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
of great account Maister Rowland Barker Esquire Iustice of peace and quorum in the Countie of Salop S. I. wisheth the blessings of God in this life and the ioyes of that which is to come RIght Worshipfull I cannot write vnto you but as vnto a stranger yet such a stranger in whome I haue perceiued great good wil kindnesse toward me So that I may resolue with my selfe to make account of you as of my friende whereof I haue some triall in that you haue giuen a great token in the preferment of my sister for the which both she and I am bound to giue you hartie thankes And yet great reason there is that you should be strange because as yet I haue shewed no dutie wherby I might in some sort warrant my selfe of your fauoure and friendship The godly minde wherewith Gods spirit no doubt hath indued you may be some cause to procure your fauour toward me if it were but for my profession sake And so much the more because you carry a name in Shropshire to be a great fauourer of the Gospell and if I should adde the peoples report of a good Iusticer I might be iudged to flatter And yet there is no cause For where the word of God hath taken deep roote there of necessitie followeth all vprightnesse both in life and office To procure your Worships good will toward me I haue at this time though boldly offered vnto your view some part of my laboure which as you like it so I hope you will accept it and your good liking shal giue it both countenance and credit inough And seeing your credit is great in the furtherance of the Gospell so I would humbly request you to promote and further the same more and more to the vtmost of your power Though it bee my request yet is it Gods cause and his glorie which may both stirre you vp and also incourage you who need not my perswasion being forward inough of your owne disposition and good nature Doubtlesse God woorketh excellently in notable men at whose handes hee requireth woorthie matters euen at the handes of famous men and men of renowme Whome hee hath greatly aduaunced furthered and furnished vnto suche woorkes And vnto whome much is giuen of them also shall much bee required King Dauid woulde haue built a Temple vnto the Lord God of Israel but God appointed his sonne King Salomon to doo it Manie Kinges in Iuda yet none but Hezekiah caused the brasen Serpent to be pulled downe and GOD wrought with him and hee prospered and flourished and God sent him a miraculous and famous deliuerance from the handes of his enemies Iosiah was famous for Religion and none more zealous the solemne keeping of the Passeouer that was in his daies doth declare it King Cyrus hee is appointed of God to deliuer the Iewes from their captiuitie and thraldome Many Heathen Kings there were in the worlde yet it pleased God that his glorie should bee set forth by none so much as by King Nabuchodonosor who wondrously set foorth the praises of God was a notable meane to deface idolatrie that God onelie might bee truly serued And although notable men bee not all Kings yet vnder Kinges great matters are committed vnto them and they are rulers vnder Princes and in the places where GOD hath seated them hee dooth giue them honour as is meete for them and agreeable to their estate Especially hee crowneth them with honour which honour him What worke more notable then the preaching of the Gospell and that the Nobilitie and also Gentlemen of good calling and credit might see it performed in the places where they dwell and about them I would to God the reuerend Fathers of the land of whome the Prince maketh choyce as of notable men and men of renowme had that care as Bishop Hooper and Bishop Latimer had to see the people taught and instructed in euerie parish throughout their Diocesse and I doubt not but that they haue the selfesame care howsoeuer oftentimes it falleth out otherwise contrarie to their willes Most gentlemeÌ„ are set against it because they know not the worthinesse of it as also the glittering shew of this deceiueable world hath vtterly blinded theÌ„ togither with their corrupt affections which are so far from correctioÌ„ or amendment that they cannot abide to heare any reproofe or counsell or so much as to acknowledge their fault therfore coÌ„sequeÌ„tly notable men they must needs bee that fauour it Who in so dooing procure vnto themselues the fauour of God and the hearts and good reportes of men whis is a great honour that God doth crowne them withall May I not write vnto your Worship as I reade in the Reuelation chapter 3. 