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
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
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
matters should we be euer a whit the better in that we doo not vnderstand them Suppose they come into our Churches and preach vnto vs Gods word to what end are all their spéeches Among the plagues and punishments that God threateneth vnto his people for their disobedience this is not the least that they should go into captiuitie to such a nation whose language they should not vnderstand In the lawe it is written by men of othâ—r tongues and by other languages will I speake vnto this people yet so shall they not heare me saith the Lord. So that a straunge tongue which we vnderstand not is a signe vnto vs of Gods curse and punishment which he laieth on vs. Moreouer we are to vnderstand that it is the principall pollicie and secret mischéeueus working of the â—â—â—â—ll to hide the Gospel and word of God from vs who desireth nothing more then to seperate vs from God who desireth nothing more then our vtter ouerthrow and vndoing And to bring about this his pollicie and mischéeuous working he hath his ministers euen deceitfull workmen which thus teach that the word of God ought not to be read in a knowne tongue vnto the people Which indéed is the onely way to kéepe them in Idolatry and superstition when they know not the truth of Gods word and pure religion And while they perswade the people that ignorance is the mother of deuotion that the lesse they know the more deuout they are this is rather a furtherance to their damnation because they know not God and the way to saluation For as the extreame want of bodily foode procureth death to the bodie so the extreame want of spirituall foode that is of Gods word procureth death to the soule It is méet say they that the scripture should be set downe in an vnknowne tongue least some in reading peruert them vnto their owne damnation Which is not a sufficient reason to deny others the reading thereof as if we should neuer vse wine because some by abusing it haue falne into drunkennesse or neuer take a weapon in hand to defend our selues because many haue bene killed thereby But this reason of theirs is but a deuice of mans braine and hath no warrant from Gods word but is rather contrary vnto it And herehence also ariseth an other argument of theirs that because it is said The priests lips should kéep knowledge therefore it is not for euery one to search the scriptures Indéed it behoueth the Minister to be learned that the people may be resolued of their doubts by him yet neuerthelesse there is no estate of people debarred from the reading the scriptures For as God would haue euery man to come to the knowledge of his will so he willeth and commandeth euery one to search the scriptures no estate no calling excepted Otherwise if none but the priest and minister be to reade the scriptures as they are men so vnder the colour and pretence of Gods word they may put forth their own deuices and their own imaginations An other reason of theirs is this Pearls are not to be cast before swine comparing the word of God as it is indéed a most precious treasure and as much to vs as our soules are worth because it is the meane to win soules comparing it to a pearle and the laie people for whome Christ died and shead his blood to procure them saluation and euerlasting life to compare theÌ„ to swine Which spéech of theirs because it is vngodly vncharitable and vnchrististian I leaue it to the iudgement of others as not worthie of any answere God forbid that the laie people although they are vnlearned if they be so godly disposed and God do moue their hearts therunto as to séeke the comfort of their soules by reading of the scriptures and word of God God forbid that they should bee debarred from the reading and benefit thereof But euen as the Eunuch spoken of in the Acts of the Apostles being but a laie man and yet the chief gouernour to a Quéene although he were vnlearned did yet for all that reade the scriptures and could not vnderstand them to the full so may we according to his example although our capacitie be so weake that we cannot vnderstand them giue our selues to the reading of the scriptures For as God sent vnto him a teacher Philip by name into his charet vnaware to him as he was in his iourney and reading the scripture so we know not what helpes it may please God to grant vs that are desirous to read his word that thereby we may know his will and be edified and instructed to our soules comfort And séeing we haue that blessing that many a land hath not I meane to haue the scripture in our owne mother tongue how shall we excuse our selues before God if we bee not diligent and painefull to reade The other mightie hinderance whereby we debarre The second hinderance is that they say the word of God is too hard to be vnderstood our selues from the reading of the word of God is that we thinke it is too hard to bee vnderstood Like the slothfull man which saith a lyon is in the way because hée is loth to worke Whither I will not I cannot goe and the propertie of an vnwilling seruant is to