heauen which shall be immutable and without chaunge and without swaruing For then shal we do nothing but that which good is and that with a constant minde alwaies to perseuere and to continue in laâ—ding and praising God and dooing his will as now the Angels of heauen doo And this may suffice concerning Freewill both that we may know what power of Fréewil was giuen to man in his first creation and also what is to be thought and how we ought to be perswaded of it When by mans Fréewill he came to his downefall then he proued Gods word to be true Thou shalt die the death whereas before he was in the state of life and immortalitie For he was created immortall with this condition if he had continued in Gods obedience but being wilfull and carelesse he came to his death and was in the way to hell when he thought to climbe vp into heauen When he was immortall he knew not what it meant but when through his follie hee perceiued his dayes to bee shortened he wondred at the one and gréeued to remember the other The estate of immortalitie wherein our first parentes were created was nothing else but a continuance and endurance of life and a freedome from death And although it be now vsuall and common and nothing more common then for euerie one of vs to die yet at the first it was not so If our first parents had obeied they had neuer suffered death but when they gaue themselues to sin and to deceitfull vanities then they knew themselues to be mortall and then death came vpon them As we read Rom. 6. 23. The wages of sinne is death but euerlasting life is the gift of God through Iesus Christ our Lorde And in the first Chapter of the same Epistle verse 12. As by one man meaning Adam the first man sinne entered into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned so that the cause and only cause of death is sinne And because the best sort of men and women are sinfull though not in that degrée and in that measure as the wicked and vngodly are yet because euen they also haue procured the wrath of God through their sinne they must néedes vndertake the punishment of sinne which is death But there is a great difference to bee considered off For death to the godly is life and happie are they that are deliuered out of this miserable and wretched world For they knowe that while they are here they are absent from God that is from the enioying of his presence And againe they know that if their earthly house their bodies of dust and claie be destroyed they shall haue a building giuen of GOD that is an house not made with handes but eternall in the heauens For therefore they sigh desiring to be cloathed with their house which is from heauen that mortalitie might bee swallowed vp of life and their earthly mansion chaunged for an euerlasting habitation In the godly there is a great desire of death what moueth them hereunto Euen this that they may enioy immortalitie and be made partakers of that part of the image of God which by the meanes of sinne they were depriued off and put from But as for the vngodly it is nothing so with them For they tremble and shake at the remembrance of death as we reade of Naball who when his wife tolde him heauie newes which was toward him his hart died within him The sea men when they are tossed vp and down with the waues of the sea and néer to be cast away their ship drowned their soule melteth within them so the wicked their hart dieth within them al the parts of their body quake their soules within ar sore vexed miserably tormented with yâ— present forethought as it were feeling of yâ— euerlasting death and those endlesse torments which they shall endure And this moueth them in a wonderful secret sort to that feare they are in that they know by death they shal be taken from all their ioy and that they shall passe from this short life which they haue here in this world to death and from this light death which is no more but a seperation of the soule from the bodie to a second death which is euerlasting death And from death to these torments which are the worme of a continuall guiltie conscience the wrath of God increasing their punishment from time to time the restlesse crueltie of the diuell and hellish spirits to punish them where there shal be nothing else but wringing of hands weeping and gnashing of teeth Felix the gouernour shooke and trembled when he heard Paule disputing of righteousnesse and temperaunce and of other waightie matters as of death the resurrection and of the iudgement to come and willed him to depart out of his presence Much like to king Belshazzar who when he sawe a hand writing vpon the wall wherby was declared the end of his kingdome and the ende of his life his countenance chaunged his thoughts troubled him so that the ioynts of his loines were looced and his knees smote one against the other The feare of death is in them as it was in king Saul 1. Sam. 28. 20 who when he was tolde howe neare his death did approach he was sore affraied his soule fainted within him and he fell along on the earth neither was there any strength in him he refused meate and would not be comforted because through the sorrow of his death he had a taste of the death and torments which were to come The cause why we lost this benefit of immortalitie is sin and disobedience which brought vs to our death and to our last home The difference of death betwixt the godly and the wicked is this the one sort is greatly desirous to die the other are greatly affraied of death That man was created vnto immortalitie we may perceiue in that one part of man neuer dieth which is his soule Furthermore the bodie also shall receiue immortalitie at the day of resurrection when the generall iudgement shall be and when all flesh by the sound of a Trumpet shal be summoned togither from the foure quarters of the earth Then the bodies of all that haue bene departed from the beginning of the world togither with them that shall die vnto the end of the world being raised vp shal be ioyned vnto their soules and both shal be immortall and shall liue for euer either to receiue ioyes and euerlasting blisse or torments which shal neuer haue end The one sort to liue with God and his Angels the other sort with the diuel and the fiends of hell Which immortalitie of the bodie is confirmed by that of the Apostle writing to the Corinthians 1. Cor 15. 52. 53. In a moment in the twinckling of an eye at the last trumpet shall the dead be raised vp incorruptible and we shall bee chaunged For this corruptible must
forgetfull This third part setteth downe the cause of our sanctification in these wordes Who gaue himselfe for vs that hee might redeeme vs from all iniquitie and purge vs to bee a peculiar people zealous of good workes The cause of our sanctification lieth The cause of sanctification partly in the death and passion of Christ and partly in the power of his holie spirite who is his vicegerent and deputie here on earth Before it pleased our sauiour to die for vs and by the shedding of his pretious bloud to clense vs from our sinnes we were altogither polluted and as the Prophet saith lying in our bloud Gréeuous sinnes in the sight of God miserable wretches appointed to death because through our iust desertes we were to looke for nothing els but eternall tormentes In which miserable and wofull estate our pitifull Sauiour séeing vs to be in gaue himselfe and offered himselfe most willingly to doe vs all the good he could and to make vs of a defiled and vnclean◠people cleane and holy And because in the lawe of Moses sacrifices were offered vp for the sinnes of the people and beastes slaine and bloud shed as we reade Heb. 9. 22. All thinges were by the lawe purged with bloud and without shedding of bloud is no remission and forgiuenesse therefore it pleased our Sauior Christ to shed his dearest bloud that as the Prophet Esay ca. 53. saith by his stripes we were healed so by his bloud we might be clensed Which thing the Prophet Dauid meaneth in his 51. Psal which is the Psalme of his repentance wherein he sheweth his heartie griefe and his vnfeigned sorrow for those hainous sinnes whereby he had prouoked Gods wrath against him Haue mercie vpon me O God according to thy louing kindnesse according to thy compassions put away mine iniquities Wash me throughly from mine iniquitie and cleanse me from my sinne Purge me with hisope and I shal be cleane wash me and I shal be whiter then snowe Now if the bloud of bulles and goates and heiffers in the time of Moses lawe which law God ordained though Moses was the minister if the bloud of these beastes in Moses lawe sprinckling them that were vncleane did sanctifie and clense them by an outward kinde of clensing and sanctification Howe much more saith the Apostle Heb. 9. 14. shall the bloud of Christ that most perfect and absolute sacrifice who through the eternall spirit offered himselfe without spot to God purge your consciences from dead workes to serue the liuing God At the time of his death and passion this matter was most notably declared when as his side being pierced through with a speare there issued out from thence both water and bloud to giue out a most effectuall signification that hée was the cause of our sanctification and cleansing from our sinnes Which is prooued by that which we reade I. Corinth 6. Knowe ye not saith the Apostle that the vnrighteous shall not inherite the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkardes nor railers nor extortioners shall inherite the kingdome of God And such were some of you and who can say my heart is cleare But ye are washed but ye are sanctified and made cleane in the name of the Lord Iesus that is by the shedding of his bloud and also we are sanctified and made cleane saith hée by the spirite of our God According to that of the Prophet Dauid in the Psalme aforesaide Wash me throughly and cleanse me from my sinne and establish me with thy frée spirit which may assure me that I am drawne out of the slauery of sin and that my guiltinesse shall be no more laid to my charge The law entred thereupon that the offence should abound that is the it might be known to be notorious neuerthelesse where sinne abounded there grace abounded much more That as sinne had raigned vnto death so might grace also raign by righteousnesse and sanctification vnto eternal life through Iesus Christ our Lord. The which grace that is the forgiuenesse of our sinnes through the blood of Christ the good spirit of God the holy Ghost doth certifie vnto our hearts And therefore it is well said to be the comfortor as our Sauiour Christ promised that after his ascention vp into heauen hée would send the comfortour Ib. 14. 16. and 16. 7. By the vertue of which spirite the power of sinne is beaten downe and our hearts are renued our mindes altered our liues chaunged and we become new creatures which before were foule and filthie ougly and loathsome through the deformitie of sinne and now are we sanctified and made holy But wherefore hath Christ redéemed vs from all our 〈◊〉 of good workes iniquitie and purged vs that we might be a peculiar people vnto himselfe if it bee not to this intent and purpose that wee should bee zealous of good workes A thankfull minde would aske how so great benefits might be requited and if no recompence could be made as certainly it cannot it would be desirous to know how part of a mends might be made and would be maruellous readie to put in practise any dutie which might shewe the thankfulnesse thereof Thou néedest not in this matter to go farre to enquire and search it out only this is required of thée that thou maiest shewe thy thankfulnesse bee zealous of good workes For we are the workmanship of God esperially by grace created anew in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Heere are all carnall gospellers condemned who liue in hope that vnder the countenance of their profession all libertie of life will be borne out well inough Who turne the grace of God into wantonnesse and make their profession their shame making Christ his death to bee nothing else but as it were a boude vnto their lewde life Here may we sée that the Lord hath not laide downe his life to purchase no other thing at our hands besides a profession of the truth but that he bought with his bloud a zealous addicting of our selues to Christian conuersation It is a wonder to sée how the wicked will boast of the benefite of Christ his blood how mightie it is to merite how sufficient to saue from sinne But for all that they will not giue ouer any libertie of life that before they haue enioyed whereas the life of Christ was giuen to purchase a new conuersation as well as a new profession For he gaue himselfe for vs that we might giue our selues vnto him being a peculiar people zealous of good workes Let vs marke it then my brethren that he gaue himselfe for vs that our life might be let out to honour him He made not so slender a purchase with so great a price as if he had a déep and sorrowfull sigh or a good word at our last breath that would suffice him no his life was
vnto thée from thy God For I will set mine eies vpon them for good and I wil bring them again to this land and I wil build them and not destroy them and I wil plant them and not roote them out saith the Lord. Therfore they shall come reioyce in the height of Sion and shall run to the bountifulnesse of the Lord euen for the wheat for the wine and for the oile for the increase of shéep bullocks and their soule shal be as a watred garden they shall haue no more sorrow Then shal the virgin reioyce in the dance and the yong men the old mē togither for I wil turn their mourning into ioy wil comfort them giue them ioy for their sorrows And y◠voice of ioy and the voice of gladnesse and the voice of the bridegroom and the voice of the bride shal be heard in their stréets as also the voice of them y◠shal say Praise the Lord of hostes because the Lord is good for his mercy endureth for euer Hagar Abrahams handmaid being ready to wéepe out her hart with sad mournfull teares and pittious lamentable cries God caused her to behold ioy and gaue her the life of her infant when it was ready to die with thirst promised her moreouer that of him shuld come a great people What trobles did king Dauid endure whē he was a subiect vnder king Saul who continually sought his death and most cruelly and vndeseruedly to shead his innocent blood how many feares how many flights how many dangers Where death was God made life appeare where contempt was God gaue credit and when his crosses were ended God gaue him his crowne to reioyce him Which made him thankfull to God saying Thou hast turned my mourning into ioy thou hast loosed my sackcloth and girded mee with gladnesse Therefore shall my tongue praise thee and not cease O Lord my God I will giue thankes vnto thee for euer Ieremiah the Prophet beaten cast into prison readie to starue for hunger like to be put to death but the Lord hi◠him Who had regard of his trouble and of his sorrow and sent him ioy with great credit For in the sight of them that were led into captiuitie Zabuzaradan the chiefe steward according to the commaundement of king Nabuchodonozor who willed him to looke well vnto him and to doo him no harme but euen as he himselfe would desire to be dealt withall loosed him from the chaines which were on his hands and intreated him most kindly saying If it please thée to come with me into Babel come and I wil looke wel vnto thée but if it please thée not to come with me into Babel tarry still Behold all the land is before thée whither it séemeth good and conuenient for thée to go thither go So the chiefe steward gaue him vittailes and a reward and let him go If we looke vpon the deathfull sorrow of chaste Susanna do we not in reading her storie reioyce with her to sée what ioy of heart God sent her The Apostle Saint Peter being in prison his bands were loosed the prison doore set wide open and he by an Angel willed to come forth so was his ioy increased vpon the suddain beyond expectation Tolet goe other examples I will vse but this one King Ashuerus through the accusations of wicked Haman gaue out his letters that the Iewes should be slaine throughout his dominions A pittifull thing it was to sée and heare the outcries of the poore distressed Iewes Mardocheus gréeuously mourning yea Hester the Quéene her selfe fainted and fel down in a swoune Yet behold after a while the kings heart and mind is changed after a while life ioy yea and a solemne and a yearly remembrance of that ioy throughout their posterities and generations After a tempest a calme after stormie weather faire All which examples ought to be sufficient incouragements vnto vs not to be daunted or dismaied for any sorrow but rather to sustaine our selues with the hope of ioy to come After pouertie may come wealth after sicknesse Psal 107. 41. health after imprisonment libertie after shame by false reports credite againe after miserie dignitie after hatred good will after sorrow ioy and who knoweth what a day may bring foorth The seruant that endureth much drudgery that is beaten vndeseruedly that continueth painfully that performeth faithfully is in time released and with riches store and plentie blessed when as to remember what great miserie hee hath abidden and gone through is one of his chiefe ioyes Experience prooueth this to be true and the example of Iacobs seruice vnder Laban vnrequited by his grudging maister but plentifully rewarded by God himselfe dooth shewe howe thy sorrowes may bee turned into ioy Feare not saith Tobit to his sonne though thou bee poore for thou hast many things if thou feare God For indéed all Gods blessings especially pertaine to them that feare him though otherwise enioyed by vsurpation and an easie thing it is with God suddeinly to make a poore man rich The sorrowes of sicknesse may ende in ioyfull health King Hezekiah had fiftéene yeares added to his daies and it reioyced him more then his kingdome Compare Iosephs imprisonment with his honour and Susannais credite with her shame and Mordecais miserie with his dignitie and Esaus hatred Pro. 16. 7. toward Iacob altered to good will and louing affection and sée whither it be not true that Christ hath said set downe in the behalfe and respect of the godly Ye shall sorrow but your sorrow shal be turned into ioy It was a benefite and a ioy to Hezekiah to haue his daies prolonged and it was promised to king Iosiah for a great blessing to haue his daies cut off But the cause of this blessing and ioy was the great sorrowe that he tooke considering the great plagues that were to come vpon his people As it was answered by Hulda the Prophetesse These euils which you haue heard read vnto you shall come vpon this land because of their idolatry But to the king that sent you thus shall you say Thus saith the Lord because thy heart did melt when thou heardst what was spoken against this place and didst rent thy clothes and wéepe before me I haue heard it saith the Lord. Behold therefore I will gather Esay 57. 1. thee to thy fathers and thou shalt be put in thy graue in peace and thine eyes shall not sée all the euil which I wil bring vpon this place Moses wéepeth and mourneth to himselfe that he could not be partaker of his desire as to enter into that promised plentifull pleasant land that hée could not sée that goodly mountaine and Lebanon and was angry with his people who were the cause that he was bereaued of his ioy but in that he was taken vp into paradise and placed in the heauens were not all sorrows think you fully and most aboundantly requited with ioy The world
could neuer swimme before how do they catch hold of boords and practise labour to swim the cowardly souldier when he is in his enemies danger and like to be murthered how dooth he bestir himselfe and in necessitie shewe himselfe valiant and all for feare of death So is life swéete to the woman in trauell and she striues and takes great paines in hope that in time she shall be deliuered and auoyd death But when at last she sées all her paines taking in vaine and that she cannot be deliuered but of force must yéeld her last breath alasse what lamentation and griefe she makes for death approaching Againe as some take great paines so some of them either dare not or wil not put to their strength to endure it and for lacke of courage fall away In sorrow and especially in distresse of persecution let vs plaie the men and be as painfull as the woman in trauell if it be no more but for this to saue our liues I meane the life to come which is wonne by painfulnesse and courage and also lost by faintnesse For the nearer the trauell the greater is the womans griefe and feare and the nearer the triall of our death is the more the flesh is fraile The children are come to the birth saith the Prophet and there is no strength to bring forth vnlesse God giue strength So we when we are brought to triall by death then a hundreth to one but we faint and are féeble till God giue constancie courage which through fearefulnesse and faintnesse of courage we reuolt then death approacheth yea a fearfull kind of death For they saith Christ that séeke to saue their life shall loose it and they that are desirous to enioy this world shall perish in an other And then what pittious outcries shall we make wéeping and woe and great lamentation The woman that must néeds die through the sore anguish that she hath endured yet if she be deliuered and sée her childe liue it is her great ioy but through faintnesse of courage and for lack of paines taking oftentimes it faileth out that the childe dieth within her and with her The constant Martyres that are deliuered by death in the sorest anguish and agony of death this comforteth them and that out of measure that their hope is with God their good report with the faithfull and that their labours shall follow them and nothing shall be lost But if either the loue of the world lands possessions wife and children kinsfolke friends acquaintance hinder vs or life it selfe and feare of death let vs then assure our selues that we haue lost all All the glory of our christian profession our confident boasting that we made to endure persecution the good report and ioy of the godly which by our constancie might haue béene so much the more comforted and confirmed and especially our hope with God I would I could not say that all these excellent matters fall to the ground are void decaied and that they all die together within them and with them Let none take away thy crowne from thée let nothing kéepe thée from thy excéeding reioycing knowing that God hath promised vnto thée to be thy excéeding great reward This is yâ— sorrow that God hath laied vpon women persecutions are the burden that God would haue men and all sorts and al degrées yea and manly couragious women also to beare in no sort to refuse in paine of death let them take héede of damnation An office she weth yâ— inward qualities of a man bringeth Ioyes that to proofe which lay hid in him long before whether he were giuen to oppression and corruption or to innocency and vprightnesse whether he haue more regard of his owne priuate estate and gaine then of the publike commoditie and welfare of the people The one endeth in shame and contempt the other is crowned with glory Persecution is the office that the godly and faithfull are called and promoted vnto and nowe it shall be knowne whether they loue God more theÌ„ themselues or whether the glory of God be of more account with them then their owne estimation although they might liue in the highest roomes in the world with Shadrake Meshake Abednago be set ouer the chiefest prouinces in any Emperours large dominions God hath ordained persecution to bring forth patience constancy courage and all the vertues and graces of the godly and that to their great praise commendation which otherwise would lie hid and altogither vnknowne When the man is exalted he is tried saith Solomon but wée being tried by persecution are exalted euen to the highest heauens Blessed is he that endureth temptation and trial and sorrow and trouble and persecution For when he is tried he shall receiue the crowne of life In the fight and combat there is sorrow and hazard but after the victorie triumph and reioycing And certainly after persecution and death commeth life and ioy And now let vs a litle behold the ioyes of a trauelling woman One ioy is the hope that she shall be deliuered which maketh her the more patiently to endure her trouble stil looking when her houre will come and waiting for the good houre that God shall send For they that put their trust in the Lord shall surely haue helpe and deliuerance so far as he seeth good for his glory and their comfort Wait thou the Lords leisure and he shall giue thée thy hearts desire And because of impatiencie God often turneth away his face and leaueth vs to our selues and to our troubles to sinke or to swimme get out how we can But the patient abiding of Gods promises maketh things impossible most comfortable and distressed cases to haue gladsome issues It was a great persecution for the thrée children that they should be cast into a hot firie furnance but howe great was their hope that God would bid them come foorth either out of the furnace or out of this troublesome life to receiue ioy either by credit and fame among men or which was more méete by receiuing ioy from God The hope of Iosephs deliueraunce was with ioy Which fell out according to his hope being brought from the dungeon to the seate of honour The Israelites that groned long vnder their oppression sâ—aied themselues vpon Gods promises that they should be deliuered Being in the desert and waste wildernesse and the time of their enteraunce into Canaan long delaied through their fault of impatiencie God caused many to die there but they that rested vpon the hope of Gods promises God made them partakers of their desire They that wait on the Lord sée what comfort the Prophet Esay giueth them chap. 66. 8. 9. Shall I cause to trauell and not to bring foorth As if he had said Shall I laie sorrow and take away ioy yea I wil comfort you and that to your contentment and yâ— hand of the Lord shal be knowne among his seruants God hath
the iniuring and oppressing of our neighbours to do good to all and by little and little it draweth vs not onely to the loue thereof but euen with an earnest purpose of mind we are therby wonne to take that way that leadeth to euerlasting life For it mortifieth our sinfull desires by shewing vs the It mortifieth sinfull desires bitter punishments that remaine and that they shall neuer enter into the kingdome of God that are led by them Let not sinne raigne in your mortall bodies for the wages of sin is death that is the euerlasting death of bodie soule Know ye not that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherit the kingdome of God God is not mocked for what we sowe that shall we reape for he that soweth to his flesh and followeth his fleshly desires shall therehence reape corruption and woe but he that soweth to the spirit shall of the spirit reape life euerlasting For we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that hee hath done whether it be good or euill And blessed are they that doo his commandements that their right may be in the trée of life and may enter in through the gates into y◠Citie For without shall bedogs inchanters and whoremongers and murtherers and Idolaters and whosoeuer loueth or maketh lies Finally to whom it shall be said Depart from mee ye cursed into euerlasting fire prepared for the diuel and his angels It abateth and restraineth sin within vs as we reade Psal It worketh bettering 119. I haue hid thy word in my heart that I might not sinne against thee Through the reading of thy word I got vnderstanding therefore I hate all wicked waies Yea they that are godly minded and painful and diligent in searching the scriptures with a desire by Gods grace to profit by them they for the most part bring foorth such plentifull good fruit to godward and such an vpright conuersation to the world that in their faith beliefe to God and in their life to men they séeme in a maner blamelesse without fault although indéed while we liue in this world we are compassed with many infirmities and greatly pressed with the burthen of our sinnes which doo so hang and cleaue so fast vnto vs. By the reading whereof and the working of Gods good spirit in our hearts and consciences and in our liues and conuersation wee beginne to bee altered and chaunged into that which wee reade And we become daily lesse and lesse proude lesse wrathfull lesse couetous and lesse desirous of worldly and vaine pleasures And daily forsaking our olde vicious life we encrease in vertue more and more Well therefore may the word of God Iames 1. 21. be called a sauing word which is able thus to saue vs by bringing vs in hate of sinne and bréeding in vs the loue of God and all goodnesse So that we may say with the Prophet Dauid Thy word is the verie ioy of my heart It teacheth vs to be heauenly minded and to prepare our selues to heauen by setting the vanities of the world Prepareth vs vnto heauen before our eyes and the ende of the worlde and howe we should watch against that time that we be not condemned with the world Loue not the world saith Saint Iohn nor the things that are in the word For the loue of the worlde driueth out the loue of God but he that regardeth the word of God and fulfilleth his will abideth in GOD for euer whereas the world and all the vanities thereof doo perish and fade away 2. Pet. 3. 10. 11. The day of the Lord meaning thereby the latter day will come as a théefe in the night in the which the heauens shall passe away with a noyce and the elements shall melt with heat and the earth with the workes therein shall be burnt vp Séeing therefore that all these things must be dissolued what manner persons ought we to be in holy conuersation and godlines being prepared to heauen and heauenly minded Take heed to your selues watch and pray continually that ye may escape those things that shall fall on the world and that ye may stand before the sonne of man not tremblingly but with great ioy and comfort Aduersitie misery crosses and troubles through griefe VVorketh patience in all worldly miserie◠and thought cast many away but they that are practised in reading the word of God know that there is nothing more auaileable to lift vp our hearts to Godward and to settle our mindes there whereas true ioyes are to be found then is the reading of the word of God Many fret and fume and vexe themselues when losse of goods and friends and other such worldly helpes doo ouertake them but the word of God doth bréede a quiet and contented mind as to say with Iob Naked came I into the world and naked shall I go out The Lorde hath giuen and the Lorde hath taken away blessed be the name of the Lord And to say with the Apostle Saint Paule Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content and I can be abased and I can abound euery where in all things I am instructed both to be ful to be hungry and to abound and to haue want all which I am able to do through the helpe of Christ which strengthen me Godlines is great riches and a contented minde passeth all resoluing with our selues according to the direction of Gods word that God worketh all for the best to them that loue and feare him That which doth ouerthrow some and cast them in their graues through the fault of their owne impatient minds worketh wonderously in other some which haue recourse and séeke counsell in Gods word as to ioyne them vnto God and to bring them out of the loue of the world and all the vanities thereof And as he wisheth to the Colos so let vs desire that we may be strengthened through his glorious power vnto al patience with ioyfulnes giuing thanks vnto the father who hath requited all griefs and troubles all losses all miseries with a farre greater recompence in this that he hath made vs méete to be partakers of the inheritance of the Saints in light As the word of God doth strengthen vs in all worldly Maketh vs indure persecution death it selfe miseries to take all things with a contented and patient minde so euen in the losse of our liues for the defence of a good cause and Gods truth it moketh vs ioyfull and excéeding glad As some when they were whipped and scourged for the profession of Christ endured it with ioyfull mindes and praising God that they were counted worthie to suffer for his truth Reioycing in
neither did any heresie false doctrine false religion idolatrie superstition or vaine opinions blind his vnderstanding or trouble his minde Then was there no wicked lustes that did assault his will and desire or that did hinder him from the worship and seruice of God but hée was wholly framed and inclined to doo the will of God His eyes were not filled with lust his tongue was not giuen to euil slanderous and blasphemous spéeches his hands were frée from theft his féete were not swift to shead blood drunkennesse and gluttonie had not taken hold on him fornication and whoredome had not defiled him neither had any other sinne that may bee named power ouer him But whatsoeuer things were true whatsoeuer things were honest whatsoeuer things were iust whatsoeuer things were pure whatsoeuer things pertained to loue and charitie whatsoeuer things were of good report if there were any vertue or if there were any praise on these thinges his thoughts were setled to these thinges his minde was onely and wholly inclined And thus you see what is ment by holinesse and righteousnesse which is the chiefest part of the image of God and the especiall consideration thereof The next matter which is to be considered in the image of God is that our first parents had Fréewill to performe that which was good pleasant and acceptable in the sight of God But they had it in such sort that they might fall away frō it and when they were fallen away they could not come to it againe neither was it in their power to recouer it as also their posteritie could neuer attaine vnto it although they make great boast They giue forth spéeches of winde and great brags without truth Indéed it cannot be denied but that in the time of the innocencie of our first parentes they had Fréewill as we read Eccle. 15. 14. God made man from the beginning and left him in the hand of his counsel and gaue him his commandements and his precepts that if he would he might obserue the commaundements and testifie his good will He set water and fire before him to stretch out his hand vnto which he wold Before man was life and death good and euil choose him whether But alasie in stéed of good he did choose euil in stéed of a blessing a curse in stéed of life death By the gift of God it was in his power and Fréewill to obey the commandements of God that so after this life hee might bee partaker of the heauenly toyes Which gift for want of good héed taking he lost and that to the great misery ouerthrow of all mankind This gift and good quallitie did not long continue but by an vnhappie meanes he did commit euil and so to the end of his life continued inclining rather to euil thē doing good Once he had Fréewil and at the time of his creation when God powred his blessings on him in great measure but after that he fell away from God by disobeying his commandement neither he nor his posteritie had euer after any power to do good of themselues but rather the contrary And then was their Fréewill turned into a slauish will because it was wholly made subiect to the power of sinne through their owne desert and through their owne procurement and through the craftie working of the diuel and now all our mindes are set vpō nothing so much and delighteth in nothing more then in ill doing Much like a crooked trée which can neuer grow straight The first man had not this grace of God whereby he should neuer encline to euill but yet he had that grace whereby hee might alwayes haue bene preserued from euill if hée woulde haue continued therein but by his Fréewill he forséeke this grace And when he had thus wounded himselfe hée could not bee healed of himselfe and when hée had made himselfe sicke hée could not rise againe at his pleasure But for the better vnderstanding of this matter I will laie you downe foure degrées of Fréewill in man which may stand and bee approoued by the scriptures and written word of God The first degrée is that hée had Fréewill but chaungeably that is GOD left him in the hand of his owne counsell to stande or fall to continue or to go astray hée gaue him not withall full strength to abide and to hold out vnto the ende as he gaue vnto the heauenly Angels who by his grace continue in well doing And such was his weakenesse that he did not continue whereby we may vnderstand what is in man if he be left vnto himselfe and not vpholden by God his grace The second degrée of Fréewill is to bee considered after the fall of our first parents and that may truly be termed a slauish will being as I may say frée and most farre from doing well and most vnable thereunto Because now no flesh that is men and women that are begotten of flesh blood can of themselues do but the workes of the flesh that is all that euil naught is as euery one hauing iust triall of themselues knowe whether those things that they doo are perfectly agréeable to the commandements of God and so their owne conscience shall be their witnesse and thereby they shall accuse and iudge themselues that they are farre wide And although in the outward shewe of the worlde such workes which they do may seeme good and godly yet being examined by the lawe of God and by the straight rule thereof we must néeds confesse and acknowledge our works to be both naught and euill so farre foorth as they procéede from our selues and are not directed by God which direction of gods good grace holy spirit maketh an other difference Wherfore the third degrée of Fréewill is in them whome God hath called to a better course of life that is to holinesse and righteousnesse to vertue and goodnesse And yet this power of Fréewill to doo good is very weake and slender because they cannot stand endure and continue they cannot do that which is good without the especiall grace and gift of God Who also are readie to fall away from god into some gréeuous sinne or other euery houre As indéed such kinde of people the diuel doth greatly and mightily and most of all tempt and prouoke to sinne For for them which are his owne alreadie he takes no thought They who are thus altered and their mindes chaunged from following euill waies which come by the temptations of the diuel and the secret deceits of sinne that dwelleth within them and of the world which hath so many euill examples to allure them they should soone swarue and easily be ouercome vnlesse they were sustained and vpholden by the help assistance of God Which helpe which gift which grace and assistance we obtaine at the hands of God onely by praier and by a stedfast faith The last and the fourth degree of Fréewill is in the best sort of people and that after this life in
quarrelling Let vs rather reuerence yâ— which passeth the reach and compasse of our wits and turne our mindes wholy to praise his mercy who by his onely grace hath saued vs when we deserued the like punishment and damnation and were no lesse sinners and wicked theÌ„ they The chief matters with places of Scripture for proofe God hath appointed a way to his infinit wisdome and to the execution of his predestination shutting vp al vnder disobadience sinne and vnbeleefe Gall. 3. 22. But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beléeue Rom. 11. 32. God hath shut vp all in vnbeléefe that he might haue mercy vpon all that beléeue So that the way to the Godly to be partakers of mercy is to beleeue wherein we must vnderstand that faith is a gift of God peculiarly belonging to the elect and chosen children of God Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternal life beléeued Ephe. 2. 8. For by grace are ye saued through faith and that not of your selues it is the gift of God Titus 1. 1. Paule a seruant of God and an Apostle of Iesus Christ according to the faith of Gods elect which is proper and peculiar vnto them so that they that are partakers of faith may assure themselues yâ— they pertaine to god Philip. 1. 29. For vnto you it is giuen for Christ that not only ye should beléeue in him but also suffer for his sake Gal. 5. 22. The frute of the spirit is loue ioy peace long suffring gentlenes goodnes faith Iohn 6. 65. No man can come vnto me except it be giuen vnto him of my father As also they that doe not beleeue nor knowe God are iustly condemned 2. These 3. 2. Pray for vs that we may be deliuered from vnreasonable and euill men For all men haue not faith Mat. 13. 11. It is giuen vnto you saith Christ to knowe the secrets of the kingdome of heauen but to them it is not giuen For the gospell and meanes of saluation is hid to them that perish 2. Cor. 4. 3. 4. 2. Thes 2. 10. Ihon 12. 37. And though Iesus had done so many miracles before them yet beléeued they not on him That the saying of Esaias the Prophet might be fulfiled c. Man created in innocency puritie and holinesse Gene. 1. 27. Thus God created the man in his image in the image of God created he him he created them male and female And what vertuous and holy qualities were there which were not in the image of God according as it is at large set downe Ephe. 4. 24. Put on the new man which after God is created in righteousnes true holines and so forth to the end of the chapter Man fell not from God by constraint or necessitie but became seruant of sin through his owne will Gen. 3. 6. So the woman séeing that the trée was good for meat and that it was pleasant to the eies and a trée to be desired to get knowledge tooke of the frute thereof and did eate and gaue also to her husband with her and he did eate which thing was contrary to the commaundement of God and a penaltie of death set vpon them if they did eate as we reade chap. 2. 16. 17. And the Lord God commanded the man saying Thou shalt eate fréely of euery trée of the garden but as touching the trée of knowâ—edge of good and euill thou shalt not eate of it For whensoeuer thou eatest thereof thou shalt die the death By which fall and and disobedience he did binde and drawe the whole nature of man to sin and so consequently to the death of body and soule Ro. 7. 20. Nowe if I doe that I would not it is no more I that do it but the sinne that dwelleth in me Ro. 5. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned This fall of man came not by chaunce or fortune because the prouidence of God reacheth euen to the smallest matters Mat. 10. 29. 30. Are not two sparrowes sold for a farthing and one of them shall not fall on the ground without your father yea and all the haires of your head are numbred Pro. 16. 33. The lot is cast into the lappe but the whole disposition thereof is of the Lord. What matter God hath so ordained to shewe his glory by mercy to the one and wrath to the other Ro. 9. 21. Hath not the potter power of the clay to make of the same lumpe on vessell to honour and an other vnto dishonour What and if God would to shewe his wrath and to make his power to be knowne suffer with long patience the vessels of wrath prepared to destruction And that he might declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Pet. 2. 6. 8. Behold I put in Sion a chiefe corner stone elect and precious and he that beleueth therein shall not be ashamed A stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were eueÌ„ ordained Neither saluation nor damnation is the finall end of Gods counsaile but his owne glory Ro. 9. 17. For the scripture saith vnto Pharaoh For this same purpose haue I stirred thée vp that I might shewe my power in thée and that my name might be declared throughout all the earth Pro. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euill For ere the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto Rebecca their mother The elder shall serue the younger As it is written I haue loued Iacob and haue hated Esau Well in this cause may men pleade against God but it shall not preuaile Ro. 9. 19. 20. Thou wilt say then vnto me Why doth he yet complaine For who hath resisted his will But O maÌ„ who art thou which pleadest against God shal the thing formed say to him that formed it Why hast thou made me thus But rather we ought to reuerence that which is past our reach and turne our minds wholly to praise god in his workes especially for his mercy toward vs. Ro. 11. 33. O the déepenesse of the riches both of the wisdome and knowledge of God! howe vn searchable are his iudgements and his waies past finding out Ps 107. 8. O that men would therefore confesse before the Lord his louing kindnes and praise him for his wonderfull workes that he doeth for the children of men The fourth Chapter By what order God proceedeth to declare and
execute his election VVHen God determined with himself the things before The foundation of that election which is manifest vnto vs. meÌ„tioned he by a more manifest order of causes which notwithstanding was eternal as all things are present to him disposed orderly all the degrées whereby he wold bring his elect vnto his kingdom Forasmuch therfore as he is merciful yet could not forget his iustice before al other things it was necessary that a mediator shuld be appointed by whoÌ„ maÌ„ might be perfectly restored and that this shuld be done by the mercy grace which doth appear in the saluation of his elect But maÌ„ being so weak that he cannot abide the waight of gods wrath doth so much flatter himselfe in his most miserable blindnesse that he cannot perceiue it because he is wholly in bondage to sin so that the lawe of god is to him as death so farre is he vnable of himselfe to recouer his liberty or to satisfie the lawe of God in the very least â—ote God therefore the most mercifull father of the elect moderating in such sort his iustice with his infinit Iesus Christ our mediator mercy appointed his onely sonne who was the very same substance and God eternall with him that at the time determined he should by the power of the holy ghost be made very man to the end that both the natures being ioyned in Iesus Christ alone first all the corruption of man should Iustification and santification in christ be fully healed in one man who should also accomplish all iustice and moreouer should be able inough to sustaine the iudgement of God and be a Priest sufficient and worthy of himself to appease the wrath of God his father in dying as iust and innocent for them that were vniust sinners couering our disobedience purging all our sinnes which were laid vpon him And finally with one onely offering and sacrifice of himself should sanctifie al the elect mortifieng and burying sin in them by the partaking of his death and buriall quickening them into newnesse of life by his resurrection so that they should finde more in him then they had lost in Adam And to the intent this remedy should not be found ordained in vaine the Lord god determined to giue his son with al things appertaining vnto saluation to theÌ„ whoÌ„ he had determined in himself to choose on the other side to giue theÌ„ vnto his son that they being in him he in theÌ„ might be coÌ„summate made perfect in one by these degrées that follow according as it pleased him to bring foorth euery one of his elect into this world For first when it pleaseth him to disclose that secret which he had purposed froÌ„ before al beginning at such time as meÌ„ least looke for it As meÌ„ are blinded and yet think they sée most cleare when as in very déede death and damnation hangeth ouer their heads hée commeth suddenly setteth before their eies the great danger Externall vâ—caâ—ionâ— wherein they are and that they might be touched more sharply and liuely he addeth to the witnesse of their owne conscience being as it were a sléepe and dead the preaching of his lawe examples of his iudgements to strike them The lawe with the horrour of their sinnes Not that they should remain in that feare but rather that beholding the great danger thereof should flie to that onely mediator Iesus Christ In whom after the sharpe preaching of the lawe he setteth The Gospell foorth the swéete grace of the Gospell but yet with this condition that they beléeue in him who onely can deliuer them from condemnation and giue them right and title to the heauenly inheritance Yet all these things were but vaine if he should only set before mens eyes these secrets by the externall preaching of his word written and published in the Church of God which notwithstanding is the ordinary meanes whereby Iesus Christ is communicate vnto vs. Therefore as touching his elect vnto the externall The inward calling preaching of his word he ioyneth the inward working of his holy spirit the which doth not restore as the Papists VVhat Free-will is after the fall of Adam imagine the remnants or residue of Fréewill For what power soeuer of Fréewill remaineth in vs serueth to no other vse but willingly to sin to flie from God to hate him and so not to heare him nor to beléeue in him neither yet to acknowledge his gift no not so much as to thinke a good thought and finally to be children of wrath malediction But contrariwise changeth their hard hearts of stone into soft hearts of flesh draweth them teacheth them lighteneth their eyes and openeth their sence their heart their eares and vnderstanding First to make theÌ„ to know as we haue said before their own misery and next to plaÌ„t in them the gift of faith wherby they may perform the condition which is ioyned Faith hath two parts Faith which doth apprehend iustificaon by Christ and sanctification to the preaching of the gospel And that standeth on two points the one wherby we know Christ in generall beléeuing the story of Christ and the prophecies which are writ of him the which part of faith as we shal declare in due place is sometimes giuen to the reprobate The other which is proper and only belonging to the elect consisteth in applying Christ who is vniuersally and indifferently preached to all men to our selues as ours And that euery man make himselfe sure of his election which hath bene hid before al time in Gods secret and afterwards reuealed vnto vs partly by inward testimony of our conscience through the holy Ghost ioyned to the externall preaching of Gods word and partly also by the vertue and power of the same spirit who deliuering the elect from the seruitude of sinne perswadeth and conducteth them to will and worke the things which pleased God These then be the degrées whereby it pleased God to create and forme by his especiall grace that precious and peculiar gift of faith in his elect to the intent that they may imbrace their saluation in Iesus Christ But because this faith in vs is yet weake and only begunne to the end that we may not only perseuer in it but also proffit which thing is most necessary for all men to do first according to the time that our adoption is reuealed vnto vs this Baptisme faith is sealed in our hearts by the sacrament of Baptisme and afterward euery day more and more is confirmed and sealed in vs by the sacrament of the Lords supper Of the The Lords supper which two Sacraments the principall end is that they bée sure and effectuall signes pledges of the communion of the faithfull with Christ who is their wisdome iustice sanctification and redemption For this occasion it is so oftentimes mentioned by Saint Paul that we being iustified by faith haue peace with
How much more shall the blood of Christ which through the eternall spirit offred himselfe without spot to God purge your conscience from dead workes to serue the liuing god That this grace might not be in vaine God gaue with his sonne vnto his people all things pertaining to saluation and euerlasting life Rom. 8 3â— 32. What shall we then say to these things If god be on our side whom can be against vs Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also Iohn 17. 2. 9. 10. 11. 12. 22. 23. 24. 26. Thou hast giuen him power ouer all flesh that hee should giue eternall life to all them that thou hast giuen him I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and all mine are thine and thine are mine and I am glorified in them and now am I no more in the worlde and I come to thée holy father kéepe them in thy nâ—â—e euen them whom thou hast giuen me that they may be one as we are while I was with them in the world I kept them in thy name The glory that thou gauest me I gaue them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst me before the foundation of the world I haue declared vnto them thy name and will declare it that the loue wherewith thou hast loued me may be in them and I in them He openeth this secret when men least looke for it Gen. 3. 15. When God was appointing punishment vnto our first parents he interlaceth this comfort I wil also put enmitie betwéen thée meaning the serpent or the dinel by the serpent and the woman and betwéene thy séede and her séede He shall breake thine head and thou shalt bruise his héele Gen. 22. 18. When Abraham thought there was no way but death with his sonne because God had so commanded God altered his commandement and hauing tried his obedience he said That in his séede all the nations of the earth should be blessed Ephe. 2. 4. 5. God which is rich in mercy 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 Rom. 5. 6. 8. 10. For Christ when wee were yet of no strength at his time died for the vngodly God setteth out his loue toward vâ— séeing that while we were yet sinners Christ died for vs. And when we were his enemies God reconciled himselfe vnto vs by the death of his sonne 1. Cor. 2. 7. 8. We speake the wisedome of god in a mistery euen the hid wisdome which god had determined before the world vnto glory Which none of the Princes of this world hath knowne for had they knowne it they wold not haue crucified the Lord of glory Collos 1. 25. 26. I am a minister according to the dispensation of god which is giuen me vnto you-ward to fulfill the word of god which is the mistery hid since the worlde began and from all ages but now is made manifest to his saints Eze. 16. 6. 8. 9. And when I passed by I sawe thée polluted in thine owne blood and I said vnto thée when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood thou shalt liue Passing by thée and looking vppon thée behold thy time was as the time of loue and I spread my skirts ouer thée and couered thy filthinesse yea I sware vnto thée and entered into a couenant with thée saith the Lord God and thou becammest mine Then washed I thée with water yea I washed away thy blood from thée and I annointed thée with oyle Ephe. 2. 12. Ye which were without Christ and were aliants from the common-weale of Israel and were strangers from the couenants of promise and had no hope and were without god in the world Now in Christ Iesus ye which once were farre off are made neare by the blood of Christ 1. Pet. 2. 10. Which intime past were not a people yet are now the people of god which in time past were not vnder mercy but now haue obtained mercy Men are blinded and yet thinke they see Iohn 9. 41. Iesus said vnto them If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 3. 19. This is the condemnation of the world that light is come into the world and men loued darknesse rather then light Iohn 1. 10. 11. He was in the world and the world knew him not he came vnto his owne and his own receiued him not Philip. 3. 6. Concerning the lawe I was vnrebukeable saith the Apostle of himself examining no more but his outward life Then in mercy God causeth their dangerous estate to be set before them by preaching of the lawe Rom. 3. 20. By the lawe commeth the knowledge of sin Lawe chap. 4. 5. The lawe causeth wrath chap. 5. 20. The laws entred thereupon that the offence should abound that it might appeare to be notorious in the sight of god Rom. 7. 9. For I once was aliue without the lawe but when the commandement came sinne reuiued and verse 14. The lawe is spirituall but I am carnall Rom. 2. 15. Which she we the effect of the lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one an other or excusing 1. Tim. 1. 9. 10. The law is not giuen to a righteous man but vnto the lawlesse and disobedient to the vngodly and to sinners to the vnholy and to the prophane to murtherers of fathers and mothers to men-stealers to liars to the periured and if there bee any other thing that is contrary to wholesome doctrine Gal. 5. 19. 20 21. 22. Moreouer the workes of the flesh are manifest which are adultery fornicatioÌ„ vncleannesse wantonnesse idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse gluttony and such like whereof I tell you before as I also haue tolde you before that they which doo such things shall not inherit the kingdom of god but verse 18. are vnder the curse of the lawe Deut. 25. 15. Rom. 7. 13. Sinne that it might appear sinne wrought death by the lawe 2. Cor. 2. 16. It is the sauour of death vnto death It casteth downe to hell it feareth and woundeth our consciences 2. Cor. 3. 9. It is the ministration of condemnation Ro. 7. 7. I knewe not sinne but by the lawe For I had not knowne lust except the lawe had said Thou shalt not lust 2. Tim.
