he had created them wondring as it were with himselfe that so great wickednesse should ouergrow and ouerwhelme his excellent goodnesse as though light had bene put out in vtter darkenesse and life for euer swallowed vp of death For after a while God sawe that the wickednesse of man was great in the earth and that all the imaginations of the thoughts of his heart were onely euil continually Then his mercy and his wrath did strine togither now for pittie he mourned and then in iustice he thought vpon punishment to destroy them from the face of the earth All the workes of God were verie good but let vs be hold yâ— works which are now brought into the world which being neuer made by God are crept in by the diuels malice and mans corruption as breaches and blots of Gods order and of his good creation Such are sinne deformitie confusion tyrannie calamitie death and destruction Which workes deserue hatred and lamentation and are farre from praise and commendation For they are the horrible deprauation of the order first made by god For god hath not made death neither hath he pleasure in the destruction of the liuing For he created all things that they might haue their being and the generations of the world are preserued and there is no poison of destruction in them Concupiscence is not of the father but of the world Sinne came of the diuell Death through sinne The Diuell the father Sinne the mother and Death the childe the childe of perdition and euerlasting condemnation 3 The third and last matter of waight which I gaue you The vse and end of Gods creation and of his creatures to consider of was the end and vse of Gods creation why and wherefore all his creatures were made Which is twosold First and principally herein God regarded his owne glory Secondarily and consequently the vse and benefit of mankind The Lord hath made all things for himselfe saith Salomon which the Prophet declareth in these words The heauens declare the glory of God and as yet is more plainly expressed in the wordes of the Apostle writing to the Romanes Chapter 1. 20. For the inuisible things of him that is his eternall power and Godhead are seene by the creation of the world being considered in his workes But so vaine are men by nature and ignorant of God that they cannot know him by the good thinges that are séene neither consider by the workes the morkemaister For they haue thought the fire or the winde swift aire or the course of the starres or the raging water or the lights of heauen to be gouernours of the worlde and gods Who though they had such pleasure in their beautie that they thought them gods yet should they haue knowne how much more excellent he is that made them For the first authour of beautie hath created these thinges Or if they maruelled at the power and operation of them for in his creatures God sheweth his power yet should they haue perceiued thereby howe much hée that made these thinges is mightier For by the beautie and greatnesse of the creatures the Creator being compared with them may bee considered Hée walketh vppon the cloudes and bringeth the windes out of his treasure hée ruleth the raging of the sea the Lorde God of hostes is his name hée is the Lorde of power Which is partly séene in the thunder and lightening whereat not only the cruell beastes of the forrest doo tremble but euen the hearts of wicked men which are giuen to dishonour and to blaspheme God doo quake Which is the feare of all creatures and the amazement and astonishment of the whole world The foolish gods of mortall men what power haue they in their woorkes or what glorie One hath a scepter and cannot rule an other hath a sword in his hand and cannot wounde his enemies or defend his friendes or saue himselfe but GOD sheweth his power and glorie heerein by destroying his enemies out of heauen and thundering vppon them For as the Prophet Samuell â—â— Sa. 7. 10. offered the burnt offering the Philistines came to fight against Israell but the Lorde thundered with a great thunder that day vpon the Philistines and scattered them so they were slaine before Israell But more fearefully hée shewed his power by this meanes against the Egiptians Exodus 9. 23. For when Moses stretched out his rodde towardes heauen the Lord sent thunder and haile and lightning vppon the grounde and the Lorde caused haile to raine vpon the land of Egipt So there was haile and fire mingled with the haile so gréeuous as there was none the like throughout all the land of Egipt since it was a Nation And the haile smote throughout all the lande of Egipt all that was in the field both man and beast also the haile smote all the hearbes of the field and brake to pieces all the trées of the fielde This is not vsuall but then it was for his glorie Moreouer God shewed his glorie his power and his might to his owne people to strike a feare into their hearts and that they should not transgresse his lawe For at the deliuery of his lawe he shewed his terrible maiestie by thunder and lightning by fire by a cloude and darkenesse So that the people said Beholde the Lorde our GOD hath-shewed vs his glorie and his greatnesse and we haue heard his voyce out of the midst of the fire Yea when they sawe the thunders and the lightnings and the sound of the Trumpet and the mountaine smoaking they fledde and stood a farre off The Prophet Dauid prayeth that God would be reuenged of them Cast forth thy lightning saith hée and teare them shoote out thine arrowes and consume them And in an other place as hee speaketh of the thunder The Lorde thundred out of heauen and the highest gaue his thunder hailestones and coales of fire so hee speaketh also of his lightening Hee sent out his arrowes and scattered them hee cast foorth lightenings and destroyed them The heauens declare his Godhead by the creation of those beautifull creatures whiche the Heathens haue taken for Gods the Sunne the Moone and the starres his Godhead and his goodnesse in sending downe raine and showers and causing fruitfull seasons to fill our hearts with ioy and great gladnesse According to that of the Prophet Ieremy cap. 14. 