and what shalt thou then be better for all this false conceiued ioy in thy pleasures and riches when thou must not inioy them one minute of an houre I am afraid good brethren it is too liuely and too true a description of vs Englishmen which haue neuer done with feeding the belly and cloathing the backe as though we should liue here euer I am afraid too many of vs haue vtterly vanished out of our remembrance the day of our death or els haue put it a farre off as though it would not come of a long time I am afraide too many of vs say in our hearts with this worldly wretch Oh if such a thing and such a thing were brought to passe I would say to my soule take euen thy full pleasure eate and drinke thy belly full make merry take euen thy hearts desire Alas good brethren let vs take heede vnto our selues what shall it auaile vs when God shall suddenly take vs from all our pleasures in a moment and throw our soules into euerlasting torment The cause of this loosenes amongst vs is because we doe not practise that doctrine that is taught vs out of this sentence namely that the day of our departure is vncertaine euen oftentimes when we least thinke wherefore I desire you in the feare of God for the loue we beare vnto our owne soules that we make our profit of this sentence better then we haue done heretofore let vs apply it vnto our selues and call our selues to an account euery one of vs enter into his own heart and thus say VVhat wickednes doe I know by my selfe Am I a thief a murtherer a couetous person is all this hid from man yea But alas God doth see it and hath appointed a iudgement to punish it therfore I will no more continue in it I will now repent while I haue time I will not dāme mine own soule for once I must appeare before the iudgemēt seat of God And if the deuill would goe about to suggest into thine heart that it wilbe long before the day come and that that thou hast yet a long time to liue and therefore thou maist a while continue in thy sinne answer him with Iesus Christs words that then I shall haue my part with the wicked seruant in the continuall burning lake that the time is not knowne to any creature it is vncerten it will be sudden when we least think therfore defer not to be alwaies in a readines if he will reply and say it is not like to be so soone for that all things are well and there appeares no tokens of sicknes much lesse of death answer him againe that euen therefore I ought more to suspect the day to be neare because it shall be at such a time as men shall thinke all thinges well and quiet euen then shall it come and take men vnprepared Let vs good brethren in this manner applie this doctrine to our selues that we may profit by it in newnesse of life let vs not deferre the time till to morrow the Lord God knoweth where we shall be to morrow we are al of vs here now God be thāked but the Lord knoweth whether we shall euer come togither againe or not the Lord may take vs before we goe out of the Church-doore so vncerten are we of our life wherefore let vs for Gods sake deferre the time no longer but euery one of vs now beginne to amend and lie no longer in our sinne but turne to the Lord by true repentance knowing that our time is vncerten thus doing we shall finde the Lord our God mercifull vnto vs he will increase in vs his graces and gifts of his holy spirite that we may grow on forward from faith to faith in sanctification and newnesse of life till it shall please his goodnes to call vs in his good time to euerlasting rest Thus we haue heard good brethren what we haue to learne out of this sentence it remaineth that we knowing it put it in practise and that we doe not thinke it sufficient to come hither to sit here and to lend our eares to the preaching to giue it the hearing and haue yet notwithstāding no purpose of amēding but rather some hard heart still to continue in our sinne as we we came for assuredly if we doe so the eternall God wil neuer suffer vnreuenged such horrible contempt of his blessed word it
die they can not make an ende of it they can not ouercome it Let all flesh stoope then vnder the heauy iudgement of God vpon sinne let us pull downe our loftie crestes which we so proudly set up let us learne at length to humble our selues under the hand of our God and seeke otherwhere then in our selues the discharge of this heauie burthen of our sinnes which so presseth dovvne all the posteritie of Adam that the holiest quaile vnder it It is time for vs to looke to it and high time yee see vvhat is laide against vs in this high court whereunto we are summoned euen matters of high treason against the king of glory wee can not deny it the matter is so euidently prooved against vs by Gods ovvne mouth in his word and therfore guiltie of the forfeiture of our hold and interest of euerlasting life and to be punished with everlasting death as a iust recompense for our treason rebellion against our God No other forged recompences of our ovvne fancy will be receiued no presence of Gods mercy will colour the matter against Gods truth and iustice What shall we doe now we in our selues cannot indure and ouercome that same punishment of our rebellion shall we stand to it and sticke by it to take the debt vpon vs then we utterly perish and if we bring any other debt but that it will not serue so that both that debt no other forged debt must be answered and we also are not able to pay it What shall we doe in this case Iustice must proceede the law must haue his course if it were a vvorldly matter we could deuise shiftes for it to saue vs from the Iayle vvhen the matter is fully concluded against vs that the debt must needes be answered and wee not finde our selues able to discharge it our last refuge is to trie our friends and trie if vvee can finde any of abilitie that can and will pay it for vs and if wee haue founde out such a one that vvill vndertake the debt for vs we are discharged We shall see good breethen if vve will be conuersant in the vvorde of God that the Lorde God hath beene as carefull for vs in this point as any of vs could be carefull for our selues in our ovvne vvorldly causes he hath provided for us a good and trustie friend that freely and frankely hath discharged for vs the vvhole debt We finde in the word of God that same true and trustie friend that hath paid the debt for vs that although the angels can not helpe here nor the Saintes nor any other creature in heauen or earth the Sonne of God steppeth out and taketh to him that which pertained to vs and vvas ours and whatsoeuer Gods iustice truth doth require on vs he willingly hath performed it for vs vvhatsoeuer is due for our sinnes he hath willingly taken it vpon him and discharged it and because he could not tast of the punishment of mans sinne vnlesse he had bene man he tooke vpon him true flesh of the virgine that he might become perfect man as vve are subiect to all infirmities