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
he had fully and perfectly instified and sanctified them in his sonne And most mercifull forasmuch as he fréely appointed with himselfe to elect them and according as he had purposed chose them fréely in his sonne by calling iustifying and glorifying them by meanes of that same faith which he had giuen them through the same grace and mercie On the other God is perfectly iust ther side touching the reprobate their corruption and infidelitie with such frutes as come thereof and testimonie of their owne conscience shall so reprooue and accuse them that although they resist and kicke against the pricke yet the most perfect iustice of God shall be manisest and shine by all mens confession in their iust condemnation The chiefe notes with proofes As God is iust so it is necessarie that he should saue the iust and condemne the vniust Nowe amongst men none are iust but by faith being by faith ioyned to Christ grafted rooted in him and made on body with him and thereby also iustified sanctified by him and in him Whereof it followeth that the glory to the which they are destinate to the glory of God appertaineth to them as by a certaine right or title Ge. 18. 25. Be it farre from thée from doing this thing to flay the righteous with the wicked and that the righteous should be euen as the wicked be it farre from thée shall not the iudge of all the world do right Ro. 11. 19. 20. Thou wilt say then The braunches are broken off that I might be graft in Well threugh vnbeliefe they are broken off and thou standest and are graft in by faith be not high minded but feare Colloss 2. 6. 7. 8. 9. As ye haue therefore receiued Christ Iesus the Lord so walke with him rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Beware lest there be any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Made one bodie 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we are all partakers of one bread Iohn 17. 21. I pray for them that they all may be one as thou O father art in me and I in thée euen that they also may be one in vs and the world may beléeue that thou hast sent me And thereby sanctified and iustified in him and by him Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he gloried 1. Cor. 1. 30. But ye are of him in Christ Iesus who of God is made vnto vs wisdome and righteousnesse and sanctification and redemption Rom. 3. 25. Whom God hath set foorth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes that are passed through the patience of God To she we at this time his righteousnesse that he might be iust and a iustifier of him which is of the faith of Iesus And also glorified Rom. 9. 23. And that he might declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glory Ro. 8. 30. And whom he iustified them he also glorified Iohn 17. 22. 23. 24. 25. And the glorie that thou gauest me I haue giuē them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may be hold my glorie which thou hast giuen me On the other part they which remaine in Adams pollution and death are iustly hated of God and so condemned by him not excepting so much as them which die before they sinne as did Adam Ro. 5. 14. But death raigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam Ephe. 2. 3. We were by nature the children of wrath as well as others The elect in that same moment that they haue receiued the gift of faith haue after a cerraine sort passed from death to life Ihon. 5. 24. Verely verely I say vnto you he that heareth my word beléeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Whereof they hane a sure pledge the Spirit of God that dwelleth within them and certifieth their hearts 1. Cor. 1. 22. It is God which stablisheth vs in Christ who hath also sealed vs and hath giuen the earnest of the Spirit in our hearts And chap. 5. 4. 5. For indéed we that are in this tabernacle of this earthly body sigh and are burthened because we would not be vncloathed but would be cloathed vpon that immortalitie might be swallowed vp of life And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the spirit Ephe. 1. 12. 13. 14. That we which trusted in Christ should be vnto the praise of his glory In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation Wherein also after ye beléeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory But this their life is hid in Christ 1. Cor. 1. 7. 8. Ye are not destitute of any gift waiting for the appearing of our Lord Iesus Christ Who shall also confirme you vnto the end that ye may be blamelesse in the day of our Lord Iesus Christ Rom. 5. 2. By whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of God and chapter 8. 23. 24. 25. 26. And not only the creature but we also which haue the first frutes of the spirit euen we do sigh in our selues waiting for the adoption euen the redemption of our bodie For we are saued by hope but hope that is séene is not hope For how can a man hope for that which he seeth But if we hope for that we sée not we do with patience abide for it Colloss 3. 3. 4. For ye are dead and your life is hid with Christ in God When Christ which is our life shal appear then shall ye also appeare with him in glory Vntill this corporall death make them to step a degree further and that the soule being loosed out of the bands of the bodie enter into the ioy of the Lord. Ephe. 2. 6.
and those that confesse their sinnes as for the proude and them that vaunt and boast and make so great account of their good workes God beholdeth them a farre off A lowly an humble and contrite spirit is the onely sacrifice that god accepteth The grace of god worketh lowlinesse and humblenesse in our hearts it frameth vs to confesse our sinnes and by all meanes to endeuour to amend and neuer boast our selues of our good workes or to trust to be saued by them but rather by the mercy of god Although questionlesse they that do not practise good workes and as much as in them lieth labour to lead a holy and godly life shall neuer enter into the kingdome of god nor into the rest of blessed soules And therefore it followeth very well in my text The grace of God teacheth vs to deny vngodlinesse and worldly lusts Which are nothing else but the workes of the flesh which cannot agrée or at lestwise ought not to be séene in them that are sanctified by the grace of God These worldly lusts and workes of the flesh are such that no man can be ignorant of and they are too too manifest Which are as the Apostle reckneth them vp adultery fornicatiō vncleannes wantonnes idolatry witcheraft hatred debate emulatiōs wrath cōtention seditions heresies enuy murthers drunkennes gluttony and such like Whereof saith he I tolde you before as I also haue told you before that they which do such things shall not inherit the kingdom of god For the performance of our inordinate affections and euil concupiscences the wrath of god commeth If we be led by the works of the flesh we shall die the death Well are they called in the Epistle to the Ephesians 4. 22. Deceiueable lusts because they deceiue vs in the end In the beginning is ioy and pleasure but in the end is destruction According as we reade Prou. 14. 12. There is a way which séemeth right to a man but the issues therof are the waies of death Let euery one of vs thinke that the grace of god dooth thus perswade vs that forasmuch as Christ hath suffered for vs in the flesh wee should arme our selues with the same minde as to mortifie the déeds of the flesh and to cease from sinne That hencefoorth wee should liue as much time as remaineth in the flesh not after the lusts of men but after the will of god For it is sufficient and more then should haue béene that wee haue spent the time past as the wicked doo in this world Wherein it will séeme straunge to them that we runne not with them vnto the same excesse of riot And therefore they wil not spare to speake euill of vs to defame vs and to cast out many slaunders against vs. Wherein let vs be patient and referre the matter to God they shall answere for their ill deeds and giue accounts to him that is readie to iudge them All the punishments of this life death and death again in another world the seuere iudgement of God who is it that hath any sparke of grace that will not relent and haue remorce that will not now learne to deny their worldly lusts knowing that it shall cost them deare Who in this life would leape into the sea knowing he shall be drowned Who is it that would throw himselfe into the fire knowing that he shall be consumed All worldly lusts are vnderstood by the vncleannesse of the flesh because principally and aboue the rest we are giuen thereunto And therefore 1. Thess 4. 3. This is the will of God euen our sanctification and that we should abstaine from fornication That cuerie one of vs should know how to possesse his vessell that is his bodie in holinesse honour and not in the lust of concupiscence euen as the Gentiles and Heathen and wicked persons which know not God 1. Cor. 3. 16. Know ye not that we are the Temple of God and that the spirit of God dwelleth in vs If any of vs destroy the temple of God him shall God destroy For the temple of God is holy which we are For our soules our hearts and consciences are the place wherein God should dwell They that follow their worldly lusts and delight in the workes of the flesh and are led by them it is a token that they are past grace and that God hath deliuered them vp to a reprobate minde Rom. 1. So when we do refraine and frame our selues another way it is a token that gods grace doth worke with vs. And that we may say as the Apostle that no fornicators nor idolaters nor adulterers buggerers théeues railers extortioners shall inherit the kingdome of God And such were some of vs yea such by nature are we all and who can say that either he is not or at leastwise was not in the number So that if it be otherwise we are washed we are sanctied and made clean in the name of the Lord Iesus Christ and by the spirite of our gracious God who sendeth his grace into our hearts For such is the vertue of that spiritual fellowship which we haue with Christ that as the soule naturally ioyned to the bodie bringeth forth her effects so Christ dwelling in vs by faith and by the holy Ghost after a spirituall maner and by a spirituall vertue doth shew his power in vs to inable vs to resist sinne and to bridle the corrupt desires of the flesh Christ by his death hath abated the power of sinne that it can no longer be rancke in vs to do what we wil but dooth by little and little die vntill it be wasted and worne away For as when y◠hart of a man hath receiued a deadly wound he is accounted for dead although he liue a while because he cannot escape death so sinne in the death of Christ hath receiued a deadly wound And by reason of that neare coniunction which by faith we haue with Christ we are said to be dead with him vnto sinne I beseech you therfore brethren saith the Apostle Rom. 12 by the mercies of God that you giue vp your bodies a liuing sacrifice holy and acceptable vnto God As indéed it cannot be that where the grace of God doth worke effectually but that we should deny our worldly lusts or at leastwise by little and little cause them to die in vs. They who by a true faith laie holde of Christ and his merits and do apply vnto themselues the death of Christ with all his benefits are also desirous to offer themselues acceptable vnto god For they that by the grace of god are made righteous by the same grace are also made holy séeing that Christ is made vnto vs both righteousnesse and sanctification as we read 1. Cor. 1. 30. Holinesse is a necessary consequent of the grace of god whereby they that are truly touched in all thankfull sort shewe themselues to god and doo approue themselues vnto him in all vprightnesse and innocencie of life Our minds our
hearts our affections and dispositions the bodie all the actions thereof now are chaunged the whole man is nowe framed to a new man as though he were cast in a new mould Worldly lusts haue their warning to be packing and to goe into exile and banishment and now are good and godly waies imbraced The féeling of sinne and their former euill life bréedes a hatred thereof and the loue of God of vertue and goodnesse which are arguments and tokens of Gods good grace begin to haue the vpper hand And howe ioyfull a thing is it for him that by sicknesse was almost brought to his death to come to health and enioy life A life in sinne is but a sicke life a languishing life and death it selfe so that when we leaue it and the custome thereof we rise againe as it were from the nethermost pit clap our hands for ioy that we sée life before we were vtterly dead And herehence followeth a true amendment of our life whereby we dedicate giue our selues to the seruice of God as in time past we gaue our selues to the seruice of the diuel now righteousnesse holinesse is our delight where before we serued sinne iniquitie They who by the grace of God are brought so farre as to deny their worldly lusts they do daily more and more hate and flie from their sinnes as from a serpent which would sting theÌ„ to death Yea there is also a sorrow in their mindes that they haue so highly displeased offended god Which their sorrow the Apostle doth liuely expresse 1. Cor. 7. 11. For behold saith he this thing that ye haue bene godly sorry what great care it hath wrought in you yea what indignation yea what feare yea howe greate desire yea what zeale yea what punishment Yea then shall we knowe and féele also the working of Gods grace in denying our worldly lusts when there is a true sorrow according to God in our hearts consciences for euery thing which we know to be forbidden by God yea the least matters as all light oathes idle wordes profitable lies or vaine actions and when we féele a study and an endeuour in our selues to auoid the first motions that créepe in our mindes When there is a clearing of ourselues from all suspition by auoiding all appearance of euil when there is an indignation and anger for al such things past and a fear lest through our corruption they should fal out again when there is a great desire to preueÌ„t them a zeale against them and a punishing of them by exercising all due authoritie which God hath giuen vs against sinne and finally when there is a great desire in vs to spende all the rest of our time not according to the will and commaundements of God The denying of our worldly lustes is nothing but the hatred of our sinfull waies which by these thrée reasons will growe to bee moste forcible and effectuall in vs. As first if wee consider that it is the greatest pleasure that can be to the diuel to sée men and women who were created to the image of God to delight more in the workes of darknesse then of light and so with might and maine as they say to make spéede to their owne destruction Secondly if we consider what harme sinne bringeth and how much it hurteth not our selues only but others also through our example According to that saying Mat. 18. 7. Woe be to the world because of offences necessary it is that offences fall out but woe to them by whome they fall out and better it were that a milstone were hanged about their neckes and they throwne into the bottome of the sca The third and last reason by the which the hatred of sin shall grow effectuall in vs is when we call to minde howe foule and horrible a thing it is to gréeue the holy spirit who dwelleth as a guest within vs and by the which we are sealed as it were with a sure pledge against the day of Redemption and of the accomplishment of our saluation 1. Iohn 3. 24. Hereby we know that god by his grace dwelleth in vs euen by his sanctifying spirit which he hath giuen which teacheth vs to deny vngodlinesse and worldly lustes and to liue Soberly Righteously and Godly in this present world Thrée good effects and apparant tokens of Gods good Soberlâ— grace sobrietie righteousnesse and godlinesse For whereas before we were giuen to all excesse and riot following our desires in drunkennesse gluttonie lecherie in pride and braue apparell in gathering heaping and couetting other mens goods in carrying a mind altogither not contented with our estate when the grace of God hath fully perswaded our mindes to deny all worldly lusts then wée beginne to frame our mindes to a meane and to a measure knowing that as Gods blessing is in the vse of his creatures so in the abuse and sinfull vsing of them they turne to our curse and vnlesse we amend to our condemnation The propertie of our sinnefull lusts is in all excesse and Lusts therefore it is well said that they that are bewitched with the diuels temptations follow their lusts with gréedinesse but they whose mindes are renued frame themselus to a godly meane and as we say to a golden meane that is wondrous well and in good sort soberly For Sobrietie is nothing else but the right vse of Gods creatures Nature is content with a litle sobrietie asketh no more and when we excéede nature is ouerpressed sobrietie is disgraced and we in so doing by the iudgements of all contemned and despised Great difference there is betwixt necessitie and superfluitie euen as much as betwixt life and death Who knowes it not that of drunkennesse gouts dropsies and such diseases grow which make a man loathsom to other yea to himselfe and he is aweary of his life and so at last his painefull and languishing daies are cut off who might haue liued longer many a faire day What doth gluttonie bring but surfettings and oftentimes a spéedy riddance Therefore it was well said of a wise man Plures gula quaÌ„ gladio periere That is more die by surfetting and distemperature then by the sword and by violent death What séeking there is to the phisitian in such cases whereas sobrietie might be our phisitian if we would followe the rule thereof which is nothing else but to vse a meâ—ne Who liues longer then the ploughman and the countrey man whose diet and fare is but to serue his turne and no more Bibbing and bowling carousing and gurmundizing this is the diuels vadge and the messenger of death Sobrietie teacheth vs that meate and drinke was ordained of God for the sustenaunce of our bodies that we may bee the better able to performe those duties which God hath appointed to euery one of vs in our vocation and not to the satisfying of our pleasures And therefore we are commanded to pray O Lord giue vs our daily
women to moderate themselues men also ought to haue regard as where men in other respects are warned there women also must haue care For what is spoken to the one is spoken to the other also And this moderation here spoken of and whereunto by the Apostles and seruants of God we are warned is not in men and women as of themselues except the grace of God doth first worke it Next vnto pride and brauery of apparrel may follow the Building brauery of building wherein the richer and wealthier sort are giuen much to abound And euery one almost hath this in his minde if not in his mouth which king Nabuchodonosor vaunted of Dan. 4. 27. Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of my maiestie These stately buildings make stately mindes and drawe on the owners to excessiue expences to maintaine the port thereof and sobrietie is shut out and banished which should haue all the roome within God foreséeing what hinderance it would worke in the mindes and hearts of his people if they should build them costly houses and lest they should be too much wedded vnto this world commanded them to dwell in tents that they might be put in minde as the Apostle saith Heb. 11. That héere they haue no dwelling places to continue but are as pilgrims and strangers on the earth Whereas they that haue all their hope and all their ioy in this world delight to build gorgious houses as though they should neuer die and call their lands after their own names What profit had the Canaanites of their goodly houses when as others were made the owners In the 28. chap. of Deu. a curse was fortold and denounced against them that did not feare God that althogh they built houses yet they should not dwell therein A iust iudgement for them that spend their goods supersluously whereas they should bestow them otherwise Stately Babel which was purposed to be built vp to heauen was not finished and I could wish that such Babel buildings might haue a fall or some gazing impediment for euery one to behold to point at much like to suppressed Abbies that the owners might come to some sobrietie and learne to imploy their wealth and riches not to honor themselues but to honor God therby Somewhat also might be said of lauishing expences were it not that debt pouertie and such shreud afterclaps Expences did make thē sober against their wils and too late to wish that they had kept a mean being brought now to extremite Sobrietie also hath his vse in withdrawing the minde from the gredie desire of couetousnes where with many are Couetousnes carried away headlong and thinke they shall neuer haue inough Heaping and gathering and scraping much like to the wont or mole whose continuall practise is to scrape vnder the earth so are their minds earthly though they were made to be heauenly Being made the good creatures of God they haue made themselues monsters their hands turned into nets their fingers into limetwigs their heart and their head and all the rest of their bedie being turned into mettall as though they were hewen out of some golden or siluer mine Their mindes being no better then their bodies a lumpe of clay The barrein wombe is not satisfied the earth hath not inough hell is bottomelesse and the minde of the couetous is insatiable What a plague is it for vs to be drudges when we may be free and to make wealth riches our maisters which should be our seruants What a crosse and misery is this vnlesse one would kil himself for a man to spend all his life in carking and pining and scraping Therefore couetousnes may wel Prou. 13. 7. be called misery and the couetous miserable for they are miserable indeede Of them which séeme to be wise there be no such fooles in the world as they that loue mony more then themselues This is a gréeuous sickenesse which makes people dead being aliue that makes them wander vp and downe with pale faces and pined bodies and withered carkasses as though they were goasts And no maruel For they that drinke quick-siluer die a languishing death and weare away by little and little What phisicke what wisdom what ioy and happines what life and libertie then doe they finde who by the grace of God haue learned sobrietie who hath alwaies contentation to beare her company Which moderateth and staieth the min◠when their is inongh and bréedeth a full perswasion and a resolution And so much the more because it hath ground and assurance from the promise of God As we may read Heb. 13. Let your connersation be without couetousnesse for it is said I will not leaue thee nor forsake thée If we had but the word of some wealthy man to assure vnto vs a sufficiencie how would it comfort our harts and lessen our labors and cares Behold the words of the highest for him that is content with that he hath O then doe farre away couetousnes and desire and couet no more then that as may serue thy turn and relieue thy present necessitie God hath appointed thée to get thy liuing by thy labor adde therunto thy earnest praiers that it would please God to blesse thy labour so shal not couetousnesse like a hungry diuel enter within thée and possesse thée For if thou hast inough what néedest thou to haue more Then shall God send downe his grace to endue thy mind with sobrietie when once thou hast learned y◠god hath inough for vs all And as sobrietie giueth a lesson to the poore to content themselues with that portion which y◠Lord hath sent them so also may the rich hold themselues contented and remember that they haue their bounds appointed them and the to acquaint their affections to finde contentation and a moderate sufficiencie which is a rich portion So shall they truly according to their bounden dutie be thankfull to God for the same For in very déed these hearts of ours must finde them in their owne perswasion prouided for ere they shall in truth and vnfainednesse bee ioyfull in the Lord. It is not couetousnesse that can kéepe thée from pouertie if God laie his hand vpon thée neither can it make thée rich if God hath otherwise ordained Only the blessing of God it maketh rich and he addeth no sorrow vnto it All things fall out vnto the best vnto the godly come wealth come woe come pouertie come riches The rich must learne to bee poore and with contentation of heart to vndergo a poore estate yea to assure himselfe to finde the Lords blessing and comfort in it Frame and acquaint thy minde alwaies to the liking of a lower estate Behold a meditation in riches and a lesson that is of all men to be studied and not that only but perfectly learned also and throughly taken out that if their estate should yet be
giuen for the purchase of a zealous giuing of our liues to those workes And therefore doth the Apostle tell vs that we are not our owne as to frame our liues after our owne liking but we are to serue the Lord both with our bodie and with our spirite because they are the Lords who hath bought them with a price If we humble not not our selues to a zealous following of good works we withhold the Lords due for he hath paide a great price to purchase a good life at our hands and dearly paide for a life ledde in zealous obedience vnto his word For we are not barely to giue some good words either to shewe some good countenance towards religion and Christian conuersation but to haue our conuersation declare that we are affected with the same and become studious of such an estate of life And such are they which declare themselues to be the peculiar people for whome the Lord laide out his life As for those who walke so indifferently betwéene true religion and false that a man cannot discerne whether they are more inclined vnto as also those that walke so euen betwéene a eiuill life and a Christianlike behauiour that the difference is not easily perceiued they doo declare themselues as yet not to be affected in desire toward those dueties which the Lord hath laid vpon his people to performe Now where this purchase of his hath taken place and effect they are become a peculiar people zealous of good workes And if cold and luke-warme christians may haue but litle comfort froÌ„ the death of Christ what shall become of them who are sworne enemies either to true religion or els to a good life and christian behauiour It is said here that we must be purged and so the Apostle would haue vs to become a peculiar people vnto our God zealous of good works Which agreeth with that of S. Peter 1. Ep. 2. 9. Ye are a chosen generation a royall priesthood an holy nation a peculiar people that ye should shew forth the vertues of him that hath called you out of darkenesse into his maruellous light Which in time past were not a people yet are now the people of God which in time past were not vnder me rcie but now haue obteined mercie He gaue himselfe to purge vs which office of purging the holy ghost performeth not by miracle but by meanes as I haue said afore Which spirite of God pray we that it may so worke togither with his grace in our heartes yâ— we may be throughly taught and also perswaded vtterly to deny vngodlinesse and worldly lustes as we haue made a vow and faithfull promise thereof in our baptisme so that we may liue soberly without excesse and riot righteously without doing iniurie and wrong and godly with a care to do all good workes whereby we may please God and liue in fauour and credit among men Spending as much time as remaineth in this life not after the lustes of the flesh or the vanities of the world or after the temptations of the diuell but after the will of God knowing this that if we liue after the flesh we shall die but if we mortifie the déeds of the body by the spirite we shall liue And what though some should mocke at vs for our reformed life and godly and holy conuersation for the diuell will stirre vs vp enemies inough for al such matters we must be prâ—uided prepare our selues before-hand And this is a great comfort vnto vs in that matter to teach vs not to be dismaied but still to hold on our course constantly considering that they that are so wilfully and so maliciously bent against vs shall giue account of their doings to him that is readie to iudge them Rather let vs be contrarily minded vnto them and let vs learne to set out our selues against all worldly hinderaunces whatsoeuer framing our selues to be such as looke for the blessed hope and appearing of the glorie of the Almightie God and of our Sauiour Iesus Christ And let vs not make the death of Christ of so small account as not to be zealous and carefull of good workes séeing he tooke vpon him a bitter death for our sakes not only to deliuer vs from our â—innes but also that we should leade a godly a holie and sanctified life Which God graunt and giue vs the grace that we may so doo And the Lord guide our hearts to the loue of God and to the waiting for of Christ To God the Father God the Sonne and God the holy Ghost thrée persons and one euerliuing God be rendred all praise dominion and power now and for euermore Amen Deo gratia solique gloria Here endeth the Patterne of Sanctification To the Right Worshipfull and one of his chiefest friends M. Francis Newport Esquire Iustice of Peace and Quorum in the Countie of Salop S. I. wisheth blessings of God in this life and the ioyes of that which is to come THe remembrance of your former curtesies Right Worshipfull makes me that I caÌ„not forget you when I remember my chiefest friends Wherefore deuising with my selfe how I might in some sort shewe my thankfull mind toward you I could not do it otherwise then by presenting this slender gift of my studie before your eyes wishing praying that the effect and meaning thereof might take so deep a consideration in your hart that it may worke your heauenly consolation assurance VVhose patronage likewise I humbly desire may giue credit and countenance thereunto I should haue remembred the right worshipfull my Ladie your mother but the matters of learning are more fit to bee directed to men of knowledge then vnto that sexe which is not so well acquainted therwith Only this I may say to shewe my good will from my heart and to giue vnto her Ladiship her due that although her estate be worshipfull yet is her report and remembrance honorable As long as she liueth she shall increase it when it shall please God to take her to himself she shall not loose it God requite vnto her and comfort her in her most need as shee hath bountifully relieued and comforted my father and mother and vs his children euen all the houshold of vs. And I doubt not but that many housholdes in Shropshire especially in Shrewesbury may saie the same Yet ought this so much to bee her comfort as that her onlie staie I meane her saluatioÌ„ is wrought by the death and precious blood-sheading of Iesus Christ our Sauiour onlie of his mercy without any desert of ours and by no other meanes whatsoeuer I would to God that many both honorable and worshipfull women in the lande whom God hath inriched no doubt to do good to others and to supplie the wants of those that stand in need would take her course that they might deserue the like commendation and haue the praiers and hearts of the people which is more woorth then all their landes and treasures or
of God and taking scorne of all good counsaile and friendly admonition Worke forth your saluation with feare and trembling still standing in doubt that thou hast not performed thy dutie as thou â—ughtest Fearing also least we should fall into such foule faults as in the time of our ignorance and sinfull course of 〈◊〉 we did please our selues highly offended god And so much the more because we shal be void of all excuse knowing what is well pleasing to God and also what is detestable in his sight and yet forsaking the right hand and taking the left I meane refusing that which is good and taking the way which leadeth to destruction We which by nature were the grafts of the wilde oliue trée I meane the children of Gods wrath are by a supernaturall working and most wonderfull fauour grafted into the right and true oliue and by adoption and grace made and accounted the children of God And séeing by grace and fauour thou standest art accepted be not high minded but feare boast not thy self of Gods gift which is giuen vnto thée through faith in Iesus Christ but rather shewe thy selfe mindfull carefull for his benefit hauing the feare of God alwaies before thy eies to kéep thée froÌ„ all euil waies Why thou wilt say if God hath made me his childe and adopted me through faith in Christ I shall neuer do amisse But know that our life in this world is but a triall and that it is as a castle beset besieged with many enemies and if in this life al thy life thou do not hold on a good course and perseuere continue therin vnto thy end thy great perswasion of the dignitie as to be called accounted the child of God may faile and all thy safetie and all thy reioycing may be nothing else but as the prouerbe is A â—astle come downe For if God spared not the Angels which kept not their first estate but hath reserued them in euerlasting chaines vnder darknesse vnto the iudgement of the great day how shall we think to be spared if we abuse Gods blessing of adoption turning the grace of God into wantonnesse and instéed of obedient children making our selues wilfull wantons for whome there is nothing so fit as is the rod and correction and punishment But if we wil néeds boast that we are the adopted children of God let our boasting and reioycing be séene in this as to reioice of our infirmities and to reioice that by Gods grace we are rid from many foule faultes whereunto in former times we were inclined and before we were the adopted children of God and that by the force and effect and power of Gods good spirit such matters are ouercome in vs. If we will reioyce of our adoption let vs reioyce that through the meanes of our redéemer we are deliuered and freed from Gods displeasure from damnation and from the diuel from hell and from hell torments According to that we reade Hebr. 2. 14. 15. Forasmuch then as the children were partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the diuell And that hee might deliuer all them which for feare of death were all their life time subiect to bondage But now by Gods grace hauing receiued so great a priuiledge as to be his adopted children although it be good for vs to feare yet our feare is not such as may procéed from the spirit of bondage Neither let vs be dismaid séeing that our consciences are quieted and we throughly perswaded of the forgiuenesse of our sinnes but rather let vs reioyce with the excéeding comfort of the holie Ghost which powreth foorth swéet ioyes into the hearts of Gods children and filleth them with ioy let vs I say reioyce that we may with boldnesse approach to the throne of grace and with méekenesse and chéerfulnesse of spirit call God our louing and mercifull father For we haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of Adoption whereby we cry Abba that is to say Father Where by the way it may not séeme impertinent or beside How we are adopted the purpose to know the order and maner how we are made and adopted the children of God to put a difference betwixt that adoption which is vsed in this world and the heauenly adoption which commeth from God That adoption which is vsed among vs is in respect of alliance and kindred as hauing no children of our owne we take their children to be ours which are next of kindred or sometimes if we fancie any of our friends children or peraduenture straungers we endowe them with goods and landes and call them by our names Againe for some consideration which we sée to be in them whom we adopt and make our childreÌ„ whereby we think them in some sort worthie of fauour as beautie comely personage wisdom courage and manlinesse eloquence sobrietie decent ciuil behauior and such like which matters are admired highly estéemed among men which win their harts and make them shew fauor But in this our heauenly adoptioÌ„ there is no such matter it is not flesh blood which God respecteth no although they procéed from the loines and linage of Abraham and his posteritie vnto whom the promises were made but they onely that are of the faith of Abraham For as the circumcisition of the heart is estéemed of God then that which is outward so are they the sonnes and children of God not which appeare to the world for the world knoweth them not but who by the mercie and fauour of God are drawen from the filth of the world and are purified and clensed by the bloud of Iesus Christ Which are borne not of bloud nor of the will of the flesh nor of the wil of man but of God who by the preaching of his word are begotten vnto him and who by a liuely faith haue receiued him to such hath God giuen power to be his adopted children euen to them which beléeue in his name Among vs lightly we make our kindred or friendes or peraduenture strangers our adopted children but who is it that will make that choice of his enemies But such is the pitie and compassion of our mercifull God who maketh vs his children who by nature would be none of his children and who are giuen rather to hate then to loue God What is it therefore that God can sée in vs wherefore he should adopt vs surely nothing but that which may make a seperation but that God is so carefull of vs that he sendeth vs his word euen the word of reconciliation that we might be partakers of his adoption It is not our good works which are too light in the ballance it is not any desert of ours whereby we should be receiued into fauour Inough there is in vs and rather too much to make vs
one sort the other thinke that they néede no repentance yea they thinke that heauen is their due and that they haue deserued it and thinke that they shall haue greate wronge if they be put beside it Are the eldest therefore alwaies heires or do not the youngest sometimes take place Doubtlesse the yongest are often heires and the last are accepted as first I meane sinners are made heires such in whome is repentance and faith for whome it might be thought that there is no roome nor any place kept and reserued for them in heauen But howe falleth it out that séeing God hath an heire of his glorious inheritaunce Iesus Christ the sonne of God of whome he pronounceth This is my welbeloued sonne in whom I am well pleased how falleth it out that their should be more heires and that we should be heires Surely as God amongst all creatures made most account of mankind and séeing that al were lost by iust desert yet in mercy it pleased him to make some his children and for the further setting foorth of his glory to make them also heires In the nature of man he had no children because all were gone astray all had corrupted their waies and were strangers from the Common-wealth of Israel Yet as his wisdome was and is most infinit so the way to his mercy was euident to him although hid from the world and impossible to flesh blood which sat in darknesse and in the shadow of death For God so loued the world that he hath giuen his only begotten sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life And God sent not his sonne into the world that he should condemne the world but that the world through him might be saued So it falleth out with vs after the custome of men that yoonger brethren come not to inheritance without the death and decease of the elder Neither in any respect worldly consideratiō may we know how we come to our inheiritāce as by the comparison of the death of the elder brother which doth fitly shew vnto vs how by what meanes we are made heires Who is it among the sonnes of men that would willingly die that his brethren might enter into his inheritance nay is it not their chiefe desire that their daies may be prolonged that they may enioy their treasures and pleasures and liue in their possessions Which the wise man noteth in these words O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things yea vnto him that is yet able to receiue meate Who is it not that saith vnto his soule as the rich man in the Gospell Soule thou hast much good laide vp for many yeares take thy rest Who would leaue this life if he might kéepe especially enioying possessions and being an heire But beholde the liberallitie and bountifulnesse the wonderfull charitie and great good will of our elder brother who desireth yea and reioyceth to haue vs to be fellowe heires with him and rather then his life should bee anie hinderaunce to our inheritaunce hée is content to sheade his dearest blood and to loose his life for our good euen in the floure of his age and in his best yeares hée gaue himselfe to death to make vs heires This is our elder brother who disdaineth not to call vs brethren For he that sanctifieth and they that are sanctified are all one Wherefore hée is not ashamed saieth the Apostle Hebr. 2. 11. to call them brethren How great is our dignitie in that we haue Christ to be our brother who after he had suffered his passion and rose the third day said vnto the women vnto whome hee appeared and vnto whome it pleased him to shewe himselfe Goe saith he and tell my brethren Altogither contrary to the course of the world for the rich are so farre from calling the poore their brethren that they disdaine them and so farre from giuing them inheritance with their children that they cannot vouchsafe they should kéepe them company Well with God there is no respect of persons and the poore are as dear to him as the rich nay oftentimes he hath greater care for them and prouideth for them a greater and larger inheritance if not in this world yet in another A wealthie man that hath great landes and possessions if he haue but one sonne is neuer awhit displeased neither doth he séeke after more to adopt them and to make them partners with his sonne But rather reioyceth in his mind that his sonne shall not in time to come be constrained to diuide the inheritaunce with his brethren Whereby the loue of god aboundeth towardes vs who hauing one beloued sonne would yet haue more to beare him company and more on whome he might bestowe this royaltie as to make them heires with his sonne Setting forth the riches of his grace as also how much we are bound vnto him making vs of sinners citizens of heauen and heires with his beloued This heauenly inheritance is neuer awhit diminished although many thousands be partakers as we reade in the Reuelation of such and such a Tribe were sealed twelue thousand and besides these loe a great multitude which no man can number of all nations people and tongues but rather it appeareth in greater glorie whereas this earthly inheritance being parted and diuided would bréed strife and impouerishment and it so falleth out in the world that diuision is with hatred Our gréedie mindes being such that they runne all on this point All or none But in the heauenly inheritance we shall reioyce one at anothers preferment neither shall we grudge or thinke too much that which other haue And as we are willed In giuing honor go one before another so in this inheritance we shal be glad that other also are heires and we shal be readie willing to giue eueryone his place For all shal be satisfied and the best shal be preferred and placed some at the right hand and some at the left hand in the kingdome of the father for whom it is reserued And it was promised vnto Iosua who was made the eldest of all gods children because it pleased god to promote him vnto the highest honour and place of credit account and dignity that he should diuide the inheritance among the people Iosh 1. 6. and among his brethren so to comfort his disciples and in them all the rest of the godly Christ our elder brother he saith Let not your harts be troubled what misery soeuer fall out vnto you in this world Ye beleeue in God beleeue also in me For in my fathers house are many dwelling places Iohn 14. 1. If it were not so I would haue told you I go to prepare a place for you and euery one of you that all may bee heires and that euerie one may receiue his inheritance Which is
appointed the woman to this sorrow and therfore it ought to be a ioy to shew her obedience in perfourming Gods will And if she pertaine to God this she may boldly say with the Apostle that if she liue she liues to the Lord if she die she dies to the Lord. Wherefore whether she liue or die she is the Lordes Come life come death if Gods will be obeied it is life and ioy what euer falleth out Such also ought our resolution to be with that of the Apostles We receiued the sentence of death within our selues knowing that we are appointed to these things as shéep for the slaughter And if things come to passe beyond our expectation the more shall we haue experience of Gods mercie and fauour which imbraceth vs euen as the tender kindnes of a father to a childe who while he beateth wéepeth ouer vs as Christ did ouer Ierusalem for louing affection his good will toward vs is such and so great We are in the Lords hand who in his good time will send ioy what burden soeuer of sorrowe he lay vpon vs in the meane time There is the houre of throes there is also the instant of deliuerance the sorrow is not so great but the ioy also excéecéedeth in greatnes And what are the afflictions and persecutions of the godly in this world is not the continuance thereof compared to a moment which is afterward recompensed with an eternall waight of glorie If the time of her deliuerance be long ere it commeth yet is not too long that comes at last According to that we reade Pro. 13. 12. The hope that is deferred is the fainting of the heart but when the desire commeth it is a tree of life The ioy of the godly although they long wayt for it yet when it is come it bringeth comfort enough euen at the sodaine change and at the very first taste therof There is a great passion and we are mooued much at the first knowledge of sorrowe or of ioy which in time abateth more and more King Belchasar at the first when that hée did see the hand writing on the wall his countenance chaunged and the ioyntes of his loynes were loosed and his knees did smite one against the other Likewise also king Agag at the first thought of ioy that his life should be preserued came foorth pleasantly and said Truly the bitternes of death is passed The very time of deliuerance doth bring with it the chiefest part of reioycing Yea her reioycing is so great that presently vpon the féeling of this ioy all sorrow is forgotten not only that she findeth present ease but that she is safe and well deliuered Why therfore should we not suffer sorrow and affliction paciently séeing that a moment of ioy will make vs forget all sorrow yea in a manner that we had any sorrow at all And what can bee more safe and more sure then that which God kéepes then that which God giues warrant for I know to whom I haue committed my selfe saith the Apostle 2. Tim. 2. 12. And the Lord will deliuer and will preserue me vnto his heauenly kingdome to whom be praise for euer and euer Amen 2. Tim. 4. 18. Pharao made a cruell edict against the Israelites that the men children should be slaine and the Midwiues that were appointed for that cruell decrée refrained and gaue answer that the women of the Hebrewes were not as the women of Egipt for they were liuely were deliuered ere the Midwiues came at them In like sort also is the deliuerance that God sheweth toward the godly For oftentimes by Gods mercy and gracious prouidence they are deliuered from great and mightie dangers without the help of man God taking the matter into his own hands The Israelites deliuered from the Egiptians in the redde sea for God gaue passage the thrée children in the firie furnace for God sent helpe Only this is to be marked and to be amended that presently vpon ioy we do not only forget all sorrow but also forget to giue him thankes who is the authour and sender of our ioy Are there not ten leapers healed but where are the nine Good reason it is that we be kept so long from ioy because we are so forgetfull to bee thankfull therefore The Prophet Moses Deu. 8. 10. forewarned the Israelites of this forgetfulnesse against they came into the lande of Canâ—an as if he had leene and perceiued how forgetfull they would be And when thou hast eaten and filled thy self saith he thou shalt blesse the Lorde thy God for the good lande which he hath giuen thée He laieth a commandement vpon them Furthermore he giueth them this caueat Beware that thou forget not the Lord thy God not kéeping his commandements and his lawes and his ordinances which I command thée this day for thy wealth And that they might be the more circumspect hee sheweth them howe they are like to fall into this fault Lest saith he when thou hast eaten and filled thy selfe and hast built goodly houses dwelt therein and thy beasts and thy shéepe are increased and thy sâ—iuer and gold is multiplied and all that thou hast is increased Then thy heart be lifted vp and thou forget the Lord which brought thee out of the land of Egipt from the house of bondage Learne therefore to giue thankes for deliuerance when God sendeth it impute it not to fortune and chance to midwiues and to men whem often but not alwaies God vseth for thy helpe haue principally an eie to Gods gracious prouidence and furtherance Many comforts and ioyes are outward as when the women reioyce to see her well deliuered the midwife that the matter to come to so good a passe the husband that hee hath receined his wife as it were from death to life But Prou. 14. 10. all this ioy is not so much as that which the woman her self féeles within her her heart so greatly abounding with ioy This ioy also God doth adde to the ioyes of the godly that the swéetnesse of ioy that they perceiue within themselues and none knoweth it so well as themselues is so excellent that of all other ioyes this doth surmount Which ioy S. Iohn in his Reuelation expresseth chapter 14. 3. in these words And they sung as it were a newe long before the throne and the elders and no man could learne that song but the hundreth sortie and foure thousand which were bought from the earth To them also was giuen a white stone and in the stone a new name written which no man knew sauing they only that receiued it Re. 2. 17. Which stone and Re. 19. 12. name I may compare to the seale Emanuel which is lawfull for none to vse but the prince onely Such princely prerogatiues are graunted them But the onely ioy of the woman being deliuered and which the text doth specifie is at the birth of a man childe Man child To be deliuered of her childe is a ioy
