Certaine godly and necessarie Sermons preached by M. Thomas Carew of Bilston in the countie of Suffolke The first concernes the misterie of godlinesse and religion it selfe 1. Tim. 3. The second concernes regeneration and the necessitie of hauing our part in that misterie Iohn 3. The third containes the meanes of attaining therevnto together with the small number in comparison of those that are partakers thereof Mark 4. The fourth shewes the remedy against Sathans temptations who seekes continually to keepe and draw vs from it Eph. 6. The fift declares the shortnesse of our life and vncertaine certeintie of our death when we shall receiue the reward of it Psal 90. The sixt comprehends an example and discription of that rewarde together with the punishment of those that want it Luke 16. In the end of follovveth three more perticular Sermons The first concerning Gentlemen specially those that are so by office Deut. 16. The second concerning Gentlewomen 1. Pet. 3. The third and last concerning Yeomen and Tradesmen especially Clothiers AT LONDON Printed for George Potter dwelling in Paules Church-yarde at the signe of the Bible 1603. To the right worshipfull M. Thomas Carew of Crokeham in the countie of Sommerset and M. Clipsbie Gawdie of Gawdie hall in the countie of Norffolke HAuing for some reasons begun and by Gods goodnesse finished this little booke being after the vsuall manner to make choise of some person or persons vnder whose name I might commend it to the world my affection caried me as the first so at the last to resolue generally vpon those who are my kinsmen in the flesh both by consanguinitie or affinitie who although by the prouidence of God they be separated and seated as it were in the East and the West yet I desire and indeauour that they may sit together with Abraham Isaac and Iacob in the kingdome of God and particulerly I made choise of you as the chiefe among the rest especially that I am knowne vnto and may be bolde withall to whome for auncient loue and benefits I haue beene most beholding especially because this little booke as a messenger of my thankefulnesse might stand in steed of other duties which the distance of place and other necessities will not suffer me to performe vnto you and yours praying you with all the rest of my friends as if I named them to accept and read it with the same affection that I haue written it which I shall take as a recompence of my trauaile in hope of the fruite thereof that may vnite vs more neerely by a new birth in the spirituall kindred of Christianitie which I beseech Almighty God in Iesus Christ our Lord by his omnipotent and holy spirit to bring to passe in vs all for our mutuall reioysing in this life and eternall saluation in the life to come Amen Your poore kinsman and ready friend to commaund in Christ Tho Carew The Epistle to the Reader ALthough Christian reader that the multitude of Bookes already set forth by worthy men the forbearance of many other to write much more worthy then my selfe and the censures of some that will passe vpon euery thing that is committed to the view of all as their seuerall affections stand either to the man or the matter with some other things might discourage me from this labour yet because I see that ancient bookes though neuer so excellent are laide aside and new bookes are taken into the hands of the common people and that diuers men according as they haue seuerall reasons are of seuerall all dispositions this way and because he that regards the winde shall not sowe I lay aside discouragement and also would haue thee thinke that the reason mentioned in the former Epistle is a sufficient motiue to me though it seeme not so to thee if thou wilt bestowe paines to read this booke bestowe thy charitie to vse it well and pray with me to God that giues increase to the planting of Paul and the watring of Apollo that together with the greater and better labours of other of his seruants it may be blessed at least in some small measure to Gods church especially to those to whom I haue chieflie directed it and so thou shalt further my purpose and binde me to thankfulnesse â— The Summe of Christianitie 1. TIMOTH 3. 16. Without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory _â—Hen the Apostle Paul had by the preaching of the Gospell planted a Church at Ephesus and Acts. 20. was for like purposes to depart from thence to other places he left Timothie the Euangelist there aswell to confirme his doctrine and water that he had planted as to ordaine ordinarie ministers and officers who might by continuall teaching gouerning and prouiding for the poore keepe that church in good estate carry the same forward vnto perfection Now because Timothie was a young man the businesse committed vnto him waightie and his enemies and temptations many and mightie he writes this Epistle vnto him as he hath said in the former verse that he might know how to behaue himselfe in the Church which for excellencie he calles the house of God the piller and ground of truth Now hauing in the former part of this chapter shewed what Ministers should be chosen and how they should be qualified in these words he shewes a reason thereof drawne from the matter whereabout they must be occupied which is not