11. is written to euery ChristiaÌ„ Behold I come shortly hold that which thou hast that no man take thy Crowne And again verse 21. To him that ouercommeth and continueth will I grant to sit with me in my throne I haue bene too tedious and here I must staie and so I humbly take my leaue praying your Woorship to remember my humblesute I haue made vnto you not long since so farre forth as conueniently you may neither is it reason we should presse vpon you too farre Wherin if you vouchsafe to pleasure vs wee shall all of vs bee bounde to pray to God for your prosperous estate and that you may liue long to Gods glorie your owne comfort and contentment to the ioy of your friends and admiration of your enemies Your VVorships in his praiers to God for you and yours S. I. A Patterne of Sanctification Titus 2. 11. 12. 13. 14. 15. For the grace of God that bringeth saluation vnto all men hath appeared And teacheth vs that we should deny vngodlinesse and wordly lusts aâ—d that we should liue soberly and righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christ. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of goodworkes This text standeth on foure parts 1 A generall proposition The grace of God hath appeared vnto all 2 The effect of this grace consisting in SanctificatioÌ„ which hath two parts Mortification And teacheth vs to denie vngodlinesse and worldly lusts Viuification And that we shuld liue soberly and righteously godly 3 A perswasion vnto this SanctificatioÌ„ Looking for the blessed hope and appearing of our Lord and Sauiour 4 The cause of this Sanctification which is Christ Who gaue himselfe for vs that he might redeeme vs. THe Apostle writing to the Corinthians of this grace of God which is nothing else but his fauour his mercy and louing kindnesse wherby we are fréely beloued by the meanes of Iesus Christ calleth this grace the wisedome of God and calleth it also a misterie Well may it be called the wisedome of God both in respect of God himselfe who intendeth
the blessed hope c. Faith must giue vs assurance of greater glory froÌ„ god ere we can let go the hold we haue here beneath Therfore it is made a speciall note of gods childreÌ„ and necessarily toyned vnto his worship to be in expectation of the latter day and the glorie and of Christ his comming who shall bestow this benefite vpon the godly as to deliuer them from the wrath to come The Apostle going about to perswade the Thessalonians taketh his effectuall reason from that which was in most reuerence and regard with them and likewise to bring them into the earnest consideration of his words framing his speach thus 2. Thes 2. I beseech you brethren by the comming of our Lord Iesus Christ and our gathering togither and vniting vnto him So that the looking for of the last day séemeth to him to be in great reuerence regard and assured expectation among them And when hee laboureth to lift them off the earth commonly he reareth them vp with no other instrument then this that is the waiting for the glorie and hope of another life And in the third to the Phil. opening the meane of their stay from hunting after worldly and transitorie matters with the false Apostles which minded earthly thinges he saith thus But our conuersation is in heauen from whence we looke for a sauiour euen the Lord Iesus who shall change our vile bodie that it may be like his glorious bodie In the 11. to the Heb. the obedience of Abraham in leauing his own countrey not knowing whither he should go nor what should become of him is ascribed to this that he waited for a citie that had a foundation whose builder and maker is God For all thinges in the world are subiect to corruption and alteration The great thinges that are spoken of Moyses in accompâ—ing the rebuke of Christ to be of more value than the treasures of Egypt and his not fearing the furie of the king is onely imputed to this that he was as if he had séene him that is inuisible The comming of the glory of the great God was alwaies before his eies The greatnesse of the thing and the excellency of it is noted in these wordes The glory of the great God our sauior Christ The same glory which the great God our sauior Christ inheriteth is that which we waite for and hepe in due time according to our measure to be partakers of Most worthie it is the waiting for and great cause there is why we should be moued to sanctification and holinesse of life hauing so great things in expectation We beséech you saith S. Paul 1. Thes 2. 