VVisedome heauenly gifts and graces and see how by the feare of God we are furthered in them that we may fully and perfectly knowe that there is no happinesse that man can desire which the feare of God doth not reach vnto And first concerning that excellent gift of wisedom It is said that The feare of God is the beginning of wisedome and a good vnderstanding haue all they that do therafter And what greater commoditie can there be then wisedome For it maketh men gracious among Princes and great men And by daily experience we sée that they that excell in wisedome excell in credit also Whereas Kings and Princes haue bene despised of their subiects Nobles also mightie men haue bene little set by of their inferiours for want of wisedome applying themselues to their lusts and to the vanitie of their humours whereby they departed from the seare of God so that there was no wisdom found in them Wherby they became as the Prophet doth set them forth Psa 49. 20. Man being in honor hath no vnderstanding but is compared vnto the beasts that perish And againe as we read Pro. 3. 35. The wise shall inherit glory but fooles dishonour though they be exalted When king Saul saw that Dauid 1. Sa. 18. was very wise he was affraid of him and whē he vnderstood that the Lord was with him then was hee more and more affraid and Saul became alwaies Dauids enemy And when Ecc. 24. 11. the Princes of the Philistins went forth at their going forth Dauid behaued himselfe more wisely then all the seruants of Saul so that his name was much set by No other cause was there that brought Ioseph from a prisoner to the estate of a Prince but that the feare of God had planted wisedome in his heart for the which he was so highly honoured among straungers The feare of the Lord is the onely step to wisedome as we read Psal 25. 12. What man is hee that feareth the Lord him will hee teach the way that hee shall chuse Nay further The secret of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding All earthly secrets may be found out but as for The hidden mistery of saluation the wisedome of God and the secret of the Lord concerning the spirituall vnderstanding of his heauenly will and secret blessings Let the depth say It is not in me and the heigth say I cannot attaine vnto it Onely he that feareth God is partaker therof So saith that worthy seruant of god Iob. 28. Behold to man he said the feare of the Lord is wisedome The feare of God doth not onely leade vs to that wisedome which may serue for this present life but by steppes and degrées it dooth bring vs to that wisedome which maketh vs partakers of saluation which is a most principall benefit and blessing Ye men and brethren saith the Apostle Act. 13. 26. Children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent For the word of God may well be termed the word of saluation because it is the foode of our soules and sheweth vs the way to life and how wée should be partakers thereof Which heauenly wisedom no doubt the heathen people haue and as yet do want because they are such of whom the Prophet speaketh The feare of God is not before their eyes And as one saith Stultorū plena sunt omnia They all run after vanitie and such things that cannot profit whereby they can neuer attaine vnto true happinesse which ought to be their chéefest delight And that especially if they had the grace to cōsider what notable and worthy effects it hath to make them partakers of that happinesse which they would full gladly enioy For it worketh A remedie against sinne in the people of God thus much that it expelleth driueth out sinne it kéepeth the deadly poyson of the diuels temptations from our hearts and mindes It bringeth the quiet frute of peace and maketh a merry and chéerfull A quiet conscience Long life heart whereas the guiltinesse of sinne doth make the heart heauie and the countenance sadde It giueth long life and increaseth the dayes of man who so desireth to sée good dayes let him resort vnto her The treasures of wisedome are with her and shée raineth downe knowledge and vnderstanding Yea it greatly furthereth vs in that which is our excéeding comfort and that is That Our requests heard granted God will performe the lawfull requests and godly desires of them that thus feare him For it is no more with them but séeke and finde aske and haue Whereas all other are neuer partakers of their desires especially to their good For as they that were found without the Arke of Noe had no life So they whose hearts the feare of God doth not possesse reape and receiue no blessing from God Hée that possesseth her shall thus bee blessed in this life And furthermore also he shall be happie at his latter end A happie death Ecclesi 1. 13. 18. O well art thou and happie shalt thou be saith the wise man Whosoeuer feareth God it shall go well with him at the last and hee shall finde fauoure in the day of his death and in the end he shall be blessed What a great commoditie and aduantage is this that how troublesome soeuer the life of them that feare God shall bee in this worlde yet their latter ende shall bée blessed Happie is the man whiche feareth the Lorde For hée will place his minde vppon his Commaundements therein dooth the feare of God consist and in that feare there is our happie estate The feare of God is the fountaine of life the roote of wisedome the Crowne of ioy yea heauen it selfe to them that looke for heauen And these are the principall commodities which the feare of God dooth bring béeing sufficient and forcible inough to make vs in loue therwith and to set our whole mindes thereon Which being so furnished sheweth it selfe vnto us as it were crowned with a garland of all the blessings gifts and graces of God much like a Princes Diademe which is set out and garnished with precious stones of all sorts and those also of high account But who can sufficiently commend it and set foorth the praises thereof as it deserueth sitting as it were a Ladie and a Quéene about the throne of God whose commendations well we may admire and wonder at but who can reach so farre as fully to expresse them The feare of God is the beginning of wisedome and a The commēdation of the feare of God is that the praise thereof endureth for euer good vnderstanding haue all they that do thereafter The praise thereof endureth for euer Amongst the rest this séemeth to be the only commendation of the feare of God that the praise thereof endureth for euer All flesh is as grasse and fadeth the
world which séemeth to haue no ende shall vanish the heauens shall ware old as doth a garment but as the word of the Lord continueth for euer so are the praises of the feare of God euerlasting Wheresoeuer the Gospell is preached saith Christ throughout all the worlde there shal also this déed of Mary Magdaline which annointed his bodie with costly Oyle and wiped his féete with the haire of her head this déed which she hath done shall be spoken of for a memoriall of her meaning thereby not the déed so much as her heart and affection And such shall be the memoriall of them that feare God according as it is said The name of the godly shall flourish and the remembrance of the wicked shall rot As the whirlewind passeth so is the wicked no more but the righteous is an euerlasting foundation The wise man after he had intreated of diuers and waightie matters and drawing to an end of his booke as though he had for gotten one principal point Let vs now saith he commend the famous men who were honourable in their generations and were well reported of in their times There are of them that haue left a name behinde them so that their praise shall be spoken of There are some also that haue no memoriall and are perished as though they had neuer bin and are become as though they had neuer bin born and their children after them But the former were such men whose righteousnes and feare of God hath not bene forgotten and whose commendation shall endure throughout all ages Their seede shall remaine for euer and their praise shall neuer be taken away their bodies are buried in peace but their name liueth for euermore There is a seed of man which is an honourable seed the honourable seede are they that feare the Lord. Diuerse other goodly sentences the scripture dooth affoord in commendation of the feare of God but I thought the waight of reasons alleaged would more preuaile then the multitude of words which do delight but for the present time Much like pleasant musicke which is no longer of force to moue our mindes but while it soundeth But the waight of the reasons continue in our remembrance when as the multitude of words may soone be forgotten as if we had séene our face in a glasse and when we are gone we remember it no more 2. That delight which is next to the feare of God and an The next delight to the feare of God is the knowledge of gods word excellent delight aboue all worldly delights I thinke good at this present not to stand much vpon but to referre you to a more ample declaration thereof because I haue spent so much time in setting downe the commodities and commendations of the feare of God vnto the which no perswasions can be too tedious But because the studie and knowledge of the word of God is the onely meanes wherby the feare of God is taught maintained and increased therfore doth it seeme a matter as worthie to be considered and to be perswaded as the other And so much the rather because we cannot come so perfectly to the fear of God as by the knowledge of his word To the proofe whereof we haue an excellent sentence Prou. 2. The words be these My sonne if thou receiue my words and hide my commandements with thee to incline thine eares to wisedome and to bowe thy heart to vnderstanding if thou call for vnderstanding and vtter thy voyce for knowledge if thou seeke her as siluer and dig for her as for her treasures Then shalt thou vnderstand A light to our vnderstāding the feare of the Lord and find the knowledge of God All the life of man without the knowledge of the word of God is but a wildernesse and that is the onely path to bring vs out all our vnderstanding is but darknesse and that is the onely lanterne that giueth vs light Our parents that beget vs they beget vs after their owne image and that is sinfull so that as wée are borne in sinne so all our The seed of life delight by nature is in sinne Therefore this séede and this begetting may well bee tearmed a mortall séede and a begetting vnto death But that we may haue a reuerent care and a great delight in the word of God we are giuen to vnderstand that it is the immortall séede the séede that begets vs vnto life As saith Saint Peter Epistle I. He hath begotten vs againe not of mortall but of immortall seede which hee affirmeth to be the word of God that endureth for euer And this is the singular commoditie thereof I. Iohn 3. 9. That hee that is borne of God sinneth not vnto death but if he fall hée riseth againe by repentance The reason because he sinneth not nor delighteth héerein nor suffereth it to raigne within him is for that the séede of Gods word ioyned with his feare remaineth within him neither can he sinne because hée is borne of God and begotten vnto life by his holie spirite As they that are in the fleshe cannot please God for the wisedome of the fleshe is enmitie to God so the word of God doth make the power of his spirite more effectuall within vs and teacheth vs how to please God and to liue in his fauour Blessed is the man that feareth God for his great delight is in gods word and hée maketh more account thereof then of any treasure For all precious things in the world they can continue with vs but while we liue in the world but the séede of gods word as it is euerlasting s◠it accompanieth the soule euen when it is departed from the bodie We are troubled about many things in this life but as our Sauiour Christ saith there is but one thing necessary and that is the hearing reading learning and meditating on the word of God And as wisedome is one of the VVisedome greatest commendations that can be giuen to the feare of god so doth the word of god deserue the selfe same commendation By thy precepts and commandements that is by thy word saith the Prophet Dauid I am wiser then the aged and my elders By thy word I haue gotten vnderstanding therefore I hate all wicked wayes This is your wisedome saith that holy man Moses vnto the Israelites Deu. 4. And this is your vnderstanding in the sight of the people which shall say Onely this people is wise and of vnderstanding and a great nation And this was the wisedome that god would should more preuaile with a King and highest gouernour in a realme then all the wisedome of his counsellours As we shall reade in the booke of Deutro 17. And when the King shall sit vppon the thorne of his kingdome he shall reade in this booke all the dayes of his life and it shall bee euer with him To what end and purpose Euen that he may go in and out wisely before his people That being taught and instructed
and the defrauding of iudgement and iustice maruell not For so it is like to come to passe So that there are feares and cares inough and matters to make them guiltie and their soules heauie that haue set their hearts vppon honour howsoeuer at the first it haue a glorious shew in the sight of the world but as for delight to speake and say it truly there is none When the wise King had shewed me thus much what Pleasure flawes crackes and rents there were in the chéefest delights of worldly men it was a matter too easie to iudge of the rest and of the meaner sort Which could terme no otherwise but méere foolishnesse and madnesse toyes and trifle The viole and harpe and musicall instruments how do they delight the hart What a ioy is it to spend our time in minstrelcie and dancing But what if musicke haue his mourning and that such foolish mirth doo ende in heauinesse What is beautie but the prouoking of lust and the forgetfulnes of God which maketh vs with an impudent face to say when we are called to God from this and all other earthly vanities I am maried to bewtie haue set my hart on vanity therfore he saith not haue me excused but in plaine tearmes I cannot come And when we thinke of braue apparell and delicate fare as though that were a thing to be desired let vs remember the rich man which was cloathed in purple and fine linnen and fared well and delicately euerie day who though hée flaunted on the earth and made the worlde his chiefest heauen yet afterward fried in torments and found the dolefull hell to he his dwelling place for euer Now what purpose is it for vs to desire to liue long Long life when there are no true delights but shewes and shadowes thereof When all things in our life are vaine what pleasure is it to liue séeing that as it is most certaine the longer we liue the more sinfull wée are This life of ours must haue an ende and peraduenture a fearefull or an vngodly end which if we could but remember and thinke vpon it would abate and pull backe our reioycing hearts although all our delight were to liue How much better were it to prepare our selues against the day of death Séeing that a short life is sometime a great blessing of God when as the course of sinne shall be cut off in vs And againe when we are taken away from wofull times to come and from those miseries which fall vppon the world VVisedome 4. Enoch was taken away least wickednesse should alter his vnderstanding For wickednesse deceiueth and bewitcheth the minde and the vnstedfastnesse of concupiscence doth soone peruert the simple heart And because the soule of this holy man pleased God therefore hasted he to take him away from wickednesse Yet the people see vnderstand it and consider no such things in their hearts how the grace and mercy is vpon his Saints and his prouidence ouer the elect The wicked and vngodly although they liue long in great prosperitie and sée not the graue in many yeares yet is their estate accursed and they liue long to their greater vengeance and condemnation vntill the measure of their sinne be filled vp to the brim and that the iudgement of GOD wayt for them at the doore Séeing then that these delights which worldly minded men make so great account of come to nothing and are in themselues but méere vanities and as it were shaddowes without a bodie and therfore may fitly be compared to Sâ—dome Apples which in outward sight and shewe are very faire and beautifull but when we come neare to touch them they fall to ashes Let vs returne to the true delight and only paradice of the soule I mean the word of God in VVord which paradice is the trée of the knowledge of good euil the trée also of life and immortalitie wherein are perfections to be found and such as may well content the heauenly Angels and blessed soules Which is the onely instruction of wisedome the guide of our life the light in darknesse which sheweth vs a way to enter into paradice although Cherubins and the blade of a sword shaken be set to kéepe the way of the trée of life I meane it sheweth vs the way into the highest heauens although there be many lets and hinderances to kéepe vs backe And the way that it onely Feare chaulketh out vnto vs is this The feare of the Lord and the especiall regard of his wil and commandements which hath the promises and blessings of this life and of that also which is to come By which direction of the feare of God we reade that the famous Patriarch Abraham was safe from the iniuries of straungers Lot deliuered from the deuouring fire that came downe from heauen and from those dreadfull iudgements Noah escaped the drowning flood and perished not with the vngodly Iob that worthie mirrour of all succéeding ages preserued from the rage wicked intent of the diuel Iacob set frée from the murthering hand of his brother Esau Ioseph from misery exalted to honour Enoch taken from the wicked world and translated into heauen By which examples and testimonies drawne out of the word of God we sée the high and great commendations of the feare of God and that there is no worldly delight to be compared vnto it In a word the chiefest commodities and blessings that the heart of a naturall man can desire and the greatest glory that he can wish to rise vnto all are included and comprehended within the feare of God Vnto the which that I may as I would exhort you let vs call to our remembrance the words that God spake vnto his people by his seruant Moses saying O that there were such a heart in them to seare mee and to keepe all my commandements alwayes that it might go well with them and with their children for euer O that they were wise then would they vnderstand this then would they know that the feare of God doth make a blessed life and a happie end That we may perceiue that the fear of God doth teach vs to be vpright and iust and to eschue euill as it did Iob that so God may grant our requests as he heard and granted the praiers of Cornelius that it may come to vs as it did vnto Iudeth that none be able to bring an euill report of vs because we feare God Finally that it may be said of vs as it was of King Dauid that hée was a man after Gods owne hart because that with all the power that was in him he did performe those things which God woulde haue him and that we may be minded as he was I had rather be a doore keeper saith he in the house of the Lord then to dwell in the Pallaces of Princes And so as people indued with wisedome and with an heauenly spirit let vs passe by these delights of the world which
5. of the Prouerbs and the 14. verse that Salomon had left his Concubines and vanities before he wrote this booke Therefore to say that the figure of Christ the pen of the holy scripture the man whom God loued the wisest man that euer was and one of the holy Prophets dyed a reprobate is presumption against the word impiety against God wrong to the dead Although because of his gréeuous fall in Idolatry and vncleannesse God left him in disgrace and makes no mention of repentance where he speakes of his death That they which stand may take héede least they fall and sée how easie it is to slip by the example of him that was wiser than they Salomō being wicked and yet saued was a figure of the church whose sinnes are forgiuen Thus hauing found as it were the Mine now let vs dig for the treasure Vanitie of vanities c. This is Salomons conclusion when he had gone through the world and tried all things lyke a spie sent into a straunge country as if he were now come home from his pilgrimage they gather about him to enquire what hée hath heard and séene abroad and what he thinkes of the world and these things which are so loued amongst men like a man in admiration of that which he had séen and not able to expresse particulerly one after another he contracts his newes into a word you aske me what I haue séen and what I haue heard Vanitie saith Salomon And what else Vanitie of vanities And what else All is Vanitie This is the historie of my voyage I haue séene nothing but vanitie ouer the world Carry this for the newes from the Preacher Vanitie of vanities All is Vanitie as if he should say Vanitie and greater Vanitie and more than Vanitie So the further he did go the more vanitie he did sée and the néerer he looked the greater it séemed till at last he could sée nothing but vanitie Whē he was come to this that he did sée all things vain vpon which men set their hearts he was moued with compassion could be silent no longer but néeds he must write to them which séek felicitie as he did in transitory things to warne them y◠they séeke it not any longer in these foolish things which haue no stability nor contentatiō but fly from them to the feare of God which hath the promises of this life and of the life to come Therfore he begins with All is vanitie as if he should say Loue not the world nor y◠things of the world for I haue tried that there is no certainty in them Thus he withdraweth them First from the wrong way and then sets them in the right way to happinesse which he defineth at last to feare God and kéepe his commandements When he had gone through a thousand Vanities then that comes in at the end euen like our repentance which staies till death So his drift is to shewe that mans happinesse is not in these things which we count off but in those things which we defer his reason is that they are all vanitie his proofe is because there is no stabilitie in them nor contentation of mind his conclusion is therfore contemne the world and looke vp to heauen from whence ye came and whither ye shall go This is the scope which Salomon aimes at as though we did all seek happinesse but we go a wrong way vnto it therfore he sounds a retire shewing that if we hold on our course and go forwards as we haue begun we shall not find happinesse but great misery because we go by vanitie Therefore to fright vs out of that way he breakes forth into an exclamation Vanitie of vanities All is vanitie Now Salomon full of wisedome and schooled with experience is licensed to giue his sentence of the whole world For the spiritual man iudgeth all things his iudgment is so certain that it runs before the euidence and cōdemnes all for vanitie before he conuince them to be vain whereas we proue first and condemne after because our words are no authorities he concludes first proue after neither any iudge did condemne so many togither Salomon resolued all the questions of the Quéen Sheba yet Salomō neuer answered so many questiōs at once as now for what can you enquire but heare you haue an answere Aske him as the souldiers and harlots and Publicans asked Iohn What is sin Vanitie saith Salomō What is pleasure Vanitie too What is bewty Vanitie too What is riches Vanitie too What is honor Vanity too What is long life Vanity too This is y◠state of all things after the fall all turned to Vanitie This is no reproch to the things but a shame to him which so abused them y◠all things should be called Vanity for him What a testimony is this of him which should be the onely seruant of God on earth whom he created in righteousnesse and holinesse whom he framed to his owne Image whom he placed in Paradice and would haue raised to heauen to heare that he hath so polluted his life with sinnes that now there is nothing but Vanitie This is a lamentable song which will make him wéep that tunes it if he think what he saith how his state was chaunged since Adam his father died Once God said That all was good and now he saith That all is naught and vaine as though he forbad man that which he created for man That is not Salomons meaning to debarre men from the vse of creatures although all things changed with man and became worse then they were yet he doth here rather shewe that man reapes nothing but Vanitie out of these things by reason of his corruption then that the things themselues are vain if they were well vsed For euen since the creation Paule saith 1. Tim. 4. That euery creature of God is good and nothing is to be reiected if it be receiued or vsed with thanks giuing for it is sanctified by the word of God prayer That is it which maketh them profitable to vs which because it is wanting for the moste part therefore Salomon saith that all are vaine to vs not vaine of themselues but because they are not sanctified as they should be Therfore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. hée shewes a way how we may make a profit of all and reioyce in our labours and finde a lawfull pleasure in earthly things so often hée calles vs to the vse least we should erre as the Monkes Erenits haue done before mistaking these words whē he saith That all is Vanitie they haue forsaken all company and gouernment and Office and trade and got themselues into the wildernesse amongst beasts to liue in quiet silence saying that men could not liue in the world and please God bicause all is vanitie So while they counted all things vain they became vain themselues left those blessings which Salomō enioyed after his
that he might learne to feare the Lord his God No maruell if the Quéen of the Ethiopians chiefe gouernour Acts. 8. had a desire to read the scripture hauing happily heard the commendation therof No maruell if the noble men of Berea did diligently reade the scripture because they were throughly perswaded that it was the doctrine of life and the power of saluation And this is one of the waightiest and most profitable spéeches that euer our Sauiour vttered Search the scriptures for in them ye thinke to haue eternall life And they are they which testifie of mee Which sentence diuideth it selfe into these two principall parts whereof the first is a commandement Search the Scriptures The second is an effectuall reason to moue vs to the fulfilling of that commandement For in them ye thinke to haue eternall life c. In the commandement we may consider our vnwillingnesse to search Secondly the manner how we should search Thirdly the great hinderances that keepe vs backe from searching The connsel of a friend is good but the heart of a man is froward against good counsell so that where he loueth dearly he wisheth that to his counsell he could adde a commaundement Therefore the holie spirit of God and our redéeming friende knowing howe slowe and howe vnwilling we are to take good counsell taketh vppon him to commaund vs to so good a worke as is greatly for our behoofe as though counsell were not sufficient nay scarce to commaund would serue For as the flesh and the world for the most part haue the vpper hand and Gods good spirit is welny quenched so heanenly matters are of base account and the desires of the world preuaile and carry vs whither they would Forgo all saith Christ to the young man and giue to the poore but he went away sad and heauy They that are worldly minded and are not touched with yeloue of God cannot loue his word and if they be willed and spoken to neuer so much to search the word of God yet they cannot heare Wisedome crieth in the stréetes to them that passe by and euery one passeth by and do not regard because that vanitie is in their eyes and in their mindes and in their hearts so that wisedom can find no place nor such a soule as shall bid it welcome and giue it entertainment If we had had but half a word or half a counsell to search after wealth and riches although it were into far countries we should refuse no labour if to séeke for honour and promotion euery one wold haue thought himself worthie to weare a crowne if to séeke for pleasures who would not haue followed the lure Nay who would not prease and throng to get in although the gate were neuer so straight But whē it comes to search the scriptures to learne the word of God euerie one hath this shift I pray thée haue me excused As though the waies of death were the waies of life and he that shuld counsell vs to search the word of God were rather our enemy then our friend As the Apostle speaketh to the Galathians Am I therefore become your enemy because I wish you well He that reproueth a man shall finde more fauour at the last then he that flattereth with his tongue and he that searcheth the word of God shall finde more comfort at the last then all the delights of the world could affoord him Many that haue gone astray and liued in the displeasure of God when they haue harkened vnto the word of God they haue bene so altered in minde and purpose that thencefoorth they haue determined with themselues to take a new course and to liue in the feare of GOD. For the word of God is forcible to beget vs a new life What age is more licentious and giuen to naughtie wayes then youth is and yet the word of God is of such vertue that it is able to tame their disordered humours Else the Prophet Dauid would not haue verified the same Psalme 119. 9. Wherewithall saith he shall a yoong man redresse his way euen by taking heede thereto according to thy word And the Apostle Saint Paule also witnesseth the like effect in the commendation of Timothy in that he had knowne the holy scriptures of a child which had made him forgoe and forsake the disordered course of vnbrideled youth and had furthermore made him wise vnto saluation Well wée are counselled and commaunded to search the word of God yet where there is one to giue vs that counsell there is a hundreth to drawe vs backe For as where God hath his Church the Diuell also hath his chappell so as God hath his sauing the word the diuell hath destroying bookes inough Hée workes with the flesh and the flesh ouercommeth the spirit as Eue did Adam when she brought him to his destruction When the Preacher is at his Sermon you shall sée some fewe to heare but goe to the stage Playes and you shall finde multitudes If it be an amorous booke or of pastime and mirth euerie one hath it in his hand but if the word of God be laide before vs we count it a matter too solemne and will not vouchsafe to reade it The wisedome of the flesh is enmitie to God and the nature of man is giuen to hate that knowledge that leadeth to God But as for the want of the knowledge of the word of God many perish so because they refuse to search it whereby their euil waies may be redressed and they kept in the feare of God therefore god giueth them vp to a reprobate sence to followe wickednesse euen with gréedinesse and to fall into foule and hainous offences Because there is no knowledge of God in the land saith the Prophet Hosea 4. 12. they breake out by swearing and lying and killing and stealing and whoring and bloud toucheth bloud and one sinne and mischiefe commeth after an other What followeth such matters our consciences will giue vs to consider and we cannot be ignorant what is like to fall out If they were wise saith the Prophet Moses they would consider their latter end and if the vanitie of folly did not too much raigne within vs we would séeke after wisedome and not be slow to search the word of God But let vs leaue them that care not for this knowledge The maner how to search and so care not for an other life so that they may liue in this world at their pleasure let vs leaue them to their fancies which at length will deceiue them and to their vanities wherein they are delighted And as for them who haue any hearts to read the word of God indéed whose hearts God hath touched and moued thereunto let vs searche and set downe the best way how they may bee directed in the reading thereof that it may tende moste to their profit First therefore as holy things must not be touched with VVith reuerence vnwashen hands according to the prouerbe so must we
their sinnes and wickednesse deserue that Gods word should be hid from them for the knowledge of God entereth not into a sinfull soule or who stubburnly refuse it and will not bee taught thereby or who are of such a faithlesse heart that will not beléeue it and yéeld themselues thereunto Such are not onely blinded through their owne naturall weaknesse but moreouer God for a punishment vnto them doth giue them vp to a contrary sence to beléeue lies vanities vntruthes and such deceits that in so doing they may procure vnto themselues damnation because they wold not receiue the loue of the truth that they might be saued Indéed some things there are in the scripture according Some matters hard as we reade in the Epistle of S. Pet. cap. 3. v. 16. that are hard to be vnderstood No doubt to make vs not to thinke lightly of them or that our wisedome is able to comprehend them without the helpe of the spirit of God and also to make vs humble in our owne conceit and diligently and earnestly to craue of God in our daily praiers that he would make vs partakers of the knowledge of his wil. Many things are hard to be vnderstood which they saith the Apostle that are vnlearned and vnstable wrest and peruert as they do also other scriptures vnto their owne destruction The faults being remoued wherewith vnskilfull readers are ouertaken there is no cause to say that the scriptures are hard The vnskilfull and the vnlearned reading the scriptures and giuing that interpretation that their owne sancie or want of wisedome doth affoord them they may soone wrest and peruert them and easily mistake For the wisedome of man is but foolishnesse in Gods matters But when we settle our selues to the reading How the scriptures are easie and how to reade them to profit by them of the scriptures we ought therewithall to frame our selues to praier that it would please God to lighten our vnderstanding that otherwise is altogither darke and foolish by nature to open our eyes which are shut vp in the compasse of our own ignorance And thus reading the scripture with praier for Gods assistance that it would please God to grant vs wisedom to vnderstand them and that we may not be ouerruled by our owne foolish fancies when we read them with an earnest desire to profit by them then shal the scriptures be easie to vs which before thought them to be too hard Again in reading of the scriptures we ought not to be ouer rash to giue our iudgement out of hand especially in waightie matters but to compare one sentence and place of scripture with an other and alwaies to haue an eye that they agrée to the articles of our beliefe And if we cannot so be satisfied but that still doubts do arise we ought to haue recourse to them that haue further knowledge If there be any strife about landes and possessions we craue the sentence of the Iudge if any disease be in the bodie straightway we sende for the Phisitian So if any doubt or controuersie doo arise in matters of religion the learned Minister is to aunswere and resolue them by the word of God and to shew them the true meaning thereof Many thinges are harde to them that are vnsiable and vnconstant such as are readie to bee carried away with euerie winde of vaine doctrine alwaies wauering sometimes in one minde and sometimes in an other to such it is no maruell if the scripture be hard and little for their profite The nature of man as it is giuen to heare newes so it is maruellously inclined to searche out all secretes yet none are more confounded in their owne wisedome and none more driuen to vncertainties then they bee But as for those matters whiche are for our saluation and for the instruction of our liues they are most easie to be read knowne and vnderstood euen of the meanest and simplest that search thereafter in all humblenesse of minde The second principall matter which I noted vnto In them ye thinke to haue eternall life you in this portion of scripture wherehence my text is taken is the effectuall reason to moue vs to performe the commandement of our Sauiour Christ Search the scriptures The commandement is great For in them ye thinke to haue eternall life And they are they that testifie of me Health is more to be desired then wealth and a man will giue all that he hath for his life yet the life here spoken off doth farre excéede this life as farre as the heauen doth the earth and the way to procure that life is more easie then to preserue this mortall and transitorie life No way so easie as to search and finde to read and to be comforted to vnderstand wherein true life consisteth and to enioy it And because we should not finde this easie way and to kéepe vs from all searching therefore the diuell caused the word to bee closed vp in an vnknowne tongue and in the meane time we were carried away with vanities and held in darknesse and ignorance lest when we should heare others or read Gods word our selues we might vnderstand and beléeue that so we might be saued He blinded the world and cast a mist of ignorance before their eyes and kept away the comfortable sunshine of the word hindred the message of glad tidings and carried away the light of the glorious Gospel of Christ in a cloude that it might not comfort our hearts consciences that we might not be partakers of the blessed benefits of God toward vs in Christ Iesus As the forgiuenes of our sins the fauour of God a holy life a quiet conscience a stedfast hope of euerlasting life and of the ioyes that are to come We were hindred from this searching that we should not tread the right way to euerlasting life and saluation but that we should goe a by way to euerlasting death and condenmation In the latter times there shall be many false teachers so that if it were possible they should deceiue the verie elect And this deceit is no meane sleight but the indaungering of our soules that we shall neuer be partakers of euerlasting life And therefore we are willed to trie the spirits to trie such false teachers by the touchstone of Gods word and to examine their doctrine whether it be agréeable to the scripture Search the scriptures for in them ye shall haue life that is ye shall be assured that ye shall not be deceiued in the way of life Therefore the scripture may be compared vnto the starre that led the wise men vnto Christ so that when they came where he was it stood still Musicke doth not onely alaie raging and furious mindes but doth drawe them also to a further desire thereof so the word of God doth not only asswage and beate downe the euill inclinations of our hearts but also bréedeth in vs a minde to order our steppes aright to liue well to refraine from
tribulation reioycing in persecution reioycing in torments reioycing in death because they haue bin so well learned in gods schoole in gods booke that the loue of God is throughly shed abroad in their harts by the inward secret and most heauenly working of his holy spirit Triumphing against the world and the cruelties thereof being fully perswaded that neither life nor death nor any thing else shall be able to seperate them from the loue of God which is in Christ Iesus We learne that we are the children and beloued of god and that we are heires euen the heires of god and fellow heires with Christ if so be that we suffer with him that we may also be glorified with him For the afflictions that may fall out vnto vs are not worthie of the glorie that shall be shewed vnto vs and that we shall receiue in the kingdome of heauen If it were not so saith the Apostle we were of all men the most miserable if our hope were ended in this life and if that persecution had not a ioyfull recompence He that striueth not shall neuer be crowned and he that doth not take vp Christ his crosse euen to the death shall neuer come where he is To them that thus endure trouble and are thus hated reuiled and slaine of the world they know and are assured by gods word that there is a crowne reserued for them which the Lord shall giue them at that day dreadfull to others but ioyfull to them When it shall be said vnto them Come ye blessed enioy the kingdome prepared of my father for you from the beginning of the world Search the scriptures for in them ye thinke to haue etrnall life And thus they do performe it It followeth in those words which I haue reade vnto They testifie of Christ you touching the effectuall reason that should moue vs to the reading of the scriptures And they are they which testifie of me In them ye thinke to haue euerlasting life because they direct vs vnto the knowledge of Christ wherein consisteth life According as he saith of himselfe I am the way the truth and the life To him saith the Apostle Act. 10. 43. giue all the Prophets witnesse that through his name all that beléeue in him shall receiue remission of sinnes This is life euerlasting saith the Euangelist S. Iohn 17. 3. that they know thée to be the onely very god and whome thou hast sent Iesus Christ And thus the word of god doth testifie of our Sauiour Christ Ioh. 3. 16. That God so loued the world that he hath giuen his onely begotten sonne for the redemption of the world that whosoeur beleeueth in him should not perish but haue life euerlasting They are they which testifie that I am the onely life to true repentant sinners to giue them ease and comfort that are swallowed vp and ouerwhelmed with heauie sorrowes and as it were vtterly cast away through griefe and distresse of minde for their sinnes According as the Apostle saith Christ came into the world to saue sinners Come vnto me saith Christ all ye that be heauily loaden with the burthen of your sinnes and I will ease you and I will refresh you For I came not to saue the righteous but to call the sinners to repentance They are they which testifie of his holie and vndefiled conception being conceiued by the holie Ghost and borne of a virgine and so being without all blot of sin to the intent that we might be freed from our vncleannes which we draw from our parents being born in sinne and conceiued in iniquitie being defiled by originall sinne and naturall corruption which testifie of his life and conuersation that it was altogither vnrebukable blamelesse and that in euery point he fulfilled the law of God y◠his righteousnes perfect obediēce might be imputed vnto vs which are otherwise vnder the curse of the law that our sinne and disobedience might be couered and that we might not be called to account for the same which testifie that hée was condemned before an earthly iudge to acquite vs from the dreadfuil sentence of the heauenly iudge which testifie that in bodie soule he suffered gréeuous torments that the wrath of god might not take hold of vs which testifie of the wonderful worke of his resurrectiō of his triumphing ouer death sin hell and the diuel to make vs ioyful conquerers which testifie of his glorious ascention into heauen to giue vs assurance of y◠heauenly possession which he hath purchased for vs which testifie y◠he shal be y◠iudge of quick dead to giue vs euerlasting comfort which haue put our whole trust in him when all other vnbeléeuers wicked vngodly people shal stand in his presence with great horror séeing his comming shall bee to be reuenged of their vnbeliefe and contempt Finally in an other consideration we may say that they They bring vs to the knowledge of God our selues are they that testifie of him For first and principally they teach vs the knowledge of God Secondarily and consequently the knowledge of our selues The knowledge of the Almightie power of God in the creation of all things of his infinit wisdom in disposing them in their due order of his great goodnes in doing al these things for the vse and benefit of mankinde Indéed the creation of the world and all the creatures therein do bring vs to the knowledge of God and this is onely the scripture of the heathen people but yet this doth not shew vnto vs sufficiently how God is our God and our father in Iesus Christ which knowledge we do only attain by reading the word of God And this is the scripture of the Christians Through which knowledge of God in respect of Christ we learn that God hath entred into a couenant with all faithful people that he would be their God and that they should be his people And that therfore they ought to performe vnto god his due scruice which especially consisteth in these thrée points First to worship the true God and to detest all idolatry and false gods to make our praiers to God alone and religiously and deuoutly to serue him Secondly that the worship of God doth cōsist in spirituall matters as faith hope charitie obedience righteousnes holines innocency patiēce truth and all godlines Thirdly to improue accuse and condemne all wickednesse and sinne infidelitie desperation disobedience impatience lying hipocrisie hatred slaunder iniurie and wrongfull dealing vncleannesse lust gluttony and all other vngodlinesse and iniquitie Furthermore that God doth in mercy and fauour reward the good and according to his iustice punish the offendors and that therefore he hath prepared ioyes and torments after this life For our soules are such that they neuer die and our bodies shall rise again to be ioyned to our soules at the latter day In respect of which knowledge of God the scriptures do perswade vs so to liue in this world that