22. Are there any among the vanities of the Gentiles meaning their idoles and silly gods that can giue raine or can the heauens themselues giue showers Is it not thou ô Lorde our God Therefore we will wayt vpon thee for thou hast made all these things The extraordinary course of Gods creatures when it pleaseth Almightie GOD so to worke dooth wonderfully set foorth his glorie How should the fire loose his strength and forget to burne as we reade of the thrée children that were cast into the firie furnace which was made excéedingly hotte and yet they were not hurt nor any smell of fire about their
to fauoure This goodnesse GOD dooth not onelie vse to the Heathen to make them lift vp their hearts and mindes from the creatures to the Creator but in like sort also hée dealeth with the wicked to make them chaunge their mindes Hée sendeth downe his raine vppon the vniust as well as the iust and for the moste part they enioy the goodnesse of God in a more plentifull measure then doo his owne children As it is saide in the Psalme Whose bellies thou fillest with thy hid treasure for they abounde when other are in scarcitie they feele no want when other are pinched with penurie As though Gods benefites were hid from the good and secretly bestowed vppon the badde whiche matter hath suche ill successe that the wicked are more badde more proude more wrongfull more lewde and vicious as though they were not onelie Lordes or rather tyrants ouer Gods flocke but also had the blessings of GOD at their owne will and commaundement Such was the difference betwixt the rich man and Lazarus the one in his roabes the other in ragges the one faring delicately the other not hauing so much as a morsell of bread to satisfie his hunger so were the Egyptians Lordes when the Israelites were slaues the Canaanites dwelling in a lande flowing with milke and hony abounding in plentie without a scarcitie when the posteritie of Abraham wandred in the wildernesse and endured many extremities The Viole and the Harpe are in the feastes of some and Iacobs affliction is not once so much as thought on And who doeth not see howe the worser sort dooth abuse the aboundant goodnesse of God O that the complaintes and miseries of the poore could make their heartes relent or the wishes and prayers of the godly coulde procure a sufficient redresse or the fearefull endes of their forerunners could warne them The Egyptians drowned the Canaanites destroyed the riche man in hell O that they woulde thinke that they cannot haue their heauen héere and in an other worlde or that fearefull sentence might preuaile with them Reuelation 18. 7. So muche torment for so muche pleasure waight for waight and measure for measure at leastwise if it bee not beyonde all measure Yet more properly and more truely it may bee saide that GOD is aboundant in goodnesse towardes his owne people As the Prophet Moses doeth in moste large sort set it downe Deutronomie 28. According as hée had foretolde vnto his seruant Abraham testifying of himselfe I am all sufficient And againe I am thy exceeding great rewarde worke vprightly before mee When hée and his were straungers in other landes hée suffered no man to doo them wrong but reprooued euen Kinges for their sakes being readie to bee consumed by death and famine hee prouided they shoulde not want béeing gréeuously oppressed of their enemies hée heard their crye and deliuered them hée smote all their enemies and brought them foorth with siluer and golde and there was not one féeble person among their Tribes hée brought foorth his people with ioye and his chosen with gladnesse And gaue them the lands of the Heathen and they tooke the labours of the people in possession This doctrine is so comfortable to the good and godly that although the worlde sée it not yet they feele and perceiue in secrete sort that the Lorde is aboundant in goodnesse towardes them alwayes hauing regarde vnto them so farre foorth as standeth with his glorie and their good Blessyng them in prosperitie defending them from their bodily and ghostly enemies prouiding for them in all necessities standing by them and comforting them in all their miseries God was aboundant in goodnesse towardes his people and is and will bee vnto the ende of the worlde but alwaies with an exception as hee did to the Israelites Vnto all other blssinges saieth the Psalme GOD gaue vnto them the landes of the Heathen and they tooke the laboures of the people in possession To this end that they might kéepe his statutes and obserue his lawes But as it fell out amongest the Israelites so it is daily séene amongst vs. The Lorde in the Prophecie of Esay compareth his people to a Vineyard and his aboundant goodnesse to the care hée had ouer that Vineyarde Hee caused his Vineyarde to bee seated vppon a verie frutefull hill he hedged it in and gathered out the stones of it hee planted it with the best plantes and hée built a tower in the middest thereof and made a Wine presse therein Then hee looked that it shoulde bringe forth grapes VVhat coulde I haue done anye more to my Vineyarde that I haue not done vnto it VVhy haue I looked that it should bring foorth grapes and it bringeth foorth wilde grapes Suche also hath Gods care euer beene to vs and for vs as was that of the husbandman ouer his figge trée who dressed it and digged rounde about it and dunged it but when hée commeth to seeke for frute I am affraide hée shall finde none But with Gods aboundant goodnesse let