sinne onely excepted and that he might not only as man sustaine and abide the punishment due to our sinnes but also which no man can do ouercome and make an end of it he ioyned his God head with his manhood so being perfect God and perfect man hath fully in our nature paied whatsoeuer the iustice of God can lay against vs. What is due to our sinnes death he hath sustained death What is due to our sinnes curse he became accursed for vs sustaining and abiding the fierce and terrible wrath of God for our sinne as testifieth the Apostle that he deliuered vs from the curse of God in that he became accursed for vs for it is written Cursed is he that hangeth vpon the tree This was an apparant proofe vnto vs that hee hath vndergone the curse for vs and partly he giueth vs to vnderstand the heauines of it vvhen he mightily crieth vnto his father My God my God why hast thou forsaken me He felt the tast of abiection to be cast off from God for that same is a part of the curse of God which is due to our sinnes according as the holy ghost saieth that our sinnes do separate vs from God vve deserve then to be cast off from God and this same sharpe abiection did Christ sustaine and yet ouercame it for although he cryed neuer so lovvd as forsaken of God yet he willingly yeeldeth his soule into the hands of his Father Father into thine hands I commit my spirit And although he suffered death yet by suffering he ouercame death and rose vp from death and is ascended vp into heauen aboue al power and principalities of things in heauen in earth or in hell Here then you see Iesus Christ the Sonne of God taking vpon him our nature hath borne and ouercome for vs whatsoeuer God of his iustice and truth can lay against vs. And here behold the depth of the misterie of Gods eternall wisdome his mercy and his iustice ioyned togither his mercy in forgiuing our sinnes his iustice in punishing our sinnes his iustice that would not suffer one of our sins unpunished but euen with his heavy curse doth reward them yet his mercy toward his elect that he doth not punish their sinnes in themselves but layeth them all vpon the shoulders of his owne deare sonne for vs. Here behold the wonderfull wisdom of God who in saving of his children yet omitteth no part of his iustice but punisheth their sinne euen to the ful with that self same punishment which he himselfe hath appointed this which he hath suffered is a full recompense for all our sinnes according as the holy ghost alledgeth If any man sin wee haue an advocate with the Father euen Iesus Christ the righteous and he is the propitiation or ransome for our sins so much as is sufficient well pleasing the Lord our God it is a sweet smelling sacrifice before our God This then is sufficient for the sinnes of the whole world But here yet ariseth a doubt for seeing Iesus Christ hath sustained and borne the punishmēt of our sinnes so much as the sinnes of the whole world deserueth it should seeme then that all the world should be saued but we see the cleane contrary even by the testimony of Iesus Christ himselfe who saith that many runne to damnation and fewe in comparison to saluation How can this be then that Christ hath satisfied the punishment of all our sinnes True it is that Iesus Christ hath borne whatsoeuer is due for all our sinnes that which hee hath borne is also sufficient punishment for all the sinnes of the earth and yet as true it is also that a great number are damned notwithstanding and that because they haue not the hand of faith to take
cast before our eyes a thousand clouds and mysts of hypocrisie and securitie to blind our selues with all that we should neuer see our owne perill and danger vtterly to burie in vs altogether the remembrance of the last iudgement that we might more safely sleepe in our deadly securitie and sinnefull behauiour to our vtter destruction both of our soule and bodie therefore it is notable here that the Apostle calleth vs to the iudgement seat of God for such kinde of doctrine hath great force to waken vs more liuely out of such perill danger when we commonly vse to tumble and wallow without feeling for as long as we thinke we haue to deale but onely with man we take vpon vs to rage like cruell beasts without al reason coÌ„science in oppressing one an other in deceiuing one an other we coÌ„mit all abhominable wickednes in corners in the darke night thinke we be in excellent good safetie because our naughtines caÌ„not be espied nor tried out by men but alas the Apostle saith we must all appeare before the iudgement seate of God when all the men in the earth haue done with vs and can finde out none of our naughtines then must the Lord beginne to try out our wickednesse and shall he in like manner thinke you be constrained to give vs ouer as one not able to bewray our lewdnesse No no all the secret thoughts of our hearts are open vnto him all our subtill practises which we contriue neuer so closely are every one of them apparent to his eyes and he will sit in iudgement vpon them and euen condemne vs for them to everlasting torment if wee doe not now repent while he gives time Yee see then it standeth vs in hand to put this lesson well in practise to avoide the danger now in this time of mercie which otherwise will fall vpon vs. And away with all vaine gloses and visours of hypocrisie whereby we vse both to deceiue our selves and others and let vs learne now at last to walke in simplicitie before our God and in plaine dealing with men For otherwise there is no remedie when we haue wrangled out the matter never so stoutly before men it must be brought notwithstanding in hearing before our God whome wee can not with all the fetches of our subtill heads neither deceive nor abuse And yet it is a wonder to see how boldly men dare deale with God and how impudently they dare behave themselves in his presence what wickednesse we dare commit even before his eyes without all feare of his iudgement seate as though he had neither eye to see out our lewdnesse nor sword to punish nor yet iudgement seate to condemne Wee dare boldly in the open presence of our God commit filthy adulterie fornication all vncleannesse which wee durst not for our lives be so bold as doe in the presence of a child of xiii yeres old for feare of his presence that could bring vs to a little shame here in the world yet sticke nothing at all like bruite beasts to commit all such villany in the presence of our God who hath his iudgement seate to condemne vs eternally Doth not this sufficiently bewray our blockishnes that there is no feare of God in vs at al when we dare so proudly checke against his maiesty and do vtterly seâ—â— to bury vp all the remeÌ„brance of his iudgment that we might like filthy swine wallow and tumble our selves in all wickednesse and abominations without controlment But like miserable caitiffes which dare be so bold with our God to make no account