12. that ye would walk worthie of God who vouchsafeth to call you vnto his owne kingdome and glory The glory of this world dazeleth our cies and therefore must we be drawne vp by meditation of greater things before we shal be able to let these be of smal reckning and account with vs. The greatnesse of the glorie once throughly digested would set these in a base and lowe place it would make the things of this life vanish as smoake from our presence While in minde and inwarde thought we behold and looke not on the things which are séene but on the things which are not séene For the things which are séene are temporall but the things which are not séene are eternall If it be but the expectation of a transitorie kingdome when it is once deuoured and digested by hope we sée it maketh men neglect liues goods landes friends wife and children and so to hazard all The Merchant that is in expectation of some great gaine we sée into what vnknowne countries into what dangers by sea he wil commit himselfe The great regard and care that is had euery where to the things here belowe the gréedie following after them the carefull pursuing of pleasures profits and honors doo plainly speake that the hope of another life is not yet setled in the hearts of a number and that is the cause that godlinesse and a holy life is so litle practised and performed Let vs call to remembrance how that in this life is our day to wait and this is our time to serue and we must assure our selues with the holy Apostle S. Paul 2. Tim. 4. that we haue fought a good fight against our ghostly enemies sinne the world and the diuel and that we haue led our liues in the feare of God before we can or shal truly say and our conscience witnesse vnto vs that from hencefoorth is laide vp for me the crowne of righteousnesse And if our consciences and the good spirite of God can warrant our hearts herein without all doubt and feare then when Christ which is our life shall appeare shall be glorious and appeare with him in glory There is no pleasure in this world which the Lord hath not matched with some griefe and paine to take away and remoue if it might be our delight and to place it in thinges of greater estimation and which shal be more sure vnto vs. If the glorie of God cannot preuaile against vs â—â— it cannot change our taste and that the pleasures of this life be more swéete vnto vs this sweete shal not alwaies 〈◊〉 but as after a faire day commeth a foule and after a calme a tempest and so miserie in the world to come shall follow earthly delightes and this our transitorie worldly happinesse If so great hire as is Gods owne glory cannot allure vs brutish and sencelesse must then our nature néedes be what a greater argument and proofe can we haue of our blockishnesse then that so great thinges can get no more attendance of vs The truth is that we are too much perswaded of the excellencie of these worldly matters as pleasures honours riches and such like And therefore in all places that are alleadged and which speak of the waiting for of Christ his comming there the benefite is set sorth with it and the greatnesse thereof remembred which pointeth at our darknesse and vnbelief herein and telleth vs that the glory of this world standeth as a cloud betweene the great glory which is to come and our blinded sight Wherefore let ve inlarge our hope and by meditation and praier enter into some serious and waightie consideration of the length bredth depth of that glory So shall we sée such a portion of it as will comfort vs euen in our great afflictions and deepest extremities counting â—â— a great honour that we are vouchsafed his seruice as the Apostles heretofore haue reioyced herein And if the waiting for of that glory be so great as shall swallow vp all griefe and sorrow which afflictions may bring with them how much more shall the same incourage vs to a holie and sanctified life and to all duties of godlinesse And now am I come to the last part of my text which I purpose God willing in a few words to end least ye should be 〈◊〉 much wearied and too
goe nor speake nor looke vainer Who doth not know that these are vanities and that they might leaue them if they would But that ye may sée that there is a heart within vainer then apparell without Therefore when these vanities are worne out they will haue new and still new till all be spent vpon vanitie and when they begin lyke the prodigall childe to sée how vain they were when they haue bought wisdom with sorrow What would Salomon say if he should sée how vanitie is growne since his time what a height she is mounted what a traine followes her that there is no Prince in the world hath so many attendants as Vanitie She was but an Impe then but now shée is a mother and who can number her sonnes and daughters The childe is vaine in playing the mother vaine in dandling the father vaine in giuing the Courtier vain in spending the souldier vaine in boasting the suter vaine in striuing the traueller vaine in talking the merchant vaine in swearing the gentleman vain in building the husbandman vain in carking the old man vaine in coueting the seruingman vain in soothing the yoong man vaine in sporting the papist vaine in superstition the Protestant vaine