vs also consider and feare this least the trée be cut downe For euerie trée that bringeth not foorth good frute shall bee hewen downe and cast into the fire And such iudgement that was pronounced against the Israelites shall also light vppon vs. I will tell you saith the Lord what I will do to my vineiard I will take away the hedge thereof and it shall bee eaten vp I will breake the wall thereof and it shall bee troden downe And I will laie it waste it shall not bee cut nor digged but briars and thornes shall grow vp I will also commaunde the cloudes that they raine no raine vppon it God graunt that euerie one among vs may consider his estate howe good the Lord is vnto him and bee warned betimes I beséeche yée that yée bee not partakers of Gods bountifull goodnesse in vaine To Gods aboundant goodnesse hée putteth a seale of Aboundant in truth full assurance and that is his promise least that wée should stande doubtfull of his goodnesse The world is full of promises but they bee nothing else but deceit the diuell can promise as fast but his promises are vntruthes for hée is the father of lies The fickle and vncertaine mindes of men are readie to promise any thing but for the most part there is no more hold in their words then in the winde The worlde the diuell and men promise mountaines but the truth is if they performe any thing it is but molehilles So that it were better neuer to harken vnto their promises then to hope for helpe from them It is the Lorde onely that kéepeth faithfull promise who euer liueth and alwayes helpeth For GOD is not as man that he should lye neither as the sonne of man that he should repent change his minde Hath he said and shall he not do it And hath he spoken and shall he not accomplish Though man doo promise yet is he alwaies wauering and more likely to chaunge his purpose then to
the loathsome end of the Emperour Arnolphus whose flesh and entrailes were eaten vp of lice and nothing left vneaten saue onlie his griftles and his bones although the phisitians did their best who can doe nothing when God saith nay and hindereth their working by not giuing effect to the same A king deuoured of rattes and an Emperour of lice mightie rulers and great gouernours and yet had no power ouer such weake creatures God did not vouchsafe them to end there liues by sickenesse or sword or famine or pestilence but that they might be more odious and detestable and of infamous memory to the world and all succéeding ages it was Gods wil that thus they should be deuoured and that their sin should not be vnpunished and that mightie men should be plagued by Gods hand who otherwise séeme to be lawlesse That Emperours and Kings Nobles and Magistrates and all the great ones of the world may not think that they shall escape scotfrée but as they are mightie so are their mightier then they Thus according to that small skill that it hath pleased God to graunt me I haue brieflly discoursed of those principall matters comprehended in the image of God in man being created in righteousnesse and holinesse hauing Fréewill at the first and furthermore crowned with immortalitie and fréedome from death and lastly the priuiledge soueraigntie and gouernment ouer all Gods creatures then being graunted vnto him of God And this is that happie estate wherein man was created and whiche for a time he did enioy but he did not long continus therein Who through his owne fault and disobedience fell away from so great giftes and graces and blessings God graunt that both our hearts and mindes may be so framed from day to day to the image of God in holinesse and righteousnesse and all good and vertuous quallities that God may bee glorified in vs and by vs and that our Frée will workes which are nothing else but inclinations to sinne may from time to time be redressed vntil that sinne and the corruption thereof which lieth hid in our hearts may at the last be rooted out that so we may be partakers of that immortalitie and fréedom from death which by reason of sin we haue lost and are now for the same cause hindered from Finally that we may obtaine that priuiledge rule and gouernment not ouer beastes which is but for a time but ouer our beastly affections and sinfull desires which are rise in vs and now preuaile and haue the vpper hand that they may be cut off for euer and that we may neuer displease God And that at length we may come to that place where we may continue alwaies in giuing thankes vnto him and setting foorth his praises where we may enioy the presence of God with the full fruition of all happinesse and where we shall sée and behold him as he is face to face To God the father God the sonne and God the holy Ghost c. Deo gratia solique gloria Of Iustification The knowledge of our miserie A comfort in our downfall The ftaie the happie estate and the life of a regenerate man taken out of the Epistle of Saint Paule to the Romanes THe righteousnesse of man is as a defiled polluted and menstruous cloth whereby we become hatefull vnto Our mindes are corrupt by Idolatry God For when we should glorifie God in his creatures perceiuing in them his eternall goodnesse wisedome and power yet we turne the truth of God into a lie worshipping the creature in steade of the Creator which is blessed for euer Then also are we vnrighteous and most wicked in our liues For there is none of vs that Our liues shamefull by our wicked behauiour vnderstandeth and séeketh after God yea willingly from whence floweth all wickednesse wee forget God none that dooth good contemning God and admiring our selues béeing puft vp with vaine cogitations farre from the obedience of God Our féete are swift to shead blood and our throate is an open sepulchre we are deceitfull and our tongues are filled therewith wee are giuen to all crueltie