in genealogies Iewish fables which he hath forbidden them before as too trifling and vnprofitable Chap. 1. things for Ministers to spende their time in but they must be occupyed about the doctrine of pietie and Christianitie now as they must be speciall men so they must bee occupied about speciall matters that are secret and vnknowne to the world that are of great vse and benefit to the Church and that are amiable and admirable to the Angels Great is the misterie of godlinesse Now the former description of Ministers laide with this doctrine for Ministers doth shew they must be wise religious and sanctified men that shall teach religion to the people otherwise they shall preach at the least in a great part that which themselues doe not vnderstand as our Sauiour Christ said to Nichodemus Art thou a Teacher in Israell and knowes not these things and as the Iesuites Iohn 3. who in the Rhemish Testament prooues themselues to be the teachers of all men yet shew they vnderstand not the mysterie of religion for they haue passed ouer these words with silence and speake not a worde of this text that doth containe so great a matter For without controuersie saith the Apostle great is the mysterie of godlinesse or religion When he saith Without controuersie he meanes it is confessed of all nations and of all sortes of men that religion is a great thing for although
that do beleeue he laid not downe our nature againe when he had wrought our redemption but carried it with him into heauen as one saith when Christ went away from vs hee lefte vs his pawne that is his spirit to assure vs hee would come againe to vs and tooke with him our pawne that is our flesh to assure vs we should come to him according as hee saith in Iohn I goe to prepare a place for you that where I am there you may bee also This is the misterye that the sonne of God came downe to the earth tofetch vs vp to heauen that after hee had sanctified our humayne nature in himselfe he might glorifie vs with himselfe as Paul saith He Phil. 3. shall change our vile body that it may be made like his glorious body which how excellent an estate it is no toung is able to expresse As the worst is past with Christ so the best is to come with Christians for he would not haue come from glorye to basenesse but to haue drawne vs from basenesse to glory therefore let vs be content with our Sauiour Christ himselfe to passe by the crosse to this crowne where we shall receiue the end of our faith which is the saluation 1. Pet. 1. of our soules The necessities of Religion or Mans Renouation IOHN 3. 3. Iesus answered except a man be borne againe he cannoâ— see the kingdome of God 4. 5. 6. 7. 8. 9. 10. OVr Sauiour Christ being excellent and famous when hee was vpon the earth many resorted to him to heare his doctrine and see his miracles and among the rest there was one Nichodemus who was a Pharisie a teacher and Ecclesiasticall ruler among the Iewes that came to him but secretly by night fearing the displeasure of the rest of his sect who loued not Christ nor his disciples as some looking Iohn 9. too much to men haue a kinde of fleshly shame or bashfulnesse in well doing and the higher any man is lifted vp in wealth authoritye or society with great men the stronger impediments he hath to keepe him from Christ But when he comes to our Sauiour Christ he salutes him reuerently and calles him Rabbi a title and saluation then commonly vsed to learned men and he saith to him we know speaking of himselfe his company thou art a teacher sent from God for no man could doe those miracles which thou doest except God were with him he knew him not to be the Messtas but tooke him for some speciall Prophet the rest of the Pharises asked him by what authority he did those miracles seeing he was not approoued by them that were the gouerners of the Church but Nichodemus being somwhat wiser then the rest confesses he had authority sufficient from God In the former chapter they required a signe of him to confirme his calling if it were extraordinary as Moses confirmed his calling by turning his rodde into a serpent and Elias by deuiding Iordâ—â— with his mantle but Nichodemus confesses there were signes ennow for saith he No man could doe those things that thou doost except God were with him Now although our Sauiour Christ might haue taken exception to his maner of comming by night and reprooued his feare of men and ignorance that he knew him not to be more then a Prophet yet letting passe these wordes that I haue read he beginnes with the chiefe point and that which was the cause of those faultes in him which was the want of grace and therefore saith Except a man be borne againe c. As if he should say although thou doost call me maister and thereby professest thy selfe to be a scholler yet I doe not account thee fit for my disciple except thou beest borne againe For by the kingdome of heauen heere is not ment the kingdome of glory in the next life as some haue taken it but the kingdome of grace in this life that is the true Church as it is taken in the fift of Mathew the Church is called Mat. 5. 