answere his arrant before hée bee sent Why should we giue foorth that the scripture is hard before wee reade it Whereas the spirite of God doeth set it downe that the word of God doth giue vnderstanding euen to the simplest comparing it to a lanterne and to a light which lightneth euery one that commeth vnto it For as without the light of the Sunne there is nothing but darkenesse on the earth so without the knowledge of the word of GOD there is nothing but ignorance among men And this is a wonderfull disproofe of them that stand in this doubt thinking it to bee too hard for them being of a simple vnderstanding and that therefore the Doctors and learned men should reade the word euen this disproueth their opinion that heauenly matters are often hid from them that are learned when contrariwise it pleaseth God to open the eyes of the simple and to giue them vnderstanding Else how should it be true that Christ saith I giue thee thankes ô father Lord of heauen and earth because thou hast hid these thinges from the wise and hast opened them vnto babes euen so ô Lord because it was thy good will and pleasure If our Gospell be hâ—d saith the Apostle it is hid to them that are lost and if the word of God be hard to be vnderstood it is hard vnto the vnwilling and vnto vnbeléeuers and such as are blinded of their owne accord Which difficultie and hardnesse of vnderstanding commeth not to passe through the word of God which is euident and plaine to them whose eyes God openeth and whose hearts and mindes it pleaseth him to enlighten but through their default who either through
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
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
seeth them shal laugh them to scorne And all men that sée it shall say This hath god done for they shall perceiue that it is his worke Againe the tongues of the godly God directeth as shall be best for their behoofe The nature of man is fearefull how to answere being called before mightie men But to the comfort of them that feare God it is written Mat. 10. 17. Ye shal be brought to the gouernors and kings for my sake in witnesse to them to the gentiles But when they deliuer you vp take no thought how or what ye shall speake For it shall be giuen you in that houre what ye shall say For it is not ye that speake but the spirite of your father which speaketh in you Concernining other parts of the bodie As the Prophet praieth that God would open his eyes to sée the wonders of his lawe so also he praieth that he would turne away his eyes that they should not behold vanitie The disciples that iournied to Emaus their eyes were holden that they could not know Christ The eyes are shut and somtimes also the eares are dull and closed vp Act. 28. 27. King Saul had a speare in his hand to throw at Dauid but his hand was restrained The heart the affections the tongue the eyes eares and hands yea the whole body God ruleth as is manifest in the example of Saul the persecutor who after became Paul a blessed Apostle Yet before his conuersion and happie change he breathed out threatnings and slaughter and made hast to procure trouble to the godly But as he iournied it came to passe that he fell from his horse by a miracle from heauen was striken blind and cast into a great feare and trembling I haue bene hitherto tedious because the treatise is so comfortable in the rest I purpose to be briefe to satisfie thy minde The maruellous prouidence of God and his most secret handy worke being now declared concerning the affaires of men as also men themselues there remaineth behinde a matter as waightie as the rest and that is this That if all things be ruled by Gods prouidence and by an euen and vpright hand First how falleth it out that such mischieuous and wicked déeds are committed in the world as we daily sée Secondly why do the wicked and vngodly flourish when as they that serue God most are put to the worst and that they finde their affaires to goe crosse and ourethwart Which matters although they be so waighty I cannot now stand vpon but must referre the handling of them vntill some other time onely at this time I minde God willing to touch them and briefly to set downe the resolution God hath so created the world that he is still gouernour thereof in such sort that nothing is done or can come to passe but by his counsell and prouidence And albeit the diuel and the reprobate labour by their wickednesse and mischiefes to bring all things to confusion yea and the faithfull by the faults that they commit peruert good order and iustice yet God hath the chiefe superioritie aboue all and turneth the euill into good And howsoeuer it be he disposeth and gouerneth all with a secret bridle and after so wonderfull a fashion that we must reuerence it with all humilitie because we are not able to comprehend it Vaine therefore are their spéeches and most vngodly which séeme to defend their wicked déeds by gods prouidence and making the diuine maiestie which is nothing but holinesse it selfe in a maner culpable with them Whose spéeches are after this sort Some desperate ruâ—â—ian hath slaine a good citizen he hath performed say they gods