through our sin and vngodlines we lose not our happie estate in the world to come As touching the knowledge of our selues that is of our The knowledge of our selues excellent estate wherein we were created of our fall wherby we lost and forfaited that estate and howe againe we are restored vnto the same the word of god doth thus instruct Mans excellent estate vs. That god by his infinit goodnesse created man according to his image and likenes to this end that he should be good holy immortall happie and partaker of all his benefits hauing then and in his time of innocencie Fréewil to fulfill and performe those things which god required at his hands and to do his will and commandements Lastly in graunting him the rule gouernment ouer all his creatures The knowledge of our fall consisteth herein and so His fall we are taught that man being created in so excelleÌ„t estate continued not in his innocencie and vprightnesse but fell away by his disobedience from god and from his excellent estate The causes of whose fall were the temptations of the Diuel the enemy of all mankinde the enticement of Eue his wife his infidelitie in not veléeuing gods word to be true and doubting the punishment which god foretold lastly his own high mind and wicked wil by which means he disobeyed god and so became sinfull The sequele and effects of his disobience sin and fall were theirs that thereby he prouoked gods wrath against himselfe that according to his deserts he was vexed with infinit miseries and that he brought death vppon himselfe and vpon all his posteritie And so through sin he chaunged the image of god into the image of the diuel and caused that his ofspring and posteritie should be by nature the children of wrath and subiect to miserie death and damnation Concerning the restoring of man we reade that gods His restoring mercy herein is great and singular who according to his infinit and vnspeakable goodnesse pittying mans miserie of his méere grace â—nd fauour did giue his owne sonne to death for the forgiuenesse of our sinnes And that the meane whereby man should be restored was that the sonne of god should be incarnat and take our flesh of a godly woman and pure virgin being conceiued of the holy ghost and thereby pure and without sin Who in our flesh performed perfect obedience to make vs acceptable who by dying in the flesh did satisfie Gods wrath and by death ouercame death and him that had the power of death that is the diuell who deliuered the faithfull children of Adam and set them frée from the bondage of Sathan who procured them to be adopted the sonnes of God being by nature the children of wrath who sanctified them and inducd them with the gifts and graces of his holy spirit that they might be framed to expresse the image of God in their liues and conuersation that they might be holy both in bodie and soule and so recouer their former estate and become fellowe heires with Christ of euerlasting life being immortall and blessed and eternally glorified And thus when in our painfull endeuours we shal perceiue that God hath graunted vnto vs to vnderstand his will and his word it will bréed an inward comfort in our hearts and consciences which shall be a sufficient witnesse vnto vs both of Gods loue and fauour and of his sauing and euerlasting mercies toward vs. God gaue the heathen people a land wherein were riuers Conclusion of waters and fountaines a land of wheate and barley and of viniards and figge trées and pomegranates a land of oyle and honie a land wherein was no scarcitie a land whose stones were iron and out of whose mountaines they dig brasse they possessed great and goodly citties and houses full of all manner of goods they wanted no earthly commodities that their hearts could desire All which blessings although they enioyed them to the full yet in respect of the word of God they were all but as vaine shadowes The great blessings of his word and of his lawes he gaue onely to his owne people He dealt not so doth the Prophet say with the Heathen nay he dealt not so with any nation vnder the Sunne neither had the Heathen knowledge of his lawes Which great blessing and the onely treasure of all treasures we enioying through the mercy and fauour of God shall we be found so negligent as not to search and spend some time and studie therein The time shall come saith Christ that ye shal desire one of the daies of the sonne of man and shall not sée them What if God should send a famine not of bread nor of bodily foode but of his precious word What if he should punish vs by Idolatry by giuing power to a straunge nation to ouerrunne vs. We may wander from sea to sea and from the North euen to the East then we may runne too and fro to séeke the word of the Lord and yet not be partakers of our desires Now we may reade let not the opportunitie slip vntill the time come that we may wish and want We neuer lightly know what health is till sicknesse come and then we may be nearer to death then to recouer our health What was it to Moses that he could sée that pleasant land and goodly lebanon and could not enter into it And what comfort will it be to vs to thinke that we had time to reade and search the word of God when we shall be debarred from the vse therof O that we could be perswaded to reade and search that we might finde eternall life or that the loue thereof were planted in our hearts that we might bee desirous still to heare reade and meditate in the same who in so doing are pronounced blessed Blessed is the man whose delight is in the lawe of the Lord and therein doth he meditate that is continually spend a great part of his time in that holy and heauenly and sauing exercise Which blessing God of his mercy grant vs and frame our mindes to the earnest desire of reading and vnderstanding his wil and and his word and I pray God giue effect to the same and prosper it To God the Father God the Sonne and God the holy Ghost c. Some reade the word for fashion sake Idle readers Mat. 13. 19. Much like the high way seede And some being touch't by gods good grace Christian workers Mat. 5. 6. Do reade it for their neede Yet is the wisest naturall man 1. Cor. 2. 14. Herein but ignorant and blinde And daily must we pray to God Praier for vnderstanding Eph. 1. 16. 20. Iam. 1. 5. Colloss 1. 9. To light our darkned minde And if that profit we do meane To get and gaine thereby We must not reade but once and twice To satisfie the eye But often must the cud be chu'd Read often if we minde truly to profit Ps
forth to fight with two great mightie giants the World and the Diuell And whom do we take with vs but a traytor euen this brittle flesh of ours which is readie to yéeld vs vp to the enemy at euery assault Only he which suffereth Satan to compasse vs doth preuent him and staie him from destroying vs. Amongst the rest as the Pardoning 2. Cro. 30. 8. Col. 2. 13. Ier. 31. 34. chiefest are there his pardaning and forgiuing mercies whē he putteth all our wickednes out of his remembrance that they shall not bee once mentioned against vs. And so prepareth our harts vnto him by writing his lawes in our hearts making vs hearts of flesh which before were stony and stubborne and making vs obedient being before sinfull and disobedient He reserueth mercy for vs by receiuing vs vnto mercy As the Apostle S. Paule testifieth of himselfe that he being the chiefest sinner and a great offender aboue many yet was receiued vnto mercy his iniquitie transgression Receiuing and sinne being forgiuen not imputed vnto him nor layd to his charge The fift consideration set downe in my text is concerning 5 the holy and righteous nature of God which abhorreth and punisheth wickednesse Whose mercy as it reacheth vnto thousands yet lest he should séeme thereby to fauour sinne and sinners by forgiuing iniquitie transgression Not making the wicked innocent and sinne therefore he addeth these words And not making the wicked innocent For although he fauour repentant sinners yet as touching them that are obstinate and continue in sinne he reckoneth not them among the innocent Shutting vp the declaration of his owne holy righteous nature by setting downe his iustice and seueritie against sinne to make vs beware lest we prouoke his anger by sinne and to strike a terrour and a feare into the hearts of all sinners and offenders giuing them to vnderstand what they are to look for if neither his mercy nor his threatenings will preuaile It séemes that the wicked are innocent because God doth not punish them and because in a maner they do what they list without controulment So they runne their course and God doth suffer them not because they are innocent but because their vengeance may be the heauier It is with them as it was with Shimei who cursed Dauid concerning whom he gaue a charge vnto his sonne Salomon saying Behold Shimei cursed me with a horrible curse but afterward he came vnto me and I sware vnto him that I would not slay him with the sword But thou shalt not count him innocent For thou art a wise man and knowest what thou oughtest to doo vnto him Therefore thou shalt cause his hoare head to goe downe to the graue with blood Which after fell out worthily because he brake the commaundement that the King had giuen him vppon paine of death and which he most willingly gaue his consent vnto so that his blood was vpon his owne head and his death came to him through his owne default Such is Gods gracious goodnes to suffer the wicked for a time deferring their punishment which euery houre they deserue and hée might put in execution and will no doubt performe it all in Quod differtur non aufertur his time For either they be cut off by a violent death or some way or other God sheweth his greeuous iudgements on them Though God withhold his hand yet he striketh at length and they shall not alwayes scape scotfrée that thinke themselues to be innocent When the Ammorites had filled the measure of their sinne Gods destruction came vpon them and when the time of the wicked is come they shall know themselues to be guiltie The teares go among good corne vntill the haruest but at haruest the teares are burnt and the good corne is brought into the barne preserued The wicked are among the iust and often are so taken in this world but in the world to come they paie for it when the iust and innocent shall be receiued into ioy Who thoughte themselues more holie then Corah Dathan and Abiram that murmured against the seruant of God Moses but the earth deuoured them to shewe that there was neither holinesse nor innocencie in them Some mens sinnes go before vnto iudgement and some follow after Some are punished in this life for an example vnto others and some escape vntill their dying day But as after death commeth iudgement so then shall it heauily be laide to their charge neither shall they be pronounced innocent As God is holie and innocent so no wicked and vncleane person shall come into his rest For without the gates of his heauenly Citie shall be dogges and inchaunters and whoremongers and all wicked persons who when their houre is come shall be rewarded according to their desertes A guiltie life will haue a fearefull death and torments wayt in an other world for carelesse finners in this world Guiltie and innocent can neuer agrée no more can life and death heauen and hell which may well put vs in mind of our estate least we be numbred and plagued among the guiltie and vngodly Else when we looke for mercy we may méete with iudgement For commonly this is in euerie mans minde and this is his resolution if they can escape the daunger of mans lawe although they be neuer so much faultie they thinke themselues as cleare as the best and that no man is able to laie any thing to their charge It may bee that we may goe for honest in the sight of the world but before god and in his fight we shall neuer be taken for innocent Againe this clause is well put in to make vs not to be too bold or to presume of gods mercy because as wee see his mercy and gracious kindnesse is so often remembred Although God be mercifull yet is he also iust and will not at the end account vngodly and wilfull sinners to be innocent A couetous man is desirous of more wealth then he can Conclusion well vse and a curious and searching minde would enter further into the knowledge of god then it can perfectly conceiue Wherfore let it suffice vs to know that onely which god hath reuealed of himselfe and that which is more necessary and néedfull for vs to vnderstand Euen that hée is iust and righteous to feare vs from sinne and to make vs desirous to continue in well doing Also that he is gratious and mercifull that we should not vtterly be discouraged if we haue offended god but that we should hope for mercie if we vnfeinedly and truly repent For God reserueth his mercy for such by forgiuing them their sinnes and so receiuing them vnto mercy Mercy and truth saith the Prophet haue met togither righteousnes and peace haue kissed each other The worlde is ouerflowne with wickednesse and many doe rather presume of Gods mercie then that euer they are like to be pertakers therof And here is the dump and this is
frutes of the trées and some vpon the flowers of the field He hath appointed some beasts to be a foode for other as the asse is the lions praie and diuers smal fishes are swallowed vp of greater And who is it that can perfectly set downe the diuers sorts of nourishment and foode which God hath ordained for all his creatures to the preseruation of their liues Which if it had not bene so I meane if God had not had care of the preseruation of his creatures his creation had not lasted but for a moment and the glory thereof had not reached vnto this time neither should it haue continued as it is like to doo vnto the worldes end But as God created all things to set forth his glory and next for the vse of man so also hath he appointed foode to all liuing creatures that they might minister foode vnto man Wherin we may wel perceiue the gracious and louing care that God had for man who before he wold haue him to be in the world prouided all things necessary for him Not vnlike to a man here among vs that louing the friend whoÌ„ he intendeth to haue with him and to come vnto him ere euer that he wil haue him come maketh all things ready that may be either for his pleasure or for his necessitie and then sendeth for him to come all things thus being ready and prepared Which is not so to be vnderstood as though God of necessitie did doth so prouide for man but rather of his goodnesse and of his mercy For in stéed of health we deserue sicknesse in stéed of plentie penury and scarcitie in steed of wealth riches pouertie and misery Therfore God through our prouokement doth sometime withdrawe his plentifull hand and in stéed of his gracious prouidence calleth for a famin for a drought vpon man vpon beast and breaketh the staâ—â—e of bread wherby mans hart is strengthned Indéed God reléeueth man aboue all other creatures but yet for sinne God taketh his foode away from him If ye kéepe all my statutes and continue in my feare ye shall eate the good things of the land if not I will withdraw my blessings and send the contrary saith God by his Prophets As especially we may read Deu. 28. among the rest of gods blessings If thou shalt obey diligently the voice of the Lord thy God and obserue do all his commandements blessed shal be thy basket thy dough thou shalt haue plentie the Lord shall open vnto thée his good treasure euen the heauen to giue raine vnto thy land in due season But if thou wilt not obey cursed shall thy basket be and thy dough and the Lord shall shut vp his good treasure against thée and the heauen that is ouer thy head shall be brasse and send downe no rain and the earth that is vnder thée shal be iron so fast closed that it shall yéeld thee no frute nor any increase Thou shalt carry out much séede into the field and shalt gather but little in for the grashoppers shal destroy it Thou shalt plant a vinyard dresse it but shalt neither drink of the wine nor gather the grapes for the wormes shal eat it All thy trées fruit of thy land shall the grashopper consume God shall prepare for thée and send thée plentie but for thy offences thou shalt not be partaker of it but he wil giue it vnto vermin before thy face to make thée wonder at his iudgements and to descend into thy self examine thy own hart conscience that hast giuen such cause As the Prophet Ezechiel testifieth cap. 14 13. Sonne of man when the land sinneth against me by committing a trespasse then wil I stretch out my hand vpon it and wil break the staffe of the bread therof and wil send famin vpon it and I wil destroy man beast forth of it For he wil cause the heauen to staie it self from dewe the earth to deny her fruit And he wil call for a drought vpon the land and vpon the mountains and vpon the corn vpon the wine and vpon the oyle vpon all that the ground bringeth foorth both vpon men vpon cattle and vpon all the labour of the hands And what a grief wil it be to sée the séeds of corn rot in the earth and to be chaunged from corne into wéedes How gréeuous shal it be to heare the dumbe beasts for to mourn and to sée the heards of cattle to pine away because they haue no pasture and the flocks of shéepe to be destroied for want of fodder Yea the riuers of waters also are dried vp because the fire of the wrath displeasure of the Lord shal deuoure all How should a hundreth fall before tenne vnlesse God had giuen them vp to the handes of their enemies And how should Gods prouidence be debarred from man but that God did shorten his hand through their faulte For when Gods anger is hot against men then doth he cause the enemy to besiege them and in the distresse of the siege shall they féele the want of gods gratious prouidence As we reade in the aforesaid chapter of Deutronomy The enemy shall besiege thée in all thy citties vntill the high and strong walles fall downe wherin thou trust est Then shall the tender and excéeding daintie man that loathed common meates for want of foode eate his owne children also the tender and daintie woman which wold scarce put her foote to the ground and was fed as it wer with princes delicats be glad to eate her after burthen and hunger shall so byte her that she shall be readie to eate her child before it be deliuered Which distresse being foretold afterward fel out in the daies of wicked king Ioram For his enemies did so besiege him his people vntil the famine was so great that an asses head was at foure score pieces of siluer and that the women did eate their children Wel therfore might the king say séeing the Lord doth not succour thée how should I help thée with the barne or with the wine presse Meaning that it laie not in him to helpe them to any vittaile For when God shutteth his hand and withdraweth his prouidence who can help When there is plenty we thinke all things come by a coÌ„mon course but vntil we be pinched with waÌ„t we shal neuer perceiue gods prouidence then we crie to God for foode and neuer before For the sin of man God turneth plentie into scarcitie and in stéed of foode they finde famine yet to comfort the hearts of the godly when other are readie to die for famine they shall haue to serue their turn On euery side death famin misery crying wéeping and yet God shall fâ—ed them God shal prouide for them and they shall be so wel prepared that whatsoeuer fall out they shall be content with Gods visitation As the raine falleth in one place and not in an other so
the way much like to him that ranne after his shadow to catch it when it ranne away from him as fast as he followed it Where shal a man think sée fortune chance more then in drawing of lots but as we shall read Pro. 16. 33. This fortune matter is ruled by God The lot is cast into the lap but the whole disposition therof is of the Lord. Looke into all waightie matters which were commited vnto lots and you shall plainly sée and perceiue gods worke liuely set downe Especially in the historie of Ionas the Prophet and of Achan that sold the Babylonish garment Iosh 7. and of the choosing of Matthias vnto the Apostleship in which businesse after they had made their praiers vnto God that he would shew them out the man whom he had chosen they committed the matter to lots and the lot fell on Matthias So you sée what a follery the deuised spéech of fortune is and yâ— those matters which we think to be done by chance are brought to passe by gods appointment Yet some more wise theÌ„ the rest letting passe Destinie all spéeches of fortune and chance haue surely thought and stedfastly affirmed that the affaires of men and men themselues are ruled by destiny And herehence come those spéeches He was borne to this or to that he was marked to be of this or that condition his destinie was to die by such or such a death One dares not go such a way for théeues an other if he sée a swoorde drawne thinketh hée shall be thrust through with it an other feareth to dwell in rotten houses lest by this meanes they should come by their destinie and a thousand such like feares doo possesse their Multi fata vitantes in fata inciderâ—nt hearts being readie to tremble at euery shaking of a leafe That which the wicked feareth doth often fall vnto them but the righteous is bolde as a Lyon and putteth his trust in God and is not amazed with such vaine feares and is fully perswaded that so long as he kéepeth himselfe in the feare of God and doing well no euill shall come vnto him Contrariwise they that thinke all is dispatched by destinie feare euery houre lest they be dispatched them selues and in stéed of a quiet heart and minde there is nothing but faintnesse and feare of trembling What carke and care to defende themselues and to preuent mischiefes and yet all in vaine if Gods prouidence bee otherwise whereunto we must haue speciall regarde in all our actions and endeuours and so to rest our selues contented with Gods will whatsoeuer falles out If any bee giuen to lewdenesse or any naughtie disposition if any hurt come or any gréeuous trouble or hazard of life surely will they say he was borne vnder an ill Planet and vnder an vnlucky signe Which indéed is not so but rather Gods punishment laide vppon him who oftentimes giueth ouer some to an euill mind and lets them runne on that their punishment might bee the greater and bringeth many to their death by his secret and most iust iudgements But suppose that the Plannets and the Starres the heauenly influences and celestiall bodies doo worke any inclinations in the mindes of men or foreshewe some gréeuous euents yet these leaude inclinations and fearefull euents cannot come nigh them nor touch them nor hurt them that frame their liues according to the rule of Gods word No better witnesses in this matter then they that haue beene more priuie hereunto then the common sort To the proofe whereof I will shewe two examples or euidences and instances Socrates a learned Philosopher being iudged by one that was skilfull to be dull sensuall and inclineâ— to sundry foule vices They that were present knowiâ—g the wisedome and vertue of Socrates laughed him to scorne for his great iudgement and other of his frinds were verye muche agréeued and displeased with him to heare him say so Nay saith Socrates let his iudgement nothing mooue you For certainly such a one had I bene had not the instruction of Philosophy amended the corrupt inclination of my nature Well then if the instruction of Philosophy may so much preuaile as to alter our mindes and inclinations much more shall the word of God and the force of his holy spirit be effectuall in vs to the full performance of so good a purpose The other proofe to disprooue all matters of destiny taken out of one of the destiny writers is this Take no notable thing or any great matter in hand neither begin any long iourny in the houre of Mars if you can by any meanes know when it is Then followeth that which dasheth all by his own confession But saith he who so euer put their whole trust in God and do guide their liues by the rule of his holy word be they neuer so simple and vnlearned God will so direct them that they shall auoid all such daungers and perillous times And contrariwise the wicked being learned yea thogh they know the times shall not haue power to auoid them As I haue séene saith he in many which afterward they did well consider though too late It is not therefore blinde chaunce nor heauy destiny but Gods prouidence which in great wisedome ordereth all things and bringeth all things to passe and hath the times and seasons and all plagues and punishments in his hand to send them foorth or to keep them back All which he disposeth to the benefit and good of his chosen children as also to the destruction of the wicked and vngodly and to the greater manifestation of his owne glory partly by his mercy Haman the Agagite as we shall reade in the history of Ester hated Mordecay the Iewe vnto death the reason was onely this because Mordecay bowed not his knée vnto him One mans death could not satisfie his â—nger he thinketh in his mind to destroy a number euen th whole nation of the Iewes To bring his matters to pale what is his pollicy First he doth falsly and that gréeuouâ— accuse the Iewes to the king to procure his hatred and heauie displeasure against them and furthermore to make his purpose sure he offereth to bring into the kings treasury tenne thousand talents of siluer if so be the king woulde giue foorth commaundement that all the people of the Iewes might be destroyed The King yéedeth Haman maketh haste and being in iocund ioy foorthwith Haman causeth a gallowes to be made for Mordecay and all his minde runneth vppon sheading blood The king is requested in the Iewes behalfe Mordecay his good déed that that hee did for the king in opening treason that was practised against him is called to remembraunce and the cause of this pretended murther made manifest that it was onely the mallice that Haman had conceiued against Mordecay for no matter of waight God turneth the heart of the king and maketh him to call back his wicked decrée Mordecay is honoured as the onely man whom the king
would honour and Haman himselfe was hanged on the same trée which he had prepared for Mordecay Was this Hamans destiny or was it Gods prouidence to bring it so to passe for the benefit of his people and for the ouerthrow of this proude and wicked Haman King Darius because the spirit was excellent in Daniel preferred him aboue all other rulers and gouernours in his kingdome and further thought in his mind to set him ouer the whole realme And because the king had so preferred Daniel his enemies being moued with enuy they sought occasion against Daniel and preuailed so farre against him that he was cast among the lions to be deuoured of them God shutteth the mouthes of the lions the hungry lions that Daniel may be preserued The accusers of Daniel and they which sought his blood by the kings commandement they their wiues and their children are cast into the denne of lions and the lions had the maistry of them and brake all their bones a pieces ere euer they came at the ground of the denne The righteous escapeth out of trouble and the wicked shall come in his stéed saith Salomon in his Prouerbes Looke into the selfe same history of Daniel and there shal ye read of Susanna the wife of Ioachim a beautifull and that which is rare a chaste and godly woman also Through her beautie two wicked Iudges were inflamed and hauing gotten time and occasion to come priuily into her presence néedes she must yeeld vnto them or else no way but death She refuseth and committeth her cause to God and crieth out The wicked Iudges they beare witnesse against her that she would haue bene naught with a yoong man And when she was led to death God raised vp the spirit of a yoong child to trie out the matter and the Iudges being founde guiltie were stoned to death and Susanna deliuered Was this their destinie or or was it the manifestation of the iustice of God in his iudgement God knoweth by his wonderfull prouidence howe to bring the mischieuous intents of the wicked to naught turning all to the setting forth of his glory by shewing his iustice on the one sort and declaring his mercy vnto the other to the comfort of the godly and to the terrour of the wicked For as god hath a prouident and fatherly care ouer the godly not only prospering their estate of life by his manifold blessings and helping them in all their necessities but furthermore asswaging their griefes and easing comforting them in all their miseries distresses so also hath he a stroke in the practises of the wicked that they shal be able to do no more then that which he hath determined shall giue thē leaue to do As our Sauior Christ answered Pilat when he said vnto him Answerest thou nothing knowest thou not that I haue power to loose thée and power to condemne thée Iesus answered said vnto him Thou couldest haue no power vnlesse it were giuen thée frō aboue Which also is confirmed by the sayings of the Apostles Act. 4. 28. concerning the death of Christ Doubtlesse say they against thy holy son Iesus whom thou haddest annointed both Herod and Pontius Pilate with the gentiles and people of Israel gathered themselues togither to doo whatsoeuer thy hand and thy counsell had determined before to be done Diuers waies hath god to restraine the mallice of the wicked and to breake their mightie purposes Sometimes he casteth a dumpe into their mindes and taketh away their vnderstanding sometimes although their sences be fresh and and their mindes currant and marnellous readie as a lyon to the praie yet before they come to the déede God casteth a feare into their hearts or stoppeth them some way or other that they cannot do as they would Sometimes god giueth them leaue a degrée further as to beginne and to put their mischiefe in practise but before their matters come to an ende he crosseth all and they stand amazed to thinke what was done Absolon he laieth his plot to put his father out of his kingdom and vseth flattering means and stealeth away the hearts of the people his minde was currant and his sences fresh he taketh counsell of the matter and it goeth forward The trumpet is blowne and the people rebelliously are vp in armes against their lawfull king the matter beginneth now to be set on foote Achitophel he giues mischéeuous counsell but god turneth it into foolishnesse The armies méete but vpon a sodain Absolon and his army are discomfited and dismaid and before he can come to the victory and to enioy his fathers kingdome and his crowne he hangeth vpon an oake being caught by the long locks and haire of his head and thus taken vp betwéen the heauen and the earth he hangeth til Ioab one of the chief captaines of his fathers army came and thrust thrée darts through him and dispatched him of his life King Pharaoh he cannot away with the people of god that dwell in his land hee is affraide they will be more mightie than his people He taketh vppon him to be wise and to stop the increase of the people and giueth commandement to slaie the men children the midwiues fearing god they kéepe them aliue Yea he that afterwarde was moste against him was preserued aliue by his owne daughter and daintily kept as one of the kings stocke so long as he would himselfe When this deuice failed he laieth vpon them sore oppression and gréeuous burthens and taskes them to the death belike to make them flie his land God taketh such order in their behalfe that they should depart out of his kingdome I know not how but the king will not giue them leaue and when they were going out he pursued after them to destroy them and in the pusuit lost his owne life and many moe of his people The histories of France can tell that although their persecuting king be in his complet harnes and in his roialtie shall shew his valour among his friends and subiects yet while he is Iusting a splinter of Momorance his speare shall enter as the arrow did betwéene the ioynts of king Ahabs Brigandine that he died and shall strike him through the holes of his eyes into the braines that he dieth euen a little before that he ioyeth to sée and beholde the death of a fewe poore Christians Marke and wonder at the estate of our Soueraigne and gratious Quéene Elizabeth whom pray we that God may long continue among vs to his glory and our comfort What mallice and mischiefe against her One curseth an other reioyceth to performe treachery the third in a holy and deuout minde counteth it religion to murther her whome God hath annointed and established to rule and gouerne vs. Poysoning assaied Sorcery and witchcraft put in practise She taketh them to be her friends which are come to dispatch her of her life Either in her countenance they sée Gods presence or in their hearts is a fainting feare that
rose vp warre against me yet will I put my trust in him Although I walke in the shaddowe of death and looke euerie houre to loose my life yet I am resolued in comfort trust committing my life and all my affaires into thy hand Walk vprightly and set God alwaies before thy eyes and there shall no euill happen vnto thée neither shall any plague come nigh thy dwelling Psalme 91. Thou shalt not be affraide for any terror by night nor for the arrow that flieth by day nor for the pestilence that walketh in the darknesse nor for the sicknesse that destroteth in the noone day A thousand shall fall beside thée and tenne thousande at thy right hand but it shal not come nigh thée because thou hast made the Lord thy shield and thy buckler thou shalt be as deare vnto him as the apple of his eye and he shall carry thee as the Eagle doth carry her yoong ones vpon her wings and be as carefull for thee as the henne is ouer her chickens Away then with fortune and destiny which is the feare of heathen people and leaue them to bee punished and plagued by such péeuish gods and let vs which know the trus God being taught by his word and who haue learned otherwise referre all to Gods prouidence What if there be diuerse hainous matters practised in the world What if the mightie oppresse the poore and the wicked the godly Yet we knowe that there is a God in heauen that seeth all and iudgeth all and in due time will call all men to their accounts and although God do suffer them vnpunished in this world yet they shall surely paie for it in an other In the meane time let vs reuerently thinke of gods workes who ruleth all well though we knowe not how and it be altogither hid from vs. And who is it that dare aske account at Gods handes whose power is neuer idle but what euer fall out he ordereth it as séemeth good vnto him and without his decrée shall nothing come to passe Great is our discomfort and we are intangled in much misery for want of the knowledge of Gods prouidence the full trust whereof when it hath taken déepe roote in our hearts come good successe or ill successe our hearts are well at rest And this maketh vs to be of a quiet contented and patient mind in all aduersitie trouble as also to be thankfull in prosperitie and in all the course of our liues there shall appeare a calme although the tempestes be vp And so much the more is our comfort because we are assured that God is our louing father farre passing the loue of any earthly father and therefore will follow vs with constant good will And because he is also God Almightie he holdeth all creatures in his power so that without his pleasure they are not able not only to doo any thing but not so much as to stirre For they that oppresse and do wrong are by the bridle of Gods prouidence brought into order to consider that they haue no other power to moue themselues or to do any thing but as they are directed of God Who appointeth euill men as roddes to what purpose so euer he thinketh good neither haue they any power of themselues to hurt but contrariwise we haue sufficient helpe in God against their and all other harmes whatsoeuer Why should such spéeches be vttered through a weake and faint minde as to say If God would open the windowes of heauen could it be so Or else to say the like speech This is impossible to be brought to passe For with God shall nothing be impossible The Lords hand is not shortned but stretched out to doo vs good yea doubtlesse he wil open the windowes of heauen to powre downe his blessings vpon vs if we doo not deserue the contrary To conclude crauing pardon that I haue bene so long let me say vnto you as the Apostle S. Paul said to the Corinthians O Corinthians our mouth is open vnto you our heart is made large Ye are not kept straight in vs but you are kept straight in your owne bowels Gods hand is open and his bountifulnesse is vnsearchable God is not straight to vs but we are straight vnto our selues God is of power to helpe and right readie he is because his mercy endureth for euer Let vs not be so backward as not to aske and pray for it and to vse all meanes that are lawfull For God worketh by meanes and sildome by miracles Let vs not be impatient and distrustfull neither in any case giue foorth vngodly and blasphemous spéeches auoyding all meanes to procure Gods anger and committing our selues wholly to his mercy and fatherly care in all our necessities And God open our eyes as he did open the eyes of Hagar Abrahams maid that so we may alwaies depend and waite vpon his enduring and bountifull prouidence To God the father God the sonne and God the holy Ghost c. Deo gratia solique gloria Of Creating man after his Image Genesis 1. 26. Furthermore God said Let vs make man in our Image ac-according to our likenesse and let them rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and moueth on the earth VVHen GOD had made the light the heauen the Sunne the Moone and the Starres the earth and the sea and had replenished the sea with fishes the aire with birds the earth with beastes and had prouided foode and maintenance fit and conuenient for the vse of man thē did he make and create man Of whome first I thinke good to intreate somewhat concerning the creation of the bodie and so to passe to the creation of the soule in respect whereof and of those heauenly quallities wherewith his soule was then endued he is said to be made in the image of God and according to his likenesse The Lorde God made the man of the dust of the grounde and breathed in his face breath of life and the man was a liuing souls The first man is of the earth saith the Apostle And all men are of the ground saith the wise man Which God so wrought in great wisedome knowing full well the softie minde of man and how farre hée would excéede in pride For as that proude King Nabuchodonosor by Gods appointment was thrust out of his Throne and turned among beastes that thereby hée might learne to humble himselfe so it pleased God to create man of so base a matter as dust that by the remembraunce thereof hée might frame himselfe to lowlinesse What more contemptible then the dust which the winde bloweth too and fro and which we tread vpon Go to the pismire and to the ant saith the wise man to the sluggard and as well he might haue warned the proud mind and hautie heart of man to looke vppon the pecocke which beeing lifted vp with the brauery of
put on incorruption and this mortall must put on immortalitie and then shall death bee swallowed vp in victorie death shall bee vtterly vanquished neither shall it haue any further power Two men we reade of in the scriptures that were partakers of this benefit of immortalitie and fréedome from death and these two were taken from the earth into heauen without any seperation of soule bodie neither did they suffer death according to the vsuall course of men The names of these men were Enoch and Eliah Of Enoch we reade Gen. 5. 24. And Enoch walked with God that is he pleased God and he was no more séene for god tooke him away and he was translated and carried vp into heauen Eccle. 44. 14. Vpon the earth was no man like Enoch and therefore was he taken vp from the earth for an example chap. 4. 16. to the generations of men that shall come Yet we may reade of him more plainly Hebr. 11. 5. By faith was Enoch taken away that he should not sée death neither was he founde for God had taken him away For before hée was taken away he was reported of that he had pleased god Of Eliah we shall reade 2. Kin. 2. 11. And as Eliah and Elisha went walking and talking togither behold there appeared a chariot of fire and horses of fire and did seperate them twaine So Eliah went vp by a whirle winde into heauen And for the better proofe hereof it followeth in the same Chapter that certain children of the Prophets which were at Iericho desired of Elisha that they might send to finde him out And said vnto him Beholde now there be with thy seruaunts fiftie strong men let them goe wee pray thee and seeke thy maister if so bee the spirite of the Lorde hath taken him vp and cast him vppon some mountaine or into some valley But he answered them yée shall not send yet they were instant vpon him till he was ashamed wherefore he saide Sende So they sent fiftie men whiche sought thrée daies but founde him not Which two examples doo sufficienly declare in what estate man had bene being frée from death if he had pleased God For as among men they were the most righteous so passed they into heauen after an extraordinary and most happie sort to shewe there was a better life prepared and also to bee a testimony of the immortalitie of soules and bodies Who were taken from the earth into the heauen that after this life they might liue with God enioying all happinesse How mankinde was created immortall and frée from Gouernment ouer all Gods creatures death ye haue heard and now it remaineth that I should shewe vnto you what authoritie and priuiledge in respect of the gouernment of beastes God gaue vnto man and in what sort After that God had made all his creatures he brought them vnto man to sée how he would call them and as he called them so were their names Furthermore God had planted in the beastes a kinde of reuerent feare and dutifull seruice toward man In respect whereof the Prophet Dauid doth greatly extoll Gods goodnesse in that he did not only indue the soule of man with heauenly qualities but also in that he gaue him the dominion ouer al the workes of his hands Psal 8. What is man saith he that thou art mindfull of him and the sonne of man that thou visitest him Thou madest him a little lower then the Angels to crowne him with glory and worship Thou madest him to haue dominion of the workes of thy hands and thou hast put all things in subiection vnder his feet All sheep oxen yea and the beasts of the field the soules of the aire and the fishes of the sea and whatsoeuer walketh through the pathes of the seas Among the rest of the fishes of the sea I reade this of the Dolphine Fishes according to their first creation saith the Authour at the sight of man acknowledge his dominion ouer them And the Dolphine though he be a most regall and princely fish yet when he seeth man come neare him he sheweth reuerence as to his Lord. But as after mans fall and his disobedience to God the earth became vnfrutefull for mans cause so also are all other creatures disobient to man euen to this day Yet as they of all others are partakers of immortalitie that come nearest to the Image of God in all true holinesse and vnfeined righteousnesse so especially vnto them is the rule and gouernment graunted ouer beastes But they that are quite contrarie disposed and enemies vnto God in their sinfull liues and behauiour the beastes and all other creatures haue rather rule and gouernment ouer them and as it were a power to set themselues against them and to ouermaster them For God doth sometimes punish men by the rage of beastes who herein are at Gods commandement and are readie to execute his will and pleasure The fiercest and cruellest creatures that euer god made haue had no power ouer the godly as we may reade in the histories of the bible but rather they haue had a reuerent estimation of them as it were acknowledging the image of god in them No beast so fierce as a lion to deuour a man and therefore in the Epistle of S. Peter the diuell is fitly compared vnto a roaring lion séeking whome he may deuoure Yet Daniel being cast into the lions denne they doo not only not offer to touche him but also sit by him as though they had him in reuerence and were set to guard and kéepe him A Viper is a moste hurtfull venemous and deadly Worme muche after the order of blind wormes stinging adders and where the worme lieth it procureth death Yet we reade Act. 28. that when the Apostle S. Paul and his company were greatly refreshed of the Barbarians at Melita and S. Paul had gathered a nomber of sticks and laid them on the fire there came a viper out of the heate and leapt on his hand Now when the Barbarians sawe the worme hang on his hand they said among themselues Surely this man is a murtherer whom though he hath escaped the sea yet vengeance hath not suffered to liue But he shooke off the worme into the fire and felt no harme Howbeit they waited when hee should haue swolne or falne downe dead sodainly But after they had looked a great while and sawe no inconuenience come vnto him they chaunged their mindes and said That he was a god This holy and godly man shooke off the worme into the fire and felt no harme Wis 16. 10. The téeth of the venemous dragons could not ouercome them that feared god among the children of Israel For gods mercy came to helpe them and healed them It was neither hearbe nor plaister saith the wise man that healed them but thy word O Lord which healeth all things According as Christ promised to his Disciples Mat. 16. that they should haue power not only ouer venemous beasts but ouer
mercy and compassion yea he onely forgiueth because he onely is offended I euen I saith he am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes Yea though they were as redde as scarlet and as a menstruous cloth as the starres of the skie and as the sande of the sea-shore which is innumerable Euen originall sinne which Originall sin is the roote of all mischief within togither with al the branches thereof the lusts of the heart the euill motions of the minde the consent of reason the déed performed He forgiueth all our negligence in not kéeping his commandemeÌ„ts and our transgression and rebellion against them he hath deliuered vs from the guilt and from the punishment and hath fréely inriched vs with life eternall by the merites and intercessions of Christ Iesus our mediatour who is our redemption and sanctification and satisfaction that we might bee deliuered from condemnation for there is no condemnation to them that are in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes that are passed This is that righteousnesse of God through the faith of Iesus euen the remission of sins wherunto all the prophets witnesse The Apostle speaketh by way of proclamation Be it knowne vnto you therefore men and bretheren that through this man is preached vnto you the forgiuenes of sins and from all things from which ye cannot be iustified by the lawe of Moses by him euery one that beléeueth is iustified By way of consolation and comfort for they are glad tidings Litle children I write vnto you because your sinnes are forginen you for his name sake By way of doctrine And ye knowe that he was made manifest that he might take away our sinnes In whome we haue redemption through his blood that is the forgiuenesse of sinnes Neuerthelesse though we be fréed from the punishment yet are we subiect Affliction and correction to the correction which it pleaseth god to lay vpon vs either for the triall of our faith and patience or to bring vs to humilitie or for some other occasion which he in his wisdome best knoweth The second branch of the righteousnesse of God by faith 2. Imputation of Christ his righteousnes is the Imputation of Christ his righteousnes wherby we are iustified stand as righteous before the iudgement seat of God not being cloathed with our merits but being inriched with his mercy In coÌ„sideratioÌ„ of which righteousnes we are to cite to summoÌ„ our selues before the tribunall seat of Gods iudgement where we shal vnderstand what is that righteousnes which is required at out our haÌ„ds eueÌ„ a most perfect and absolute obedience of the lawe which reqireth VVhat is the true righteousnesse Man is altogither sinne the heart and a most heauenly purenesse And séeing that man is full of corruption and wickednesse and from the sole of the foote vnto the head there is nothing in him but wounds and swellings and sores and that the head is sicke and the whole heart is heauy contrariwise Christ being man and taking our sinfull flesh vpon him yet being without sinne is in most glorious sort apparelled with righteousnesse yea euen the hemme of his vesture lacketh not vertue being so gloriously arraied in a vesture of broydered gold and néedle worke as the Prophet speaketh from Christ haue we all our clearnesse and puritie all our attire wherein we shine as Angels of light by whom all righteousnesse is deriued vnto vs which the prophet in the person of Iehoshua liuely Zacharâ—ah 3. 3. expresseth Now Iehoshua was clothed with filthy garmeÌ„ts and stood before the Angel and he spake vnto those yâ— stood by him saying Take away the filthie garments from him And vnto him he said Beholde I haue caused thine iniquitie to depart from thee I will cloath thee with change of raiment And I said let them set a faire diademe vppon his head so they set a faire diademe vppon his head and cloathed him with garments and the Angel of the Lord stood by What may be the filthie garments Euen the vncleannesse of our wickednes the impurity of our thoughts our abhominable and daily weltring in our sinnes and vntill they are taken away howe ougly and contemptible are we in the sight of God Which place of the Prophet though some interpret it of Christ in that he was cloathed in our flesh and bare our sinnes yet in respect of vs it may haue this sence and meaning For what are wée else before it please god to take mercy vpon vs He it is that cleanseth vs from our sinnes for his name sake he it is that sawe vs when when we were polluted in our bloode and then he said we should liue euen when we were polluted in our blood he said Thou shalt liue Behold I haue caused thine iniquitie to depart away from thée and I will cloath thée with change of raiment For hee What the rich garment is wherewith the polluted sinner is aâ—â—aied was made sinne for vs that knewe no sinne that wée should be made the righteousnesse of God in him Yea where sinne abounded there grace abounded much more that as sinne had raigned vnto death so might grace also raigne by righteousnesse to eternall life through Iesus Christ our Lorde Which righteousnesse of God by the faith of Iesus Christ is imputed vnto all and vpon all that beléeue By this imputation we are cloathed with the righteousnesse of Christ through whome we behold the face of God to be vnto vs most chéerefull by whome we haue an enteraunce vnto the father by whose puritie and holinesse all our spottes are couered Without which imputation all our workes are vnrighteous for by the righteousnesse of faith are all our workes made perfect and being ingraffed into Christ and made partakeres of his righteousnesse our The effect of this righteousnesse workes are accounted before God as iust and righteous in whome all our imperfections are blotted out and those workes which are done of faith are accepted through the imputation of Christ his righteousnes For as in vs there is nothing but sinne so in Christ is all our sufficiency vpon whom as vpon the sacrifice was cast that curse of man that his condemnation might be our absolution and our happinesse his righteousnesse according to that of the prophet Dauid who knew it by his owne experience to be most true that the man is blessed vnto whome God imputeth righteousnesse without workes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth not sin that the lord might only be iust and a iustifier of him that is of the faith of Iesus Who tooke vpon him our person was accused for vs and iudged as a sinner not for his owne but for the faults and transgressions of other being himselfe pure and