in conuersation Euery vanitie is so pleasant to one or other that they cannot misse one So she gads by sea and by land and still moe disciples flock vnto her of gamsters and swearers and players and tiplers and hacsters and Courtiers as thick as flies of Egipt which buzzed in their eares and their eyes and their neckes before and behinde that a man cannot set his foote but vpon vanitie As the waters couered the earth when but eight persons were saued so vanitie couered it again a worse deluge than the first because it hath not suffered eight persons to escape but euery man is tainted with some vanitie or other which God séeing in that place and Citie which should be best in the world that all men in the Cittie were vaine â—alls it the Cittie of Vanitie So we may call it the world of Vanitie because she hath an interest in euery person of it she sits vpon the earth like a Serpent and hatcheth all the sinnes which ye sée amongst men As full as heauen is of blisse so the world is fraught with Vanitie Court Citie Country whither doth not Vanitie go but to Heauen Séeing then that Vanitie is extolled amongst men Salomon giues his sentence that All is Vanitie Christ like a Mediator concludes vpon it that there is but one necessarie therefore let our sentence bee lyke theirs For sin if we had Salomons repentance we should sée such an image of Vanitie before vs as would make vs crie againe and againe as often as Salomon Vanitie of vanities Vanitie of vanities and all is Vanitie What a swéet sentence is this from a King who may liue as they list by authoritie as to say that all is Vanitie Oh that we might heare Kings speake so againe for it is a speech which had néed of some to countenance it for none are counted vaine now but they that speake against vanitie Then Salomon cried it but now we must whisper it You may sée howe times are chaunged Once this was sound diuinitie now it is flat railing to say that all is vanitie is euen the vpshot of a disturber If ye aske the Atheist or the Epicure rogish Players what is a disturber you shall sée that they will make Salomon one because he speaketh against vanitie For this is their definition he which will not allow men to prophane the Sabaoth but saith that Cardes and Dice and stage Players and May games and May poles and May fooles and Morris-dauncers are Vanities is a pratler a disturber and an Archpuritan by the law which the Iewes had to kill Christ The reason is because men cannot abide to be controlled of their pleasures Therefore they hold it as an offence to speake against their sports or their customes or their follies or their pleasures or their titles or their toyes and they which would not be counted precise in these times must take héede that they goe not so farre as Salomon to terme all Vanitie But they must say that the vanities of great men are necessary recreations and the vanities of the people are meanes to make vnitie Greater bookes are written to maintaine this then Salomon made to refute it so they haue made their wit their learning vanitie and are vaine in print But they that would know now of what standing such precise reprouers are and how auncient this reproofe is may sée hére that if this be a crime to call Vanitie Vanitie the wisest man that euer was before Christ was herein crimminate Not wheÌ„ he straied but when he repented in his best minde when he became like a Preacher he preached this first Vanitie of vanities All is Vanitie yet many had rather cry it with Salomon then beléeue it with Salomon And while they are wondring at him some are taken out of the way and cut short of the time which they set to repent from others God taketh away his grace so they neuer returne because their guide is gone This the holy Ghost pointed at when he saith They followed Vanitie and became vaine shewing that the thinges we follow will make vs like themselues and leade vs whither they belong to heauen or hell In Rom. 8. 20. Vanitie is put for destruction but it is neuer put for saluation If other creatures are subiect to a kinde of destruction for the sinne of man as Paul sheweth what destruction shall light vpon man for his owne sinne Therefore let our sentence runne with Salomon Vanitie of vanities All is vanitie We could affoord the world better words and fairer titles than Vanitie of Vanities but call what we wil Salomon shews what it is and what we will say in the end when we haue tried it then Vanitie of Vanities yet it is comfort of comforts glory of glories life of lifes But Laban shewed himselfe at parting so at parting you shall sée how it will serue you they séeme pleasant vanities and honest vanities and profitable vanities but Dauid calles them deceitfull vanities Ionas comes after and calles them lying Vanities that is which promise pleasure and profit and all but deceiue all when they should performe They play Laban which gaue Leah for Rachel If they be lying vanities and deceiful vanities then are théy wofull and miserable vanities therfore if we be not come to Salomons conclusion to think that All is vanitie it is because our owne vanitie will not suffer vs to sée the vanities of other things When we haue proued lyke Salomon as fast as euery man groweth in knowledge and experience so he begins to cry Vanitie and after Vanitie of Vanities and at last All is Vanitie so we contemne not all at once but one sin after another one pleasure after another till at last we count all is vanitie and then we are