counsell an other hath stolen or committed adultery he hath done that which God hath suffred an vngodly and carelesse childe lets his father die and neuer séekes for remedie and helpe he could not resist God which had so ordeined from the beginning And thus they shroud their hainous sinnes vnder gods prouidence and thinke they deserue no otherwise but well They thinke they did performe gods will but they followed their owne wicked will Gods commaundements are to the contrary whereunto we ought to haue respect And if any thing be committed otherwise then may stand with the same it cannot be without offence much more will the sin abound if it be expresly and purposely against gods will and commandement God bringeth about his purpose and decrée diuers waies according to his infinit wisedome which herein sheweth it selfe so much the more that he can vse the workes of the wicked well though the wicked be fouly in fault Théeues and murtherers and such malefactors are often instruments of gods iustice vnawares to them yet neuerthelesse there can be no lawfull excuse for their notorious mischiefes For if the lawe of God be not sufficient their owne conscience will reprooue them and cry vengeance against them In God there is no euill in men there is nothing but euil The Sunne by his heate causeth a stinking smell to come forth of a carkasse when as there is no such thing in the Sunne but in the carkasse So God vseth the mischieuous déeds of the wicked as may stand most with his glory though it tende to their great condemnation vnlesse the mercy of god bee the greater It lieth in Gods power to restraine them but oftentimes he giueth them vp to themselues As our Sauiour Christ confessed when he was taken of his malicious and cruell enemies This is your very houre saith he and the power of darkenesse For then God gaue libertie to Sathan and his ministers to execute their rage In their mindes was malice mischiefe and crueltie but the glorious purpose of God was to giue his onely sonne for the redemption of the world God detesteth sinne but yet turneth the wickednesse of sinners as séemeth best to him oftentimes to the confusion of themselues to make his iustice more famous The wicked cannot choose but doo ill God is not the authour of their wickednesse but at what time or against whome their mischiefe shall breake foorth and take place that is in Gods hand and in his most mightie power As for the other matter in question why the wicked flourish and the godly are oppressed Although it be so let vs not therefore deny Gods prouidence Many tyraunts there are and wicked men in the world and as Iob saith the tabernacles of robbers doo prosper and they are in safetie that prouoke God They raigne and rage and their power is great yet who knoweth what God mindeth to worke by them Amongst the rest this séemeth to be one cause that the minds of the godly might be proued There are many excellent vertues which lie hid in them which without this meanes cannot be knowne Especially in the time of martirdom and persecution when they shal be tried and put to death by tyrants for the profession of gods truth And although otherwise also they suffer many mischiefs wrongs by the hands of
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
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
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.
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
the roote of vnrighteous dealing is not touched For why we haue taken so large a measure of port and countenance being void of sobrietie that the cloth of righteous dealing must néedes be cut thereafter The sobrietie that pleased our fathers in attire in faire port and moderate couutenance will not serue our turne their measure will not serue vs who are growne out of measure This makes rentes to bee raised reuenewes to be increased the prices of wares augmented our paines dearer our gifts greater our pleasuring of men better considered and more rewarded our liberalitie to the poore or to any good purpose lessened our compassion abated and so our fathers good report altered in vs and altogither decaied Let euerie man taste more of temperance and sobrietie and so shall he be able to affoord a better penniworth of righteous and vpright dealing in his calling It shal be in vaine to make lawes against iniurious and vnrighteons practises if before this great excesse and intemperancie that ruleth in all estates be not repressed For if that in no case may bee abated howe can it be but that the old ordinarie dealings in righteousnesse and equity must be racked set vpon the tainters and excessiuely stretched The great want of sobrietie that is eueriwhere speaketh and telleth that there is much vnrighteousnesse in the land and so consequently doth plainely and euidently prophecie vnto vs that the righteous God hath a quarrell with the inhabitants of this our country for the vnrighteousnesse thereof which increaseth in euerie kingdome as moderation and sobrietie abafeth Now how sobrietie decaâ—eth and intemperancie is daily agmented it is too manifest and cannot bee denied And this greate intemperancie telleth vs that the