sathan vnder their féete For this From whence is victory in this fight victory is in Christ and therefore S. Paul with a gladsome voice breaketh out I thanke God through Iesus Christ our Lord. Who indéed is sufficient wel able to endue vs with that strength that we may valiantly ouercome the assaults Armour of proofe and firy darts of satan For the weapons of our warfare are not carnall but mightie through God to cast downe holds principalities and powers euen the prince of darkenesse of this world and al spiritual wickednes which is in high places as it were on the higher ground and hath maruellous vantage ouer vs. Wherefore we ought to be more héedfull We ought to watch and be diligent and diligent alwaies and watchfull that the enemy take vs not at vnawares séeing not only our enemies without vs are very strong but also our owne flesh is ready to betraie vs and to take armour against vs. And who knoweth not how hard a thing it is to behaue himselfe wisely and warily in a ciuill warre Wherein although wee knowe not which part shall haue the vpper hand yet to fight with an expert and renowned Captaine it séemeth vnto vs that the victorie is written in our handes yea and our hearts are fully perswaded and reioyce in hope thereof In this fight we cannot want a wise and expert Captaine whiche hath borne the brunts of this warre and ouercome the daunger by a greater force from aboue then euer was séene to be in man Whose The best coūsel in this fight is continually to resist sinne and to meditate and practise mortification counsell is that by all meanes continually wee resist sinne giuing vs to knowe and vnderstande that hée that obeyeth sinne is the seruaunt of sinne vnto death But wée are neither seruants nor debters vnto the flesh to liue after the flesh for if wée liue after the fleshe wee shall die for euer but if wée mortifie and kill the déedes of the bodie by the spirite wee shall liue If wee desire to beare about vs the dying of our Lord Iesus Christ the life of Iesus shal be made manifest in our bodies euen in our mortal flesh We are baptised in Christ euen into his death that as he was raised vp from the dead to the glory of thy father so we should walke in newnesse of life that our olde man being crucified the bodie of sinne might be destroyed that henceforth we should not serue sin in that we are dead thereunto Therefore because our life is hid with Christ in God let vs set our affections on those things which are aboue and let vs mortifie our members which are on the earth fornication vncleannesse inordinat affections euill concupiscence couetousnesse which is idolatry As the victory ouer sin consisteth in the mortification of our sinfull flesh So the way to happinesse is viuification and holinesse of life togither with all those workes of the flesh which the Apostle nameth Galat. 5. 19. 22. or elsewhere yea and all those which are contrary to the wholsom doctrine of Christ knowing that the wrath of God commeth vppon the children of disobedience and that the end of sinne is death and that the frute of holinesse and the end therof is euerlasting life for the wages of sinne is death but the gift of God is euerlasting life through Iesus Christ our Lord. Thinke ye therefore that ye are dead to sinne but are aliue to God in Iesus Christ our Lorde whome God hath raised vp and sent to blesse vs in turning euery one of vs from our iniquities that we might walke in the spirit and in all godlinesse of life whereby we may auoyd the lusts of the flesh and walke worthie of that vocation whereunto we are called being followers of God as deare children approuing that which is pleasing vnto the Lord By all meanes auoiding the fellowship of the vnfruitfull workes of darknesse and that as children of light we may fulfill the workes and bring forth the frutes of light and of the spirit in all godlinesse righteousnesse and truth hauing peace in our conscience and ioy in the holy Ghost to godward through Christ giuing thankes alwaies with spirituall songs singing and making melodie to the Lord in our hearts Now seeing we By this sanctification we are inabled to performe our dutie to are in Christ let vs be as new creatures for olde things are passed away behold all things are become new For whereas before we were haters of God and maliciously set against him now through his mercy who hath written his lawes in our harts and giuen vs a hart of flesh through the grace which we haue in Christ we are readie and willing to loue God to feare him and to kéepe his commaundements God whereby he dwelleth in vs and we in him ready to acknowledge him to be the giuer of all good thinges readie to giue him thankes for all his benefites readie in all necessities and agréeuances to pray vnto him and to séeke helpe at his hands to put our trust only in him Yea the image of God in a measure is renued and restored in vs that we might walke in newnesse of life because he is holy And as our life and conuersation is renewed to the glory of God so is it also profitable to the furtherance of our neighbour whome in all charitable order we are as Our neighbour willing to helpe as our selues being mercifull humble long suffering forbearing one an other forgiuing one an other as Christ forgaue vs. Prouiding for the necessities of one an other as Christ is plenteous toward vs in all good things hartily louing one an other laying aside all filthinesse not only for the loue of God and hatred of sinne but also for feare of offence least our brethren by our example should be drawne to euill Dealing in all simplicitie in that the old man is put off with his workes putting away all hatefull and cursed speaking for that the gospell and doctrine of Christianitie is in all kindnesse and brotherly loue which is euen the full accomplishment of the law submitting our selues one to another in the feare of the Lord. Having the peace of God ruling in our hearts the word of Yea we are instructed how to behaue our selues in all wisedome God plenteously dwelling in vs in all wisedome procuring all things honestly in the sight of God men hauing peace as much as in vs lieth with all men vsing this worlde as though we vsed it not neither being too much axalted in prosperitie nor cast downe in aduersitie but as the children of God we commit our waies vnto him yéeld our selues to the direction of his holy spirit in all obedience depend vpon his prouidence trust in his promises waite patiently for the day of reuelation the comming of Christ endure and perseuere vnto the end Yea we are mortified in the body because of sinne hauing our
through him that loued vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things prâ—sent nor things to come nor heigth nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord. The sâ—â—â—ne of all is this that the righteousnesse of man by reason of idolatry and wickednes procéeding from his corrupt nature is abhominable in the sight of god and that by no excuse or deuise he may acquit himselfe before the iudgement seate of God but hée is subiect both Iewe and Gentile to the condemnation which the iustice of God doth require Therefore lieth it not in mans power by the lawe of the workes thereof to attaine vnto righteousnesse because in his hart hée hateth the lawe he being carnall and the lawe spirituall As hée desireth to hide his sinne so by the lawe is the knowledge of sinne and as he séemeth to himselfe to be iust before he examine his life by the lawe not but that by the lawe hée is condemned but he putteth his condemnation farre from him and thinketh not of it so is the lawe the cause of transgression of sinne and of death Yea the regenerate man is stained with sin therefore neither can he be iustified by the lawe So that the righteousnesse of man is that which is from God by faithe in Christ vnto all that beleeue Of which righteousnesse there are thrée braunches Remission of sinnes which is not frée from correction though there be deliueraunce from eternal punishment and damnation The second braunch is the Conclusion Imputation of Christ his righteousnes whereby the filthy garments of our sinnes are taken from vs and we arraied in a vesture and garment of broydered gold I meane hauing not only our sinnes forgiuen vs but the righteousnes and holines of God also imputed vnto vs. The third branch is sanctification and holines of life by the which we are made fit to fulfill the lawe Yea séeing that while we are cloathed with this body of flesh sinne remaineth and that the flesh fighteth against the spirit we are to meditate and practise the mortification of our sinfull flesh Hauing this aduantage that we are vnder grace and that also by Christ we obtaine victory And not only to practise mortification but to bring forth the frutes of the spirite and of the inner man euen the loue which we do owe vnto God and that charitable duty which we are bound to extend to our neighbour And at all times we offer vp our selues as an acceptable sacrifice vnto God séeking the glory of his name as well by our death as by our life knowing this that in afflictions whatsoeuer if so be it we endure with patience we shall not be destitute of comfort and consolation Yea such that may swallow vp the bitternesse of all torments beside that rich reward that is reserued for them in the life to come who with all confidence and boldnesse willingly and readily confesse Christ before men standing to the triall of their faith and the assurednesse of their vndoubted hope euen to the sheading of their blood Now the God of all comfort and consolation euen the God of peace which brought againe from the dead our Lord Iesus Christ the great shepheard of the shéepe through the blood of the euerlasting couenant make vs perfect in all good workes to doo his will working in vs that which is pleasant in his sight through Iesus Christ To whom with the Father and the holy Ghost be all praise dominion and power both now and for euer Amen Deo soli laus gloria Of Predestination A briefe declaration of Predestination set forth by that learned man and principall member in Christs Church M. Theodore Beza A waightie and most necessary matter for euery true Christian to know containing the very ground and principall scope of religion which the more we read the more we may both for the sweetnesse and singular profit that it yeeldeth to them whose harts it pleaseth God to open and whose mindes are lightned by Gods good spirit He that hath eares to heare let him heare Mat. 13. 9. They which pertaine to the kingdome of God to them it is giuen to know this and all other secrets and misteries belonging to saluation and euerlasting life As for the rest and them which are without all things are spoken in parables there is a vaile before them that they seeing should not see and hearing should not heare and hauing hearts to perceiue should not vnderstand Mat. 13. 11. Act. 28. 25. 26. 27. The first Chapter The question of Gods eternall Predestination is not curious or vnprofitable but of great importance and very necessary in the Church of God SAint Augustine in his booke of Perseuerance De bono perseuerantiae Obiection chap. 14. saith that they which were against him as aduersaries in this question did alledge that this doctrine of Predestination did hinder the preaching of Gods word and caused that it could not profit As if saith he Answere this doctrine had hindred the Apostle Saint Paul to do his dutie who so oftentimes doth commend vnto vs and teach Predestination and yet neuer ceaseth to preach the word of God Also saith moreouer As he that hath receiued the gift can better exhort and preach so he that hath receiued this gift doth hear the preacher more obediently and with greater reuerence c. We do therefore exhort and preach but they only which haue eares to heare do heare vs quietly and to their comfort and in those that haue them not this sentence is fulfilled That hearing with their eares they do not heare for they heare with outward sence but not with the inward consent Now why some men haue these eares and others not it is because it is giuen to some to come and to others not Who knew Gods counsell must that be denied which is plaine and euident because that cannot be knowne which is hid and secret Againe in the 15. Chapter I pray you saith he if some vnder the shadow of Predestination giue themselues to slothful negligence and as they are bent to flatter their flesh to follow their owne lusts must we therefore iudge that this which is written of the foreknowledge of God is false Now surely this is verie handsome and to the purpose that we shall not speake that which by the scripture is lawfull to speake Oh we feare say you least he should be offended which is not able to vnderstand and take it And shall we not feare say I lest while we do hold our tongues he that is able to take the truth be taken and snared with falshood and error Also in the twentie chapter of the same booke he writeth in this sort If the Apostles and Doctors of the Church which came after them did the one and the other both teaching the eternall election of God purely and truly and
God For whosoeuer hath obtained the gift of true faith hath also by the same grace and liberality of God obtained the gift of perseuerance So that in all manner of temptations and afflictions he doubteth not to call vpon God with sure confidence to obtaine his request as far as it is expedient for him knowing that he is of the number of Gods children who cannot faile him Moreouer he neuer swarueth so from the right way but at length by the benefit of Gods grace he returneth againe For although faith sometime séeme in the elect as it were for a time hidde and buried so that a man would thinke it were vtterly quenched which God suffereth that men might know their owne weakenesse yet it doth neuer so farre leaue them that the loue of God their neighbour is altogither Loue. plucked out of their hearts For no man is iustified in Christ who also is not sanctified in him and framed to good workes which God prepared that we should walke therein This then is the way whereby God by his mercy doeth prepare to the full execution of his eternall counsaile them amongst his elect whome it pleaseth him to reserue till they come to ripe age and discretion As touching the other whom he calleth into his kingdome so soone as they are borne or in there tenuer yeares he vseth a more short way For séeing he doth comprehend in that his frée couenant whereof Iesus Christ is the mediator not only the faithfull but also their posteritie into a thousand generations calling the same by expresse words holy there is no doubt but the children of the Saints which appertaine to election whom he only knoweth he hath giuen to his son who will not cast them out The chiefe matters with places of scripture for proofe The orders and degrees whereby the faithfull the elect and chosen children of God are made partakers of their saluation And the principall degree whereby God would bring his elect to his kingdome was in appointing his onely sonne to be our Mediator and Redeemer Ephe. 2. 3. 4. In times past we had our conuersation in the lusts of the flesh in fulfilling the will of the flesh and of the mind and were by nature the children of wrath as well as others But god which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs togither in Christ by whose grace ye are saued Ioh. 3. 16. 17. For god so loued the world that he hath giuen his only begotten sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life For god sent not his sonne into the world that he shuld condemne the world but that the world by him might be saued The sonne of God by the power of the holie Ghost was made man Mat. 1. 20. While Ioseph thought to put away his wife the Angel of the Lord appeared vnto him in a dreame saying Ioseph the sonne of Dauid feare not to take Mary for thy wife For that which is conceiued in her is of the holy Ghost Luke 1. 34. 35. Mary said vnto the Angel How shall this be that I shall conceaue and beare a sonne séeing I know no man And the Angel Gabriel answered and said vnto her The holy Ghost shall come vppon thée and the power of the most high shall ouershadow thée therefore also that holy thing which shall be borne of thée shall be called the sonne of God To the end that both natures being ioyned in him the corruption of man might be healed Ioh. 1. 14. And the word was made flesh and dwelt among vs and we sawe the glory thereof as the glory of the onely begotten sonne of the father full of grace and truth 2. Cor. 5. 19. 21. God was in Christ and reconciled the world to himself not imputing their sinnes vnto them For he hath made him to be sin for vs which knew no sin that we should be made the righteousnesse of God in him Who should accomplish all iustice Rom. 8. 3. That that was impossible to the lawe in as much as it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sin in the flesh That the righteousnesse of the lawe might be fulfilled in vs which walke not after the flesh but after the spirit Rom. 5. 18. As by the offence of one the fault came on all men to condemnation so by the iustifying of one the benefit abounded toward all men to the iustification of life 1. Cor. 1. 30. We are of him in Christ Iesus who of God is made vnto vs wisedome righteousnesse sanctification and redemption And should be able inough to sustaine the iudgement of God Rom. 3. 25. God hath sent forth his sonne to be a reconciliation through faith in his blood Esay 53. 4. 5. 6. 10. Surely he hath borne our infirmities and carried our sorrowes He was wounded for our transgressions he was broken for our iniquities the chasticement of our peace was vpon him and with his stripes are we healed All we like shéep haue gone astray we haue turned euery one to his owne way and the Lord hath laid vpon him the iniquitie of vs all yea the Lord would break him and make him subiect to infirmities when he shall make his soule an offring for sinne 1. Pet. 3. 18. For Christ also hath once suffred for sinnes the iust for the vniust that he might bring vs to God And by the one and onely sacrifice of himselfe might sanctifie the elect killing and mortifying sinne and quickening them to newnesse of life through the vertue of his resurrection Rom. 6. 2. 3. 4. 5. 6. 7. How shall we that are dead to sin liue yet therein Know ye not that all we which haue bene baptised into Iesus Christ haue bin baptised into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life For if we be graffed with him to the similitude of his death euen so shall we bee to the similitude of his resurrection Knowing this that our old man is crucified with him that the body of sinne might be destroyed that hencefoorth we should not serue sinne Colloss 2. 13. Y◠which were dead in sinnes and in the circumcision of your flesh hath he quickened togither with him for giuing you all your trespasses And chapter 3. 1. If ye then be risen with Christ séeke those things which are aboue where Christ sitteth at the right hand of God The most part of the chapter pertaineth to this effect and no time lost in the reading Ioh. 17. 19. For their sakes sanctifie I my selfe that they also might be sanctified through the truth Heb◠9. 13. 4. For if the blood of bulles and of goats and the ashes of an heiffer sprinkling them that are vncleane sanctifieth as touching the purifying of the flesh
God heard vs whose hart the Lord opened that she attended vnto the things that Paul spake Our election is made sure vnto vs by the testimony of the spirit 1. Cor. 2. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God 1. Ihon. 3. 24. Hereby we knowe that he abideth in vs euen by the spirit which he hath giuen vs. 1. Ihon. 5. 20. We knowe that the Sonne of God is come and hath giuen vs a mind to know him And by the testimony of our conscience Ro. 8. 15. 16. 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 The same spirit beareth witnesse with our spirit that we are the children of God Pal. 4. 6. And because ye are sonnes God hath sent forth the spirit of his sonne into your harts which crieth Abba Father Ko 8. 14. For as many as are led by the spirit of God they are the sonnes of God By the vertue of Gods spirit the elect are deliuered from the slauerie of sinne and it doth perswade and conduct them to will and worke the things which please God Phil. 2. 12. 13. Wherefore my beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make an end of your owne saluation with feare and trembling For it is God which worketh in you both the will and the déed euen of his good pleasure Ihon. 8. 36. If the sonne therfore shall make you frée by his spirit ye shall be frée indéed Rom. 6. 18. Being then made frée from sin ye are made the seruants of righteousnesse But because this faith is but weake and only begun in in this life that we may not only perseuere in it but also profit by it it is sealed in our hearts by the vse of the Sacraments Mar. 16. 16. He that shall beléeue and be baptised shall be saued but he that will not beléeue shall be damned Act. 2. 38. Then Peter said vnto them Amend your liues and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the holy Ghost Rom. 6. 3. 4. Know ye not that all we which haue bene baptised into Iesus Christ haue bin baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Gal. 3. 26. 27. Ye are all the sonnes of God by faith in Christ Iesus For all ye that are baptised into Christ haue put on Christ verse 29. And if ye be Christs then are ye Abrahams séed and heires by promise Gal. 2. 11. 12. In whom also ye are circumcised with circumcision made without hands by putting off the sinful bodie of the flesh through the circumcision of Christ In that ye are buried with him through baptisme in whom ye are also raised vp togither through the faith of the operation of God which raised him from the dead Ephe. 5. 26. 27. 28. Christ so loued the church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that he might make vnto himself a glorious church not hauing spot or wrinkle or any such thing but that it shuld be holy without blame The note thereupon Baptisme is a token that God hath consecrated the church to himselfe and made it holy by his word that is his promise of frée righteousnesse and holinesse in Christ 1. Pet. 3. 21. Noahs flood To the which also the figure that now saueth vs euen Baptisme agreeth not the putting away of the filth of the flesh but in that a good conscience maketh request to God by the resurrection of Iesus Christ 1. Cor. 10. 16. 17. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we all are partakers of one bread Rom. 4. 11. After he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had For this occasion it is mentioned that we being iustified by faith haue peace with God Rom. 5. 1. 2. 3. 4. Then being iustified by faith we haue peace toward God through our Lord Iesus Christ By whō also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of GOD. Neither do we so only but also we reioyce in tribulations Where faith is there is also perseuerance and a stedfast purpose to continue Phil. 1. 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ Nomb. 23. 19. God is not as man that he should lie neither as the sonne of man that he should repent Hath hée said and shall he not do it And hath he spoken and shall he not accomplish it Psal 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Psal 27. 4. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lorde all the daies of my life to beholde the beautie of the Lord and to visit his Temple Mat. 24. 24. And except those daies should bee shortened there should no flesh be saued but for the elects sake those daies shall be shortned Lest they should fall away as it is said of Enoch that he was taken away lest he shuld be deceiued by wickednesse and sinne Iohn 6. 37. All that the father giueth men shall come to me and him that commeth to me I cast not away Iohn 17. 15. I pray not that thou shouldest take them out of the world but that thou kéepe them from euil Iohn 10. 27. 28 My shéepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand Iohn 13. 1. As he loued his owne which were in the world vnto the end he loued them Hebr. 10. 23. 24. c. Let vs kéep the profession of our hope without wauering For he is faithfull that promised And let vs cōsider one an other to prouoke vnto loue and to good workes Not sorsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one an other and that so much the more because ye sée that the day draweth neare For if we sinne willingly there remaineth a fearefull
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
Forasmuch as that which may be knowne of God is manifest in them For God hath shewed it vnto them For the inuisible things of him that is his eternall power and godhead are séene by creation of the world being considered in his workes to the intent that they should be without excuse Acts. 14. 16. 17. God in times past suffered all the gentiles to walke in their owne waies Neuerthelesse he left not himselfe without a witnesse in that he did good and gaue vs raine from heauen and frutefull seasons filling our hearts with foode and gladnesse And Chap. 17. 27. That they should séeke the Lord if so be they might haue groped after him Through there owne default Ro. 1. 21. Because that when they knewe God they glorified him not as God neither were thankfull but became vaine in theire imaginations and their foolish heart was full of darkenesse Iohn 15. 22. If I had not come and spoken vnto them they should not haue had sinne but nowe haue they no cloake for there sinne verse 24. If I had not done workes among them which none other man did they had not had sinne that is they had not bene so greatly in fault Ro. 2. 12. For as many as haue sinned without the law that is without the knowledge of the written lawe shall perish also without the lawe their conscience being a lawe vnto them Iohn 3. 19. And this is the condemnation that light is come into the world and men loued darknes rather then light because there déeds were euill And surely that which they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so cōtinued yet were it in no wise sufficient vnto 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 Iohn 17. 3. And this is life eternall that they know thée to be the onely very God and whom thou hast sent Iesus Christ And chapter 3. 26. He that beléeueth in the sonne hath euerlasting life and he that obeieth not the sonne shall not sée life but the wrath of GOD abideth on him The which misterie flesh and blood doth not reueale but the sonne himselfe to them whom his father hath giuen him Matt. 11. 27. All things are giuen to me of my father and no man knoweth the same but the father neither knoweth any man the father but the sonne and he to whom the sonne wll reueale him Mat. 16. 16. 17. Simon Peter answered and said Thou art that Christ the sonne of the liuing God And Iesus said vnto him Blessed art thou Simon the sonne of Ionas For flesh and blood hath not reuealed it to thée but my father which is in heauen Iohn 1. 10. He was in the world and the world knew him not But as many as receiued him to them he gaue power to be the sonnes of God euen of thē that beléeue in his name Which are borne not of blood nor of the will of the flesh nor of the will of man but of God And chap. 3. 5. 6. Iesus answered Nicodemus verily verily I say vnto thee except that a man be borne of water and of the spirit he cannot enter into the kingdome of God That which is borne of the flesh is flesh and that that is borne of the spirit is spirit Secondly they are called by the preaching of the Gospell but because they are not of the number of the elect being called they heare not Luke 12. 47. That seruant which knewe his masters will and prepared not himselfe neither did according to his will shall be beate wiih many stripes Matt. 22. 14. For many are called but few are chosen Luke 13. 34. O Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thée howe often would I haue gathered thy children togither as the henne gathereth her brood vnder her wings and ye would not Chap. 19. 44. They shall make thée euen with the ground because thou knewest not the time of thy visitation Iere. 7. 27. Therefore shalt thou speake all these wordes vnto them but they will not heare thée Thou shalt also cry vnto them but they will not aunswere thée Pro. 1. 24. 26. 28. 26. Because when I called yée refused I will laugh at your destruction and mocke when your feare commeth They shall call vppon mée but I will not answere they shall séeke mée earely but they shall not finde mée Because they hated knowledge and did not choose the feare of the Lord. And forasmuche as they are not able to receiue the spirit of truth Iohn 14. 16. 17. And I will pray the father and he shall giue you an other comforter that hée may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth it him but yée knowe him for he dwelleth with you and shall be in you Chap. 12. 39. 40. Therefore could they not beléeue because that Esaias saieth againe hée hath blinded their eyes and hardned their heart that they should not sée with their eyes nor vnderstand with their heart and should be conuerted and I should heale them 2. Thess 3. 2. All men haue not faith Mat. 13. 9. 11. He that hath eares to heare let him heare To you it is giuen to knowe the secrets of the kingdome of heauen but to them it is not giuen 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned The word of life is folly vnto them and an offence 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse but vnto vs that are saued it is the power of God Verse 23. 24. We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse But vnto them which are called both of Iewes and Grecians we preach Christ the power of God and the wisedome of God And finally the sauour of death vnto death to their destruction 2. Cor. 2. 16. To the one wee are the sauour of death vnto death and to the other the sauour of life vnto life Thirdly their hearts are opened but they beleeue generally Iam. 2. 19. Thou beléeuest that there is one God thou doest well the diuels beléeue it and tremble Fourthly they are most miserable of all who climbe a degree higher that their fall may be the more greeuous For they are raised by some gift of grace and yet fall away Heb. 6 4. 5. 6. 7. 8. 9. For it is impossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentaunce séeing they crucifie
againe to themselues the sonne of God and make a mocke of him For the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes méete for them by whom it is dressed receiueth blessing of God But that which beareth thornes and briars is reprooued and is néere vnto cursing whose end is to be burned Yea for a time they seeme to haue receiued the seede and to be planted in the Church of God Mat. 13. 20. He that receiueth séede in the stony ground is he which heareth the word and incontinently with ioy receiueth it yet hath no roote in himselfe and dureth but a season And also shewe the way of saluation to others Acts. 1 16. 17. 18. 19. 20. 21. Ye men and brethren this scripture must néeds haue bene fulfilled which the holy Ghost by the mouth of Dauid spake of Iudas who was guide to them that tooke Iesus For he was numbred with vs and had obtained fellowship in the ministration He therefore hath purchased a field with the rewarde of iniquitie and when he had throwne downe himselfe headlong he brast asunder in the midst and all his bowels gushed out And it is knowne vnto all the inhabitants of Ierusalem insomuch that that field is called in their owne language Aceldama that is the field of blood For it is written in the booke of Psalmes Let his habitation be voyd and let no man dwell therein Also Let an other take his charge But this is plaine that the spirit of adoption which wee haue said to bee only proper vnto them which are neuer cast forth but are written in the secret of gods purpose is neuer communicate vnto them Ezech. 13. 9. And mine hand shall be vppon the Prophets that sée vanitie and diuine lies they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the land of Israel Iohn 6. 37. All that the father giueth me shall come to me and him that commeth to me I cast not away For if they were of the Elect they should remaine still with the Elect. 1. Iohn 2. 19. They went out from vs but they were not of vs For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. 1. Cor. 15. 58. Therfore my beloued brethren be ye stedfast vnmooueable aboundant alwaies in the worke of the Lord forasmuch as ye know that your labour is not in vain in the Lord. Iude. 20. 21. Ye beloued edifie your selues in your most holy faith praying in the holy Ghost And kéepe your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life 2. Pet. 3. 17. 18. Beloued Beware lest ye be also plucked away with the error of the wicked and fall from your owne stedfastnesse But grow in grace and in the knowledge of our Lorde and Sauiour Iesus Christ to him be glory both now and for euermore Amen All these therefore because of necessitie and yet willingly as they which are vnder the slauery of sinne returne to their vomit and fall away from faith are plucked vp by the rootes to be cast into the fire Iohn 8. 34. Verily verily I say vnto you he that committeth sinne is the seruant of sinne And the scruant abideth not in the house for euer Ephe. 4. 17. 1. Pet. 4. 3. 4. 5. Ro. 1. 28. As aboue looke in the margent for this marke ff Ro. 7. 14. For we know that the lawe is spirituall but I am carnall sold vnder sinne Ro. 8. 5. 6. 7. 8. 9. They that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit For the wisedome of the flesh is death but the wisedome of the spirit is life and peace Because the wisedome of the flesh is enmitie against God for it is not subiect to the lawe of God neither indéed can be So then they that are in the flesh cannot please god Because the workes of the flesh beare such swaie with them 2. Pet. 2. 19. Of whomsoeuer a man is ouercome euen vnto the same is he in bondage For if they after they haue escaped from the filthinesse of the world through the knowledge of the Lord and Sauior Iesus Christ are yet intangled againe therein and ouercome the latter end is worse with them then the beginning For it had bene better for them not to haue knowen the way of righteousnesse then after they haue knowen it to turne froÌ„ the holie commandement giuen vnto them But it is come vnto them according to the true prouerbe The dog is returned to his owne vomit and the sowe that was washed to the wallowing in the mire And fall away from faith 1. Tim. 4. 1. Nowe the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue héede vnto spirits of errour and doctrines of diuels Are plucked vp by the rootes Mt. 15. 13. Christ answered and said Euery plant which my heauenly father hath not planted shall be rooted vp Iohn 15. 2. Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite Mat. 3. 10. And now also is the axe put to the roote of the trée therefore euery trée which bringeth not foorth good fruit is hewen downe and cast into the fire Iohn 15. 6. If a man abide not in me he is cast foorth as a braunch and withereth and men gather them cast them into the fire and they burne I meane â—hey are forsaken of God who according to his will the which no man can resist and also according to their owne corruption and wickednesse their hearts are hardned their eares stopped and their eyes blinded Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts and vnto vncleannesse Acts. 14. 16. Who in times past suffred all the Gentiles to walke in their owne waies Whose will no man can resist Rom. 9. 19. For who hath resisted his will Sée more in the notes of the first chapter Hardeneth them through their corruption and wickednesse Rom. 1. 27. 28. And likewise also the men left the naturall vse of the woman and burned in their lusts one toward an other and man and man wrought filthinesse and receiued in themselues such recompence of their errour as was méete For as they regarded not to know God euen so God deliuered them vp vnto a reprobate mind to do those things which are not conuenient Maketh their hearts fat stoppeth their eares and blindeth their eyes Esay 54. 7. There is none that calleth vpon thy name neither that stirreth vp himself to take hold of thée for thou hast hid thy face from vs. And chapter 6. 9. And the Lord said Go and say vnto this people Ye
God hath raised vs vp togither and made vs sit togither in the heauenly places in Christ Iesus Philip. 1. 23. For I am greatly in doubt on both sides destring to be loosed and to be with Christ which is best of all Luke 23. 43. Iesus said to the théefe that repented Verily I say vnto thée To day shalt thou be with me in Paradice And chapter 16. 22. And it was so that the begger died and was carried by the Angels into Abrahams bosome Wisâ— 3. 1. But the soules of the righteous are in the hands of God and no torment shall touch them Eccle. 12. 7. And dust return to the earth as it was and the spirit returne to God that gaue it Then shall they enioy fully that vnspeakeable comfort prepared Rom. 8. 18. For I account that the affictions of this present time are not worthie of the glory which shall be shewed vnto vs. Mat. 25. 34. Then shall the king say to them on his right hand Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world 1. Cor. 15. 42. 43. 53. The bodie is sowne in corruption and is raised in corruption It is sowne in dishonour and is raised in glory it is sowne in weakenesse and is raised in power For this corruptible must put on incorruption and this mortall must put on immortalitie 1. Cor. 2. 9. The things which eye hath not séene neither eare hath heard neither came into mans heart are which God hath prepared for them that loue him By whose vertue and spirit they haue proceeded and gone forward from faith to faith as shall manifestly appeare by the whole course of their life and good workes Rom. 1. 17. The righteousnesse of God is reuealed from faith to faith â—â— 2. Reâ— 1. 2â—1 2. Grace and peace be multiplied to you by the knowledge of God of Iesns our Lord. According as his godly power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowkledge of him that hath called vs vnto glory and vertue Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Therefore giue euen all diligence thereunto Ioine moreoner vertue with your faith and with vertue knowledge and with knowledge temperaunce and with temperaunce patience and with patience godlinesse and with godlinesse brotherly kindenesse and with brotherly kindnesse loue For if these things be among you and abound they wil make you that ye neither shal be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ For he that hath not these things is blinde and cannot sée farre off and hath forgotten that hee was purged froÌ„m his olde sinnes Wherefore brethren giue rather diligence to make your calling and election sure For if ye do these things ye shall neuer fall For by these meanes an entering shall be ministred vnto you aboundantly into the cuerlasting kingdom of out Lord and Sauiour Iesus Christ Whereas altogither contrary the Reprobate conceiued borne and brought vp in sin death and the wrath of God when they depart out of this world they fall into another gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies and solues being ioined again they shall enter into euerlasting fire which is prepared for the diuel and his angels 〈◊〉 Psal 5 â—â—â—5 Behold I was borne in iniquitle and in sinne hath my mother conceaued me Ephe. 2. 3. And were by nature the children of wrath as well as others Rom. 7. 14. sold vnder sinne Rom. 5. 14. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned Dani. 12. 2. And many of them that sléepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt Iohn 5. 28 29. Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voyce And they shall come forth that haue done good vnto the resurrection of life but they that haue done cuill to the resurrection of condemnation Luke 16. 22. 23. 24. The rich man also died and was buried and being in hell torments he lift vp his yes and sawe Abraham a farre off and Lazarus in his hosome Then he cried and said Father Abraham haue merry on me and send Lazarus that he may dippe the tippe of his singer in water and coole my tongue for I am tormented in this flame But Abraham said Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented Mat. 25. 41. Then shall he say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his angels The seuenth Chapter After what sort this doctrine may be preached with most profit SInte wee haue nowe declared the effect of this doctrine VVhat discretion the matter requireth it remaineth also that wee shewe what order we thinke best to be obseruâ—â— in preaching and applying the same to euery particular man Whereas many find this matter so sharp and strange that they flie from it as from a dangerous rocke it is partly to be attributed to the malice and arrogancy of men And partly to the rashnesse and lacke of discretion of them that teach it and thirdly it is to be imputed to their ignoraunce which cannot orderly apply the same to themselues which faithfully and truly hath bin taught of others Concerning them which sinne of malice it onely appertaineth to GOD to amend them Which surely he hath done alwaies in his reason and likewise will do from time to time to whom he hath appointed to shewe mercy But for others which remainâ— obstinate in their sinne and wickednesse there is no cause why we should be moued either for their number or authority to dissemble Gods truth And as touching the second sorte I haue thought these things principally to be obserued in preaching this misterie First as in all other things so chiefly in this matter of predestination they ought to take diligent héede that in stéede of Gods pure and simple truth they bring not soorth vaine and curious speculations or dreames Which thing they cannot choose but do which goe about to compasse and accord these secret iudgments of God with mans wisdome so do not onely put difference betwirt predstinatioÌ„ and the purpose of god which thing they must néedes do but seperate the one froÌ„ the other For they either imagine a certaine naked and idle permition or else make a double purpose and counsell in God From the which errors they must néeds fall into many and greate absurdities For sometimes they are constrained to diuide
children of God that is euidently proued which wée tooke in hand to shewe that is forasmuch as we were predestinate by the eternall counsell and decrée of God the which he had determined in himselfe to be adopted in his sonne therefore we were giuen to him Whereof the conclusion The confidence to perseuere and to be saued is sure and certaine followeth that since by the most constant will of God which onely is grounded on it selfe and dependeth on none other thing we are predestinate and no man can take vs out of the hand of the sonne Also séeing that to continue and perseuere in the faith is necessary it followeth I say that the hope of our perseueraunce is certaine and so consequently our saluation so that to doubte any more of it is euill and wicked So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone doth open vs the way search out and vnderstand by the power of the holy Ghost Gods déepe secrets as the Apostle plainly teacheth to the end that when we know them albeit wée knowe them here in this world but after a sort so that wée must daily fight with the spiritual armour against distrust we may learne to behaue our selues not idely but rather to perseuere valiantly to serue and honour God to loue him to feare him to call vpon him that daily more and more as saith Saint Peter asmuch as in vs lieth we may make our vocation and election certaine Moreouer how shall he stand sure and constant against so many gréeuous temptations both within and without and against so many assaults of fortune as the world doth terme it that is not well resolued in this point which is most true That is that God according to his goodwill doeth all things whatsoeuer they be and what instruments and meanes soeuer he vseth in working of the same for the commodity of his elect Of the which number he is that findeth himselfe The election only dooth comfort vs in all afflictions in this daunger and trouble As touching the other point which concerneth Reprobation because no man can call to mind the determinate purpose of election but at the same inistant the contrary will come to remembraunce besides that in the holie scripture these two are oftentimes ioyned togither it must néedes be that such as estéeme this part curious or vnprofitable and therefore not to be talked off The doctrine of Reprobation cught not to be suppressed neither applied to any particular company but wisely handled doo great iniury to the spirit of God Therefore this part is to be waied and considered but with such modestie that the height of gods iudgements may at all times bridle our curious fancies in such sort that we doo not apply it particularly to any man nor to any certaine company For in this also it differeth from election because election as hath bene said is reuealed to vs by the spirit of God within our selues not in others whose hearts wee cannot know And Reprobatiou is euer hid from men except it be disclosed by God contrary to the common course of thinges For who can tell if god haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdely and wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne and vngodlinesse For I speake of those things which we ought to consider in others for the examples of such mercy of god are very rare neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power It is therefore sufficient if we vnderstand generally that there be vessels prepared to perdition The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horrible vices we almost VVe must labour to winne all men dispaire And if we obserue this order we shall receiue greate fruite of this doctrine For First by the knowledge héereof we shall learne humbly The doctrine of Reprobation maketh men humble to submitte our selues to the maiestie of God so that the more we shall feare and reuerence him the more we ought to labour to confirme in our selues the testimonie of our election in Christ It maketh the grace of God to be better knowen of the Elect. Secondly when we shalldiligently consider the difference which through the mercy of God is betwixt men which are all a like subiect to the selfe same course and malediction it cannot be but we must acknowledge and imbrace more earnestly the singular goodnesse of GOD then if we did make this grace common to all men indifferenly or else referred the cause of the inequalitie of this grace to men It bringeth a Godly care Thirdly when we knowe that faith is an especiall gift of God shall we not receiue it more willingly when it is offered and be more carefull to haue the same to increase then if we should imagine as some do that it is in euerie mans power to turne and repent when he will because they say the Lord would that all men should be saued and will not the death of a sinner Fourthly when we sée the doctrine of the Gospell not only despised of all the world but also cruelly persecuted It doth confirme vs against all offēces and when we sée so great falshood rebellion among men what thing can better confirme and fortifie vs then to be assured that nothing chaunceth by fortune that God knoweth his and that they which commit these things except GOD turne their hearts are those which are destinate not by chaunce but by the sure and eternall counsell of God to be as it were a glasse wherein the anger and power of God doth appeare Truth it is these things can neuer be so commodiously and perfectly treated of that mans reason and witte cannot finde out some thing to reply alwaies to the contrary yea and so kindleth with desire of contradiction that it is readie to bring an action against god and to accuse and blame him as chiefe author of all things But let the diuel roare and discontent himselfe and the wicked kicke and winse yet their owne conscience shall reprooue and condemne them when as ours being confirmed in the truth by the grace and mercy of god shall deliuer and frée vs in the day of Christ To whom with the father and the holy ghost praise glory and honour be giuen for euer So be it Notes and proofes To ground our righteousnesse vpon workes destroieth the foundation of the Gospel but the sure foundation is to be grounded on faith if faith be builded vpon the eternall counsell of God Gal. 2. 21. I doo not abrogate the grace of