and oppression destruction and calamitie are in our waies and the way of peace haue we not knowne the feare of God is not before our eyes Yea wée doo not only commit those thinges our selues which we knowe are woorthie death and are condemned by the lawe of GOD but also fauoure them that doo them And this is the state of man being left vnto himselfe in which estate euen the regenerate should be inwrapped if god All subiect to condemnation and so vnder the mercy of God did not correct ther wickednes So that by nature being without Christ we are shut from the kingdome of God as obstinate stubburne and rebellious persons a people that cannot repent but goe on still in our wickednesse and are aliaunts and straungers from the common-weale of Israel and depriued of the blessings of God and are all as condemned personnes vnlesse it please God to drawe vs vnto him and for our stonie heart to giue vs a fleshly heart that may resolue it self into teares and vnlesse it please God to forgiue vs our sinnes and to renue our corrupt hearts Most true therefore is that generall proposition of S. Paule For there is no difference for all haue sinned and are depriued of the glory of god euen of eternall life and happinesse whereat all of vs doe aime Now séeing the heart of man is deceitfull and who can knowe it Séeing there lurketh many starting holes therein and that the braunches are indued with the selfe-same sappe that commeth Although we be not iust by nature yet we would seeme to be iust by condemning other from the roote I meane séeing we are readie to excuse our selues in our owne wickednesse by accusing of others as did our forefather and our first roote Adam and that the nature of man is to cleare himselfe and to hide his sinnes from god being giuen to all hipocrisie and that he is ready to iustifie himselfe by condemning other albeit he commit not hainous sinnes such as are mentioned Those that might otherwise thinke themselues iust being compared to the lawe are wicked in the latter end of the first chapter nor giue consent vnto them yea although he shewe himselfe a professed enemie to those vices yet because he is not altogither frée from them or at leastwise tainted with some of them if he consider his estate he cannot shewe any defence for himselfe So that by his fained and hipocriticall kind of righteousnesse first he is in excusable secondlie he incurreth the iudgement of God which is according to truth against them which commit such things thirdly he despiseth the riches of his bountfulnesse patience and long suffering not knowing that the bountifulnesse of God leadeth him to repentaunce The effect of which his hipocrisie is this that after his hardnesse and heart that cannot repent hée heapeth vp as a treasure vnto
himselfe wrath against the day of wrath and of the declaration of the iust iudgement of GOD. An other sort there is that willingly plucke their neckes out of the choller and would be spectators and beholders of other mens misery by reason of sinne and transgression There is no man iust by excuse thinking themselues without spot and blamelesse standing vppon this guarde that they neuer knew the law of Moses the seruaunt of GOD whereby they might direct their liues according to the will of GOD. Nothing regarding the firmament the heauens and all other creatures whereby they are incited to acknowledge the eternall power and wisedome of God and to glorifie him in them and to giue him thankes for so great benefites which he hath ordeined for the vse of man But more blockish are they which boast and vaunt of the The righteousnesse of man standeth not in the knowledge of the lawe knowledge of the lawe of God as did the Iewes who put all their safetie in this that Abraham was their father that the oracles of God were committed to them that the couenaunt was propper vnto them that the temple of God was amongst them that they were the people of God and the beloued of the Lord and yet for all this labour not to liue in the obedience of the lawe For the Lorde chose them as a peculiar people that they might serue him in all holinesse and righteousnesse which thing they altogither neglected thinking that God had chosen them for their worthinesse Wherefore the foolish All excuse takeÌ„ away from them heart of man which is full of darkenesse cannot deuice any way how to be righteous but his deuices and his righteousnesse is foolishnesse before God and altogither condemned of the spirituall man For if hec thinke to bee iust by condemning other breaking out into these words with the Pharisée O God I thanke thée that I am not as other men extorcioners vniust adulterers or euen as this publican he Hipocrite pronounceth the sentence of iudgement against himself in that comparing his life to the law he is most culpable and faultie But rather let vs vnderstand and learne what the meaning of this is Euerie man that exalteth himselfe shal be brought lowe and he that humbleth himselfe shal be exalted If he would start aside because he knoweth not Gentile the lawe and so imagine himselfe to be frée his conscience is a thousand witnesses and the light of nature and reason commaunding and highlie commending those things which are good hating forbidding and punishing those things which are wicked and euil sheweth him how to liue in the seruice and feare of God For in that by nature saith the Apostle of all they doe the things contained in the lawe they hauing not the lawe are a lawe vnto themselues and they that haue sinned without the lawe shall perish without the lawe The effect of which knowledge of God by the light of nature and reason being written in their hearts and consciences shall ridde them from all excuse and be most effectuall yea horrible in that dreadfull day of doome when God shall iudge