of his maiestie and doe so lightly esteeme of his iudgement continually in our sinnes without repentance vvee shall be haled before his iudgement seat in spite of our teeth when we vvould be glad to haue the hils mountaines to fall vpon vs to hide vs from his presence but all shall not prevaile This sentence must stand more firme sure then heauen and earth that all of vs must appeare before the iudgement seate of God wherfore good brethren let vs not abuse this time of mercy but now repent while God giveth vs time for afterwarde is a time of iudgement without mercy to all those that dare so horribly abuse Gods maiesty do not study to repent while they haue time let vs now while we liue vpon this earth set daily before our eyes the continual remembrance of Christs comming to iudgement that wee flatter not our selues in our sinnes and the more carefully must we looke vnto it because we see what blockish heathenishnes the vvorld is grovven vnto for lack of practising this lesson for vvhat is the cause of all the disorders grovven amongst men all outragious dealing but that men forget themselues and think nothing of their appearance before the heauenly iudge What is the cause of such flattery craft among vs such fetches shiftes devices to deceive one another such swearing forswearing what is the cause I say of all this but only that men doe not effectually consider vvith themselues of the day of iudgement vvhen all matters shalbe righted all secrets revealed craftie iuggling vvith God man disclosed meÌ„ I say do not think upoÌ„ this therefore do harden themselues in their sinne And especially here in Norffolke it is a marvelous thing to see hovv vve haue so shaken off all feare of God utterly buried the remembraÌ„ce of his iudgement if vvee can once deuise shifts subtilties to delude Iustices Iudges and Gods magistrates that the lavv of man can not take hold of vs vve thinke our selues as sure and â—â—â—e as can be if vve can find out any colour or fetch that can not be espyed by man in the iudgement seate vvee on as slily vvith the matter as can be think all cock sure And though the matter be never so well knovvn vnto our consciences wheÌ„ vve do iniuries vnto others yet if there be no vvitnesses of the matter or evident proofe by lavv to convince vs vve thinke vve be as safe as can be if vve be dealt vvithall by good men to deale uprightly vvith men according vnto conscience oh vve be straightvvaies vpon them vvhat sirrha vvhat knovve ye by me vvhat can ye charge me vvithall vvhat vvitnes haue yee against me if ye haue any thing to charge me vvithall I vvill ansvver it thus vve play the iolly fellovves in advancing of our selues setting vp our crest if nothing can be prooved against vs by man And vvhat if no man liuing can charge thee vvith any thing thou miserable caitiffe that things can not be laid out plainly by vvitnesses evidences before men dost thou thinke therefore to escape scotfree at Gods hand so to escape his iudgement vvhat if there be no maÌ„ that can charge thee hast not thou vvithin thine ovvne breast a guest at home euen thine ovvne conscience that chargeth thee of a thousand
burning fire then what hast thou gained by such presuming vpon Gods mercie and hardning of thy selfe in thy sinne against God when thy pleasure is turned into paine and thy securitie and ease into continuall torment Alas good brethrē that we should be so blinded with the subtilties of Satā for the gaine of a small earthly trifle to cast away soule and bodie eternally VVhat can it profit vs to winne the whole world and loose our owne soule and this we doe so long as giuing care to the vaine allurement of Satan we continue in our sinne deferring the time of our repentance till afterwards thinking that the Lord will not come so soone you see then the lacke of practising this doctrine that is here taught vnto vs is the cause that at this day men are so hardned in their sinne and boldly goe on forward to eternall destruction Men doe imagine with them selues that although they must one day appeare before the throne of God yet it will not be so soone and thereupon they neuer thinke of that matter but deuise all wickednes in their braines to fill their purses feede the paunches deceiue their neighbours and generally all other spite and villanie against God and man and all because they thinke themselues in sure case that the day of repentance is not so neere but that they may amend all this geare in time but it is not so they are deceiued The Scripture telleth vs it will come sooner then we thinke therefore amend betimes least we perish all And it is a maruelous matter to see howe wonderfully the aduersarie hath preuailed in this for whereas God would haue vs alwaies in readines because the time 〈◊〉 vncertaine the cleane contrarie is settled in our hearts namely to take our libertie in sinning because the time is a farre off as we dreame and this perswasion is so deepely settled in our breast that if men be admonished to take heede of their dealings for a day will come when all things shalbe righted then they thinke straightway they haue a great long scope giuen them to range in for they take it as a principle most surely rooted in their hearts that that day is a far off If they be threatned with the comming of Christ to iudgement you shall see them make of the matter no more but a scoffe and a mocke oh syr if ye giue me so long a day nay then I shall doe well ynough and here they can fall to gybing and make themselues merrie with the talke of the welchman who hauing robbed a man of his budget and beeing threatned that he should answer for it at the day of iudgement made answer that if he might haue so long a day he would haue the cloake too and thus miserable caytiffs they thinke they haue notably preuailed when thus they haue scoffed out the matter but alas pore soules it is no more then a laughter from the teeth forward for when they haue put from them the day of the Lord as farre as can be and that God for a time let thē play vpon the hooke yet alas there is a thing within their brest that sometimes will sting them to the heart in spite of their teeth but yet here-withall you see how common this is amongst men that the day of the Lord is a farre off for when we can so readily giue such answers as this If ye giue me so long a day c. surely we bewray our owne heartes vnawares that wee are perswaded in our breasts that it is long to that day And the same opinion haue we in like maner of the day of our death there is scarcely found amongst vs any so old but he wil thinke he might liue one yere longer or at least one moneth or one day so farre he is off from thinking on his death if we be young oh then we thinke our selues as sure from dying as God had sealed vs his letters patents for our life till old age and hereupon it commeth that in our lustie youth as they tearme it we neuer thinke to make our