burthen of vnrighteonsnesse which this land beareth is growne to such a waight as cannot long be sustained if our reformation herein be not spéedilie attempted and taken in hand Which the Lord in mercie graunt may be throughly thought vpon especially of them in whose hands it lieth to redresse it To liue righteously is the request of our God The graces of God offer themselues to take vp their consideration in our righteous conuersation They craue that our vpright dealing may speake what regarde wee haue to them how we thinke our selues beholden vuto them they haue set ouer the pleasuring of them to vpright liuing there they would haue it séene how they are valued prized and estéemed of vs. Let vs then behold a Christian meditation for all men of all callings and trades when they deale in the worke of their callings to mooue them to equitie conscience and regard of those with whom they deale Behold my God calleth me to witnesse to the world my thankfulnesse for his benefites he calleth me now foorth to value his deseruings and to leaue a record behinde how highly or basely I estéeme of his goodnesse Who for the recompence of his kindnesse hath turned and set ouer the same to bee answered in obedience to his will and vpright dealing one with another And now I am to signifie vnto the worlde howe I thinke my selfe indebted vnto God for the benefit of redemption for the benefit of his word for honor for wealth health frends wife and children and quietnesse As the Apostle saith Let all things be done honestly and in good order so may I exhort you that all things may be done soberly and righteously and so shall we be sure to come neare vnto God and to be accounted godly Which Godly qualities be good meanes to further godlinesse and to make vs liue godly Which is the third effect vertue of the grace of God mentioned in my text Godlinesse is necessarily ioyned to righteousnesse For it were but a vaine thing to be precise in giuing man his right and then to withhold from the Lord that which of right we owe vnto him And seeing God hath created vs especially for his glorie and that we should serue him what part of our time can better be spent then in frequenting the seruice of God Vnto the which Frequenting diuine seruice euen the custome of idolatrous people and their example may greatly perswade vs to sée how carefull and diligent they were from time to time from day to day yea in the night at morning and at euening and at all times to come to church to offer themselues to God Their meaning say they was well though indéed they tooke not a right course because they serued God otherwise then God had commaunded in his word Créeping and bowing themselues to images praying vnto them going a pilgrimage to the reliques of Saintes and besides all this making an idole of Gods blessed Sacrament which was ordained to put vs in remembrance of his death and hoâ—â— after a spirituall and heauenly sort we are made the members of his bodie and not to knéele downe to a piece of bread falsly imagining that our Sauiour Christ is there in bodie flesh and blood For his bodily presence is in heauen neither shall we haue sight therof vntil the day of iudgement when he shall shewe himselfe with thousands of Angels All their godlinesse all their seruing of God which they thought foolishly did tend to their comfort to their saluation was the way to their confusion and to their destruction For God hath said Thou shalt not make any grauen Image nor reuerence them and hath added a curse and a punishment and how can we thinke we please God in so doing As God is a spirit so he will be worshipped in spirit and truth If we go the right way we go a safe way he that goeth a byway may wander farre and bee deceiued What if wee trauell neuer so hard in going out of the way what may it preuaile vs And if we worship God neuer so earnestly and neuer so deuoutly if it bee not in such order and manner as God would haue it and as he hath set it downe in his word howe it shall be howe can we thinke that gods fauour is towards vs or how can we warrant our conscience in so doing And how can we hope for heauen vnlesse we performe that and nothing else but that whiche the God of heauen hath appointed Yet neuerthelesse in this were they highly to be commended and to be preferred before vs nay I feare me they shall rise in iudgement and condemne vs because they were carefull to come to church and that with most willing mindes and glad hearts But who are they among vs that can so testifie of themselues nay rather may wee not iustly condemne our selues for our negligence and slacknesse herein and for our grudging hearts and vnwilling Hearing and reading of Gods word minds The reading hearing of Gods word is the meane to draw vs vnto godlinesse howsoeuer we thinke we haue no such néed of it Certainly we ought to submit our selues to the often and earnest vse of Gods word and with conscience care to reforme our waies by the
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
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
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
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