the secrets of men by Iesus Chist the bookes that is their consciences being then laid open Lastly if only the knowledge of the lawe Iewe. could preuaile that therby we might be iustified and counted righteous we had wherein we might reioyce But séeing not the hearers but the doers of the law are iustified before God and that God requireth a circumcised hart and is uot satisfied with vaine shewes and ceremonies it followeth that they are not iust which onlie know the lawe and yâ—the circumcision of the hart I mean the inward righteousnes consisteth in the spirit not in the letter Wherefore they that sinne in the law that is hauing knowledge of the lawe shal be iudged by the lawe This then is the full summe of the matter that both Iewes and Gentiles are vnder sinne that is are iustly condemned for sinnes and are subiect to the curse which is due vnto sinne For as with righteousnesse there is absolution so with sinne there is condemnation So that it is not in man to ridde himselfe from the curse of the lawe by any deuised righteousnesse Hitherto the drift of the Apostle hath beene to shewe howe that mans righteousnesse is farre from the obedience of the lawe and that righteousnesse which God requireth at our handes And endeuouring to giue a more cleare light to the righteousnesse of God hée plucketh away the visor of their faigned righteousnesse and discouereth their faces yea he setteth before vs and launceth out the venome and corruption of our heart comparing our righteousnesse or rather our excessiue wickednesse with the rule of the lawe which by a fit exaggeration he sheweth vs as plaine as if blacke and white were laid togither darkenesse and light were weighed in a ballaunce Such is therefore the righteousnesse of man that The righteousnesse of man compared to the lawe howe faultie it is wée thinke our selues iust without the knowledge of the lawe without the effectuall working thereof and before we examine our selues our liues and sinnes thereby Sinne is not imputed while there is no lawe and no man is punished as guiltie and faultie For where no lawe is there is no transgression and contrariwise by the lawe is the knowledge of sinne And sinne that it might appeare sinne worketh death in vs by that which is good that sinne might be out of measure sinfull by the commandement Moreouer the lawe entered thereupon By the lawe is the knowledge of sin that sinne might abounde both that which is originall and that which daily carrieth the sway in our actions The vse of this manifestation is referred to The vse of the lawe is two sold two pointes The first is that men might be so much the more guiltie Secondly the benefit of god in Christ Iesus should bee so much the more glorious The second VVhat the lawe is in it self and what to vs. The lawe is spirituall generall poynt in this comparison is what the lawe is in it selfe and also hauing respect vnto vs. In it selfe it is holy and the commaundement holy iust and good it is spirituall and requireth of vs an beauenly purenesse yea the heart and inwarde affection because God iudgeth the secret motions of the same and a chéerfulnesse and a willingnesse in the outwarde déede So that nothing is more contrary to the lawe then hypocrisie lying and deceit Nowe then as the lawe is spirituall so wée VVe are carnall are carnall solde vnder sinne and being in the flesh the affections of sinne which are by the lawe haue force in our members to bring foorth frute vnto death Yea the whole naturall man is bondslaue to the lawe of the fleshe and of sinne whiche possesseth the vnregenerate and wholly raigneth in them For they neither will nor doo good so that although the lawe of nature and
lawe as pertaining to God but am in the lawe through Christ that I may winne them that are without the lawe to the weake I become as weake that I may winne the weake I am made all things to all men that I might by all meanes saue some And this I doo for the Gospell sake Rom. 1. 14. I am debter both to the Grecians and to the Barbarians both to the wise men and vnto the vnwise Philip. 2. 12. 13. Make an end of your owne saluation with feare and trembling lest that through the deceit of sinne ye should fall away or else lest ye be any offence to the weake For it is God that worketh in you both the will the déed euen of his good pleasure Concerning the second that we do not apply this doctrine to any man particularly or to any certaine company For in this also it differeth from election Because election as hath beene said is reuealed to vs by the spirit of God within our selues not in others whose hearts we cannot know And Reprobation is euer hid from men except it bee disclosed by God contrary to the common course of things For who can tell if God haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdly wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne vngodlinesse For I speake of those things which we ought to consider in others For the examples of such mercy of God are very rare Neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power Iam. 4. 13. 14. 15. 16. Goe too now yée that say To day or to morrow we will go into such a citie continue there a yeare and buy and sell and get gaine And yet ye cannot tell what shall be to morrowe For what is your life It is euen a vapour that appeareth for a litle time and afterward vanish away For that yée ought to say If the Lord will and if we liue we will do this or that Now if we cannot promise the continuance of life vnto our selues how much lesse may we assure our selues of Gods mercie at our pleasure Luke 12. 19. 20. The rich man said vnto his soule Soule thou hast much good lain vp for many yéeres liue take ease eate drinke and take thy pastime But God said vnto him O foole this night will they setch away thy soule from thée 2. Tim. 2. 