selues readie to God-ward nay so farre are we from all 〈◊〉 of God that vnlesse we play the wilde coltes in all licentiousnesse and sinne we thinke we haue not well spent our youth according to the course of nature and into such beastlines we are gone that we haue framed an heathenish nay worse then heathenish rather a deuilish prouerbe A young saint an old deuill as if so be we should beginne to be holy in our yong age it were the next way to make vs diuels when we are old and as though it were the best way to be a diuell in thy yong age that thou mightest be made a good holy man in thy old age But I pray thee what if thy God call thee while thou art a young deuill what shall become of thee in thine old age if the Lord cut thy yeares short and make an ende of thy life while thou art playing the yong lustie deuil I warrant thee thou shalt neuer come to be neither old saint nor young saint This I speake good brethren with griefe of heart to see into what miserable blindnes we are tumbled that the thing which God hath hid from vs so secret to himselfe the day of his comming and the day of our death as though we were of Gods counsell we will be so cunning in it as if he had not onely reuealed it vnto vs but also had sealed vnto vs the assurance of it And all this we doe that we may more boldly sinne without controlment thinking when we are old we will then beginne to frame our selues to godlines but alas good brethren we deceiue our selues it is not so we haue no assurance of our life we can not tell when it shall please our God to call vs at midnight noonetide or cockerovve wee are not certen one minute of an houre to liue and therefore let vs not driue off from day to day and thinke he will amende least he come vpon vs vnwares and finde vs vnprepared Take heede good brethren that we doe not flatter our selues to thinke I am but yong I trust I shall not die so soone I will take the pleasures of my youth a while and when I beginne to be old I will then wholly applie my selfe to Gods will or thus although I be some what aged yet I trust I shall not goe so soone I thanke God I feele my selfe strong and lustie I can eate my meate well and I will not yet settle my selfe to be readie when God calleth me I may continue yet a little while in my craft and subtiltie til I haue got but such a piece of ground or so much money to lie by me and then I will amend when I shall begin to be sicke then I will settle my selfe wholly to God-warde Let vs take heede good brethren of these blasts and temptations of Satan that we be not deceiued doe we
our condemnation it is no sleight nor slender stuffe but sound proofe out of the word of God here is no counterfeit deeds no forged evidences but such as are sealed and ratified by the Sonne of God himselfe which testifieth of himselfe that his comming was not to disanull them but to fulfill and accomplish them wee must not then thinke but that this geare that is here brought in against vs will stand and be allowed euen before the Lord in his tribunall seate because it is nothing but his owne word by the which he telleth vs he will iudge vs and though heaven and earth passe yet that word never passeth wherefore it standeth vs now in hand to see how this matter may be answered on our part we had need to looke about vs and seeke for as good stuffe for the answering of the matter to our discharge as is brought in against vs to our condemnation or else the Lord knoweth we be in miserable case vnlesse we haue as sure profe out of the selfe same word of God for our discharge there is no remedy but we perish euery mothers child for the Lorde can not goe against his worde let vs see then good brethren how we can answer the matter and let vs beware that we bring not our ovvne cauills against God not the deuices of our ovvne braine nor that vvhich vve thinke good of our selues unlesse it haue his ground on the vvord of God vvhich onely must be the great court rolles that this heauenly iudge vvill use in this court And this is one speciall cause that mooveth me to handle the matter of our saluation before the throne of God not as here upon earth because euery fond devise of our ovvn foolish head seemeth to vs vvhile vve keepe vs here belovv to be most excellent sound as nothing can be more euery toy trifle that liketh vs seemeth to be so firme strong as God must needs yeeld unto our liking but it shalbe far othervvise vvhen is commeth to be handled before God all such imaginations must needes vanish avvay as smoke before the iudgement seate of God nothing can abide his presence there but only his ovvne blessed vvord and that vvhich is grounded upō it Let us therefore so examine the matter of our saluation as it may stand steady strong before the eternall God against Satan sinne all the povvers of hell Let us come novv to the ansvvering of the matter There hath come proofe against vs as ye haue heard out of the vvord of God that vve are all of vs accursed of Gods ovvne mouth because vve haue transgressed his lavv and holy commandements this is prooued against us vvhat shall vve say can vve deny it not unlesse vve vvill denie God himselfe for it is prooued unto us out of his vvord that all of vs haue sinned none but sinneth vve can not then deny that if that be graunted the other must needs follovv that vve are therefore subiect to the curse of God eternall death because it is vvritten that the reward of sinne is death Cursed is every one that doeth not abide to fulfill all that is written in the booke of the law it is then apparant that the vvrath of God is pronounced upon us for our disobedience to God that can not be denyed vvhat shal vve say then vve stand before God to ansvver the matter vvhat shall vve say to it I am afraide a great number of us are far to seeke in these lavv points of our saluation although vve be othervvise neuer so excellent cunning skilfull in other lavv matters to handle them marueilous subtilly vvisely I am afraid for all that vve are farre to learne in these most chiefe waightie causes of life death eternall And yet I know we be not altogether without our answers such as they be very simple God knoweth slender far unmeet to come before so glorious a iudge in so waightie causes We doe not deny but we haue broken these blessed commandements of God we confesse that but in the meane time vve haue our shifts gloses to assvvage the matter withall vve can alledge for our selues that although vve haue broken Gods cōmandements offended God yet they be not so great offenses as deserue any great punishment herein vve be marveilous eloquent to paint out the matter to make our selues beleeue that our sins be not so great because we see other men haue done greater or because vve see our selues void of notorious crimes such as be punished by the magistrate vve can very readily alledge for our selues what man I trust I am not so great a sinner I thank God I am