11. 12. According to the eternall purpose which he wrought in Christ Iesus our Lord. By whom we haue boldnesse and entraunce with confidence by faith in him 1. Thes 5. 24. Faithfull is he which calleth you which will also do it Hebr. 10. 23. Let vs kéepe the profession of our hope without wauering for he is faithfull that promised Rom. 8. 38. 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. And therefore I cannot nor I may not doubt of my saluation So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone dooth open vs the way to search out and vnderstand by the power of the holy Ghost Gods deepe secrets 1. Cor. 2. 9. 10. 11. 12. 13. The things which eye hath not séene neither eare hath heard neither came into mans hart are which God hath prepared for them that loue him But God hath reuealed them vnto vs by his spirit For the spirit searcheth all things yea the déepe things of God For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God Now we haue receiued not the spirit of the world but the spirit which is of God that we might know the things that are giuen to vs of God It maketh vs painfull in good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he in him and thereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that we cannot do the same things that we would Knowing this infirmitie to be in vs it stirreth vs to good workes And chap. 6. 7. 8. 9. 10. 11. Be not deceined God is not mocked For whatsoeuer a man soweth that also shall he reape For he that soweth to the flesh shall of the flesh reape corruption And he that soweth to the spirit shal of the spirit reape life euerlasting Rom. 6. 1. What shall we say then Shall we continue stil in sin that grace may abound God forbid Hebr. 10. 24. And let vsconsider one an other to prouoke vnto loue and to good workes Iam. 3. 17. The wisedome that is from aboue is first pure then peâ—â—eable gentle easie to bee intreated full of mercy and good workes without iudging and without hipocrisie It maketh vs inuincible against all temptations and vexations For how shall he stand sure and constant against so many grieuous temptations both within and without against so many assaults of fortune as the world doth terme it that is not well resolued in this point of Gods predestination toward him and of his election in Christ Iob. 13. 15. Loe though hée slaie me yet will I trust in him Rom. 8. 28. Also we know that all things worke togither for the best vnto them that loue God euen to them that are called of his purpose Verse 31. What shall we then say to these things If God be on our side who can be against vs Verse 35. 37. Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or peril or sword In all which things we are more then conquerours through him that loued vs. Iohn 16. 33. Maruell not though the world hate you In the world ye shall haue affliction but in me ye shall haue peace Be of good comfort I haue chosen you out of the world and none shall take you out of my hands Rom. 15. 3. Through Christ we reioyce in tribulations that we may say with the Apostle We are persecuted but not forsaken cast downe but we perish not Ia. 1. 2. 3. 4. 5. My brethren count it exceeding ioy when ye fall into diuerse temptations knowing that the trying of your faith bringeth forth patience And let patience haue her perfect work that ye may be perfect and intire lacking nothing Of the which number of the elect he is that findeth himselfe in this daunger and trouble Rom. 8. 16. 17. 18. 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 if so be that we suffer with him that we may also be glorified with him For I count that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs. Luke 23. 43. Iesus said to the théefe on the crosse Verily I say vnto thée To day shalt thou be with me in Paradice This part is to be considered and weighed and that with great modestie principally in these two considerations First that the height of Gods iudgements may at all times bridle our curious fancies Secondly that we doo not apply it to any man particularly or any certaine company For the first let it be sufficient that we vnderstand generally that there be vessels prepared by Gods iudgement and appointed to destruction The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently to endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horible vices we almost dispaire Mat. 5. 16. Let your light so shine before men that they may sée your good workes and glorifie your father which is in heauen 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euil of you as of euill dooers may by your good workes which they shall sée glorifie God in the day of the visitation And chap. 3. 15. 16. Sanctifie the Lord God in your hearts and be readie alwaies to giue an answere to euery man that asketh you a reason of the hope that is in you And that with méekenesse and reuerence hauing a good conscience that when they speake euill of you as of euill dooers they may be ashamed which blame your good conuersation in Christ 1. Cor. 9. 19. 20. 21. 22. 23. 24. For though I be frée from all men yet haue I made my selfe seruant vnto all men that I might winne the moe And vnto the Iewes I become as a Iewe that I may winne the Iewes to them that are vnder the lawe as though I were vnder the lawe that I may win them that are vnder the lawe to them that are without the lawe as though I were without the lawe when I am not without the
lawe as pertaining to God but am in the lawe through Christ that I may winne them that are without the lawe to the weake I become as weake that I may winne the weake I am made all things to all men that I might by all meanes saue some And this I doo for the Gospell sake Rom. 1. 14. I am debter both to the Grecians and to the Barbarians both to the wise men and vnto the vnwise Philip. 2. 12. 13. Make an end of your owne saluation with feare and trembling lest that through the deceit of sinne ye should fall away or else lest ye be any offence to the weake For it is God that worketh in you both the will the déed euen of his good pleasure Concerning the second that we do not apply this doctrine to any man particularly or to any certaine company For in this also it differeth from election Because election as hath beene said is reuealed to vs by the spirit of God within our selues not in others whose hearts we cannot know And Reprobation is euer hid from men except it bee disclosed by God contrary to the common course of things For who can tell if God haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdly wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne vngodlinesse For I speake of those things which we ought to consider in others For the examples of such mercy of God are very rare Neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power Iam. 4. 13. 14. 15. 16. Goe too now yée that say To day or to morrow we will go into such a citie continue there a yeare and buy and sell and get gaine And yet ye cannot tell what shall be to morrowe For what is your life It is euen a vapour that appeareth for a litle time and afterward vanish away For that yée ought to say If the Lord will and if we liue we will do this or that Now if we cannot promise the continuance of life vnto our selues how much lesse may we assure our selues of Gods mercie at our pleasure Luke 12. 19. 20. The rich man said vnto his soule Soule thou hast much good lain vp for many yéeres liue take ease eate drinke and take thy pastime But God said vnto him O foole this night will they setch away thy soule from thée 2. Tim. 2. 25. The minister is willed to instruct the euill disposed with méeknesse and such as are contrary minded prouing if GOD at any time will giue them repentance Therefore repentance is not at our pleasure or leasure 1. Pe. 1. 14. 15. 16 17. 18. 19. Fashioning not your selues vnto the former lusts of your ignorance But as he which hath called you is holy so be yée holy in all manner of conuersation And if yée call him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling heere in feare Knowing that yée were not redeemed with siluer and gold and such corruptible things Hebr. 12. 14. Follow peace with all men and holinesse without the which no man shall sée the Lord. And if we obserue this order wee shall receiue great fruite of this doctrine especially in these foure considerations First it maketh men humble and to submit themselues to God Secondly it maketh the grace of God to be better knowne of the elect seeing it is not common to all Thirdly it bringeth a godly care to receiue faith when it is offered and to labour to increase it Fourthly it doth confirme vs against all offences All which reasons are more plainly set downe in the last part of this eight chapter Deo gratia A Praier for the Queenes most excellent Maiestie O Most gracious God and heauenly Father by whose disposition Kingdomes and Kealmes are gouerned and by whose power Kings Princes raigne we giue thée hartie thanks that in thy great mercy thou hast set such a Prince and Quéene ouer vs vnder whose godly and peaceable gouernment we enioy glad tidings of thy Gospell and the truth of thy word in manifest sort deliuered vnto vs with peace and quietnesse and other worldly great blessings of thine in a plentifull measure Endue her so with heauenly gifts that her heart may be alwaies framed to the obedience of thy will that by her godly and gracious gouernment thy name may be glorified thy Church edified the poore members of Christ relieued vertue aduanced and vice beaten downe and punished that so in wealth she may surpasse that prosperitie y◠was in the daies of King Salomon and that in life and health she may so be preserued long among vs to thy glorie and our comfort that the yeares of her royall fathers gouernment may bee doubled vpon her And although we for our parts haue and doo daily prouoke thy wrath against vs and haue worthily in respect of thy blessings deserued the contrary as for the heauenly vlessings of thy Gospell and truth ignorance idolatry and superstition for wealth and prosperitie penury and scarcitie for peace and quietnesse troubles and warres for our health and the continuance of our life diseases and death yet in thy mercy be fauourable vnto vs mollifie our hard and stonie hearts that we may repent mortifie sinne in vs that there may be séene amendment in our liues and conuersation that we may yéeld our soules and bodies to the obedience of thy blessed will and commaundements whereby thy manifold and good blessings and benefits may be both increased and continued toward vs. That the heauens may send downe their raine that the earth may giue forth her plentifull encrease that our garners may be full and plenteous with all maner of store that our shéepe may bring forth thousandes that our oxen may be strong to labour that there be no decaie no leading into captiuitie and no complaining in our stréets wherein we shall be blessed who haue the Lord for our God As for her enemies who séeke her destruction let them fall into the pitte that they haue digged for others and let their owne shame light vpon them And let thy crowne florish vpon her head whom thou hast annointed that in the maintenance of thy truth and of thy people it may be knowne that though the heathen rage so furiously togither and the Kings of the earth stand vp in armes against thée and against thine annointed that thou breakest the bowe and knappest the speare in pieces that thou art able to turne the swordes of her enemies to murther themselues And though the horse bee prepared vnto the battaile yet the victorie is from thée who can mightily confounde her foes and put a hooke in their nosthrilles and turne them backe the same way they came The straunge deliuerances which thou hast wrought in her behalfe both
from the secrete and malicious conspiracies treasons and trecheries of vnnaturall subiects and from the sauage cruelties of forraine foes doo giue sufficient cause not only to vs but euen to the enemie also to say That there is no God that can deliuer after this sorte but onely the Almightie that hath established her All these benefites O Lorde wée confesse doo procéede from thy goodnesse and from thy mercy toward vs. To thée belongeth praise and honour and power but to vs shame and confusion Yet grant vnto vs good Lord that we may both receiue these thy benifits thankfully and that we may performe our duties accordingly Increase her daies continue her gouernment defend her from her enemies keepe her in thy feare and after this life grant her all happinesse euen to rule and raigne with thée for euer among the blessed soules Grant also to vs that we may haue the benifit of thy truth and Gospell long among vs and that thy blessings of peace and prosperitie may be séene in this land So shall we be bound more and more to praise and magnifie thy name for thy great and infinit goodnesse towards vs For her Maiesrie and for vs thy seruants and her faithful subiects thus we conclude our praiers O Lord blesse and kéep vs O Lord make thy face to shine vpon vs and be mercifull vnto vs O Lord lift thou vp thy countenance vpon vs and giue vs thy peace All which benifits and blessings we begge of thée O heauenly Father for Iesus Christ his sake in that forme of prater which he himselfe hath taught vs saying Our Father c. A secret Meditation to God before the deliuery of the word LEt the words of my mouth O Lord and the meditation of my heart be alwaies acceptable in thy sight Set thou a watch before my mouth and so kéepe the doore of my lippes that speaking before this congregation assembled here in thy holy name I may specially intreat of those things which tend to thy glory the good of thy Church the discharge of my dutie the comfort of the afflicted conscience the euerthrow of sinne and the aduauncement of vertue through Iesus Christ our Lord. So be it I. D. A publque forme of Praier O Most mightie God most gracious and mercifull father we stand before thy maiestie defiled with the filthinesse of many and most gréeuous sinnes whereof we confesse we are not able to answere thée one of a thousand if thou O Lord shouldst enter into iudgement with vs. For in sinne were we conceaued and borne and therefore are guiltie of originall corruption and in sinne haue we liued and continued and therefore stand guiltie of actuall transgression which hath broken foorth vppon vs in thought word and déede from time to time continually euen vnto this present Wherefore we humbly craue thy mercy and the grace of forgiuenesse in Iesus Christ for therein we confesse standeth the only hope of our comfort and welfare And forasmuch as it hath pleased thée to giue thine owne sonne to be a flaine sacrifice for our sinnes and to offer the grace of reconciliation by the preaching of the Gospell to all them that repent and beléeue the same good Lord we beséech thée vouchsafe to make vs of that blessed number worke true repentance in our hearts increase our faith and giue vs grare to bring foorth the frutes thereof that so it may appeare that we haue not receiued thy holy grace in vaine And for this purpose good Lord we beséech thee blesse the Ministery of thy word at this present gius me grace to speak it as it ought to be spoken sincerely and boldly giue grace to this people to he are it attentiuely and reuerently giue grace to vs all to beléeue it stedfastly to follow it obediently and constantly to continue euen to the end That seruing thée faithfully in this life we may liue and raigne with thée for euer in the life to come through Iesus Christ our Lord. Amen The Praier which M. Deering vsed before his Lectures O Lord God which hast left vnto vs thy holy word to be a lanterne vnto our féete and a light vnto our steppes giue vnto vs all thy holy spirite that out of the same word we may learne what is thy eternall will and frame our liues in all obedience to the same to thy honour and glorie and increase of our faith through Iesus Christ our Lord. Amen An excellent speech of M. Deering a little before his death whereby thou maist clearly see and learne that there is a sweete peace in death to all such as painfully serue the Lord in life For he being raised vp in bedde and his friend requesting him to speake the Sunne shone on his face and thereby tooke occasion thus to say THere is but one Sunne that giueth light to the world there is but one righteousnesse there is but one communion of Saints If I were the excellentest creature in the world If I were as righteous as Abraham Isaac and Saâ—ob for they were excellent men in the world yet we must all confesse that we are great sinners and that there â—â—â—o saluation but in the righteousnesse of Iesus Christ And we haue all néed of the grace of God And for my part as concerning death I féele such ioy of spirit that if I should haue the sentence of life on the one side and the sentence of death on the other side I had rather choose a thousand times séeing God hath appointed the seperation the sentence of death then the sentence of life Soli Deo laus gloria gratia IN euery Sermon for the most part these points are to be vsed The declaration of the order of the text by opening the circumstances The diuision The doctrine The confutation The vse and application Exhortation or reprehension or both The Conclusion wherin the chéefest matters must be remembred and briefly collected that the auditorie may the better kéepe and carry away those things which are necessary and for their vse All which although I haue not vsed I haue left the matter to the discretion of them that shall haue knowledge better to handle their matters then I haue handled mine Let thy text be applied to thy auditorie and haue care to vtter those thinges that are most waightie to be touched and of thy auditorie to be remembred Be circumspect wise and discréete Endeuour to be briefe and pithie There is an other Methode as profitable which Maister Vdall vseth in his Commentary vpon the Lamentations of Ieremy Consisting on these thrée points the Doctrine Reason Vse Some only learne for knowledge sake but that is curiositie And some for praise great paines do take but that is foolish vanitie Some learne for gaine but lightly those do leaue the text and vse the gloze But learning ioynd with vertues lore doth leade to Christianitie The glory of God and people taught the way is to eternitie To the Right Worshipfull and one
perceiue the gréeuousnesse of our sinnes and haue a desire to leaue and forsake them before we hunger and thirst for this grace This is euen the light of the world which did shine abroad and yet the world knewe it not Christ came vnto his owne his owne receiued him not Oh howe secret are God his iudgmeÌ„ts that his grace is hid from some and appeareth vnto other And yet howe is this grace hid But froÌ„ them that make more account of their pleasures and fulfilling of their lusts who make more account of their wealth and riches as it is set downe in the parable of the séede cast in the earth then they do of this grace yea of this rich grace who cleaue vnto the world and loue the world more then God In whose mindes and hearts the God of this world that is to say the diuil doth raigne by his temptations As the Apostle witnesseth writing to the Corinthians 2. Cor. 4. 4. If our gospell and if this grace of God be hid it is hid to them that are lost In whom the God of this world hath blinded the mindes that the light of the glorious gospell of Christ should not shine vnto them And as the world knew him not and his owne people to whom he was sent receiued him not so as many as did receiue him to them he gaue power to be the sonnes of God euen to them that beléeue in his name and so are partakers of his grace Which are borne not of blood nor of the will of the flesh nor of the will of man but of God Which grace although it hath bine a mistery hid since the world beganne and from all ages yet nowe is made manifest to his saincts to his beloued and those that do receiue him To whom God would make knowne what is the riches of this glorious mistery among the gentiles which riches is Christ the hope of glory in euery one of vs that are saued Whom we preach saith the Apostle admonishing euery one and teaching euery man in all wisdom that wée may present euery man perfect in Christ Iesus and that euery one may be capable of this grace For God that commaunded the light to shine out of darkenesse is he which hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ hath sent vs foorth to preach that this his grace may euery where appeare Which doth appeare and shewe it selfe to all but so that the repentant sinners the faithfull beléeuers those onely that are made righteous in Christ do receiue the same Who as by this grace they are receiued into the fauour of God their sinnes being forgiuen them so are they not in any sort to take a libertie vnto themselues to sinne againe The lawe entred hereupon that the offence should abound and be made notorious neuerthelesse where sinne abounded their grace abounded much more That as sin had raigned vnto death so might grace also raigne by righteousnesse vnto eternall life through Iesus Christ our Lord. What shall we say then Shall we continue still in sinne yâ— grace may abound God forbid How shal we yâ— are dead to sinne liue yet therein After the Apostle had shewed that by grace the mercy of god wée were saued fréely beloued fréely iustified and made righteous he sheweth also howe we are sanctified that is by practisiing all good workes so continning in this grace As we reade Tit. 3. 8. This is a true saying these things I wil thou shouldest affirm teach that they which haue beléeued in god might be carefull to shew foorth gods workes The good spirit of god and his grace it teacheth vs how we should be sanctified that is by denieng all vngodlinesse worldly lusts also by liuing soverly righteously godly in this present world They who beléeue are also iustified made righteous and they who are iustified yâ— is made righteous are also sanctified made holy This worke therefore of sanctification procéeding from the grace of god is liuely expressed in this text which I haue read vnto you And so much for the generall proposition The grace of God hath appeared vnto 〈◊〉 Vnto this generall proposition may be added thrée other principall parts of this text As first what is the effct of this Diuisicâ— grace that is sanctification wherein this sanctification coÌ„sisteth which is mortification viuification or yâ— I may vse more plaine euident termes in vtterly foresaking the lusts of our flesh our owne will desires imbracing all the is good leading a life agréeable to God his will Which part is set downe in these words teacheth vs to deny vngodlinesse worldly lusts and yâ— we should liue soberly and righteously godly in this present world The second part is a perswasion reason mouing vs to this sanctification that is the glorious inheritance of the kingdome of god set downe by the circumstance of Christ his comming At which time the godly shall be receiued in to the kingdome of god in these words looking for the blessed hope appearing of the glory of the mighty god of our sauiour Iesus Christ The third part setteth downe the cause of this sanctification and yâ— is Christ who hath redéemed and purged vs to his purpose yâ— we might performe all good workes in these wordes Who gaue himselfe for vs yâ— he might redéeme vs from all iniquitie purge vs to be a peculiar people vnto himselfe zealous of good workes The grace of god hath appeared vnto all and teacheth vs. In the life of man there are two teachers There is the wicked spirit of the diuil being accompanied The eâ—fect of this grace with our be â—raâ—eng flesh the naughty examples wicked 〈◊〉 of the world this teacher moueth vs to all 〈◊〉 worldly luâ—ts which fight against the soule this 〈◊〉 〈◊〉 hath an 〈◊〉 multitude of schollers The other teacher is the spirit of God the grace of God which hath but a fewe followers because yâ— fewe imbrace the godly 〈◊〉 Mortification which 〈◊〉 Of which distinction I might 〈◊〉 stand on bring 〈◊〉 matter of godly edifieng but I leaue 〈◊〉 The grace of God teacheth vs howe farre héeretofore wee haue gone astray and openeth vnto vs howe loâ—t 〈◊〉 but â—aies haue bene wherein wée haue so â—elighted and howe greatly wée haue offended GOD. Whereas otherwise the eies of our vnderstanding are shut vp and we togither with the world and wicked company are carried away And first it sheweth vs how greatly we haue offended concerning religion and the seruice of God mentioned in these words Teaching vs to deny vngodtinesse which hath respect to that dutie we owe vnto God comprehended in the foure first commandements God hath created vs to serue and to worship him and to come to the knowledge of his wil as he
to be refused and hated but that which should procure Gods fauour toward vs there is nothing but that which is his and none of ours Which is his mercy and louing kindnesse whereby he calleth vs imbraceth vs closeth and adopteth vs as those for whom he reserueth a kingdome So much for the first part of this text that as touching the greatnesse of of the benefite of adoption in consideration of the fréedome we reape therby being deliuered from the slauerie and feare of the lawe and being altogither eased of the burden which commeth by the spirit of bondage Where also you haue heard howe and in what order and manner we are made and adopted the children of God 2. The second part sheweth the assurance of our adoption The assurance of adoption in these words The same spirit meaning the spirit of adoption beareth witnesse with our spirit that we are the children of God And verie necessarie is it that the weake spirits and doubting minds of Gods children should thus be strengthned and confirmed who haue many a thousand thought to cast them beside the stedfastnesse of their hope still giuen to wauering still giuen to distrusting For how can it be otherwise séeing the diuell hath diuers pollicies to cast vs into feares which vnlesse we were mightily susteined by the spirite of God were inough vtterly to ouerthrow vs our mindes and consciences being most easie to be cast downe Because as the Apostle witnesseth to the Heb. cap. 2. 15. All their life time they were subiect to bondage for feare of death sitting in darknesse and in the shadow of death looking rather for their destruction then for their saluation Carnall Gospellers wordly professors can perswade themselues any thing but they that are truly touched and humbled in so ioyful a change as from the feare of destruction to be made partakers of adoption liue as it were betwixt feare and hope wondring howe they should be made partakers of so excellent an estate as from the children of captiuitie to be made the children of freedome from the the children of wrath to be mads the children of mercy Weake minds faint harts vntill the assurednesse of faith hath banished all distrust The testimonie of their adoption may bee somewhat setled in them and although not in all yet in most of them it is but weake and can scarcely be perceiued by reason that they find in themselues a great strength of sinne and féeling also the grace of God to be in a smal measure as it were a fewe sparkes vnder a great heape of ashes and which as yet is more the continuall accusations of the diuell mouing our consciences to dispaire The strength of sinne was so great in that elect vessell of God S. Paule who had such an euident token of Gods adoption that he was wrapt into the heauens and sawe those thinges which were not to be vttered so that the loue of God was confirmed toward him in miraculous sort the strength of sinne was so great in him that he was in a manner violently drawne to do that which he hated What I would saith he that doo I not but that which I hate that doo I. And I finde such motions in my sinfull flesh rebelling against the lawe of my minde which preuaile so farre with me that they leade me captiue vnto the law of sinne The reward and wages wherof wee knowe is death By which reason it séemeth we should be greatly daunted and dismaied in respect of our adoption vnto life Againe the want of the féeling of the graces of God dooth worke such a coldnesse of spirit and such a dulnesse in our sences which may well bréede a doubfulnesse in our mindes and to make a wauering conscience to pleade against it selfe Which made the Prophet Dauid who was so highly in fauour with God greatly to faint because the graces of God in respect of his gréeuous sinnes laie as it were buried within him So that with griefe of minde he cried out for so great a want O Lord create in me a cleane heart and renue thy graces within me Restore me to the ioy of thy saluation hide thy face from my sinnes and put away all mine iniquities make mee to heare of ioy and gladnesse and let the certaintie of thy adoption and of my comfort be established in my heart Finally the diuell mouing our consciences to dispaire may bréed the greatest doubt in our harts and make vs beléeue that though we are adopted yet that we are not Gods children but rather that we are forsaken of him Wherein we must alwaies remember the propertie of the diuell which is that he goeth about like a roaring lion séeking whom he may deuour Whom saith the Apostle Resist being stedfast in faith and hold fast the hope of your adoptioÌ„ It is sathans desire to wiâ—â—ow vs as wheat but he that hath procured vs to be adopted and by whose means we are made the sonnes and children of God praieth for vs yâ— we might be strengthned and also sendeth his spirit into our harts to help vs in our praiers and maketh requests for vs with sighes which cannot be expressed Wherefore although the accusations of of the diuell be of great force to throw vs downe yet are the helpes which it pleaseth God to graunt vs more auailable to raise vs vp againe Whereby it commeth to passe that our hearts and consciences being setled in the assurance of the forgiuenesse of our sinnes and we being sanctified by the blood of Christ are inwardly and fully perswaded of our adoption in such sort that all doubting is remoued away and all distrust banished Yet neuerthelesse because by the meanes aforesaid that is by the strength of sinne which dwelleth within vs the weakenesse of gods graces the troublesome accusations of the diuell the stedfastnesse of our adoption may sometime or other be called in question therefore God of his goodnesse to support our féeble spirites and weake thoughts hath giuen vs his owne spirit to be a fellow witnesse with our spirit fully to perswade and assure vs. For the elect chosen childreÌ„ of God haue in themselues the spirit of Iesus Christ testifying vnto them and perswading them that they are the adopted children of god The same spirit of god his fatherly goodnesse and that he wil be a father vnto vs and that he would haue vs so to account of him beareth witnesse with our spirit that we are the children of god For this cause amongst diuerse other names wherewith the holy ghost is intituled this is one especiall name and title that it is called the spirite of adoption because it worketh in vs the assurance of our adoption Also it is called a pawne or earnest as we may reade 2. Corinth 1. 22. It is God who hath sealed vs and hath giuen the earnest of the spirit in our hearts Thus by two most effectuall parables â— similitudes are the children of god confirmed in the certaintie of
their adoption by the parable of an earnest pennie and by the parable of a seale In making of a bargaine when part of the price is paide and laid downe in earnest then assurance is made that all the rest yâ— remaines behind shal be wel truly paid And as when an indenture or lease is made for the peaceable possession of any lands tenements for the terme of a mans life or for long time the seale of the landlord is put too to make the matter most certain sure so when the childe of god hath receiued thus much from the holy ghest as to be persuaded that he is adopted and chosen in Christ he may be in good hope and is alreadie put in good assurance fully to eâ—ioâ— eternall life in the kingdome of heauen So familiar is God with vs as to bring vs to be perswaded of his good will by such meanes as are most vsuall with vs. For what is more vsuall with vs then either the order of an earnest penny or a seale to put vs out of all doubt and to warrant that thing which we haue vndertaken Therfore the Apostle in an other place doth giue vs great comfort shewing forth the determinate purpose of god coÌ„cerning this matter God saith he sent forth his son and made him subiâ—â— vnto the curse of the laâ—â— that by vndergoing the penaltie punishment which that curse and wrath of God did import he might redéeme them which were vnder the condemnation of the lawe vnder the bondage of sin and â—athan hell that being released and deliuered they might receiue the adoption of sonnes Wherfore saith he and the most chéerfully thou art no more a seruant but a sonne Now if thou be a sonne thou art also the heire of God through Christ This assurance of gods holy spirit is then most effectual wheÌ„ it shall yéeld vs greatest comfort and that is at the time of our departure out of this world and in the houre of death When all worldly comforts shal vanish theÌ„ shal this come in place gods blessings in this world shall shall then take their leaue wealth and possessions wife and children friendes and acquaintance and we shall goe naked out as we came naked in only this glorious apparel and this heauenlie raiment shal remaine that we are the adopted children of God that being along time strangers and pilgrims here on earth we shall nowe come to our home and to our inheritance reserued in heauen for vs. Here also shall the greatnes and the swéetnesse of the comfort appeare that when the diuell shal be most busie with vs to lay our sinnes to our charge and when death shall approach and the time of our passage drawe neare and when he shall vse all meanes possible to put vs beside the assured hope of our adoption then shall the comfort of Gods good spirit so strengthen our harts and consciences against the assaults of the diuel that he shal go away vanquished and we imboldned TheÌ„ shal our minds be lifted vp with cheerfulnesse knowing that our redemption shall fully be accomplished and our adoption sealed and perfectlie confirmed vnto vs. Contrariwise the wicked at the houre of death How Adoption respecteth the wicked which in their life time haue flattered themselues with the hope of their adoption shall then féele no certeintie neither anie comfort of the holy Ghost but in stéed of comfort they shall féele the horrible and dreadfull accusations of the diuel then to take place be of force against them The wicked and reprobate cannot haue the testimony and witnesse of gods good spirit to assure them that they are the children of God although for a time their vaâ—ne imaginations may deceiue themselues as also the diuel imitating the spirit of god doth vsually perswade carnal men and hipocrites that they are adopted and that they shal be saued But this perswasion of the diuel is but an illution and their deceiued hearts are not established by the assurance of Gods spirit which filleth the heart with ioy Whereas their hearts are full of doubtfulnesse full of distrust full of dispaire It may be they may beléeue for a time but as for that stâ—dfast and induring faith whereby they may trulie say that God is their father this is onlie in the elect children of God and those that are adopted Whose perfect regeneration it pleaseth God to begin in this world by sowing in their harts the immortall séed of life whereby he doth so certainly seale vnto them the grace of his adoption that it shall continue firme vnto the end In the meane time the faithfull are admonished carefullie and humblie to examine themselues least in stéede of a true faith concerning their adoption a carnall kinde of securitie créepe into their minds and growe vpon them and compasse them about euen as the Iuie doth the Oake The wicked haue neuer the féeling of gods grace but after a confused sort taking hold as it were rather of a shadow then of a bodie Because the spirit of God doth truly and properly seale the forgiuenesse of their sinnes onelie in the hearts of the godlie and the elect that they may apply the same by an especiall gift of faith vnto their comfort Confusedly I say the vngodlie receiue the grace of God not that they are partakers togither with the children of God of regeneration but because they séeme to haue a ground of faith after a common sort which is hid with a vaile and couering of hipocrisie Yet notwithstanding it may not be denied that God doth lighten their mindes so farre as they may ackowledge his grace and goodnesse toward them but this common sence and féeling of his grace is so distinguished from that comfortable assurance of gods spirit which is in the elect that the wicked come neuer to that sounde comfort and ioy which adoption bringeth with it For God dooth not so farre shewe himselfe fauourable vnto them as to take them into his guarde and kéeping as though they were quite deliuered from the punishment of their sinnes and from the feare of eternall death and damnation but only for the present time God doth giue them a taste of his mercie Neither is it amisse that God doth lighten the mindes of the wicked with some féeling of his gracious fauour the which anon withereth and vanisheth away through the hardnesse of their hearts through their vnstedfast mindes and through their owne vnthankfulnesse and backsliding wherby they make themselues more culpable and the more inexcusable all which is wonderfully brought to passe by the manifold wisedome of God That spirit of ours which the Apostle talketh off is a renued heart and a sanctified minde that fully and perfectly receiueth the benefit of adoption and vnto which spirit of ours gods spirite doth also beare witnesse that out of all doubt we are the adopted children of god The vngodly they haue but as it were a glimse but vnto the godly
so certaine that it is prepared for vs before the beginning of the world and before the foundations of the world were laid The elder brother to forgo his inheritaunce and to giue it to straungers wée should hardly beléeue it were it not that he had giuen so manifest a triall in that hée gaue his life for vs which is more then his inheritance Howe then shall hée not therewith giue vs all thinges also Hée that hath made vs Lordes ouer all his creatures here on earth should we doubt that he will not vouchsafe vs an heauenly dignitie The Angels are they not all ministring spirites sent foorth to minister for their sakes which shall be heires of saluation Hebr. 1. 14. Hée that hath appointed the Angels in this life to watch to our good to guide and to guard vs shall hée not also in the life to come make vs fellowes and companions with the Angels The Angels are seruaunts and we are brethren â—rethren nay crowned Kings because the kingdome of heauen shall bee our inheritaunce According as the Apostle Saint Peter 1. Epistle 2. 9. informeth vs Yee are saith he a chosen generation a royall priesthood an holie nation a peculiar people graced foorth with a singular excellencie and preheminence in that wee are said to bee the thrones of God and that wee shall fit vppon throanes What comfort then is it for vs all that of the sonnes of darknesse we are made the sonnes of light of the enemies of God reconciled friends of the seruants and children of the diuell of Gods wrath being altogither fearfull and doubtfull of the children of this world and of euerlasting perdition that wee are made the seruants of God fully partakers of his grace and certainly staied and confirmed therein citizens of heauen and heires of euerlasting consolation Which serueth mightily and standeth vs greatly in stéede to raise vp our weake mindes and faint heartes which are cast downe through the remembraunce of our gréeuous sinnes and which shall kéepe vs from falling into dispaire that when Sathan togither with our owne guiltie consciences shall perswade vs that wée are none of Gods children euen then that the spirite of God shall certifie our hearts that we be heires of the kingdome of God This that we are heires hath two profitable lessons to lift vp our mindes and also to humble vs lest we be too much exalted For this inheritance commeth not vnto vs by desert but through grace and mercy that we may rather giue God the praise and thankes then boast in our selues who haue nothing but that which is giuen granted nothing but that whereof we be vouchsafed To humble vs being put in minde of our dutie as the Apostle warneth vs. 1. Peter 1. 17. And if wee call him father which without respect of persons iudgeth according to euerie mans worke let vs passe the time of our dwelling heere in feare And séeing God hath made vs his sonnes by adoption so much the more are we bound to feare and obedience because he hath adopted vs of his only fauour when he might worthily haue cast vs off and put vs by for our vnthankfulnesse Vnto these two profitable lessons we may adde two singular comfortes the one concerning our afflictions and troubles and distresses in this transitorie life the other concerning our blottes and blemishes our sinnes and offences And therefore verie fitly and very well saith a godly writer in this respect All thinges yea gréeuous afflictions and sin it selfe turne to their good and bettering who are chosen to be heires Afflictions sinne death are very profitable vnto them howe hurtfull soeuer they be in their owne nature Death which séemeth to be the worst of all yea most terrible is not an entrance into hell as it is to the worst sort and to the vngodly but to them it is a narrow gate to let them in into euerlasting life and therfore most ioyfully and most chéerefully they vndertooke it being glad that the time of their dissolution doth approach and that their miseries shall haue an end and that the course of sinne shal be cut off As for afflictions vnlesse they did tend to the good of the godly and the adopted children of God God would not lay them vpon them and put them to such hazardes and distresses Yea the godly are so affected that with Iob they can say If God doe kill me yet will I put my trust in him And because his loue is shead abroad in our hearts therefore shall no discomfort vtterly dismay vs. Wherein also this comforteth our heartes that God wil lay no more vpon vs then that he will make vs able to beare and further that he will giue a ioyfull issue to all our troubles and vexations and temptations For in that he suffered and was tempted he is able to succour and to helpe them that suffer affliction and are tempted So that we may looke for comfort at Gods hand euen such as shal be grounded vpon the certaine and infallible promises of God and such as shal be answerable to the measure of our afflictions troubles vexations and temptations If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him For I count saith the Apostle that the afflictions of this present time and of this present transitorie life are not worthy yâ— glorie which shal be reuealed and shewed vnto vs whereof in due time we shal be partakers Now as for our sinnes it is so farre off that they shall The remembrance of sins no hurt to the adopted to dismay them and to put them beside their hope bréed any trouble vnquietnesse or vexation of minde to remooue vs from the hope of our inheritance that the remembrance thereof shal be as a goade or a spurre to hasten vs on to persorme all good workes And as we haue giuen our members as weapons of vnrighteousnesse to sinne so shall we with all readinesse giue our selues vnto God as they that are aliue from the dead and as they who by the power of Christ their sauior haue fully triumphed ouer the world and the flesh and the deuill ouer sinne and death and hell For behold this thing that we haue béen great offenders what care it will worke in vs least we should fall into sin againe what holy anger and indignation against our selues for our sinnes past what a desire to please God what a zeale and forwardnesse in all goodnesse and greatly indeuouring also the contrary to those sinnes wherein we haue greatly offended If in drunkennesse auoiding all occasions and vsing all sobrietie if in filthinesse and vncleanesse in whoredome and wantonnesse hating the sin auoiding the meanes of our fall and framing our selues to all holinesse and christian conuersation and so likewise in all other sinnes After king Dauid had committed adulterie and murder how did he repent him how zealous