25. The minister is willed to instruct the euill disposed with méeknesse and such as are contrary minded prouing if GOD at any time will giue them repentance Therefore repentance is not at our pleasure or leasure 1. Pe. 1. 14. 15. 16 17. 18. 19. Fashioning not your selues vnto the former lusts of your ignorance But as he which hath called you is holy so be yée holy in all manner of conuersation And if yée call him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling heere in feare Knowing that yée were not redeemed with siluer and gold and such corruptible things Hebr. 12. 14. Follow peace with all men and holinesse without the which no man shall sée the Lord. And if we obserue this order wee shall receiue great fruite of this doctrine especially in these foure considerations First it maketh men humble and to submit themselues to God Secondly it maketh the grace of God to be better knowne of the elect seeing it is not common to all Thirdly it bringeth a godly care to receiue faith when it is offered and to labour to increase it Fourthly it doth confirme vs against all offences All which reasons are more plainly set downe in the last part of this eight chapter Deo gratia A Praier for the Queenes most excellent Maiestie O Most gracious God and heauenly Father by whose disposition Kingdomes and Kealmes are gouerned and by whose power Kings Princes raigne we giue thée hartie thanks that in thy great mercy thou hast set such a Prince and Quéene ouer vs vnder whose godly and peaceable gouernment we enioy glad tidings of thy Gospell and the truth of thy word in manifest sort deliuered vnto vs with peace and quietnesse and other worldly great blessings of thine in a plentifull measure Endue her so with heauenly gifts that her heart may be alwaies framed to the obedience of thy will that by her godly and gracious gouernment thy name may be glorified thy Church edified the poore members of Christ relieued vertue aduanced and vice beaten downe and punished that so in wealth she may surpasse that prosperitie y◠was in the daies of King Salomon and that in life and health she may so be preserued long among vs to thy glorie and our comfort that the yeares of her royall fathers gouernment may bee doubled vpon her And although we for our parts haue and doo daily prouoke thy wrath against vs and haue worthily in respect of thy blessings deserued the contrary as for the heauenly vlessings of thy Gospell and truth ignorance idolatry and superstition for wealth and prosperitie penury and scarcitie for peace and quietnesse troubles and warres for our health and the continuance of our life diseases and death yet in thy mercy be fauourable vnto vs mollifie our hard and stonie hearts that we may repent mortifie sinne in vs that there may be séene amendment in our liues and conuersation that we may yéeld our soules and bodies to the obedience of thy blessed will and commaundements whereby thy manifold and good blessings and benefits may be both increased and continued toward vs. That the heauens may send downe their raine that the earth may giue forth her plentifull encrease that our garners may be full and plenteous with all maner of store that our shéepe may bring forth thousandes that our oxen may be strong to labour that there be no decaie no leading into captiuitie and no complaining in our stréets wherein we shall be blessed who haue the Lord for our God As for her enemies who séeke her destruction let them fall into the pitte that they haue digged for others and let their owne shame light vpon them And let thy crowne florish vpon her head whom thou hast annointed that in the maintenance of thy truth and of thy people it may be knowne that though the heathen rage so furiously togither and the Kings of the earth stand vp in armes against thée and against thine annointed that thou breakest the bowe and knappest the speare in pieces that thou art able to turne the swordes of her enemies to murther themselues And though the horse bee prepared vnto the battaile yet the victorie is from thée who can mightily confounde her foes and put a hooke in their nosthrilles and turne them backe the same way they came The straunge deliuerances which thou hast wrought in her behalfe both
and those that confesse their sinnes as for the proude and them that vaunt and boast and make so great account of their good workes God beholdeth them a farre off A lowly an humble and contrite spirit is the onely sacrifice that god accepteth The grace of god worketh lowlinesse and humblenesse in our hearts it frameth vs to confesse our sinnes and by all meanes to endeuour to amend and neuer boast our selues of our good workes or to trust to be saued by them but rather by the mercy of god Although questionlesse they that do not practise good workes and as much as in them lieth labour to lead a holy and godly life shall neuer enter into the kingdome of god nor into the rest of blessed soules And therefore it followeth very well in my text The grace of God teacheth vs to deny vngodlinesse and worldly lusts Which are nothing else but the workes of the flesh which cannot agrée or at lestwise ought not to be séene in them that are sanctified by the grace of God These worldly lusts and workes of the flesh are such that no man can be ignorant of and they are too too manifest Which are as the Apostle reckneth them vp adultery fornicatiō vncleannes wantonnes idolatry witcheraft hatred debate emulatiōs wrath cōtention seditions heresies enuy murthers drunkennes gluttony and such like Whereof saith he I tolde you before as I also haue told you before that they which do such things shall not inherit the kingdom of god For the performance of our inordinate affections and euil concupiscences the wrath of god commeth If we be led by the works of the flesh we shall die the death Well are they called in the Epistle to the Ephesians 4. 