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
garments How should the sea part it selfe and stand vpon heapes as it did to giue the children of Israel passage and to set them frée from their enemies Howe shoulde the earth open and swallowe vp people as it hath done to execute Gods iust iudgements An example whereof wee haue in Corah Dathan and Abiram and since their time hath bene séene in the worlde Howe should all this come so to passe vnlesse onely it were to set foorth the glorious and fearefull name of the Lorde This made the people to wonder at the great power and might of our Lorde and Sauiour Iesus Christ in taming the raging of the Sea and breaking the extreame force of the blustering windes For hee rebuked the winde and the waues of water and they presently ceased and it was calme againe as before And all they that sawe and behelde the same were sore amazed and sayd Who is this that commandeth both the windes and water and they obey him Glorifying God because they neuer sawe any such thing The hurtfull creatures that God hath made euen by them his glorie doth more appeare The white hath a fairer shewe being compared with blacke the comfort of the daie is made more manifest by considering the discomfort of the night and darkenesse after sicknes wée are more thankefull for our health and hurtfull creatures do make vs more to estéeme the benifit of gods goodnes in the helpe of those creatures which are for our vse and profit For God in great wisedome hath made as well hurtfull things as others that by contraries a fuller knowledge might grow in man to the praise of God that hath done all so well Concerning which hurtfull creatures let vs not be too rash but bridle our thoughts with wisdome and moderation For although presentlie and at the verie first sight wée knowe not the good of a creature yet God is not therefore presumptuously to bee misliked for creating the same who maye doo with his owne as pleaseth him best Againe many creatures there are which séeme to serue to no vse yet most certaine it is that God hath made nothing in vaine And a man néede not to say What is this Wherefore is that For he hath made all things for their owne vse Wherein let vs referre all to Gods secret wisedome who knew what was best for his glorie And although the vse of them be vnprofitable to vs yet is it wel knowne to God and let vs be of the same mind with the Apostle saying Of him and through him and for him are all things to whom be praise and glorie for euer Amen Neither let vs be backwards in giuing God this glorie due vnto him séeing the creatures themselues do glorifie God in their obedience The starres shine in their watch and reioyce When he calleth them they say Here we be and so with chearfulnesse they shewe light to him that made them And of al the rest of gods creatures so it may be said Lastly and principally God hath made man for his glory For as he hath made all things for his owne sake so hath he made euen the wicked for the day of euill Because the iustice of God shall appeare to his glory euen in the destruction of the wicked For as the scripture saith vnto Pharach For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the world Again as God would haue his power knowne by suffering with long patience the vessels of wrath prepared to destrustruction so also was it his pleasure to declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Who hath chosen vs in Christ before the foundations of the world that we should be holy and without blame before him in loue who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued Although God hath made the wicked against the euill day to shewe his glory by his iustice yet doth his glory more consist in the workes of mercy For mercy reioyceth against iudgement and his mercy is ouer all his woorkes His wrath reacheth to the third and fourth generation but his mercy vnto thousands Aboue all other creatures as God is gracious and mercifull For mans vse vnto man so also is he more bountiful vnto him then vnto all the rest For he hath created all things for mans vse graunting vnto him most largely and that more liberally then any prince his gift can be in all his royaltie For man was the world made and ordeined not for angels nor for others creatures but onely so farre foorth as they serue for the vse and benefit of man And what greater comfort can there be to the godly then to thinke as God hath principally created the heauenly Angels for his glory so also secondarily for their benefit There be reuenging Angels as in the Psalme 78. 