no theefe I labour truly for my liuing nor I am no murtherer or cōmon whoremaster such like and hereupon we set our selues in a good stay neuer busie our selues to answer the matter any further before the throne of God but conclude with our selues that God must be good vnto us because vve be not so notorious sinners as outragious men be Yea good brethren but will God be so answered think you wil this stand for good euidence before the throne of God Doth the vvord of God say Cursed be euery one that doth not abide in the greatest commandemēts as in abstaining from murther man slaughter whordom these such like doth it speak on this matter only no it goeth further saith Cursed be every one that doth not abide fulfill all that is written in the book of the law it doeth not say some part but all so forth in the rest Although thou be no whoremaster nor murtherer yet be a swearer thou hast not fulfilled al. And therfore the Apostle S. Iames reproueth such kind of people as dare so boldly blanch vvith Gods commandements to think themselues in good case for doing one or tvvo of the commandements neglecting the rest He telleth vs Whosoever should filfill all the cōmandements yet breake but one of them is guiltie of the whole burthē of the law which threatneth curse to the transgressours breakers of any one yea euen of the lest as Christ Iesus also vvitnesseth yea further Gods commandemēts be so pure deare and precious that they are to be fulfilled and done not only with our outward body but especially with our heart for the commandements of God are spirituall so saith Paul pearce euen to the heart God that giueth them is not God of our bodies only but also of our soules therefore giueth us lavves not only to tye our hands frō doing euill but the heart also frō thinking deuising euill because he is a God that loueth pure truth sincerity not only in outward shevv but especially in the in ward heart as testifieth the Psalm Therfork Iesus Christ doeth tell vs that they be broken not onely whē our body
doth cōmit the outward fact but also euē when the heart doth break it although the body haue not done it that thou art guilty before God when thy heart hath broken it euen whē thou hast lusted after thy neighbours wife thou hast cōmitted adultery in thine heart saieth Christ yea and if thou speak but a railing or reprochfull sentence thou art guilty of hel fire although thou neuer neither kill thy brother nor smite him yet if thou hate him in thine heart thou art a mankiller before God who condemneth the thoughts of our hearts Yea further it must be done not only with thy heart after a cold fashion with some part of thy good vvill liking but cheerfully vvith all the heart with all the mind yea with all the soule So that although vve could fulfill all the cōmandements of God yet break but one of them once in al our life yea although it were but in our heart yet that vvord condēneth vs as guilty of Gods curse vvhich saith Cursed is euery one which doth not fulfill all that is written in the booke of this law if any one cōmandemēt be but once in all our life brokē all is not fulfilled therfore is a curse pronounced against vs. This is brought in against vs ye see and alledged to prooue vs guiltie of the curse and vengeance of God for breaking his commandements the least of them although it were but in thought yet sufficient to throw vs downe to hell all this is brought against vs out of the word of God in this iudgemēt therfore cannot be answered with gloses we may vvel enough surmise of our own head what we think good here below whē we come before god nothing wil serve but his vvord It vvill not availe thee a stravv vvhen thou shalt stand before the iudgement seat of God it will not availe thee to say O good Lord I graunt indeed I haue sinned but yet they are but small sinnes for strait thou shalt haue ansvver Cursed is every one that doth not fulfill all not onely the great but also the small these gloses vvill not serue at that day and yet see hovv many are caried avvay novv a dayes by such imagination of Gods commandements For a great number think that if they be not notorious sinners before men they shall be vvell enough for they think that the rest of their sinnes are not of so great vvaight because they be knovvn only to God not greatly hated of the vvorld this the fall into because they measure the breach of Gods commaundement by the rule of their ovvne iudgement or by the common opinion of men But alas good brethren it vvill go farre othervvise vvith vs before the iudgement seat of God vvho vvil measure the breach of his blessed vvill not by mens vvord but by his ovvne vvorde that vvord telleth vs that the revvard of the lest sin is death We must seeke then for more sound stuffe then this to answer our cause or all vvill else go vvrong vvith vs. We go on yet further vvith the matter vvhen vve are conuicted that our sinnes are great grieuous before God vve acknovvledge it to be so but vve haue remedy enough for it as vve thinke for vve bring in to ansvver the matter the punishments vvhervvith vve haue punished our bodies as pining our selues vvith fasting vvhipping scourging such like and these things vve thinke be a sufficient recōpense to God for our sins as so much as he must needs be satisfied vvith therfore vve call them Satisfactions oh say vve vve haue sinned indeed our sins be grieuous but yet for al that vve haue pinched our body for our sins vve haue scourged our selues euery day vve haue gone on pilgrimage in frost snovv barefoot and therfore although vve haue sinned yet we haue satisfied God for our sins vve trust this vvill be a sufficiēt recōpense to God for our sins yea but let us see whether this wil be a sufficient ansvver before God vvhether God vvill take this recompence for our sins or no. The Lorde our God hath appointed in his vvord a far greater punishment and recompense for our sins then can be fall the body of man whē they haue pined it all that euer they can the punishment and due debt of our sinne by the word of God is not onely a punishment of the bodie but also of the soule not onely for a certaine time of daies and yeares which haue an ende but daies and yeares which neuer ende It is the fire which neuer goeth out which can neuer be quenched it is the worme which neuer dieth it is a second death where men be alwaies dying and neuer can make an end because it is euerlasting this is the iust recompence of our sinnes we must not then thinke we haue trimly satisfied for our sinnes when we haue vndergone and taken vpon vs certaine punishments in our bodies which we thinke be very grieuous for although we should our whole life long pine our selues with the greatest and extreamest torment that could be it is nothing in comparison of that full measure of punishment for our sinnes which God setteth downe for that is not for a day or two or as long as we liue no not for