was he in all goodnesse after that God had giuen him a newe heart insomuch that the scripture testifieth of him that he was a man after Gods owne heart The Apostle S. Paul the remembrance of his earnest and cruell persecution made him most earnest in his office and profession I thank God saith he which hath made me valiant to fight vnder his banner and strong to indure all trouble and persecution when as before I was a blasphemer and a persecutor and an oppressor And againe 1. Cor. 19. 9. 10. I am the least of the Apostles which am not meete to be called an Apostle because I persecuted the church of God But yet by the grace of God I am that I am and his grace which is in me was not in vaine for I laboured more aboundantly then they all yet not I but the grace of God which is with me The remembrance of our sinnes is no hinderance to godlinesse but it maketh vs the more forward If I haue done any wrong to any man saith Zacheus I restore him fourefold This effect also had the remembrance of sinne in that sinnefull woman Marie Magdalene out of whom our Sauiour Christ cast seuen diuels euen she that was notorious for her lewde and light behauiour Who as by repentance she died vnto sinne so the memory of her sinne is dead and buried vnto her in this respect because she liueth still in the glorious remembrance of that righteousnesse which penitent sinners obtaine by faith She is honorably mentioned wheresoeuer the gospell of Christ is read and heard of all men speake of her teares of her sins no one is mentioned and knowne But touching the remembrance of her former sinnes sée what it wrought The precious oile wherewith she was wont to annoint her selfe y◠she might be more pleasant to the sences of her louers she nowe poureth out and for loues sake bestoweth it vppon her Sauiour The eies which were wont to cast wanton lookes vpon the dissolute did now gush out with water serued as conduits at the féete of Christ The haire which before had béene wrapt in gold had bene coloured pleated broidered laid out and beset with pearles was now imploied to a farre other vse that the honour receiued from the féete of Iesus might put out the shame which before it had taken from the eies of leaud amorous beholders Hauing washed and dried she could not satisfie her selfe till she had also kissed her sauiours féete whose mercy now had eased her heart of that deadly sting which the lippes of wantons had imprinted and left behinde them The remembrance of sinnes past is gréeuous that vertue practised in stéede thereof may be more comfortable The one burthensome the other ioyfull Yea what is it that should procure our trouble séeing we are vouchsafed so great a priuiledge as to be accounted of God to be his children What ioy should it be vnto vs that wee are lifted vp vnto this high dignitie as to be the saints of God temples of the holy ghost members of Christ Lordes ouer all the Angels of God to bee our friendes our helpers and aiders the watchmen appointed of God to watch ouer vs that no hurt should come vnto vs otherwise then it pleaseth our good and gracious God who as we may fully perswade our selues doth all for our good and all for the best citizens of heauen thrones of God heires of God brethren and sisters of Christ and fellow heires with him in the kingdome of heauen Finally whether it be the world or life or death whether it be Angels principalities or powers whether they be things present or things to come euen all ours and we Christs and Christ Gods And yet beholde this is not the one halfe of that dignitie the one halfe of that excellent glorie whereunto hereafter we shall attaine being heires with Christ and members of his bodie For where the head is there shall the members be And as we haue receiued of the fulnesse of his grace so shall wée also be partakers of the fulnesse of his glorie Hauing giuen vs an assuraunce thereof alreadie because hée is gone to prepare vs euerlasting dwelling places in such sort that in time to come when all things are prepared for vs he will come againe Iohn 14. 3. to receiue vs vnto himselfe and to entertaine vs most friendly most bountifully most honourably most roially Dearely beloued saith Saint Iohn 1. Epistle 3. 2. now are wee the sonnes of God but yet it doth not appeare what we shall be And we knowe that when hée shall appeare we shall be like him being glorious members of a glorious head The certaintie of our adoption and this dignitie that wee are heires in hope and shall be hereafter in sure possession is a steppe to our glorification The full fruition and enioying wherof wée shall not receiue till this life bee ended For by death wee must bee translated to the possession of so great and waighty matters and of such a wonderfull glory Our life is hid with Christ and vntill we come to Christ as the Apostle S. Paul desired to haue his bodie dissolued and to be with Christ our life and our glorie shall not appeare And euery one that hath this hope in himselfe purgeth himselfe euen as hée is pure Touch none vncleane thing and I will receiue you and I will be a father vnto you and ye shall be my sonnes and daughters sath the Lord Almightie Séeing then we haue these promises dearly beloued let vs cleanse our selues from all filthinesse both of the flesh and spirit and grow vp vnto full holinesse in the feare of God remembring that we are heires let nothing hinder or barre vs from our inheritance which is so glorious that it shall excéed in glory Being heires of that saluation which is most precious of that kingdom which is most glorious of those ioyes which euer shall be endlesse Vnto the which the Lord in his good time bring vs and whereof in his sauing gracious mercies it may please him to make vs partakers To God the Father God the sonne and God the holy Ghost thrée persons and one euerliuing God be rendred all praise dominion and power now and for euermore Amen Gratia Deo solique gloria TO THE RIGHT REVEREND AND venerable Minister of Gods Church Maister Alexander Nowell Deane of Paules S. I. wisheth all the blessings of God in this life and in the life to come perpetuall ioyes WEake meates are fittest for weake stomakes and strong meat for valiant people and bitter potions are most welcome to them that knowe and vnderstand what their effect and operation is To write of the remedie of sorrow and to perswade to the bearing and enduring of bitter sorrow might seeme a paradoxe in most mens mindes were it not that your Worship knew these matters better then I am able to set them downe and expresse them But I thought good to direct these vnskilfull Treatises vnto
his Isaac youth and to perish in the sloure of his age tried also with famine in a straunge land This thought of minde grieued him being among strangers whose dispesition he knewe not but shrewdly did suspect what would fall out It may be saith he to his wife I shall die for thée because some other would possesse thy beauty So he perswaded her to call him brother His last and no doubt not the least sorrowe was to sée his desire preuented For he thought to poure aboundance of blessings on his eldest sonne Esau but God turned it otherwise What passions and seas of sorrowe possessed his hart to heare his sonne Esau whome he made so great account of to cry out in bitter teares and that out of measure Insomuch that betwixt feare and anger his mind was sore vexed For he was stricken with a maruâ—lious great feare and his anger enforced him to say who and where is he And after long absence when Iacob came to sée his father we reade not of any comfortable words that his father gaue him Yet was this Iacob for all his fathers Iacob blessing a patterne of sorrowe Iobe and Iacob all one The very first time of his sorrowe two mightie distresses the hazard of his fathers curse and the feare of death by his brother Esaus sword Next he that should be heire of so great possessions and blessings must vnder go a seruile life for seuen yeares and for seuen watching night and day in heate and cold a faithfull seruant and yet mistrusted to be false he that should haue béene most plentifully rewarded groind and grudged at and pursued with hatred His heart and cheefest ioy for whome he serued fourtéene yeares taken away in bitter sorrow of child-birth His sorrowe increased with wâ—â—ull griefe to sée his eldest sonne Reubin to commit incest his daughter Dina to be deâ—loured by a stranger Two other of his sonnes imbruing their hands with murther and thereby putting him in feare of his life Pincht with famine brought into a strange country where his posterity should liue in sorrowe And if his youngest sonne Beniamin be taken from him then do they bring his heare head with sorrow to the graue As though he had begunne and ended his life in sorrowe Ioseph put Ioseph in feare of his life among his owne brethren solde vnto merchants and as it were vtterly bannished from the presence of his father and all his kindred falsly accused and slaundered cast out of fauour and throwne into prison in a strange country wher was no hope of help to be looked for Moses in his youth like to be cast away and drowned like Moses to be put to death by withstanding the mighty king Pharao hated of his owne people who being sent for their deliuerance thought him to be the cause of their oppression whom they grudged against saying Why hast thou brought vs into the wildernesse to slay vs enuies reprochfully vsed especially of Core Dathan and Abiram the princes of the people My penne would faile mée and I should be too tedious vnto you if I should write this matter to the full And what should I more say for the time will not serue mée to tell of Dauid and all his troubles being worst thought on Dauid of whome he best deserued his guiltlesse blood sought for of him whose honour and life he had preserued readie to be cast out of his throne by him whome he could haue vouchsafed his throne his rebellious sonne Absolon and for whom he wept bitterly Murther and incest among his owne children Oh sorrows more then tragicall Iobs sorrowes Iob. are knowne to euerie one losse of goods the vntimely death of his children greuous sores on his body from top to toe the heauie temptation of his wife the strangenesse of his familiars enmitie of his friends Yea his sorrow was so great that he cursed the day of his birth Michaiah Ieremiah Daniel and all the prophets examples of sorrow to Prophets Christ succéeding ages Our sauior Christ fainting and as it were ouercome of sorrowe his sorrowes being surpassing great Apostles and more then straunge and wonderfull The Apostles appointed hereeunto especially the Apostle S. Paule who may stand for all the rest and in whome you may perceiue all the sorrowes that might befall them As is worthely set downe 2. Cor. 11. 23. In stripes aboue measure in Paul prison plentiously in death oft once stoned and left for dead night and day in the déepe sea and almost cast away by shipwracke In perils of waters in perils of robbers in perils of mine owne nation in perils among the Gentiles in perils in the cittie in perils in the wildernesse in perils among false brethren In wearinesse and painfulnesse in watching often in hunger and thirst in fastings often in cold and in nakednesse A learned man writing of the sorrowes of the godly in this worlde compareth them vnto a shippe tossed on the sea hauing alwaies weather and winde against them Our life is but short and in this shortnesse good Lord how many chaunges how many stormes and how many tempests Abel Abraham Isaac Iacob Ioseph the Israelites chasticed in the wildernesse of the Lord and in continuall stormes warre and battaile before they could be placed in the land of Canaan And when they were come thither and long had dwelt there in the end their temple was spoiled their people murthered their cities rased and they led captiues into straunge countries Let euery one looke into himselfe and behold what cause of sorrow our own rebellious and disordered desires which neuer suffer vs to enioy any long rest of mind which bring vs sometimes more sorrow theÌ„ we can put off moue vs vnto Some are troubled with one vnquietnesse some with an other Some cannot rest for cares of the world som swel with pride and come to their fall some boile in rancer consume themselues some fry in lust and end their daies in sorowful diseases being spectacles of sorow some carried away headlong with anger and sléepe goeth from their eies to thinke howe they may bee reuenged Such procure sorrowe to themselues and néede no sorrowe to be laide vpon them The daies of this world to the godly are nothing else in a manner but dismall daies and sorrowfull times yea the estate of all in this world is but sorrowfull Either we are hated of the world or else which is worse of God assaulted of Sathan subiect to the manifold diseases both of body and soule the one miserable the other most daungerous and intollerable Many in number and diuers in nature are the sorrowes that fall out in the world Some are afflicted by exile and banishment some by captiuitie and imprisonment some by famine and nakednesse some by perill persecution some by slander and reproachfull contumely some by rackings tearing in péeces some by slaughter sword some by fire and fagot some by
sores of bodie and sundry diseases some suffer in themselues some are afflicted in their friends in their wiues in their children som in their goods some in their bodies some in their credits som by sea some by land some at home ome abroad some by open enemies some by counterfait friends some by cruell oppression some by manifest iniuries some by force some by fraud some afflicted by one meanes some by an other So many kinds of sorrowes there are Man neuer continueth in one state to day in his princely throne to morrow in his dustie graue to day placed in great authority to morrow cast out of countenance to day in high fauour to morrow in high displeasure now rich now poore now in wealth now in woe now sound now sicke now ioyfull now full of sorrow to day a man to morrow nothing O how short how chaungeable and how miserable is the state of mortall men And happy are they who can make this lesson of the sorrowes of this world as by meditation thereof to long after heauen Sorrowe there is inough because no ioy in respect and if the world affoord any ioy it is not true sound and certaine For what ioy or pleasure soeuer there is in the world it is mingled with some sorrow To teach vs to withdrawe our minds from the things of this world and to long after those pleasures those ioyes which are in an other world which only are stedfast and without chaunge without wearisomenesse bitternesse or any sorrow In this life nothing sure nothing stedfast nothing swéete but hath his soure The latine verse serueth well to this purpose Postimbres fructus post maxima gaudia luctus Being Englished is this in effect Raine brings flouds and ioy brings wo Sorrow followes comfort Too oft we find it so When Iacob was frée from Esau then his vncle Laban vsed him hardly when Laban could do him no more hurt then Esau met him who had vowed his death In whom we may sée the life of a faithfull and godly man Feare after comfort and comfort after feare ebbings and flowings risings and fallings so we go along and so we shall end Your riches your honours friends picasures wife children and such like are taken from you in part or in all You maruell at it and thinke peraduenture you are quite out of the Lords fauour for else this great chaunge in your estate would not be Here you sée a sorrow marke also a secret and a mistery and let euery one laie it to their heart For the reason why the Lord doth so is because we should not perish While we euioyed them we forgot our selues and God by this means doth put vs in minde that we should not forget him God draweth vs away from these matters lest his iudgements should ouertake vs as well as others Yea he draweth vs forcibly by want of these benefites Let vs not be dismaied or hang downe the head for sorrow knowing for what end God worketh these sorrowes all to our good and all for the best Ye shall wéepe and lament and the world in these masters shall reioyce but their ioy shall be turned into sorrow For all these worldly comforts shall perish and they with them because they rather abused them then vsed them as they ought Your sorrowes also in these matters shall haue some recompence when God seeth good and if it be also for your good and you shall be comforted with riches honours friends pleasures wife children and euery néedfull thing Then shall ye finde it true which the Prophet Dauid assureth you Psal 84. No good thing shall he withhold from them that leade a godly life Therefore wéepe as Sorrow of slāder though ye wept not Yet is the losse of good name and fame by slaunder and euill reports more bitter then these losses and more heauily taken and the sorrowe sinketh déeper Some are frée from it but not all and this is a knowne trueth that the more that euerie one dooth excell in vertue and goodnesse the more they are hated enuied and slaundered Because ye followe not excesse and riot saith Saint Peter therefore the world hateth you But this is a comfort as the same Apostle saith 2. Epistle 4. 5. They shall giue account to him that is readie to iudge quicke and dead the Iudge standeth at the doore and his iudgement is neare The best of all Christ our Sauiour was worst spoken off They are not the best that bring vp slaunders but the worser sort whose good reports are but little woorth as also their slaunders are not to be regarded It is a thing worthie a Prince saith a famous Monarch of the worlde being slaundered and euill spoken off when thou haste done well to heare ill They that are famous and of renowme haue péeuish pesaunts to disgrace them whose tongues were neuer exercised in saying well This is a sorrowe which must bee endured and furthermore thou must pray for them and blesse them which bring this sorrowe vpon thée and so ouercome them which by no other meanes The perticuler sorrow of Persecution which is especially meant in this text can be wonne But aboue all sorrowes on the earth there séemeth none to be compared to the losse of life for life is swéet Yet this is the sorrow which here is meant and in this place commanded and which we must endure if we looke to be the heires of heauen As the Apostle witnesseth writing to the Romanes who putting them in minde of great priuiledges dooth also perswade them to the patient enduring of all troubles and persecutions If yee be children yee are heires if heires the heires of God and fellowe heires with Christ if so be ye suffer with him that ye may also be gloried with him Ye shall wéepe and lament because that gréeuous persecution is your lot and the losse of life the thing that you must looke for And how can it but make fraile flesh to wéepe and lament séeing that to liue is the greatest ioy in the worlde and nothing more against our nature then to heare of persecution and of death And no meruaile though the Disciples and the godly shead teares when this matter caused our Sauiour Christ Iesus through anguish of minde to sweate bloud and How backward by nature we are in this businesse how readie wee should be to desire that this cuppe might passe from him In the Apostle S. Peter we may perceiue the mind of a naturall man loth to vndertake so great a matter who when hee heard Christ our Sauiour to foretell of his persecution and death saying that he must go to Ierusalem and suffer many things of the Elders and of the high Priests Scribes and be slaine then did he take him aside and beganne to rebuke him saying Maister pittie thy selfe this thing shall not be vnto thee But so farre off is it that we should be loth and tardie that we should be most forward
and readie Marke the minde but of a worldly man that accounhimselfe greatly beholding to another is not this his courage that he could finde in his heart to die in his quarrell and to offer his seruice before he commaunded thereunto The readinesse of our Sauiour Christ whose example if it be too high for imitation yet that of the Apostle Saint Paule heerein is notable and able to giue the weakest minde great courage Get thée behind me Sathan saith Christ vnto Peter thou art an offence vnto mée because thou vnderstandest not the things that are of God but the things that are of men The Prophet Agabus Act. 21. tooke Pauls girdle and bound his owne hands and féete and said Thus saith the holy Ghost So shall the Iewes at Ierusalem binde the man that oweth this girdle and shall deliuer him into the hands of the Gentiles Then his friends perswaded him and besought him with teares that he would not go vp to Ierusalem To whom Paul answered and said What do ye weeping and breaking my heart for I am ready not to bee bounde only but also to die at Ierusalem for the name of the Lord Iesus And in an other place And now behold I goe bound in the spirite vnto Ierusalem and knowe not what things shall come vnto mee there Saue that the holy Ghost witnesseth in euery citie saying that bands and afflictions abide me in Ierusalem but I passe not at all neither is my life deare vnto my selfe This is a notable example of incouragement beside the promise of excéeding great reward Hee that looseth his life for my sake shall finde â—â— But weake mindes are soone offended and fraile flesh cannot beare out these bitter brunts neither stand to the triall of so worthie a cause when we shall behold as it were great mountaine to fall vpon vs and great surges readie to swallow vs vp No doubt we shall méet with hinderances inow and those mighty hinderances yet greater renowne it is to ouercome our selues then to winne a citie both are hard to do and to accomplish but the first most hard and to flesh and blood impossible True it is that we should cast off all hinderances in this so waightie a matter and deny our selues and in this combat betwixt the spirit and flesh and blood we should shewe our selues conquerers but our hearts for the most part are so faint that strawes can make vs stumble We blâ—nch at the least matters and are astund euen at the very name of persecution When King Hezechiah heard of his death he wept sore and so do many of vs carry the like affliction that in no sort we can brooke affliction The purâ—â—â—ion is too bitter although health and immortallitie bee the effect of it Why is it that we are readie to put finger in the eie when we heare that we must endure trouble but that the world aâ—desh and blood do carry more sway with vs then Gods spirit and that the ioy of this life can abide no sorrow Although God hath appointed this to be our lot Ye shall weepe and lament yea furthermore although we heare that our sorrow shal be turned into ioy Gladly we would be at peace with the world but when the world shall hate vs that beginneth to breake vs then are we surprized of sorrow and for the time swallowed vp of griefe The Prophet Ieremy a man of great courage patience and constancie before he could frame himselfe to drinke of this bitter cuppe as one most passionate breaketh out into these words and in the presence of God Cursed be the day wherin I was borne oh that my mother had bene my graue or her wombe a perpetuall eonception How is it that I came forth of the wombe to see labour and sorrow And againe chapter 19. Woe is me my mother that thou hast borne mee a contentious man and a man that striueth with the whole earth I haue done them neither hurt nor wrong yet euerie one doth curse me According to that of the Prophet Dauid They hated mee without any cause and that thou ô God knowest Yet should this matter be so farre from mouing vs to heauinesse that therein we should reioyce As the Apostle S. Paule doeth moue vs by his example Gal. 6. 14. God forbid saith he that I should reioyce in any thing but in the crosse of our Lord Iesus Christ whereby the world is crucified vnto me and I vnto the world Our Sauior Christ hath foretold vs that we should be hated of all men for his name and for the profession of his truth And lest any of vs should faint he addeth further But hee or they that endure to the end they shall be saued What if the world and the mightiest in the world hate ve what if they séeke our blood Feare not their feare saith the Apostle neither be troubled but sanctifie the Lord in your hearts Feare not them saith our Sauiour which haue power ouer your bodies and whose furie and rage can goe no further but rather feare him who after the body is distroied by death can cast both soule and body in hell God hath commanded vs vnto this wéeping and lamentation Foure principalâ— reasons to persâ—â—dâ—â—s to vndertake perseâ—cution w◠〈◊〉 the first is Gods Commandement and appointed vs vnto this trouble and sorrow and persecution let vs not therefore feare men to auoid gods commandement but rather glorifie God by withstanâ—â—ng euill men and such as are bent to resist and deface to suppresse and vtterly to roote out gods truth And because the world is giuen to nothing more then to oppresse gods truth therefore ought we the more to maintaine it and not to regard our liues in respect of the defence therof Striue for yâ— truth vnto death saith the wise man Eccle. 4. 28. And defend iustice for thy life God hath created vs for his glory and if we loue God and his loue be setled in our hearts wée ought to the vtmost of our power to maintaine his glory Dearely beloued saith the blessed Apostle thinke it not straunge concerning the firy tryall It pleaseth God to try you by the extremities of this wicked world whether ye will like valiant souldiours stand to the defence of his cause We count it a glorious matter and worthy of immortall fame to spend our liues in the defence of our prince and country yet is it more glorious if wée be called thereunto not to refuse any torment and extremitie in shewing our dutie and our loue to God and his Church Re. 2. 10. Vnto the Angell of the church of Smirna it was said Feare none of those things which thou shalt suffer behold it shall come to passe that the diuell shall cast some of you into prison that ye may be tried and ye shall haue tribulation tenne daies that is a long time Bee thou faithfull vnto the death and I will giue thee the crowne of life Hee that ouercommeth shall not bee hurt of
the second death Sathan hath a throne in this worlde but Hell is his seate and euerlasting death is his due Be not deceiued for the amitie of the world is the enmitie of God The worlde loueth his owne and they that will stand to the triall of the truth in despight of the world they shall be excommunicated and in vtter disgrace with the world yea it shall so come to passe that the sheading of innocent blood shall be thought a thing of nothing in their sight Behold saith Christ Mat. 23. 34. I sende vnto you Prophets and wise men and Scribes and of them ye shall kill and crucifie and of them shall you scourge in your Synagogues and persecute from citie to citie That vpon you may come all the righteous blood Beware of men Mat. 10. for they wil deliuer you vp to the councels and will scourge you in their Synagogues And yee shall be marke this word ye shall be brought to the gouernours and kings for my sake in witnesse to them and to the Gentiles If any man come to me saith Christ Luk. 14. 26. and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my disciple Christ and the crosse I meane persecution and trouble are so néerly ioyned togither that nothing must part them And therefore Christ saith Hee that will follow me must take vp his crosse and follow mee and if any looke for a seate in heauen they must taste of a bitter cup here on earth The Apostle knowing how neare the loue of God and the crosse and persecution were ioyned togither sheweth vs how we should put foorth our selues vnto the triall Rom. 8. Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution and so forth The diuel that hath but a short time on earth wil raise vs vp innumerable troubles and we are subiect to the same so long as we liue in this world Ye shall wéepe and lament therfore settle your selues to abide it and to endure it For ye shall be betraied of your parents and of your brethren Acts. 14. 22. 23. 11. Act. 9. 16. 1. Thâ—s 3. 3. 4. and kinsmen and frends som of you shal they put to death And looke to be hated euery where Yet comfort your selues for a hair of your hed shal not perish By your patieÌ„ce possesse your soules And lay vp these things in your harts prouide for theÌ„ Behold I haue told you before CaÌ„ the childreÌ„ of the mariage chamber mourne as long as the bridegroome is with them But the daies will come when the bridegroome shall be taken from them and then shall they fast and then shall they mourne When Christ slept in the ship then waues and tempests and scourges It pleaseth God to absent himselfe and God leaueth vs awhile to sée what account we will make of him to sée whether we can finde in our hearts to leaue and forsake parents and kinsfolke and friends wife and children and that which we hold dearest in this world our owne life for his sake and whether there be courage patience strength and constancie to fight vnder the banner of persecution Well here we sée what Gods commandement is and how he hath laid trouble and persecution vpoÌ„ our loines and put adnesse into our harts and heauinesse into our mindes and happie is he yea happie are all they that can finde in their hearts willingly to fulfill his will and to performe his commandement and patiently to submit themselues to whatsoeuer shall fal out if God sée it good for his glorie and our profit Yet doubtlesse we shal perceiue a mightie striuing within The second reason is drawne from the punishment that may insue our selues before we shall finde in our hearts to obey If God appoint trouble shall we séeke case If God aske our life shall we deny it If his blessed truth be called in hazard and like to bee defaced vnlesse thou offer thy selfe to stand to the maintenance and in the defence thereof before kings and rulers and against their vnlawfull decrées and wicked statutes wilt thou shrinke Thou must yéeld to the one or to the other either thou must deny God his truth for the countenance of the world and the enioying of this life and the comfortes of this world or else thou must forsake yea and hate the world and the comforts thereof and despise thy life in this respect Choose which thou wilt take fire and water is set before thée life and death good euill stretch out thy hand to whether thou wilt leaue the one imbrace the other Now deceiue not thy selfe and thinke thou hast the choice for thou art not at thy libertie God hath commanded to endure all trouble yea and death it self rather then to forsake his truth and the maintenance of the same If we must passe through the fire shall we looke for water If we be commaunded not to feare the sword shall we bee desirous to sléepe in a whole skinne That which séemes to be good to vs is euill and that which we thinke to be life we shall finde to bee death Séeke not to saue thy life for thou must loose it and better to loose it in this world then in the world to come If thou refuse thou shalt be refused if thou deny thou shalt be denied Mat. 16. 26. Alas what shal it profit a man or any of vs all though we should be Kings and Emperours and though we should winne the whole world if wee léese our owne soules Or what what shall a man giue for the recompence of his soule TheÌ„ farewell life lest death follow and kéepe thy soule lest it be plunged in hell torments For whosoeuer shall be ashamed of me and of my words among this adulterous and sinfull generation of him shall the sonne of man bee ashamed also when he commeth in the glory of his father with all his holie Angels Mar. 8. 38. Mat. 10. 33. And whosoeuer shall deny mee saith Christ him will I deny before my father which is in heauen and when hee thinkes to haue euerlasting comfort hee shall haue euerlasting sorrowe and in steede of heauen hee shall finde hell Marke therefore the punishment that will follow if Gods commaundement in this behalfe bee not performed on thy part and tremble A heauie sentence there is if thou refuse to beare this burthen Set before thy eies the comfortable presence of a Sauiour The third reason is drawne from the reward and the fearefull countenance of a iudge And let the holy martyr S. Steuens comfort fill thy heart who in the midst of his persecution sawe the glory of God and Iesus standing at the right hand of God the heauens being open to receiue him into his inheritance the Angels being at hand to carry his soule into heauen And most certaine it is that there is no way more readie to
enter into the kingdome of God then by trouble affliction and persecution According to that our Sauiour Christ hath set downe Mat. 5. Who preaching vnto the people of happines and blessednes concludeth and shutteth vp the treatise of blessednesse with the worthie estate of them that suffer persecution for the truth As though none were more renowmed then they as though they aboue all other should haue the garland and weare the crowne Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and say all maner of euil against you for my sake falfly Reioice and be glad for great is your reward in heauen For the extremest torments that we may be put to and which we may vndertake in this life are not worthy of that glorious crowne which we shall receiue after the conquest and after our trial and after our triumph Therfore the Apostle doth wel terme all punishments and all afflictions all extremities to be light because they endure but a moment as also in respect of the reward which is beyond all comparison séeing they shall procure vnto vs a far more excellent an eternal waight of glory While we looke not on the things the are séene but on the things which are not séene For the things which are séene are temporall but the things which are not séen are eternal Mark but one president worthie matter in the afflictions persecutions of the Apostle S. Paul Act. 23. 11. who after he had like to haue bene pulled in péeces among them the night following the Lord stood by him and said Be of good courage Paul for as thou hast testified of mee in Ierusalem so must thou beare witnesse also at Rome The comfortable voice of God whether by himselfe or by the meanes of an Angel which was most likely this passeth all perswasions Neuerthelesse that nothing be wanting from the strengthening The fourth reason is set downe by induction of examples and incouraging of our weake mindes let vs take a view and behold the valiant exploits of them that haue borne the brunt of the battell and that haue shed their blood and spent their liues in the cause quarrell of Gods truth and of a Christian profession We are not the first that haue bene put to bitter persecution and if the valiant captaines haue stood to it why should the souldiers shrincke Examples we haue many the Prophets that were before Christ Christ himselfe and the Apostles that followed Christ as also a multitude of Martyrs who through their example haue yéelded themselues to bitter death and extreame torments at all times and in all ages euen as a rare and new Phoenix doth spring out of the ashes of the old And therefore it is well said Sanguis martyrum semen ecclesiae The blood of the Martyres is the séede of the church and one Martyr maketh many What hope is so sure and certaine that well they may be slaine and death they will not refuse yet is it impossible they should bee ouercome Abel was murthered of Cain and the crie of his blood went vp to heauen for vengeance Elias was persecuted to death by that idolatrous Iezabel Zachary the sonne of righteous Iehoida stoned to death by that reuolting King Ioas Amos smitten with a clubbe on the temples of the head and so brained Esaias sawed in two parts with a woodden sawe Ieremy persecuted often imprisoned very sore throwne downe into the déepe filthie and miry dungeon and at length stoned to death in Egypt of his owne people Ezechiel slain at Babilon by the Duke of the people Iohn Baptist beheaded Of our Sauiour Christ although I might intreat at large of his persecution and intollerable death because in soule hée felt and suffered the torments of hell yet because the matter is so apparant I thinke it néedlesse Only I will recite the words of the Apostle to the Heb. 12. 2. Let vs looke vnto Iesus the authour and finisher of our faith who for the ioy that was set before him endured the crosse and despiced the shame and is set at the right hand of the throne of God Consider therefore him that endured such speaking against of sinners least yee should bee wearied and fainte in your minds And although ye haue not resisted vnto bloud yet your owne blood must be nothing in your sight Faint not heauen and earth shall vanish away but Gods promise shall haue no end which is this Great is your reward in heauen Next to Christ let vs beholde his Apostles whether they dranke not of the same cup. Peter was crucified and Paul beheaded at Rome vnder Nero that I speake nothing of their whipping and scourging bandes and imprisonment which they suffered before their death Battholomew was slaine aliue in India and after his skinne was pulled ouer his eares beheaded Steuen was stoned The discourse of whose persecution and death is notably set downe Act. 7. and worthie often to be read and to be remembred As for the examples of Martyrs they are infinit and that famous booke of the Acts and Monuments of the Church shall satisfie thée in this point Stories at large and I thinke it tedious here to bring in many If thou desirest but one storie and one example for all looke vppon that famous and wonderfull example of the seuen brethren mentioned 2. Macc. 7. who only is able to confirme the weakest heart Which Chapter when I reade and thinking to recite somewhat aboue the rest more notable I sawe I could not do it vnlesse I set downe the whole Chapter vnto the which I referre thée as also to the sixt Chapter of the same booke concerning Eleazarus And let vs all pray that God would inable vs with the like strength when time shall come that God laie this burthen vpon vs. These arguments first of Gods commandement Secondly of the feareful punishment that shall ensue if we refuse or deny Thirdly the great and infinit blessings which come vnto vs if we doo performe that which is required at our hands And fourthly the examples of yâ— prophets Christ and his Apostles and Martyres to encourage vs are of sufficient waight to perswade to this worthie worke Yet furthermore Six o her reasons or arguments briefly collected let me briefly and in a word adde these reasons First that though torments be bitter yet the ioyes that follow are vnspeakable Secondly all the ioyes of this world are but for a moment and nothing more sure then death Thirdly that by enduring persecution and death we maintaine gods glory and confirme his truth whereby we shall please God and die in his fauour Fourthly we shal be witnesses against the vnbeléeuing world as also by our constancy and courage we shall establish the wauering mindes which by our fraâ—ltie are like to fall we shall win others to the kingdome of God by professing his truth to the death
there be present to offer vp our praier to God and to sing foorth his praises in the Churches there are handfulles and at stages and beare-baitings multitudes Which sheweth where the hearts of the worlde are set and wherein their reioycing consisteth Well were it if they could remember that the way to heauen is narrow and that fewe finde it and that the way to hell is broade and that manie passe by it nay rather thrust and throng into it This if they could consider would abate their worldly reioycing and make them withdrawe themselues from such pastimes which are so hurtfull and make them turne their reioycing into heauinesse and their mirth into mourning But as the Heathen painted their imagined fortune blinde so is the wilfull world blind and knoweth not or at least wise will not sée that their mirth shall end in heauinesse And because they haue eies to sée and will not sée and eares to heare and will not bee admonished hearts to conceiue and will not relent therefore their sinne remaineth The world lieth in sinne and wickednesse Sinfull matters and all their reioycing is in sinfull matters as though they had not only bene conceaued but bred and brought vp in sinne The Vsurer laugheth in his sléeue at his extreame extortion and delighteth himselfe in his swéete or bitter gaine and in the ouerthrow of others For if other bee vndone he careth not so that his turne be serued the adulterers and adulteresses reioyce in their vncleannesse the proude person in his brauery the glutton in his riotousnesse the couetous man in his miserablenesse the enuious in his mallice the liar in his falsehood the blasphemer in his vaine swearing the slaunderer in his backbiting the théefe in his stealing the robber in his spoyling the craftie in his deceiuing the pilferer in his purloyning the corrupt person in his receiuing of bribes and the rest of the vngodly rout reioyce and sport themselues in their manifold iniquities So that euerie one runneth on the race of his owne desires and Ezec. 11. 3. Amos 6. 3. though Gods punishment follow vs at the héeles yet put we off the euil day from vs with the blockish Israelites and approach and drawe neare to the seate of iniquitie They reioyce in speaking ill of gouernment despising all good orders and wholesome lawes séeking their owne licentious libertie neither fearing God nor honouring the king And as for the seruice of God and true religion they make a mocke thereof making it their only sport and table talke to iest and scoffe at all godlinesse and at the professors therof When they should wéepe lament for their sinnes and for the gréeuous punishments and iudgements which hang ouer their heads then is there nothing so rife with them as iolitie and ioy According as it was in the daies of the Prophet Esay cap. 22. 12. For in that day that the Lord of hostes did call them vnto wéeping and mourning beholde ioy and gladnesse slaying oxen killing shéep eating flesh and drinking wine eating and drinking for to morrow we Ioy continued shall die As though they had made a couenant with death and fully agreed with the diuel to enioy the world at their pleasure foolishly imagining that their mirth should neuer haue a chaunge and that their ioy should alwaies continue Psal 49. 11. 10. 6. With which foolish conceit the prophet Dauid was blinded till God by his chasticements shewed him the contrary Ps 30. 6. And in my prosperitie I said I shall neuer be remoued thou Lord of thy goodnesse hadst made my hil so strōg But after a while hee had learned another lesson Before I was troubled I went wrong and therefore it is good for me that I haue bene troubled Not remembring or at lestwise little considering that worldly matters and worldly ioyes may well be compared to the chaunges of the Moone which is now at the full now in the wane as also to the sea which is now aflote anon at an ebbe Diuers meanes there are to take their ioy away losse of goods by théeues losse of friends by death pouertie sicknesse and the ougly countenance and leane and pale visage of death it selfe The world shall reioyce and giue them leaue so to do Greatest ioy before greatest sorrow they haue but their time the bullocke the is fed to the slaughter howe wanton it is Reioyce yong man in thy youth and let thy heart chéere thée in the dayes of thy youth and let the wicked walke in the waies of their heart and in the sight of their eies but let them know and assure themselues that for all these things God will bring them to indgement But this of all other is worthy the marking that the wicked are neuer more giuen to ioy then when their destruction is néerest at hand As by the examples of the old world in the daies of Noah and of Lot may be perceiued as also by the example of Belshasar the king who reioycing greatly among his concubines drinking wine in bowles shortly after had both his crowne his life taken from him Which thing the prophet Esay chap. 18. 5. expresseth in these words For afore the haruest when the floure is finished and the fruite is riping in the floure then he shall cut downe the branches with hookes and shall take away and cut off the boughes When the vngodly saith the psalme are greene as the grasse and when all the workes of wickednesse do flourish then shall they be destroied for euer Yet of all the ioyes that the wicked and the world taketh Ioy in persecuting delight in this is chief the hurting of the good hating despising persecuting cruelly tormenting the godly euen to death Which is notably declared in the booke of Wisdom Chap. 2. Come say they let vs enioy our pleasures and fill our selues with costly wine and oyntments let vs crowne our selues with rose buds and let vs be partakers of our wantonnesse Yet all these did not so much reioyce them as to oppresse the poore that was righteous and to vexe them that were iust Therefore let vs defraud the righteous say they for he is not for our profit and he is contrary to our doings he checketh vs for offending against the lawe and blameth vs as transgressors against discipline he is made to reproue our thoughts and it gréeueth vs to looke vpon him Let vs examine him with rebukes and torments that we may knowe his méekenesse and proue his patience and let vs condemne him vnto a shamefull death Wherein doe hipocrites more reioyce then in the false and counterfait seruice of God and they that kill the godly shall thinke they doe God seruice The wealth of the Israelites inriched the Chaldeans but to mocke at their Saboths that reioyced them and to make a iest of their excercises of religion was vnto them as their meate and drinke Let vs deuour them say they certainly this is
sée that nothing is so rife there as corruption sinne and vanitie desiring to be deliuered from this bodie of sinne and from this vale of misery Let him that hath bought a yoke of oxen reioyce to proue them let him that hath purchased a farme make hast to furnish it and to possesse it let him that hath newly married a wife weary himselfe in his blinde pleasure let him that hath store of corne take care to build new barnes let him that hath wealth and riches and great store rest himselfe thereupon But let as many as are well minded with the Prophet Dauid say The greater sort craue worldly goods and riches do imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make my heart more ioyfull and more glad Then they that of their corne and wine full great increase haue had The Apostles wishing ioy to them that they wrote vnto mention not any worldly matters but the things that they wish vnto them are Grace mercy and peace from God the Father and from our Lord Iesus Christ They pray that God would open the eies of their minde and increase his knowledge in them How without our desert he hath chosen vs vnto life before the foundations of the world how through his mercie and precious death of his deare sonne we are redéemed and saued How of the enemies of God we are made his deare children by adoption howe by his grace and holy spirit we are not only called but also directed into newnesse holinesse of life how by his prouidence he suffereth vs not to want as also by the same how he turneth away all hurtfull things from vs and lastly how he nourisheth and cherisheth within vs the stedfast hope of the life to come That we may reioyce with the Apostle Eph. 1. 2. Blessed be God euen the father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ Wherein although our chiefest ioy ought to be placed in heauenly things yet are we to be aduised that we do not make too base account and too vile a reckoning of those comforts and blessings which God hath graunted to vs in this world As to enioy publike peace and quietnesse to haue obedient wiues and tractable children trustie seruants and faithfull friends and such like tokens of Gods fauoure toward vs. And therefore hath God granted vs wisedom to estéeme of euery thing in his due place For if concerning those creatures of God which we think to be altogither vnprofitable the wise man willeth vs not curiously and disdainfully to aske What is this wherefore is that For God hath made all things for their owne vse howe much more concerning the blessings of this life ought we reuerently to be affected and also thankfully to accept of them But al the ioy of the godly concerning these worldly matters and blessings of this life is in the sober moderat vse of them wheras the wicked do abuse them to riot and excesse Wresting them from those ends for the which God hath appointed them which are his glorie our comfort and the mutuall benefit one of an other Wherin the Apostle 1. Cor. 7. 29. doth wisely counsel vs. This say I brethren because the time is short heereafter that both they which haue wiues bee as though they had none and they that reioyce as they that reioyced not and they that buy as though they possessed not and they that vse this world as though they vsed it not For the fashion of this world goeth away and here we haue no certaine dwelling place Whereas the ioy of the wicked in these worldly blessings which are no blessings to them but matters of further condemnation for their abusing of them is out of measure and altogither sinful Such as was in the daies of Noah they ate they dranke they married and gaue in marriage and such as was in the daies of Lot they bought they sold they planted they built their hearts being oppressed with surfetting and drunkennesse and they altogither ouercome and drowned in the cares of this life euen then when the latter day and the day of their destruction did suddeinly come vpon them To these may be added another ioy as comfortable to the Reioyce in infirmities soule conscience of a godly man as any of the rest And the is when they reioyce of their infirmities Not y◠any should reioyce in their sins but y◠by the grace of God by the power of his holy spirit we haue the mastry ouer those sins wherof we haue manifest proofe in our selues y◠they would haue the mastry ouer vs wherby we should become y◠bondslaues of y◠diuel and wherby we shuld throw our selues headlong into hell Wicked inclinations grow with vs euen from the cradle which as time age and yéeres procéed come on take strength begin to master vs and rule vs. Our field is all growne ouer with thistles and thornes and our life is nothing else but a platforme of vices And as the foure complexions in man are mingled in the constitution of the nature of man yet one quallitie is predominant ruleth the rest for either we are sanguine and pleasant or cholericke and angry or melancholicke and sad or phlegmaticke and heauie so is the soule of man infected with the pollution of sinne and with the mingle mangle of naughtie corruptions that he can discern no remnant of that perfection wherin it was first created that you may well say the soule of man is nowe become a mixture of sinnes yet one sinne among the rest challengeth the chéefest roome and beareth the greatest sway One is giuen to pride and euerie one noteth him by that vice another to drunkennesse and hée is knowne to be a tosseposse another to theft and robbery and he is pointed at and priuily marked for that another to fighting and he is called a slasher and a swingbuckler another to whoredome and the beast is spued at and his company loathed for suspition of a French disease and so in all vices if a man list to runne through them Wherin the wicked folow the course of their wicked nature and y◠with a great delight felicitie as though it were the only ioy to be desired and y◠with such gréedines as though they could neuer be satisfied and withal such blindnes headlong affection that may wel be pitied but it is a doubt it will neuer be amended y◠in mercy they might be saued That the Apostle might wel say of them 2. Tim. 2. 26. that they are in the snare of the diuel are taken of him at his wil. Yea they reioyce in his seruice and wil by no means be deliuered although they be neuer so much perswaded therunto no not after seuen seuen yéeres but offer their eares to be bored through in token of perpetual seruice and sell themselues to worke wickednesse as