19 the kingdome of heauen because the lawes whereby it is gouerned are from heauen the guiftes wherewith it is endued are from heauen the persons that are members of the true Church are Cittizens of heauen and because the Church is as it were the suburbes thorowe the which we must enter the Kingdome of heauen It is as if our Sauiour Christ should say thou hast made a iourney to heare me and thou hast vsed good wordes vnto me but that is not enough thou canst not bee accounted a true member of the Church except thou hast good thoughtes and good workes aswell as good words except thou beest borne againe that is generally made better both in thy minde and manners Let vs marke our Sauiour dooth not flatter him though he were a great man but seekes to profit him some doe much extoll small things in great men if they will heare a sermon or two giue courteous wordes and entertainement to a minister they greatly commend them although their mindes and manners be as vnformed as their naturall parents left them but we must follow our Sauiour Christes example to Nichodemus except they bee borne againe and reformed in hart and hand aswel as in toung except they be indeed generally sanctified aswel as they seeme to be so in some perticular it is nothing worth although they would goe twenty mile to heare the choisest Preacher in the country except they doe reforme themselues by the word conforme themselues to that which is taught therein they be no Christians This doubtlesse was an vnpleasant answer to Nichodemus for howsoeuer a naturall man can be content to haue something added to him yet he likes not to haue all condemned that is in him and to haue his estate called into question But our Sauiour Christ not regarding what would please him but profit him condemnes his first birth and telles him he must of necessity be borne againe neither doth he speake of Nichodemus in perticular but of all men in generall for saith he Except a man be borne againe and not of men onely but women also for that which was Nichodemus his condition is the condition of all by their first birth the Potter would not breake his pot to make it againe except it were ill made so God would not regenerate men except they were euill generated Therefore our Sauiour Christ dooth in these words both condemne our first birth and vrge the necessity of a new birth as if he should say except a man in the time of his life become better then hee is by his birth except a man be againe begotten of God who is a better father in the wombe Iam. 1. 18 of the Church that is a better mother by the worde that is immortall and better 1. Pet. 1. 23. seede and so becomes a new creature and hath better qualities he shall not haue a better inheritance It is as if he should say as a man is by
his first birth become vnlike to God and like to the deuill and therefore belongeth to hell so he must by a second birth be made vnlike the diuell and like to God or els he caÌ„not come to heauen there is no other way to heauen for any man but this some will grant that Heathens Papistes those that be out of the church are in a dangerous case but they thinke all those that be in the Church that haue bin baptised and doe professe religion are wel but as Nichodemus was in the Church among the Iewes so there be in the visible Church among vs bastards that haue the same mother with true children but not the same father as our Sauiour Christ said to some of the Iewes Yee call God father Iohn 8. but yee are of your father the deuill for his workes yee doe Therefore hee saith here Except a man be borne againe hee cannot see the kingdome of God It is much like the Mat. 1â— speech Christ vseth to his Desciples Except yee be conuerted and become as little children yee cannot enter into the kingdome of heauen Many that are naturalles in their olde birthe and vnregenerate will saye they hope to bee saued and to goe to heauen but seeing our Sauiour Christ sayth the contrarie what is their saying yea our Sauiour Christ dooth vse a double asseueration against their assercion â—erily verily I say vnto you except a man bee borne againe hee cannot see the kingdome of God Adam at the first was noblie borne the sonne of God and heyre of all the world but by his fall he tainted his bloud not onely to himselfe but to all his posteritie so that since his fall all that are begotten of him and his seede are base borne and illegitimate but as Princes haue regall authoritie to restore the posteritie of Traytors to their former and fathers first estate and to create Dukes Earles and Barons of those that were none so God hath much more power and authoritie to restore and recreate such as he will make noble Therefore those who are regenerate and borne againe are Gentlemen indeed of how base account soeuer they bee in the world as Peter speaking to the regenerated Christians that were afflicted and persecuted sayth Yee are a chosen generation 1. Pet. 2. a royall Priesthood a Kinglye nation But those that are not regenerate are base vnnoble and miserable howsoeuer accounted among men therefore except a man be borne againe it had beene better for him he had neuer beene borne or that he had died in his first birth that his sinnes might haue beene the fewer and his punishments the lesse Nichodemus said how can a man bee Verse 4. borne that is olde let vs marke he applies that which our Sauiour spake generally to himselfe perticularly as