22. Deceiueable lusts because they deceiue vs in the end In the beginning is ioy and pleasure but in the end is destruction According as we reade Prou. 14. 12. There is a way which séemeth right to a man but the issues therof are the waies of death Let euery one of vs thinke that the grace of god dooth thus perswade vs that forasmuch as Christ hath suffered for vs in the flesh wee should arme our selues with the same minde as to mortifie the déeds of the flesh and to cease from sinne That hencefoorth wee should liue as much time as remaineth in the flesh not after the lusts of men but after the will of god For it is sufficient and more then should haue béene that wee haue spent the time past as the wicked doo in this world Wherein it will séeme straunge to them that we runne not with them vnto the same excesse of riot And therefore they wil not spare to speake euill of vs to defame vs and to cast out many slaunders against vs. Wherein let vs be patient and referre the matter to God they shall answere for their ill deeds and giue accounts to him that is readie to iudge them All the punishments of this life death and death again in another world the seuere iudgement of God who is it that hath any sparke of grace that will not relent and haue remorce that will not now learne to deny their worldly lusts knowing that it shall cost them deare Who in this life would leape into the sea knowing he shall be drowned Who is it that would throw himselfe into the fire knowing that he shall be consumed All worldly lusts are vnderstood by the vncleannesse of the flesh because principally and aboue the rest we are giuen thereunto And therefore 1. Thess 4. 3. This is the will of God euen our sanctification and that we should abstaine from fornication That cuerie one of vs should know how to possesse his vessell that is his bodie in holinesse honour and not in the lust of concupiscence euen as the Gentiles and Heathen and wicked persons which know not God 1. Cor. 3. 16. Know ye not that we are the Temple of God and that the spirit of God dwelleth in vs If any of vs destroy the temple of God him shall God destroy For the temple of God is holy which we are For our soules our hearts and consciences are the place wherein God should dwell They that follow their worldly lusts and delight in the workes of the flesh and are led by them it is a token that they are past grace and that God hath deliuered them vp to a reprobate minde Rom. 1. So when we do refraine and frame our selues another way it is a token that gods grace doth worke with vs. And that we may say as the Apostle that no fornicators nor idolaters nor adulterers buggerers théeues railers extortioners shall inherit the kingdome of God And such were some of vs yea such by nature are we all and who can say that either he is not or at leastwise was not in the number So that if it be otherwise we are washed we are sanctied and made clean in the name of the Lord Iesus Christ and by the spirite of our gracious God who sendeth his grace into our hearts For such is the vertue of that spiritual fellowship which we haue with Christ that as the soule naturally ioyned to the bodie bringeth forth her effects so Christ dwelling in vs by faith and by the holy Ghost after a spirituall maner and by a spirituall vertue doth shew his power in vs to inable vs to resist sinne and to bridle the corrupt desires of the flesh Christ by his death hath abated the power of sinne that it can no longer be rancke in vs to do what we wil but dooth by little and little die vntill it be wasted and worne away For as when y◠hart of a man hath receiued a deadly wound he is accounted for dead although he liue a while because he cannot escape death so sinne in the death of Christ hath receiued a deadly wound And by reason of that neare coniunction which by faith we haue with Christ we are said to be dead with him vnto sinne I beseech you therfore brethren saith the Apostle Rom. 12 by the mercies of God that you giue vp your bodies a liuing sacrifice holy and acceptable vnto God As indéed it cannot be that where the grace of God doth worke effectually but that we should deny our worldly lusts or at leastwise by little and little cause them to die in vs. They who by a true faith laie holde of Christ and his merits and do apply vnto themselues the death of Christ with all his benefits are also desirous to offer themselues acceptable vnto god For they that by the grace of god are made righteous by the same grace are also made holy séeing that Christ is made vnto vs both righteousnesse and sanctification as we read 1. Cor. 1. 30. Holinesse is a necessary consequent of the grace of god whereby they that are truly touched in all thankfull sort shewe themselues to god and doo approue themselues vnto him in all vprightnesse and innocencie of life Our minds our
