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
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
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
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
life in the spirite Spirit for righteousnesse sake Which spirit quickneth our mortall bodies beareth witnesse with our spirit that we are the children of God Whereby we are ridde from the spirit of bondage which is in feare and are indued with that of adoption which bringeth foorth good frutes which the father accepteth though indéed they be of small perfection not aunswerable to that high calling which is in Christ God doth not only by imputation accept our workes but Affliction the end of this fight also by affliction trieth our obedience before we come to that spirituall rest which he hath prepared for vs and we in hope enioy Yea we are heires with Christ Howe or in what respct If so be that we suffer with him that we may also be glorified with him Which affliction and persecution is the end of our spirituall fight the entraunce into glory Which in this world is to vs as a proofe of our patience our patience a helpe to experience our experience a furtherer of our hope which hope maketh vs not ashamed The proffite of affliction because the loue of God is shed abroad in our harts by the holy ghost which is giuen vs. Againe it maketh our infirmities and imperfections knowen vnto vs it correcteth our sinfull desires the euill lusts of our flesh it bringeth vs to a mutuall and harty loue one of an other it bréedeth in vs a couragious mind to withstand the assaults of Sathan it increaseth in vs the hope of our election frameth vs to immortality worketh a most effectual and gladsome Perseuerance in affliction is the stay of the spirituall man comfortable meditation of the life to come Only we are to take héede of this downfall that we faint not because the crowne of glory is not giuen but to him that ouercommeth and endureth vntill he come to the end of his race Moreouer vnto these commodities which come vnto vs by reason of these afflictions there are also added most Consolatiō in affliction comfortable consolations For it is the will of God that wée suffer affliction for his name sake and blessed are they that do so And if God be on our side who can be against vs All things come from the prouidence of God if with gladnesse wée receiue blessings from the Lord why should wée not in all obedience receiue punishment correction also Wée knowe also that al things worke togither for the best vnto them that loue God and to them that are called of his purpose Yea our afflictions indéed light afflitions which are but for a moment cause vnto vs a farre more excellent and an eternall waight of glory Not that wée in respect of those afflictions are worthy of the same but because it pleaseth the father to giue vnto his children the kingdome of heauen Let vs therefore with all patience wait for the perfection of our adoption euen the redemption of our soule and body And though wée sigh while wée are in the flesh yet are wée not alone for our bretheren also which haue the first frutes of the spirit sigh togither with vs yea euery creature groneth with vs also and trauelleth in paine euen to this present time vntill it be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God And séeing euen the creatures shall be restored how comfortable should our hope bée while wée looke not on the things that are séene for they are but temporal but on the things which are not séene which are eternall For the which with patience wée abide knowing that our hope is not of those things which wée sée and shall in time most certainly come to passe Not only our bretheren and euery creature sigheth with vs but also the spirit is partaker of our gronings and while wée offer vp our praiers to god in our afflictions and extremities the spirit helpeth our infirmities and in a greater measure maketh request for vs with infinite sighes which The spirit a helper of our infirmities ignoraunce cannot bée expressed Yea hée helpeth also our ignoraunce in that according to the pleasure and will of God he maketh request for the saints and he which searcheth the harts knoweth what the meaning of the spirit is Moreouer the finisher of our hope and the crowne of our glorie euen Christ Iesus which is dead yea or rather which is risen again who is also at the right hand of God he maketh intercession and request also for vs. Nowe then are there any accusers of whome we The assured confidence of saluation which wee haue in God through Christ ought to be affraied before God seeing that God absolueth vs as iust can sathan charge vs or doeth his accusations anie whit auaile séeing that through faith in Christ wée haue peace towards god and our conscience is deliuered from the guilt of sinne Who shall laie any nay the whole burthen of our sinnes to our charge It is god that cleareth it is god that iustifieth yea it