twentie thousand yeares but for euer euer euer and hath neuer ende and not onely in the torments of the bodie but also in soule the griefe whereof can not be expressed a thousand times more intollerable then any griefe that can come to the bodie Doth the Lord God say VVhipped be that bodie for certaine yeares which doth not fulfill all that is written c. no he saith not so but he saith Accursed be he I trow the curse of God stretcheth further then the bodie of man the curse of God containeth in it all the torments that can be deuised both in soule and bodie euen as his fauour and goodnes containeth all happines This curse of God which is due for our sinnes as it containeth all the torments which can be deuised both of soule and bodie so is it set forth vnto vs in Scripture by such things as seeme terrible vnto vs to expresse vnto vs more deepely the terrour of it by such things as seeme terrible vnto vs in this earth as fire that can not be quenched burning lake second death damnation where is weeping and wayling and gnashing of teeth and such other like kinde of speeches to expresse vnto vs the horrour of the same not that any terrible thing in this life can sufficiently expresse the horrour of these paines as they are in deede for the tongue of man can not vtter nor heart thinke the torment prepared for sinne The burthen thereof caused the deare Sonne of God to sweat not vsuall sweat but droppes of blood not one or two drops but in such abundance but in such
the Lord onely doth giue faith yea but he giueth it ordinarily by the preaching of the word It may please him I graunt to giue faith otherwise if he see it good but we haue no warrant out of his word to come by faith but only by the preaching of the worde So it may please him if he see it good to feede vs otherwise then by meate drinke but if we refuse these ordinarie meanes of feeding surely we shal die and be guiltie of our own death The Lord hath appointed to saue his people by preaching so saith the Apostle he can saue them otherwise if he will but it pleaseth him by this meanes to saue them if this be neglected our saluation is neglected whereas this faileth the people perish Alas what shall we say to the state of this people here in this land skarsly the twentie parish hath a preacher can they be saued then Shal we make God a lyer he saith whosoeuer doth not beleeue is damned none can beleeue without a preacher if then we will haue the people of the Lord to be saued let thē haue preachers It is a great blessing of God I graunt that we haue it as we haue it for the Lord knoweth a great number can not so haue it but alas seeing the Lord giueth vs this mercie and quietnes that we may haue further care of it let vs for Gods loue be carefull for the soules of our brethren poore soules that starue round about through the lacke of the foode of their soules but alas I cā not preach to the whole land but for the discharge of my conscience I desire you good brethren so many of you as haue any voyces in place and parliament where these things may be reformed consecrate your tongues to the Lord in the behalfe of your poore brethren that ignorant blind guides which haue the conducting of Gods people to the great danger of losse of the soules both of the leaders and the people that these blinde guides I say be remooued and true preachers placed in their roomes that they may labour cherefully to get the Lords haruest into his barne to inlarge Gods kingdome the Lord shall then blesse this land kingdome wherein his kingdome is first sought for for so he saith First of all seeke the kingdome of God and then all other things of this earthly life shalbe giuen you be carefull for this good brethren when ye come in parliamēt where these thinges may be prouided for through the whole land that Gods people may be taught In the meane time let euery one of vs doe what we can by prayer to God to thrust forth labourers into his haruest let vs bestow our labours carefully to seeke for them let vs stretch our purses to relieue them then the Lord our God shall blesse vs with all spirituall graces daily more and more Alas let vs remember good brethren that they are in daunger of damnation vnlesse they haue the word preached the Lord saith so let vs not be wiser then God Let those especially that by the gouernement of this Church haue the prouiding placing of guides ouer the Lords flock let them be carefull that they seeke out those onely which be preachers otherwise good brethren the people do perish but they shal not scape skot-free that were the causes whether it were the couetous patrone in presenting or the negligent Bishop in admitting or the blinde guide in taking vpon him that waightie charge of leading Gods people The Lord will haue the blood of his people answered he will call to an account both Bishop patrone and blinde guide for the losse of the soules of his people The same price of bloode which is taken by the couetous patrone wherby the soules of Gods people are bought sold although he laugh in his sleeue and think himselfe in good case when he hath pursed his hundreth poundes for the benefice yet that same price of blood shall speak aloud in the eares of the Lord to his vtter condemnation in the day of the Lorde I am not ignorant howe the patrone will shift it off to the Bishop and say it is the Bishops charge to looke to its and that he as patrone hath no more to doe but seeke out his clarke the Bishop shal answer for it if he admit him be not able the bishop on his behalfe can as cunningly shift off the matter from him to the patrone say he can not stay them for the patrone hath presented them if he should not allowe of them a Quare impedit would come vpon him which he purposeth not to beare for none of them al. And the ignorant blind guide he hath his letters of orders institution induction hath filled the purse of the patrone he thinketh himselfe as wel discharged as the best no law in England can put him out thus the pore sheepe of Iesus Christ which Christ hath bought with his precious blood they perish for it and are deuoured of Satan But let thē wash themselues as cleane as they will they shalbe found before the iudgement seat of God no more innocent of the bloode of Christs flocke then was Pilate of the blood of Christ himselfe let them shift off the matter as fast as they can the people of God perish by them I knit them together all of them in one farthell throw them into the pit of hel as guiltie together of the death of the Lords flock if they do not repent this perishing of all the Lords people For Iesus Christ that bought them with so deare a price wil not haue them perish of so vile a price as they are bought and sold for Seeing thē the people perish without preaching it standeth the patrons in hand I trow to present the Bishop to admit none but those which be able to preach vnlesse they purpose to be guiltie of the blood of the people that perish for want of preaching Neither shal the people that are led by an ignorant guide so perish be excused before God for although they can alledge for themselues we could not doe withall he is placed by law presented by the patrone admitted by the Bishop all the lawes in England can not remooue him all this wil not serue for excuse before God for although there be no law in Englād to displace him for his insufficiēcy that by law is placed yet I answer there is no law in England that forbiddeth thee to place a preacher besides if thou wilt stretch thy purse I know no law that forbiddeth prouiding seeking for preachers vnles it be the law of our purse if thou say I am but one the rest wil not I can not maintain him my selfe then I say if thou can not get preaching to thee there is no law in England that forbiddeth thee to go to it to transport thy dwelling thither where thou maist haue it there