if he should say if a man must be borne againe then I must be borne againe that am an olde man this we are to imitate in him to apply generall doctrine to our selues perticulerly and this doctrine of regeneration especially for many haue liued 40. yea 60. yeare that are not an houre olde in Christianity Nichodemus speakes not this in scorne as some may thinke but indeede of ignorance as yee may see in the tenth verse It is as if he should say to Christ thou saiest a man must be borne againe but olde men their mothers are dead and if they were not how should they that are stiffe and vnwildesome enter into their mothers wombe and be borne againe Who would haue looked for such an answer as this from so great a clarke but the generation of the Papistes are as grosse as the generation of the Pharises who when our Sauiour Christ saith Except yee eate the flesh of the some of Iohn 6. man and drinke his bloud yee haue no life in you they vnderstand it carnally that men must eate him and not one y flesh and bloud but bones also in the sacrament which is as palpable as that conceit of Nichodemus that a man should enter into his mothers wombe againe and be borne and where they say God can do it that is turne the bread in the sacrament into the body of Christ so he can doe the other for as hee can make a Camell to goe thorow a needles eye so hee can make a man to enter into his mothers wombe but we must not onely looke what God can doe but what he will doe for men can doe many things that they will not doe so we must thinke of God but by this speech of Nichodemus and that of the Papistes we may see how true that saying of the Apostle is the naturall man perceiues not the things 1. Coâ— 2. that are of God because they are spiritually discerned but although Nichodemus did not vnderstand that which our Sauiour Christ spake yet he did well to aske a question about it some men if they doe not conceiue a thing that is taught them they will reiect it and say they will neuer beleeue it measuring the Preachers doctrine by their shallow vnderstanding and making that which they haue already conceiued a rule of all that is preached but we must beleeue that which the Scripture teacheth though wee cannot conceiue it as the misterie of the Trinitie the doctrine of the resurrection of the body and many other of Gods workes and words cannot be comprehended yet as one saith They may not be reprehended therefore we must not shutte the doore against instruction thorowe presumptuous imagination but thinke that there be other men especially our teachers which knows that that we knowe not and in this perswasion of our selues and others let vs aske questions about the things we vnderstand not especially those that we cannot be ignorant of and do well It cannot be but many hearers are ignorant of diuers things that are spoken by the Minister and that most are ignorant of some things and yet almost none will aske a question about any thing but as they were ignorant before so they continue ignorant still as if they did loue Iohn 3 darkenesse more then light curious questions for which God hath left no answer many will aske As what God did before he made the worlde why he made it no sooner How long the worlde shall continue with what fire it shall be destroyed whether wee shall knowe our kinsfolkes in heauen and such like as a foole may mooue moe such questions in an houre then the wisest man in the world can answere in seauen yeare Therefore one saith to him that asked such a question I cannot tell saith he that no man can tell if yee will knowe yee must tarrie till yee shall know as yee are knowne And captious questions such as one asked our Sauiour Christ tempting him Whether Mat. 22. it were lawfull to paye tribute to Caesar or noe some will aske which must be answered with silence or supposition but necessarye questions concerning regeneration faith repentance
teaches you and doe well and not to that the deuill the worlde and the flesh would haue yee that is euill Heare this all ignorant persons all time-seruers all disobedient persons though they come to the word bee naught none be good but those that vnderstand beleeue and obey the same Therefore seeing there be all these sorts of men in the Church aswell now as there was then looke ouer this Sermon againe view them seuerally and euery of them and see of which sorte yee be if yee finde your selues of the first sorte repent of your dulnesse and ignorance if yee finde your selues of the second sort repent of your vnconstancie and lightnesse if yee finde your selues of the third sorte repent of your worldlinesse and voluptuousnesse deceiue not your selues with a shew of religion without true godlinesse but pray to God to pardon you pray to God to enlighten you pray to God to settle you pray to God to sanctifie you that yee may not onely heare but in hearing yee may vnderstand in vnderstanding yee may beleeue in beleeuing yee may practise and in practising yee may increase from 30. to 60. and from 60. to 100. fould Pray to God that of euill men yee may become good men and of good men yee may become better men vntill at the last yee shall beeome perfect men And if yee finde your selues to be of the fourth and best sorte that doe vnderstand beleeue and obey the worde be thankfull to God that where yee bee no better then others by nature he hath made you to differ from them by grace and seeing hee hath honoured you with the title of good men and women praise him that is the fountaine of goodnesse and be carefull to shew forth the goodnes he hath wrought in you by dooing those good things hee requireth of you for his glorye and the good of others and if for the same yee suffer euill at the hands of the world yet be not discouraged but perseuer therein with pacience looking to the rewarde of goodnesse in the world to come ⧠The combate of Christains EPHE 6. 