is Christ that vnladeth vs. Come vnto me saith he ye that are heauie laden and I will ease you and refresh you Who shall condemne vs Is it not Christ that hath redéemed vs who also shall come to be A caueat our iudge Only let vs cast aside our high mindes which are lifted vp with merit and desert and confessing our vnworthinesse Humility is greatly requited to Iustification in all feare and humilitie let vs approach vnto the throne of grace there to receiue these bounteous almes and rich treasures which the gifts of Sheba nay the wealth of Salomon cannot accomplish which neither siluer gold or precious stones yea the delicatest treasure in the worlde nay the worlde it selfe may match and counteruaile Which heauenly treasure could by no other meanes be bought and purchased for vs but by the precious blood of Iesus Christ who as an innocent lambe without spot How our righteousnesse and iustification is accomplished was offred vp for our sinnes euen the iust for the vniust who being frée from sinne and knowing no sinne yet was made sinne for vs that is a sacrifise for sinne that we might receiue I say this rich treasure euen the righteousnes of God in him redemption and iustification So that the punishment of our sinnes is swallowed vp in victorie that with the Apostle we may in ioy burst foorth and say O death where is thy sting O graue where is thy victorie The sting of death is sinne and the strength of sinne is the lawe But thankes be vnto God who hath giuen vs victory through our Lord Iesus Christ Who shal seperat vs then from the loue of Christ shall tribualtion 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 Wée are counted as shéepe for the slaughter Neuerthelesse in all these things wée are more then conquerers
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
continue constant But this is one of the vnchaungeable properties of god as to be stedfast in his promises According to that of the Apostle Saint Iames 1. 17. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights with whome is no variablenesse neither shadowing by turning All his promises are yea and Amen that is to say certaine truthes For as he is aboundant in goodnes so also is he aboundant in truth God is alwaies mindful of his promise although it bee to a thousande generations As the Psalme doth testifie concerning the Israelites That God remembred his holy promise and Abraham his seruant For as he promised that his séed shuld increase into multitudes so also was it his promise that they shuld possesse the gates of their enemies For although they were a long time euil intreated and held vnder cruell slauery and bondage yet God for his promise and mercy sake at length did set them frée And brought them into a good and plentifull land flowing with milke and honie and abounding with all Gods blessings but so that it pleased God to trie them by many extremities Wherein our fraile nature is too weake for if god do not performe when we looke for it wée are readie straightway to say Is the promise of the Lord come to an end and hath he forgot to be good and gratious Should we receiue good at the Lords hand and not euill saith Iob And is it not for vs to wait and staie the Lords leisure And although many fall away for want of present performance yet let not vs doubt the goodnesse of God which is a sure staie in the time of néed if we be stedfast in hope and not too impatient in trouble And why should not we wait for the goodnesse of god although our miseries be great Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine If God for diuers necessary considerations regarding that which is most for his glory and our good do withdraw his helpe in this world yet he requites it in an other world graunting vs a better matter then we can desire of him And so it falleth out that when we thinke his promise doth vs least good then doth it turne to our best aduantage and greatest comfort requiting earthly miseries with heauenly ioyes So excéeding good is he vnto vs by vsing all meanes to kéepe vs in his feare and so doth hée helpe and staie vs lest we should fall away from him Yet fraile flesh is readie to fall away euery houre and 4 doth often fall away for all gods goodnes neuerthelesse the Reseruing mercy c. mercy of the Lord is such that he lifteth vs vp againe As the Psal 90. 