50. God sent euil Angels among the Egiptians and also in the destruction of Sodom the which laie on sure stroakes on the wicked and there be comfortable Angels which wayt vppon the godly As it is in the Psalme The Angell of the Lorde tarrieth rounde about them that feare him and deliuereth them As the Angels for the defence of Iacob against the iniurie of his brother Esau the Angell in the firie furnace with the thrée children the Angell that deliuered Peter the Apostle out of prison Thou hast man saith the Prophet lower then the Angels and yet behold the goodnesse of God in that hee hath made them seruaunts vnto man And if hee hath ordeined the Angels to helpe vs much more other creatures to serue vs in our néede to cherish and to comfort vs to féede vs and to cloath vs. Let vs looke vppon other creatures and consider the heauens the moone and the starres which God hath ordeined and it shall make vs to say in ioy and comfort O Lord what is man that thou art so mindfull of him The Sun as it chéereth all other creatures so is it a great comfort vnto man and it is a pleasure vnto him to beholde the faire beautie thereof and giueth him courage in all his worke and labour The Moone hath her diuers obseruations and great profit which is the schoole mistresse vnto the husbandman to teach him to sowe and to plant and a chiefe director vnto the Sea-man to order his voyages and nauigations by Sea to marke the ebbe and the flow by the new and the change And with the husbandman and the Sea-man we may yet learne further with great delight and singuler helpe that God hath sent Sée how the sea doth swell in waues and rise in mountaines and roare as it were for discontentment that it cannot ouerflow the face of the earth For by the course of nature the
frutes of the trées and some vpon the flowers of the field He hath appointed some beasts to be a foode for other as the asse is the lions praie and diuers smal fishes are swallowed vp of greater And who is it that can perfectly set downe the diuers sorts of nourishment and foode which God hath ordained for all his creatures to the preseruation of their liues Which if it had not bene so I meane if God had not had care of the preseruation of his creatures his creation had not lasted but for a moment and the glory thereof had not reached vnto this time neither should it haue continued as it is like to doo vnto the worldes end But as God created all things to set forth his glory and next for the vse of man so also hath he appointed foode to all liuing creatures that they might minister foode vnto man Wherin we may wel perceiue the gracious and louing care that God had for man who before he wold haue him to be in the world prouided all things necessary for him Not vnlike to a man here among vs that louing the friend whoÌ„ he intendeth to haue with him and to come vnto him ere euer that he wil haue him come maketh all things ready that may be either for his pleasure or for his necessitie and then sendeth for him to come all things thus being ready and prepared Which is not so to be vnderstood as though God of necessitie did doth so prouide for man but rather of his goodnesse and of his mercy For in stéed of health we deserue sicknesse in stéed of plentie penury and scarcitie in steed of wealth riches pouertie and misery Therfore God through our prouokement doth sometime withdrawe his plentifull hand and in stéed of his gracious prouidence calleth for a famin for a drought vpon man vpon beast and breaketh the staâ—â—e of bread wherby mans hart is strengthned Indéed God reléeueth man aboue all other creatures but yet for sinne God taketh his foode away from him If ye kéepe all my statutes and continue in my feare ye shall eate the good things of the land if not I will withdraw my blessings and send the contrary saith God by his Prophets As especially we may read Deu. 28. among the rest of gods blessings If thou shalt obey diligently the voice of the Lord thy God and obserue do all his commandements blessed shal be thy basket thy dough thou shalt haue plentie the Lord shall open vnto thée his good treasure euen the heauen to giue raine vnto thy land in due season But if thou wilt not obey cursed shall thy basket be and thy dough and the Lord shall