10. Finally my brethren be strong in the Lord and in the power of his might 11. Put on the whole armour of God that yee may be able to stand against the assaults of the deuill 12. For we wrastle not against flesh and bloud but against principalities against powers against the worldly gouerners the princes of the darkenes of this world against spirituall wickednesses which are in high places 13. For this cause take vnto you the whole armour of God that yee may be able to resist in the euill day and hauing finished all things stand fast 14. Stand therefore and your loynes girded about with veritie and hauing on the brest-plate of righteousnesse 15. And your feete shod with the preparation of the Gospell of peace 16. Aboue all take the sheild of faith wherewith yee may quench all the firie dartes of the wicked 17. And take the helmet of saluation and the sword of the spirit which is the word of God 18. And pray alwayes c. THis Epistle was written by the Apostle Paul to the church at Ephesus wherein hee hath set downe not onely generall doctrine necessarie to bee knowne beleeued and practised of all Christians in the other chapters but also instructions for perticuler estates and degrees of men and women in the former parte of this chapter Now the Apostle comes to the conclusion of all as appeares by this worde sinally as if hee should say last of all I giue you to vnderstand that the profession faith and practise of religion will not be holden performed and finished with ease but with much hardnesse and difficulty because you haue dangerous and vnweariable enemies that seeke your destruction whome you must incounter withall and ouercome that you may obtaine saluation He calles them brethren because they were the children of God of the church as he was as sometime he calles the Iewes brethren because they were of the same carnall kindred of Abraham so hee calles the Christian Gentales brethren because they were of the same spirituall kindred of Abraham and as by the name of brethren he meanes all Christian men so vnder the same he comprehends all Christian women as often in the Scripture the female is included vnder the name of the male the wife in the husband the sister in the brother Be strong in the Lord. He exhorts them to Christian courage and magnanimitie in respect of the enemies and dangers he will tell them of afterward a vertue verye necessarie not onely for Maiestrates and Ministers who haue to deale with many bad and turbulent persons but also for euery Christian who hath to deale with deuils for as cowardize and faint hartednesse hath hindred many strong men so fortitude and resolution of minde hath beene a great helpe to them that haue beene otherwise weake in warlike affaires When hee saith Be strong hee meanes not corporall strength for they could procure no addition to that but hee meanes spirituall strength as appeareth by the spirituall enemies hee names afterward and by the spirituall armor hee appointes to withstand them This spirituall strength is more excellent then bodily by how much the soule is more excellent then the bodye and the qualities of the minde more excellent then the faculties of the body yea by how much the giftes of grace are more excellent then the giftes of nature In the Lord. But hee saith Bee strong in the Lorde not in your selues for the Prophet saith In his owne might shall no man bee strong but wee must bee strong in the Lorde that is the Lorde Iesus Christ who is our Captaine who hath in our nature and in our name fought our battels Mat. 4. and ouercome these enemies for vs. Now as Sampsons strength lay in his haire so our strength dooth lye in our head and though wee bee weake he is strong called the Lyon of the Tribe of Iudah who hath power not onely included in himselfe but which hee reacheth out to all his members as hee faith to Paul in his combate with the Deuils temptations 2. Cor. 12 My grace is sufficient for thee and Paul found it so for saith hee I am able to doe all things by the helpe of him that strengthens me God is the author of all Christian courage and fortitude in vs for wee are naturally fearefull and dare not stand to the defence of religion or any good cause therefore this guift is from heauen as all other good giftes are therefore as the Apostle praieth Iam. 1. for the Collosians That they might be strengthened with all might thorow his glorious power Col. 1. vnto all pacience and long suffering with ioyfulnesse so he exhortes the Ephesians To be strong in the Lorde and in the power of his might that is to see their owne weakenesse and to seeke for strength at the hands of God in Christ Iesus