3. saith When we are fallen into destruction yet the Lord hath a comfortable word and biddeth vs Come againe The Lord hath mercy in store and his goodnes is so great that he reserueth mercy for vs. It is too manifest that there are but a fewe that cleaue to the Lord and again that infinit thousands cast themselues away yet is the Lord so pittifull that he reserueth mercy for thousands The day of his wrath last iudgement is but one day but he delaieth that day many a thousand daies yéeres because he would Offering mercie haue no man perish but all to come to repētance Reseruing mercy by offring repentance saying At what time so euer a sinner repenteth him of his sinnes from the bottome of his heart I wil put out all his wickednes out of my remembrance saith the Lord. If the wicked wil return from all his sinnes that he hath committed and kéep al my statutes and do that which is lawfull right he shall surely liue shall not die And in an other place if he returne he shall saue his soule aliue Euery where in the scriptures doth God shew forth his mercy by his seruants the Prophets warning his people early late in season and out of season Yet as the raine that falleth vpon the barren ground hath no effect so the mercy of God being offered doth not alwaies enter into our hearts Yea so hard a matter it is euen for those which pertaine to God to receiue his mercy offered that vnlesse God himself do turne their harts by giuing them repentance they shuld Giuing repētance neuer be saued What then shal we say to them that are left in their sinnes Surely as he is mercifull to his seruants so his reuenging hand is vpon the vngodly For on them he will raine suares fire and brimstone as saith the Psalme The more the God did offer mercy vnto his people the more they did refuse it Neuerthelesse saith God Psal 89. My mercy will not I vtterly take away nor suffer my truth to faile According as the Prophet Esay remembreth Except the Lord of hosts had reserued vnto vs euen a smal remnant we should haue bin as Sodom and should haue bin like vnto Gomorrha Euen as a firebrand is taken out of the fire halfe burnt so doth the Lord reserue mercy euen when we deserue destruction and so it fareth with vs as with a théefe who is brought to the gallowes to suffer death with the halter about his neck yet by som extraordinary fauour is saued Doubtlesse by our sin desert al are lost and in the way of damnation but yet by the mercy and fauour of god whē many are left in their sins and sent to eternal punishments some after a wonderfull sort are saued And y◠which is more to be wondred Sauing thousands at euen thousands are saued As we read in the Reuelation of S. Iohn of such a Tribe wer sealed 12. thousand vntil it came to many thousands yet in respect of many other also y◠shal be saued they are but a few thousands Reseruing mercy for thousands as it were by a thousand meanes For A pluralitie of Gods mercies there is a pluralitie of gods mercies and more waies hée hath to bring vs vnto him then we can wel consider of Hée calleth vs vnto him by offering repentance he assisteth vs with his grace to do good moueth our mindes inwardly by infinit good inspiratiōs giueth vs space to repent by diuers occasiōs opportunities incouragements allureth vs outwardly with exhortations promises Feareth vs by his gréeuous punishments shewed vpō others for an example laieth gēlle correctiōs vpō vs as pouerty aduersitie losses sicknes threatneth vs with eternal death least we should vtterly be lost destroied with others Yet further are ther his preuenting mercies whereby he either vseth meanes to withdraw vs from our wickednesse or hindereth and stoppeth the euill intents of the diuell and the worlde kéeping vs from euill company and from euill counsell arming vs and giuing vs strength against them So soone as we rise in the morning we go
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
good the bad the wicked and the godly for whose sake were created his beneficiall and helpefull creatures and his plaguing and reuenging creatures Which god in his wisedome hath thus disposed to frame vs to thankfulnesse to a reuerence and feare of his maiestie that we should not offend him or prouoke his anger against vs. And although the foolish mind of man may thinke some creatures of god to haue no goodnesse in their creation because they that deserue the contrary finde it not yet in their nature they are good because they are the worke of God and this is their goodnesse that they execute Gods punishments A notable example whereof we sée in the Prophecie of Daniel concerning his malicious enemies and wicked accusers who when they were cast vnto the lions were torne in pieces before they came to the ground which if they had done vpon a rauening kinde of nature it would haue bene séene vpon Daniel himselfe who was cast amongst the lions before they were and yet was not touched To giue a manifest proofe vnto vs that God hath made them to execute his wrath and hath ordeined them to a good ende though in their tune they bee terrible and most hurtfull Which as yet more manifestly it appeareth in the examples of the Prophets that disobeyed Gods commandement and was therefore slaine by a lion whereof we reade 1. King 13. The old Prophet which had caused the yoong Prophet to transgresse Gods commandement as they were sitting at the table the word of the Lord came vnto him and he cried vnto the yoong Prophet saying Thus saith the Lord because thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord the God commanded thee but camest backe againe and hast eaten