could neuer swimme before how do they catch hold of boords and practise labour to swim the cowardly souldier when he is in his enemies danger and like to be murthered how dooth he bestir himselfe and in necessitie shewe himselfe valiant and all for feare of death So is life swéete to the woman in trauell and she striues and takes great paines in hope that in time she shall be deliuered and auoyd death But when at last she sées all her paines taking in vaine and that she cannot be deliuered but of force must yéeld her last breath alasse what lamentation and griefe she makes for death approaching Againe as some take great paines so some of them either dare not or wil not put to their strength to endure it and for lacke of courage fall away In sorrow and especially in distresse of persecution let vs plaie the men and be as painfull as the woman in trauell if it be no more but for this to saue our liues I meane the life to come which is wonne by painfulnesse and courage and also lost by faintnesse For the nearer the trauell the greater is the womans griefe and feare and the nearer the triall of our death is the more the flesh is fraile The children are come to the birth saith the Prophet and there is no strength to bring forth vnlesse God giue strength So we when we are brought to triall by death then a hundreth to one but we faint and are féeble till God giue constancie courage which through fearefulnesse and faintnesse of courage we reuolt then death approacheth yea a fearfull kind of death For they saith Christ that séeke to saue their life shall loose it and they that are desirous to enioy this world shall perish in an other And then what pittious outcries shall we make wéeping and woe and great lamentation The woman that must néeds die through the sore anguish that she hath endured yet if she be deliuered and sée her childe liue it is her great ioy but through faintnesse of courage and for lack of paines taking oftentimes it faileth out that the childe dieth within her and with her The constant Martyres that are deliuered by death in the sorest anguish and agony of death this comforteth them and that out of measure that their hope is with God their good report with the faithfull and that their labours shall follow them and nothing shall be lost But if either the loue of the world lands possessions wife and children kinsfolke friends acquaintance hinder vs or life it selfe and feare of death let vs then assure our selues that we haue lost all All the glory of our christian profession our confident boasting that we made to endure persecution the good report and ioy of the godly which by our constancie might haue béene so much the more comforted and confirmed and especially our hope with God I would I could not say that all these excellent matters fall to the ground are void decaied and that they all die together within them and with them Let none take away thy crowne from thée let nothing kéepe thée from thy excéeding reioycing knowing that God hath promised vnto thée to be thy excéeding great reward This is yâ— sorrow that God hath laied vpon women persecutions are the burden that God would haue men and all sorts and al degrées yea and manly couragious women also to beare in no sort to refuse in paine of death let them take héede of damnation An office she weth yâ— inward qualities of a man bringeth Ioyes that to proofe which lay hid in him long before whether he were giuen to oppression and corruption or to innocency and vprightnesse whether he haue more regard of his owne priuate estate and gaine then of the publike commoditie and welfare of the people The one endeth in shame and contempt the other is crowned with glory Persecution is the office that the godly and faithfull are called and promoted vnto and nowe it shall be knowne whether they loue God more theÌ„ themselues or whether the glory of God be of more account with them then their owne estimation although they might liue in the highest roomes in the world with Shadrake Meshake Abednago be set ouer the chiefest prouinces in any Emperours large dominions God hath ordained persecution to bring forth patience constancy courage and all the vertues and graces of the godly and that to their great praise commendation which otherwise would lie hid and altogither vnknowne When the man is exalted he is tried saith Solomon but wée being tried by persecution are exalted euen to the highest heauens Blessed is he that endureth temptation and trial and sorrow and trouble and persecution For when he is tried he shall receiue the crowne of life In the fight and combat there is sorrow and hazard but after the victorie triumph and reioycing And certainly after persecution and death commeth life and ioy And now let vs a litle behold the ioyes of a trauelling woman One ioy is the hope that she shall be deliuered which maketh her the more patiently to endure her trouble stil looking when her houre will come and waiting for the good houre that God shall send For they that put their trust in the Lord shall surely haue helpe and deliuerance so far as he seeth good for his glory and their comfort Wait thou the Lords leisure and he shall giue thée thy hearts desire And because of impatiencie God often turneth away his face and leaueth vs to our selues and to our troubles to sinke or to swimme get out how we can But the patient abiding of Gods promises maketh things impossible most comfortable and distressed cases to haue gladsome issues It was a great persecution for the thrée children that they should be cast into a hot firie furnance but howe great was their hope that God would bid them come foorth either out of the furnace or out of this troublesome life to receiue ioy either by credit and fame among men or which was more méete by receiuing ioy from God The hope of Iosephs deliueraunce was with ioy Which fell out according to his hope being brought from the dungeon to the seate of honour The Israelites that groned long vnder their oppression sâ—aied themselues vpon Gods promises that they should be deliuered Being in the desert and waste wildernesse and the time of their enteraunce into Canaan long delaied through their fault of impatiencie God caused many to die there but they that rested vpon the hope of Gods promises God made them partakers of their desire They that wait on the Lord sée what comfort the Prophet Esay giueth them chap. 66. 8. 9. Shall I cause to trauell and not to bring foorth As if he had said Shall I laie sorrow and take away ioy yea I wil comfort you and that to your contentment and yâ— hand of the Lord shal be knowne among his seruants God hath