shut vp his good treasure against thée and the heauen that is ouer thy head shall be brasse and send downe no rain and the earth that is vnder thée shal be iron so fast closed that it shall yéeld thee no frute nor any increase Thou shalt carry out much séede into the field and shalt gather but little in for the grashoppers shal destroy it Thou shalt plant a vinyard dresse it but shalt neither drink of the wine nor gather the grapes for the wormes shal eat it All thy trées fruit of thy land shall the grashopper consume God shall prepare for thée and send thée plentie but for thy offences thou shalt not be partaker of it but he wil giue it vnto vermin before thy face to make thée wonder at his iudgements and to descend into thy self examine thy own hart conscience that hast giuen such cause As the Prophet Ezechiel testifieth cap. 14 13. Sonne of man when the land sinneth against me by committing a trespasse then wil I stretch out my hand vpon it and wil break the staffe of the bread therof and wil send famin vpon it and I wil destroy man beast forth of it For he wil cause the heauen to staie it self from dewe the earth to deny her fruit And he wil call for a drought vpon the land and vpon the mountains and vpon the corn vpon the wine and vpon the oyle vpon all that the ground bringeth foorth both vpon men vpon cattle and vpon all the labour of the hands And what a grief wil it be to sée the séeds of corn rot in the earth and to be chaunged from corne into wéedes How gréeuous shal it be to heare the dumbe beasts for to mourn and to sée the heards of cattle to pine away because they haue no pasture and the flocks of shéepe to be destroied for want of fodder Yea the riuers of waters also are dried vp because the fire of the wrath displeasure of the Lord shal deuoure all How should a hundreth fall before tenne vnlesse God had giuen them vp to the handes of their enemies And how should Gods prouidence be debarred from man but that God did shorten his hand through their faulte For when Gods anger is hot against men then doth he cause the enemy to besiege them and in the distresse of the siege shall they féele the want of gods gratious prouidence As we reade in the aforesaid chapter of Deutronomy The enemy shall besiege thée in all thy citties vntill the high and strong walles fall downe wherin thou trust est Then shall the tender and excéeding daintie man that loathed common meates for want of foode eate his owne children also the tender and daintie woman which wold scarce put her foote to the ground and was fed as it wer with princes delicats be glad to eate her after burthen and hunger shall so byte her that she shall be readie to eate her child before it be deliuered Which distresse being foretold afterward fel out in the daies of wicked king Ioram For his enemies did so besiege him his people vntil the famine was so great that an asses head was at foure score pieces of siluer and that the women did eate their children Wel therfore might the king say séeing the Lord doth not succour thée how should I help thée with the barne or with the wine presse Meaning that it laie not in him to helpe them to any vittaile For when God shutteth his hand and withdraweth his prouidence who can help When there is plenty we thinke all things come by a coÌ„mon course but vntil we be pinched with waÌ„t we shal neuer perceiue gods prouidence then we crie to God for foode and neuer before For the sin of man God turneth plentie into scarcitie and in stéed of foode they finde famine yet to comfort the hearts of the godly when other are readie to die for famine they shall haue to serue their turn On euery side death famin misery crying wéeping and yet God shall fâ—ed them God shal prouide for them and they shall be so wel prepared that whatsoeuer fall out they shall be content with Gods visitation As the raine falleth in one place and not in an other so
How much more shall the blood of Christ which through the eternall spirit offred himselfe without spot to God purge your conscience from dead workes to serue the liuing god That this grace might not be in vaine God gaue with his sonne vnto his people all things pertaining to saluation and euerlasting life Rom. 8 3â— 32. What shall we then say to these things If god be on our side whom can be against vs Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also Iohn 17. 2. 9. 10. 11. 12. 22. 23. 24. 