taken and esteemed of men we would say so all of vs and so would gladly be counted Christian men well then let vs looke if there be loue among vs for saying will not serue he telleth vs men shall take vs for Christian men not because we can boldly say so but because they see amongst vs loue sincere loue pure loue no dissembling colouring nor glosing but simple tender loue one towards another euen as he loued vs that is the cognisance whereby we be knowne amongs men to be the seruants of Christ as the princes and noble mens seruants are knowne by their cognisance and badges to be the seruants of their seuerall masters so is this the cognisance and badge of true Christian men from a false dissembling Christian its intollerable to abuse any princes name without some warrant shall we be so bold with the Lord Christ to abuse his name with the title of Christian men when we be nothing so if any durst be so bold as to make a facing and bracing vnto the pore people and say I am the Queenes seruant and vnder that title exercise all the authoritie of the Queenes maiesties seruice and yet neuer authorized into seruice nor receiued her cognisance to be knowne by could such dealing be well passed ouer without punishment amongst men No surely it could not be such things would be or els should be seuerely punished and that iustly for els no man should liue vnbeguiled by such counterfeyts and the authoritie of the prince abused to the vndoing of her subiects And shall we thinke then that the Lord Iesus shall so slightly ouerpasse the abuse of his name and authoritie of Christians when we be nothing but onely counterfeits for he telleth vs we can not be his disciples we cannot be true Christians vnlesse we loue one an other Let vs say and face and brace it out neuer so much all will not serue for he saith he that can not lie that by this we shalbe knowne whether we be in deede Christian men or no if we loue one an other What shall we say then good brethren to vs Norffolke men amongst whome raigneth too much strife contention hatred malice brabbling brawling wrangling shall we say we be Christian men so flatter our selues in our sinne and deceiue our own soules Iesus Christ telleth vs the contrarie that we can not be iustly accounted of men to be true Christians much more shal he the searcher of hearts condemne vs. VVhat a lamentable thing is this amongst vs in this little countrey of Norffolke that we should be so farre from the badge of Christian men that cleane contrary such contention strife brabbling is amongst vs that we are become infamous thereby to the whole world when there is found more wrangling in this same little part then is in xx parts of the land besides VVhat a thing is this good brethren that the Iudges in their assises in other places finde in some place foure in some place three Nisi priuses and here amongst vs x. score and more commeth this because there is so much loue amongst vs yet we wilbe coūted Christians but Iesus Christ saith that then we must loue one an other it can not otherwise be he hath spoken it that can not lie Therefore on Gods behalfe good brethren let vs looke vnto it let vs not flatter our selues so die in our sinnes we can not be Christians Iesus Christ telleth vs so vnles there be loue amongst vs I pray you what appearance of loue is there amongst vs where there is such brabling and brawling that neuer the like was heard of in any place of the land nay I thinke in Turkie-lande and yet we wilbe Christians But the Lord Iesus saith we be not saue onely in name in what case are we then I pray you euen firebrands of hell vnles we doe repent VVherefore good brethren let vs looke vnto it and looke to it earnestly in deede that at the length we Norffolke men may become Christian men I can not speake alas to all Norffolke my voice will not reach so farre but I exhort you good brethren for Gods cause euery man put to his helping hand that such strife contention as is amongst vs my be suppressed and the badge of Christians which is true loue may come in the roome Where ye heare of contention betweene your neighbours perswade with them as you can to take it vp amongst themselues charitably and that they doe not like bruit beasts one reuenge all their spite they can against an other perswade with them take paines with them you shal see God will blesse your labours And you good brethrē which are here gathered together whose hearts the Lord hath touched to take paines in such matters I desire you in the feare of God to continue be not wearie of well doing the Lord is with you God doth blesse you and your labours ye serue God in it highly the Lord Iesus Christ accounteth you happie Blessed blessed saith he be the peacemakers Although it be some pains vnto you a little cost charges yet remember it is done to the Lord the common-wealth whose you are to whome you owe your seruice dutie Although you shall heare some that like not of it and peraduenture of some countenance yet good brethren be not discouraged the Lord liketh well of it he which is of the greatest countenance of all the Lord Iesus himselfe he liketh highly of it calleth you happie blessed Blessed be the peacemakers for they shalbe called the children of God Be not discouraged then from doing good because some doe not like of it Alas they are deciued with false slaunderous lies that men blow abroad in corners I warrant you whē they shall heare know the truth there is no good man but will well like of it and further the like to the vttermost In the meane time goe you on forward content your selfe with this that ye see the Lord so greatly blesse your labours in so small time that all your cuntrie is so cleane swept of rouges wheras in other places they abound and so few misdemeanours foūd scarse the tenth part that was before and which is in other places that euē very nere you You see this God hath wrought by this meanes in so small a time besides that the whole limits is so quiet void of all contentions and brabbles that now it is not one to an hundreth that was before and in comparison of other places rounde about you This ye see God hath brought to passe in a short time for this must you be thankfull vnto God and giue him the honour and glorie and continue and goe forward in your well doing leauing the successe to his maiestie as he knoweth shalbe most for his glorie your discharge and the benefit of his people Thus you haue heard out of this text the earnest exhortation of our