Achab did that wicked King of Israel Some will say it is an eafie matter for a man to ouercome his sinfull affections and wee may doo well if wee will But I aske them who was more able and better furnished then the blessed Apostle S. Paul yet he findeth the matter so hard to performe that he confesseth it to the whole world Rom. 11. 22. I delight in the law of God concerning the inner man but I see an other lawe in my members rebelling against the lawe of my minde and leading me captiue vnto the lawe of sinne which is in my members that is in all the sences and in all the parts of my bodie Yea he seeth it to be a matter so impossible that he is faine to crie out O wretched man that I am who shall deliuer me And seeth no other meane of deliueraunce but only praier for Gods helpe that it would please God to beate downe the power of sinne in him I besought the Lord thrice that it might depart from me And answere was made My grace is sufficient for thee and my power is made perfect through thy weaknesse For that which is impossible to man is most easie for God to bring to passe Most truly therefore might he say Very gladly will I reioyce rather in mine infirmities that the power of Christ may dwell in me and master and mortifie sinne which would full faine haue the better hand ouer me Many will not be knowne of their sinnes when they be admonished of them because they are loth to leaue them yet some of a better minde and more tractable will acknowledge them and in their minde will mislike them and also will not sticke to confesse that they would faine leaue them and would thinke themselues happie if they might be rid of them yet find in themselues no power at all to forgo them No maruell then though the Apostle Heb. 12. perswadeth vs to cast off sinne which cleaneth vnto vs and hangeth on so fast But how may we forgo them how may we be rid of them we cannot it is impossible to vs. Craue it and beg it as the apostle did once twice thrice yea often euer at the hands of God in earnest and humble praier and he will performe it vnto thée and after a while thou shalt perceiue how weake the power of sin will begin to be in thée So that thou shalt be daily lesse proude lesse giuen to drunkennesse to theft to whoredome and the like till thou growest at the last to hate that sin that troubled thy soule so much till in time thou hast gathered that strength that thou maiest dispossesse and throwe out that strong man Behold then how great cause the godly haue to reioyce at their infirmities in that not only the power of their ruling sinnes is abated but also by the power of Gods good spirit and by the grace of Christ who dwelleth in the harts of the godly they are quite ouercome and ouerthrowne Whereby we may gather these two comforts First that this is a sure token vnto vs that we appertaine vnto God and secondly that the diuel shall haue no power to destroy vs séeing that we haue escaped his snares and that his bands that held vs in so fast are loosed burst and broken I will adde but one ioy more which is most pertinent To do good for euill and for the present purpose And that is that the godly reioyce to do the wicked good as the wicked reioyce to hurt them and sport and solace themselues in their sorrowes At the conuertion of the sinner and wicked the Angels in heauen reioyce and it is not to be doubted but that the godly beare them company heerein and are as greatly ioyfull The enemy of the Prophet Eliseus sought his death but he set bread water before them and sent them away in peace when they were al in his hand and at his word they might haue bene put to death When Dauid might haue saline Saul yet he reioyced in preseruing his life The Prophet Ieremy counselled the Israelies to pray for the life of King Nabuchodonosor who held them in captiuitie although he were a wicked and an idolatrous King Our Sauiour Christ praied for the life of his persecutors O Lord laie not this sinne to their charge for they know not what they do So did the blessed Martyr S. Stenen when the stones flue thicke about his eares Thus doo they pray for them that persecute them that God would turn his wrath from them and that in mercy he would call them as the Apostle Saint Paul was called from persecution to profession thus doo they speake well of them that hate them blesse them that curse them thus do they good for euil and séeke the preseruation of their liues who gréedily hunt after their ouerthrow death According to the examples of the Apostles 1. Cor. 4. 12. We are reuiled and yet we blesse we are persecuted and suffer it we are euill spoken of and we pray I say the truth in Christ saith S. Paul Rom. 9. 1. I lie not my conscience bearing mee witnesse in the holie Ghost that I haue great heauinesse and continual sorrow in my heart For I would wish my self to be seperate from Christ for my brethren that are my kinsmen according to the flesh but his professed and vtter enemies by persecution Yet he calleth them brethren Brethren my hearts desire and praier to God for Israel is that they might bee saued Accounting the good and welfare of his enemies the greatest ioy that might befall him More might be said but I haue stood vpon this point of the ioy of the godly somewhat too long Wherefore as a matter more proper to the godly I will The sorrow of the godly returne vnto the words of my text and intreat once againe of their sorrow The world shall reioyce and ye shall sorrow as if they were both borne and bred to it and should end their liues in the same For as the oxen appointed to the slaughter are let runne a fatting at their pleasure and other oxen kept vnder daily labour of the yoke so fareth it with the godly that are exercised with trouble all the daies of their life while the wicked escape run at randam gathering fat and growing grosse dying shortly nay more then that eternally If the godly haue any comfort in this world it continueth not long and therefore their life may well be said to be a mixture of swéet soure and a continual interchange of sorrow comfort comfort sorrow Which if they consider wel is a benefit vnto them so far forth as to draw their minds frō earth to heauen from y◠world to God Wherunto they are the more moued bicause the world maketh a wonder of them a gazing stock a matter of contempt and derision As the Apostle 1. Cor. 4. 13. hath foretold We are counted as the filth of the worlde and the
to be scorned whose desire is to liue according to Gods will and commandements And this is a greate cause of the fall of many that otherwise would doe well let them that vse it refraine it they knowe not what hurt they doe The least of vs are readie to fall away and therfore the Apostle willeth vs to exhort and Esd 10. 50. prouoke one another vnto good workes daily This mocking and taunting the Apostle doubteth not to call by the name of persecution wherewith Isaac was vexed by Ismael In consideration whereof it gréeueth the godly that they are aliue among the wicked whose reproachfull spéeches and vngodly behauiour haue bin pricks in their sides and thorns in their eies if not knines to their throats and as grieuous as the point of a dagger to their hearts For if they looke into the world and take a viewe of the fashion of men amongst whome they must liue they shall sée the mallice of Caine reuiued the hatred of Esau set on foote flattering tongues like Ioab but murdering minds Some as proud and as diuellish as Haman some as trecherous as Iudas some as cruel as Iezabel as incroching and gréedily hunting after other mens mainteuance and liuings if not their liues withall as euer was wicked Achab Naboths vineard litle kindnesse and much churlishnesse as bad or worse then that of Nabal many dissemblers as Ananias and where is the man that speaketh the truth from his heart For the most part all the conuersation of the wicked stanvpon Vncleannesse to beare so greate asway baudry and vncleannes Iust Lot was vexed with the vncleanly conuersation of the wicked For he being righteous and dwelling among them in séeing hearing vexed his righteous soule from day to day with their vnlawfull déeds In respect of all which snares and incombrances the godly are vexed with sorrow euē to the death I am aweary of my life for the daughters of Heth saith Rebeccay Abrahams wife It is inough now O Lord take my soule for I am no better then my fathers séeing I only am aliue and the rest hath forsaken thée saith Elias Woe is me saith the Prophet Dauid Ps 120. 5. that I must dwell with Mesech and haue mine habitation among the tents of Cedar My soule hath too long dwelt among them Yet hath God so appointed that we should shine as glistring starres amongst a naughty generation Whose behauiour shall make vs more wary and circumspect as also our good workes which they shall sée and behold shall turn either to their happy conuersion or most iust confusion and endlesse condemnation The weake minds which are not as yet throughly strengthned wish daily continually although it be godly and wel with the Apostle I desire to be dissolued and to be with Christ which is best of all Hitherto of the sorrowes of the godly And y◠I may make perfect this part touching the difference betwixt the godly and the wicked concerning ioy and sorrow as also that ye may be the better comforted and encouraged to vndertake and endure sorrow I will let you vnderstand howe that the world hath his sorrow also And séeing I haue begun to be tedious beare with mee a while I hope you will not thinke your labour altogither lost in reading which may be at your leisure though it cost mee some studie to gather it Who would thinke that the wicked should haue any sorrow in this world howsoeuer they are like to spéed in the world to come séeing they haue the world at will and as the Prophet saith they come in no misfortune like other men And yet it falleth out sometimes that they haue sorrow but what is the cause of their sorrow No other but for worldly matters for temporall losses and that their transitorie ioyes are abated and diminished As for example when their goods are taken by pirates their wealth consumed by shipwracke their houses burnt with fire their landes taken from them by violent oppression their riches wasted by vsurie their libertie restrained by imprisonment their children to miscarry suddeinly their friends either to die or to fall away from them daily as the wise man saith In prosperitie a friend cannot bee knowne and in aduersitie and calamitie a mans verie friend will fall away from him and forsake him Now when these miseries and these worldly calamities come vppon them what crying what wringing of hands what lamenting what wéeping is there among them But that God by their wickednesse is offended his name through them blasphemed his lawe and holy word contemned his patience and long sufferance daily prouoked and abused his threatnings his admonitions his counsels neglected his louing mercies forgotten and his great benefits not remembred that many good things pertaining to our dutie haue bin through our follies omitted and many wickednesses whereof we should haue bene cleare committed by vs who wéepeth for these matters who lamenteth for these causes The world reioyceth in hurting the godly and if their mischiefe and their mallice be preuented then are they sorry for nothing more then that they can do no more hurt nor any more mischief where the godly pray for them their cōuersion How do they enuy maligne those persons in whō they sée Gods gifts graces This was the cause y◠Iosephs brethren hated him that Core Dathan and Abiram did set themselues against Moses that king Saul did enuy and séeke the destruction of Dauid Whereat the godly are not to take any discomfort for their enuie shall not hurt them no more then Ioseph and Moses and Dauid was hurt For God shal turn all to his glorie and their good as is in his good pleasure determined of them And as they cannot abide the godly so secretly in their hearts they hate God as their déedes and workes declare for if the loue of God were in them the fruites therof would also appeare For who are more backward to heare Gods word to be present at his diuine seruice who make lesse accompt of christian profession yea they hate it they scoffe and scorne it and they that counsell them to religion goodnesse are their chiefest enemies King Dauid bearing the person of the godly was otherwise minded who counted it his great sorow that he was debarred for a time from Gods seruice Ps 48. 3. O Lord of hostes how amiable are thy tabernacles my soule longeth yea and fainteth for the courts of the Lord for my heart my flesh reioyce in the liuing God Yea the sparrow hath found her an house and the swallow a neast for her where she may lay her yoong ones euen by the altars ô Lord of hostes my king and my God But because the wicked are so set against God good men therefore the Prophet said truely of them Many are the sorrowes and great are the plagues that remaine for the wicked Psa 32. 10. Which is most effectually set downe Eccles 40. Great trauell is created for all men
and an heauie yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe til the day they returne to the mother of all things Namely their thoughtes and feare of the heart and the imagination of the thinges they waite for and the day of death From him that fitteth vpon the glorious throne vnto him that is beneath in the earth and ashes Wrath and enuy trouble and vnquietnes and feare of death rigor and strife And in the time of rest the sléepe in the night vpon his bed change his knowledge A little or nothing is his rest afterward in sléeping he is as in a watch-tower in the day He is troubled with the visions of his heart as one that runneth out of a battell And when all is safe he awaketh and maruelleth that the feare was nothing Such things come vnto all flesh but seuenfold to the vngodly There is no peace saith the Lord vnto the wicked Yea though they séeke peace and rest by many meanes indeuour to cast al troublesome feare from them now by instruments of musicke now by merrinesse of company now by diuersitle of repastes and pastimes nowe by drinking of wine and banquetting yea though they shoote out feare as by a double canon and séeme to remooue all disquietnesse farre from them and as it were send it into banishment yet it reconcileth and furneth backe vppon them So that in their mirth there is sorrowe in their laughter there is griefe and in their ioy there is heauinesse which vexeth their heartes continually This toucheth the inward sorrowe of their heartes and mindes and as for any outward sorrow they had rather be cut off by present death then to indure it King Zedekiah being told by the Prophet Ieremie that if hée went into captiuitie and would endure some sorrowe he should saue his life the thought of sorrow was so intollerable vnto him that he had rather suffer present death then to abide the least taste thereof Iere. 8. 3. And death saith the Prophet shall rather be desired then life of all the residue that remaineth of this wicked familie because of the afflictions that God would send vpon them Furthermore their sorrowes are expressed in the scripture by this word Woe Christ saith to the godly Ye shall VVoe weepe and lament but hee saith not vnto them any where Woe be vnto you And I beheld saith S Iohn in his Reu. 8. 13. and heard an angel flying through the midst of heauen saying with a loud voice Woe woe woe vnto the inhabitanies of the earth Which he said not concerning the good and godly who as he saith were sealed in their foreheades and whose names were written in the booke of life but of the wicked world whose sorrowes should be mightily increased Blessed are ye saith Christ when men reuile ye and speake euill of ye for my names sake But vnto them of the world he saith Woe bee vnto you when all men speake well of you That is because they fauour the wicked of the world and goe after the world and séeke friendship of the world therefore the friendship of the world departeth from them So true is that which Saint Iames saith The amitie of the world is the enmitie of God Woe bee to you that now laugh for you shall waile and weepe The wéeping of the godly is with comfort but the world and the wicked wéep without hope thinking of Gods iudgements to come which driue them to dispaire because they are fully perswaded the wofull and euerlasting wéeping and gnashing of téeth shall come vppon them and shall be their portion The Prophet Esay 24. speaketh of them of his time The mirth of the world is gone away because they did not vse Gods benefits aright And after a while the liues of the world went away Then what a sorrow is it to leaue their lusts and their pleasures to leaue the world their friends their wife and children their lands and possessions And yet behold this is but the beginning of their sorrowes In the midst of all their iolitie the very thought of death doth strike such a dumpe into their mindes that makes their excessiue ioy to vanish into woâ—ull sorrow and mourning Oh how bitter is the remembrance of death to him that liueth at rest in his possessions that hath nothing to vexe him and that hath prosperitie in all things When the sorrowe of death commeth in place all our ioyes are gone which endured but for a moment of time and were as a thing of nothing but the thing is farre worse For after these ioyes come sorrowes and neuer ioy againe And this is one of the â—â—â—fest sorrowes of worldly minded men whose minds and hearts had neuer any taste and féeling of heauen and heauenly ioyes that when death beginnes to looke them in the face whom they would auoyd if possibly they could this I say is their sorrow that they shall depart from their earthly happinesse that they shall neuer sée the face of their ioyes pleasures and vanities any more The paine of the bodie the feare of death the sight of thildren the weeping of the wife the flattery of the world the temptation of the diuell the dissembling phisitian who for gaine dooth put him in hope of life Sée how his ioyes are turned into sorrow and yet this is but the beginning of his sorrow For at the point of death these worldly griefes doo not so much vexe his minde as the fearefull remembraunce of an euill life past the day of iudgement and that they shall be called to an account the ougly sight of hell in their consciences and the intollerable paines and torments which they shall hereafter suffer The sorrow of these things at the very instant of their death dooth ouercome the griefe of their disease and all other sorrowes yea and hasteneth on their death which otherwise might be prolonged Whereas the godly as it is in the Psal 142. reioyce and sing loud in their beds hauing a quiet conscience and that they shal passe vnto vnspeakable ioyes from this vale of misery and troublesome persecuting world Greatly reioycing that neither sinne nor sathan nor hell nor the torments thereof shall preuaile against them shall touch them or come néere them to hurt them So much for the sorrow of the worldly which may be some ioy to the godly to ease their heart to sée and know that the world hath also sorrowe to soure their ioyes withall These two matters of the ioy of the godly and the sorrow of the wicked may séeme impertinent for this text which may be read or passed ouer at thy discretion 3. The third part of this text is taken out of these words But your sorrow shal be turned into ioy Which words containe a remedie full of all comfort and may be diuided into two parts A proposition Your sorrow shal be turned into ioy Secondly a coÌ„firmation by way of illustration drawne from a
haue afflicted his church whome albeit for a time he now and then suffer to runne on yet in the end his reuenging hand doth ouertake them they perish Wherefore we may well say with the Prophet Dauid Psal 58. 10. 11. The righteous shall reioyce when hee seeth the vengeance he shall wash his footesteps in the blood of the vngodly So that a man shall say Verely there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Séeing theÌ„ we sée in all times and ages that almightie God auengeth the blood of his saints in whose cies their â—â—ath is precious the continuall recording and recounting thereof with our selues shall make vs account it excéeding ioy when afflictions persecutions come vpon vs by Gods appointment For then we shall be assured that all our sorrowes shall be turned into ioyes Verily verily I say vnto you that ye shall weepe and lament and the world shall reioyce and ye shall sorrow but your sorrow shal be turned into ioy The proposition being ended contained in these words Confirmation Your sorrow shall be turned into ioy It followeth that I should speake of the confirmation and reason which is added for the proofe of the proposition Which confirmation is drawne from a similitude and comparison of a woman in child-birth respecting her throes and her ioyes A woman when she trauaileth hath sorrow because her houre is come but assoone as she is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the world Wherein first it sée meth good by comparison to set downe the throes of a trauelling woman and secondly the ioyes For first commeth sorrow and then ioy that ioy may be the more accepted Among women the yoongest or at lestwise they that neuer felt the sorrow before are most impatient in their throes and they are as gréeuous vnto them Throes as pangs of death and oftentimes choose and wish for death rather then to endure them Trouble and affliction to them that haue liued in ioy and at ease Oh how bitter is this triall and how intollerable are their passions and griefe for a time So that it séemeth not to bee spoken without cause which the Prophet Ieremy saith Lam. 3. 27. It is good for a man that he beare the yoke in his youth Because we can neuer begin too timely to be exercised vnder the crosse that when our afflictions grow greater and greater our patience also by experience may be stronger stronger Yoong heads want resolution and great matters must not be taken in hand without aduisement The hastie man neuer wants woe and likewise rashnesse hath his fall At the first what alteration what recantations what exclamations How many doubtful matters trouble our heads before we can get vp to the top of the hill and settle our selues to resolution Happie is the man that hath not fallen from his hope in the time of his triall The Apostles were first offended then scattered and long it was before they could throughly frame themselues to the triall Lord what a fight betwixt the spirit and the flesh before we can present our selues in the battell and in the face of the enemy to get a prize and winne the crowne Againe it is not one pangue and one throe and then deliuerance so many are the troubles of the righteous before God deliuer them out of all Some more some lesse according to euery ones abilitie or weakenesse and as God hath giuen the grace strength to beare and to endure them Fuily perswading with our selues that God in mercy will laie no more vppon vs then we are able to endure Some more some lesse and lightly then thickest when the houre of deliuerance is nearest and at hand And let vs comfort our selues for when our troubles are thickest then are they shortest For nothing that is violent is of long continuance Our Sauiour Christ in the greatest extremities throes and pangues and in the infinit number and huge heape of them as the sand of the sea and who can expresse hell torments crieth out My God my God why hast thou forsaken mee But anon after he quietly gaue vp the ghost saying most comfortably in the hearing of all the standers by All is finished Great and extreame are the pangues and throes of women but lightly a day or two endes them Our afflictions and sorrowes are but for a moment and then an enterance into glorie The trauelling woman in respect of her manifold throes sigheth and groneth much before she bee deliuered and heartily wisheth that her time were come so the godly in the trebled sorrowes of their persecutions sigh and grone and that with sighes which cannot be expressed desiring much to bee dissolued and to be with Christ the earth and all the creatures that are therein bearing them company It is now inough saith Elias the Prophet O Lorde take my soule for I am no better then my father And therefore we sigh saith the Apostle 2. â—or 5. 2. desiring to be cloathed with our house which is from heauen knowing that whiles we are at home in the bodie we are absent from the Lord making it our especiall choyce to remooue out of the bodie that wee may dwell with the Lord. The diuers throes which come without intermission procure great feare but it is only in a womanly heart Flesh and blood is alwaies trembling and where courage wanteth there are great feares Feares yea and crying out and skritching most pittiously that it would grieue ones heart to heare it Like as a woman with child saith yâ— Prophet Esay cap. 26. 17. that draweth neare to the trauel is in sorrow and crieth in her pains so haue we bene in thy sight O Lord. And here the patient minde of the godly passeth in extremitie of persecution who beyond all expectation can reioyce and clap their hands when as the wicked being put to the like tremble and quake at the sight and roare out for paine when they féele the smart The reason is that as God in iustice increaseth the paines of the one so in loue and mercy hee mitigateth and asswageth the sorrowes of the other that although in their owne nature they be bitter and extreme yet in a manner they are not felt Which is sometimes also séene in the trauell of a woman that when matters are thought to be impossible not only to her but to the midwife and the standers by so that all hope of life doth vanish when groning crying is turned to fainting then behold the suddaine helpe of God to relieue her and to bring her againe froÌ„ death to life to increase the wonder in the beholders and to giue them all cause to giue God the praise thanks For when we are weakest then is he strongest When shipwracke is made what shift is then vsed to recouer get to the shore for fear of death which is at hand and they that
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
thy sonnes take heed to their way that they walke before me in truth with al their hearts and with all their soules thou shalt not said he want one of thy posteritie vpon the throne of Israel So also because the Rechabites kept the commaundement of their father their continuance by posteritie was their blessing as we reade Iere 35. 18. 19. which God caused to be pronounced vnto them by the mouth of the Prophet Ieremiah Thus saith the Lord of hostes the God of Israel Because ye haue obeied the commandemeÌ„t of Ionadab your father and kept all his precepts and done according to all that he hath commanded you Therefore saith the Lord of hostes the God of Israel Ionadab the sonne of Rachab shall not want a man to stand before me for euer but his posteritie shal continue and be continually in my fauour What greater preserment can come to the godly to requiâ—e their sorrowes withall then that it pleased God to make them all men-children and also heires of his heauenly kingdome if so be they can frame themselues to be content to suffer with him else are they in no sort worthie to be glorified with him For all the sorrowes and afflictions of this life are nothing to the glorie that shall be reuealed They may also be well said to be heires of the crown which is not so lightly obteined for oftentimes such a matter costeth many a man his life And how many dangers are vndertaken before we may be capable of this royaltie or thought worthie to be princes fellowes All things that are excellent haue a deare price and he that would be a prince must perswade himselfe it shall cost him full deare Yet a worthie mind thinkes no labour too painfull no danger impossible and all sorrowes to be swéete which haue so swéete a recompence Reu. 4. 4. I sawe round about the throne foure and twentie seates and vppon the seates foure and twentie elders sitting cloathed in white raiment and had on their heads crownes of gold Reu. 3. 11. Behold I come shortly hold that which thou hast that no man take thy crowne To the preferment of the godly this also may be added Nâ—me that their name and good report shall liue for euer wheras 〈◊〉 39. 13. the remembrance of the wicked rot Many things are done by the wicked for a name but it turnes cleane contrary For the credite of their name shall be but shame and discredite shall be their glorie They that built the tower of Babel got themselues a name but with dâ—risition of their follie and as good haue no name as such a name But the name that the godly leaue after their death is precious and the constant Martirs that gaue vp their liues for the profession of Christ his truth are remembred with reuerence Their bodies although they haue bene put to extremities and gréeuous punishments yet shall their names liue for euermore The congregation shall talke of their praise and although they be dead they shall leaue a greater fame then a thousand The doating foolishnesse of the world is such euer to neglect heauen and to séeke for a name in earth where nothing is firme nothing continueth but sadeth away and perisheth as a thought What is a name of great wisedome of great wealth of great eloquence of warlike prowesse yea of the princes fauour In the world they are obtained in the world they are enioyed and to the world they must be left Besides this the name of the godly is more durable and of longer continuance he that will loose his life shall saue it he that estéemeth more of the fauour of God then the fauour of the world shall in this life haue sorrowes and persecutions but in the life come ioyes Their names are defaced on Reâ— 2. â—7 earth among the wicked but they are written in heauen and registred in euerlasting remembrance Reioyce saith Christ that your names are written in heauen Yea let them reioyce with ioy vnspeakeable because that none shall be saued at the dreadfull day of iudgement but they whose names are sounde in the writing of Israel and recorded in the booke of life For whosoeuer was not founde written in the booke of life Reuelat. 20. 15. was cast into the lake of fire where is nothing else but burning and brimstone wéeping and gnashing of téeth and wofull lamentation without any compassion The former part of the similitude and comparison being Application I will see you againe ended now followeth the second consisting in application set downe in these words And ye now are in sorrow but I will see you againe and your hearts shall reioyce and your ioy shall no man take from you This application Iohn 1. 51. 14. 19. as you sée is furnished with thrée proofes whereof the first is I will see you againe The woman when she trauelleth hath sorrow but when she is deliuered of a manchild her sorrow is turned yea and swallowed vp of ioy I will see you againe So still he performeth his word and promise Your sorrow shall bee turned into ioy When the Apostle Saint Paule tooke his leaue and his last farwell of the Church of Ephesus knéeling downe and praying with them they wept all aboundantly and fel on Pauls necite and â—â—â—ssed him Being sorrie for nothing so much as for the words which he spake That they should sée his face no more How then could the Apostles choose but be sorrie and wéep aboundantly at the departure of our Sauiour Christ which was so deare a friend vnto them and whose presence they had so long enioyed to their great comfort and contentment Departure of louing friendes bréeds paine and taking of leaue is often with great heauinesse As we sée when one is to depart from his friends and to take his iourney into some farre country this griefe of departing is ioyned with sheading of teares But when there is departure by death theÌ„ what wéeping what wringing of hands what outcries and lamentation The reason of this their excessius sorrow for the departure of their friends is that they are without hope Who although they shâ—l â—ée their face no more yet ought they to be assured that their soules shal be at rest and in the hands of God and that no torments shall touch them They that are thus perswaded leaue their sorrow and are contented with Gods will and are also thankful that it hath pleased God to take them to his mercy and that he hath released them out of the troubles of this miserable world Yet are there some that are of opinioÌ„ that euen in heauen also they shal haue knowledge and sée their friends again which are departed in the Lord which is a matter to abate all sorrow Neuerthelesse we may not imagine any worldly knowledge For greater things are reserued for the saints of God According to that we reade 2. Cor. 5. 16. Wherefore henceforth know we no man after the flesh
blemish the which the more we desire the more we may and our longing shall neuer be satisfied Behold the ioyes of the world and sée whether they be as durable as the Moone which changeth euery moneth When the Sunne ariseth the beautifull floure withereth and the place thereof shall knowe it no more Glorious Tyrus shal be robbed of her riches Ezech. 26. and they shall spoile her marchandise her walles shall be broken downe and they shall destroy her pleasant houses and they shall cast thy stones and thy timber and thy dust into the midst of the water and thou shalt be built no more For I the Lord haue spoken it Thus wil I cause the sound of thy songs to cease and the sound of thy harpes shall be no more heard Reu. 18. O beautifull Babylon the apples Eze. 26. 21. 27. 36. 28. 9. that thy soule lusted after and those things which thou louedst best are departed from thée and al things which were fat excellent are gone and thou shalt finde them no more And they that wondred at her beautie and shouted for ioy to sée the great cittie that was cloathed in fine linen purple and skarlet and guilded with gold precious stone and pearles euen for her shall they wéep and lament saying Alasse Alasse With great violence shall the great citie Babylon be destroied and cast away and shall be found no more The voice of harpers musitians and of vipers and trumpetters shall be heard no more in thée and no craftsman of whatsoeuer craft he be shall be found any more in thée and the sound of a milstone shall be heard no more in thée And the light of a candle shall shine no more in thée And the voyce of the Bridegroome and of the Bride shall be heard no more in thée What is it to haue the ioy of the world to sée the multitude of children increase of cattell to liue in outward peace to reioyce in the sound of organes and pleasant instruments and suddainly to goe downe to the graue and that without all hope Who though he be dead and gone yet is he kept vnto the day of destruction and shall be brought forth to the day of wrath Wordly comforts and outward ioyes shall be taken away But the ioyes of the godly are such which are not séene and which this world is not worthie of and which shall not be taken away for God hath so promised Let this word be thy warrant and a stedfast beliefe thy anchor-hold Esay 3 5. Strengthen the weake hands saith the Lord by his Prophet and comfort the féeble knées Say vnto them that are fearefull of sorrow and trouble and persecution beholde your God commeth with vengeance euen God with a recompence he wil come and saue you Then shall the eies of the blind be lightened and the eares of the deafe bee opened then shall the lame man leape as an hart and the dumbe mans toong shall sing Therfore the redéemed of the Lord shall returne and come Eze. 28. 25. 26. to Sion with praise and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flie away Lift vp your eies saith the Prophet Esay 51. 3. 6. to the heauens and looke vpon the earth beneath for heauens shall vanish away like smoke and the earth shal wax old like a garment and they that dwel therin shall perish in like maner But as for the desolations of Sion they shall be restored and she shall be built vp and her stones shall be laid with the carbuncie her wridernesse shal become like the gardein of Eden and more plentifull then paradice it selfe which God at the first created Ioy gladnesse shall be found therein praise and the voice of singing And if thou wouldst behold that ioy that shall not be taken away be hold it in these thrée matters The ioy of the holy Ghost which is vnspeakable and indeterminable the hope of promised reward which is immoueable the reward it selfe which is most glorious Which arguments heare touched heareafter may more fully be enlarged Your ioy shall no man take from you no nor the diuel himselfe with all his legions and millions of companies who haue done vs spight inough and would as yet to the end and in the end put vs from all comfort and kéepe vs backe that we should not be partakers of any ioy Who though he hath throwne vs out of the earthly paradice yet out of the heauenly Ierusalem shall he neuer be able to cast vs although he endeuour neuer so much and labour might and maine For his labours shal be like the buildings of Babel which were without effect and altogether in vaine and in the heigth of his strength he shal be cast downe like lightning He that hath vndertaken to be our helpe and to kéepe vs will neuer faile vs Iohn 6. 39. This is the fathers will which hath sent me saith Christ that of all which he hath giuen me I should léese nothing but should raise it vp againe at the last day and that euery one of them should receiue euerlasting life when as death and damnation the power of the diuell and hell torments shall vtterly be broken Iohn 10. 28. I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand For my father which gaue them me is greater then all and mightier then the mighty and none is able to take them out of my fathers hand I and my father are one Reâ—e 20. 4. And I sawe seates and they sate vpon them and iudgement was giuen vnto them and I sawe the soules of them that were be headed for the witnesse of Iesus and for the word of God and which did not worship the beasts neither his image neither had taken his mark vpon their for heads or on their hands and they liued reigned with Christ a thousand year as if he had said ten thousand worlds And againt cap. 7. 13. One of the Elders which appeared vnto S. Iohn in a vision said vnto him What are these which are arraied in long white robes whence came they And he said vnto him Lord thou knowest Who answered these are they which came out of great tribulation and haue washed their long robes and haue made their long robes white in the blood of the lambe Therefore are they now in the presence of God who now hath wiped away all teares from their eies For the former things are passed and there shall be no more death neither sorrow neither crying neither shall there be any more paine and griefe And him that ouercommeth will I make a piller in the temple of my God and he shall goe no more out and I will write vpon him the name of my God and the name of the cittie of my God which is the newe Ierusalem which commeth downe out of heauen from my God and I
will write vpon him my new name Mary hath chosen the better part which shall neuer be taken from her he that drinketh of the fountaine of life shall neuer thirst againe The despised of the world and the beloued of the Lord shall be to the Lord for a name and for an euerlasting signe that shall not be taken away He will make them an eternall glorie and a ioy from generation to generation the Lord shall be their euerlasting light and God their glorie For God shall appoint comfort to them that mourne and giue them beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse Esay 61. 2. 3. For their shame and vnworthie reproach they shall receiue double euen aboundant recompence and for confusion they shall reioyce in their portion In the holiest land of all where none but the chosen shall dwell they shall possesse the double euerlasting ioy be vnto them This is the heritage ◠Esd 2. 27. of the Lordes seruaunts It is a ioy that their miseries shall haue an ende and their sorrow shall quite bee taken away but howe much more may they reioyce that their ioy when it commeth shall neuer be taken away And all that haue this hope may well say with the Apostle with great comfort and gladnesse of heart Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword As it is written For thy sake are we killed all day long we are counted as shéepe for the slaughter Neuerthelesse in all these things wee are more then conquerours through him that loued vs. Wherefore I am now perswaded and fully resolued that neither death nor life nor Angels nor principallities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to seperate me from the loue of GOD which is in Christ Iesus our Lord. To conclude let vs with all loue and zealous affection vndergoe this burthen that it shall please God to laie vppon vs howe heauie so euer For God will not faile those that trust in him but will giue them a comfortable issue neither will hée laie any more vppon vs then hée will make vs able to beare Admit the burthen bee verie heauie yet séeing we are sure to be well paide for our laboure and againe that we haue but a little way to beare the same and shall after a while and that a little while bee eased who is it that would not straine himselfe greatly to go through to his waies end rather then for sparing so short and so small a labour to loose so great and so present a reward Wée are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time and at the day of iudgement Wherein wée reioyce though nowe for a season if néede require we are in sorrow and heauinesse through manifold temptations That the triall of our faith béeing much more precious then golde that perisheth though it bee tried with fire might bee founde vnto our praise and honour and glorie at the appearing of Iesus Christ Who hath purchased an inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. And if through hope and patience being strengthned by Gods spirit we hold out in all sorrowes troubles extremities and persecutions we may be well assured that all our sorrow shall be turned into ioy and such ioy that shall neuer be taken from vs. All which vertues and supernaturall and celestiall qualities which is the glory and crowne of the godly God in mercy bestowe vpon vs. Which glory hauing receiued we may surrender it into his hands that gaue it vs and in all humility with the Elders spoken of in the Reuelation we may cast downe our crownes before the throne saying Praise and honour and glory and power be vnto him that sitteth vpon the throne and vnto the Lambe for euermore Amen A meane to moderate our ioy and to abate the excesse thereof and to moue vs to preparation of minde R. T. IF we consider how the mallice of the whole world and the hatred of the greatest princes men of might is kindled and inflamed against vs partly through enuie of our wealth and partly for the hate they haue to true religiō and how they are confederate and haue combined themselues against the truth of God and against the Lords annointed for the defence of the same who by secret conspiracies and open attempts of horrible treason by raising the subiects against the Prince and the people against their lawfull soueraigne haue at many times by diuers waies endeuoured the death of her royall person decay of religion destruction and calamitie of this our natiue country shall not our laughter be turned into mourning and our ioy into heauinesse Whose determination had they effected according to their minds our stréetes had run with streames of bloud our children had béen slain before our faces our daughters rauished in our sights our wiues abused before our eies our houses on flaming fire in our presence our selues finally murthered in most cruel manner Gods truth had perished from among vs religion and the gospell had béene put to flight romish superstition had inuaded this land againe to the destruction of innumerable soules When with carefull diligence we recount these dangers and with thankfull hearts for that miraculous deliueraunce out of the iawes of so cruell lions and gratefull memorie to God for so wonderfull safetie from so bloudie enemies wee shall remember these thinges shall not our laughter be turned to mourning and our ioy into heauinesse When we consider besides this that the hope of our happinesse the state of our wealth the continuance of the Gospell in mans opinion with vs the terme and time of our peace the prolonging of our prosperitie standeth in the life of one most tender woman and vertuous Princes vnder the shadow of whose winges by the great prouidence of God we haue these thirtie seuen yeares bene shrouded from many daungers and mightily protected from suddaine perilles at home and abroad by our open professed enemies and our owne vnnaturall Country-men by whose godly zeale religion hath bene erected the truth of Gods word established the glorious Gospell of Christ maintained though the princes of the world haue snuffed and raged fretted and fumed stampt and stared thereat by whose gracious gouernment euerie man hath hitherto in peace eaten the frutes of his owne orchiard the grapes of his owne vine the commoditie of his owne land not the least of Gods blessings among men without either hostile inuasion or ciuill discention to any great damage whose terme of daies cannot be but the ende of our prosperitie whose day of death shall be the beginning of our wofull wretchednesse whose rest with God in eternall peace our enterance into troubles in this Common-wealth her yéelding to nature which the Lord deferre long to his glorie and her endlesse comfort the first steppe and degree as it were to our miserable calamitie this I say when we do consider shall not our laughter be turned into mourning and our ioy into heauinesse to sée the vncertaine ticklish and hard condition whereinto we are driuen Gloria Deo soli gratia FINIS LONDON Printed by Tho. Creede dwelling in Thames streete at the signe of the Katheren-wheele neare the olde Swanne 1595.