bread and drunke water in the place whereof hee did say vnto thee Thou shalt eate no bread nor drinke any water therefore thy carkasse shal not come into the sepulchre of thy fathers So when the Prophet was departed and gone a lion met him by the way and slew him and his bodie was cast in the way and the asse stood therby the lion stood by the corps also The asse which is wont to be the praie of the lion was vnhurt the hungry lion stood by as though â—e had no lust to eate because God had shut his mouth to shewe his iudgement and therefore the lion stood still till other came to behold the same and as it were to beare witnesse In the lion we may behold gods wisedome in all other cruell and terrible beasts who neuer rage till men be come to an outlawe I meane when they forget God and themselues then doth God vse the fiercenesse of his reuenging creatures because hee would haue good order kept and that men should liue in awe and as we say vnder a lawe euen Gods lawe which is most righteous and holy This is not ordinary for God hath put the sword into the Magistrates hand to punish offendors and to cut them off but sometimes he punisheth extraordinarily As we reade Eccle. 39. 28. 32. There be spirits that are created for vengeance which in their rigour lay on sure strokes In the time of destruction they shewe forth their power and accomplish the wrath of him that made them Fire and haile and famine and death all these are created for vengeance The téeth of wilde beastes and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked They shall be glad to doo his commaundements and when néed is they shall be readie vppon earth and when their houre is come they shall not ouerpasse the commaundement The night and darknesse is created of God to a good end that all his creatures may take rest therein yet was it a gréeuous punishment vnto the Egiptians and a forerunrer of hellish darknesse Frogges and lice and grashoppers and such creatures lightly do no great hurt but when God would punish the Egiptians his enemies by them they came among them in aboundance and in swarmes and molested them gréeuously in so much that the land did stinke with their huge heaps No creature we think so vgly to looke to as a toad yet it is a good creature of God and in his time deserueth praise The phisitian knoweth it which creature though some do vse to mischief yet he to medicine for he draweth the vertue dried poâ—â—er therof into his purging helpes yet so that he allaieth it with greater preseruatiues Againe God doth make this creature commendable vnto vs if it were for nothing else but for the precious stone which is found in him and therfore is set in gold and some do weare it in their rings being there delectable to their sight which otherwise they take to bee so loathsome Concerning all hurtfull creatures which in their creation are good if we find our selues agréeued let vs consider and waigh the matter with greater deliberation and we shall then finde that no creature had bene hurtfull if man had not bene sinfull So that now the fault of man is to be blamed and lamented not Gods creation which is highly to be honored cannot sufficiently be praised The most hurtfull creature that euer was or is or shal be I meane the diuel let vs consider Gods worke in him For he was made angel of heauen which for his pride was cast downe into hell and forced to dwell in bottomlesse darkenesse and plagued with euerlasting torments In respect of which his excellent creation the history of Iob numbreth him among the children of God that is his Angels As in the chapter 1. v. 6. Now on a day when the children of God came and stood before the Lord Sathan came also among them Also the Prophet Michaah 1. Kin. 22. 19. speaking of the deceiuing of King Achab by a false spirite generally amongst Gods angels maketh mention of him The diuel was good at the first how hurtfull so euer he is now Which is a good instruction to vs that stand or rather that thinke we stand lest we fall away from God as he did and so be partakers of his wofull miseries Lastly let vs beholde our selues next to the angels none more excellently created then we but as the diuel fell away from God and all goodnesse so by our disobedience in our first parents did we deserue the like punishment and in like sort to bee cast away vnlesse God in great mercy had taken compassion on vs and deliuered vs from the gates of hell For whose goodnesse we haue the greater cause to be thankfull that he gaue his onely sonne to death for the redemption of mankind passing by and leauing these rebellious Angelles in their cursed estate And to sée no creatures haue defaced gods worke so much as they that were his moste excellent creatures and of whome it might haue bene very well saide They are verie good So that almightie God was highly displeased and sorrie that
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
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