their estate was so good as it was and therefore had so many causes to be contented therewith For besides that they were deliuered from the cruell bondage of Aegypt they had many singular testimonies of Gods fauour both for this life and the life to come and therefore the Prophet Dauid Psal 78. 12. doth thus set forth the indignitie of their sinne declaring howe many benefits of God they did enioy when they begunne thus to murmure And if we doe but consider the manifold publique benefits in the Church and common-wealth as the word of God this long peace vnder so gratious a gouernment with so great plentie and freedome from so many plagues whereby all these are so much the more comfortable vnto vs besides the priuate commodities which euery one of vs many particularly remember in daungers escaped in good things receiued vpon soule and bodie for this life and the life to come in our owne persons and such as appertaine vnto vs we must needes acknowledge that there is great cause why euery one of vs should be contented with our estates and that our sinne in murmuring at any time should be very great But yet we must come vnto that whereof the Apostle speaketh Phil. 4. 11. I haue learned in what soeuer estate I am therewith to be contented Nowe that we might the better see into the sinne of this people to auoid it we must marke by what steppes they came vnto the height of it First of all they did lesse esteeme of that pleasant foode then they should and did not see it to be so excellent conuenient for them as it was for they speak of it very contemptuously saying There is nothing but this Man when as it was not onely able to nourish them but was as pleasant as holesome for it had the tast of pure oyle and sweete honie besides it beeing giuen them daily they might see in it the speciall prouidence of God towards them in feeding them from hand to mouth as it were so that this should haue beene vnto them in stead of all dainties in the world if they could haue seene it but as though all this were nothing they say There is nothing but this MaÌ„ Therfore we must heed take least at any time we doe denie or lesson the benefits of God but labour to see them all and acknowledge them to be so great as they be â—hat so in respect of them wee may confesse our estate to be so good as it is and therewithall to be contented And euen then when we begin to mislike any thing because it is not such as we wish it were then we must also remember how otherwise it may be commodious vnto vs what great vse we may haue haue of it and so beholding the goodnes of God towards vs in it to rest with thankefulnesse well contented therewith But they giuing place to the deuill their own corruption in this from hence it came to passe that they preferred any other food which they had not before that excelleÌ„t meat which they had in deede thus Satan dealeth with men wheÌ„ he hath brought theÌ„ to a misliking of that which they should not then he wil offer theÌ„ many other things perswade theÌ„ to like of any rather then of it And this is to be marked so much the rather because they esteeme onyons leekes such like fish not of the daintiest but such as the poorest were wont to be fed withall before this most holsome pleasant meat and so are contented to chaÌ„ge for the worse And they were so much the more wicked in all this because they say they had the other food for nothing though in deede they had not for they being vsed as cruelly as might be were no doubt constrained to pay for euery thing to the vttermost but they meane they had these base coÌ„mon things for a small price yet they might haue truly saide of the Man that they had that for nothing euen for the gathering But now in a murmuring spirit they had rather giue some thing for the worse then enioy the best for nothing would not onely change for the worse but also giue somthing for the exchange thus had an imagination that it should be meruelous well with theÌ„ if they were any otherwise then they were yea though it were much worse Therefore wee must endeauour to profit by our present estate to serue God in it neuer imagining that if it were any otherwise with vs we should be very well we would doe great matters when in the meane season we cannot keepe a tollerable course in that coÌ„dition we be presently in But whether God blesseth vs we must be thaÌ„kful rightly vse it or whether he chastiseth vs vve must be huÌ„ble profit by it be assured that it is a meere illusion of the deuil to be perswaded that if we were otherwise theÌ„ we would be a great deale better wheÌ„ as now we caÌ„not be as we should forif we haue no power ouer owne will in time present what hope is there we should haue it in time to come vnlesse vve presently labour for it And if they could haue serued God with Man then there had bin hope that if that they had bin driuen to onions and leekes they should haue done there duties then also as he that serueth God in a single life may hope to serue him also in mariage he that doth it in one estate may hope to doe it in an other But they that ignorantly dreame that if this were not their estate let befall then what will they hope to do well ynough or let this crosse be remooued and let any other be laid vpon them and they will beare it and let their estate be but any waies changed and they will indure it they shal finde it farre otherwise by experience euen as this people who not vsing well their owne condition when they were fedde with Man after when the Lord gaue them not common meate but quailes they were ten times worse then they were before The deuill doth not here leaue them but draweth them on further and they following the corruption of their own hearts doe not here stay but beeing once perswaded contrarie to all reason that to be fedde with onions were better for them then with Man doe as men void of all reason so vnsatiably desire them like vnto bruit beastes as they will not be quieted till they haue their greedie desires satisfied for they say their soule is dried away vers 6. As indeede this is the nature of any immoderate affection that it worketh vpon the bodie to the hurting and consuming of it especially a lingring and vnreasonable desire So that there fault was not onely in that they desired that which they should not but most of all that they had no gouernment of their affections to stay them but did let them range so inordinately But here if we demaund