26. Thou hast giuen him power ouer all flesh that hee should giue eternall life to all them that thou hast giuen him I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and all mine are thine and thine are mine and I am glorified in them and now am I no more in the worlde and I come to thée holy father kéepe them in thy nâ—â—e euen them whom thou hast giuen me that they may be one as we are while I was with them in the world I kept them in thy name The glory that thou gauest me I gaue them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst me before the foundation of the world I haue declared vnto them thy name and will declare it that the loue wherewith thou hast loued me may be in them and I in them He openeth this secret when men least looke for it Gen. 3. 15. When God was appointing punishment vnto our first parents he interlaceth this comfort I wil also put enmitie betwéen thée meaning the serpent or the dinel by the serpent and the woman and betwéene thy séede and her séede He shall breake thine head and thou shalt bruise his héele Gen. 22. 18. When Abraham thought there was no way but death with his sonne because God had so commanded God altered his commandement and hauing tried his obedience he said That in his séede all the nations of the earth should be blessed Ephe. 2. 4. 5. God which is rich in mercy through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued Rom. 5. 6. 8. 10. For Christ when wee were yet of no strength at his time died for the vngodly God setteth out his loue toward vâ— séeing that while we were yet sinners Christ died for vs. And when we were his enemies God reconciled himselfe vnto vs by the death of his sonne 1. Cor. 2. 7. 8. We speake the wisedome of god in a mistery euen the hid wisdome which god had determined before the world vnto glory Which none of the Princes of this world hath knowne for had they knowne it they wold not haue crucified the Lord of glory Collos 1. 25. 26. I am a minister according to the dispensation of god which is giuen me vnto you-ward to fulfill the word of god which is the mistery hid since the worlde began and from all ages but now is made manifest to his saints Eze. 16. 6. 8. 9. And when I passed by I sawe thée polluted in thine owne blood and I said vnto thée when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood thou shalt liue Passing by thée and looking vppon thée behold thy time was as the time of loue and I spread my skirts ouer thée and couered thy filthinesse yea I sware vnto thée and entered into a couenant with thée saith the Lord God and thou becammest mine Then washed I thée with water yea I washed away thy blood from thée and I annointed thée with oyle Ephe. 2. 12. Ye which were without Christ and were aliants from the common-weale of Israel and were strangers from the couenants of promise and had no hope and were without god in the world Now in Christ Iesus ye which once were farre off are made neare by the blood of Christ 1. Pet. 2. 10. Which intime past were not a people yet are now the people of god which in time past were not vnder mercy but now haue obtained mercy Men are blinded and yet thinke they see Iohn 9. 41. Iesus said vnto them If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 3. 19. This is the condemnation of the world that light is come into the world and men loued darknesse rather then light Iohn 1. 10. 11. He was in the world and the world knew him not he came vnto his owne and his own receiued him not Philip. 3. 6. Concerning the lawe I was vnrebukeable saith the Apostle of himself examining no more but his outward life Then in mercy God causeth their dangerous estate to be set before them by preaching of the lawe Rom. 3. 20. By the lawe commeth the knowledge of sin Lawe chap. 4. 5. The lawe causeth wrath chap. 5. 20. The laws entred thereupon that the offence should abound that it might appeare to be notorious in the sight of god Rom. 7. 9. For I once was aliue without the lawe but when the commandement came sinne reuiued and verse 14. The lawe is spirituall but I am carnall Rom. 2. 15. Which she we the effect of the lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one an other or excusing 1. Tim. 1. 9. 10. The law is not giuen to a righteous man but vnto the lawlesse and disobedient to the vngodly and to sinners to the vnholy and to the prophane to murtherers of fathers and mothers to men-stealers to liars to the periured and if there bee any other thing that is contrary to wholesome doctrine Gal. 5. 19. 20 21. 22. Moreouer the workes of the flesh are manifest which are adultery fornicatioÌ„ vncleannesse wantonnesse idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse gluttony and such like whereof I tell you before as I also haue tolde you before that they which doo such things shall not inherit the kingdom of god but verse 18. are vnder the curse of the lawe Deut. 25. 15. Rom. 7. 13. Sinne that it might appear sinne wrought death by the lawe 2. Cor. 2. 16. It is the sauour of death vnto death It casteth downe to hell it feareth and woundeth our consciences 2. Cor. 3. 9. It is the ministration of condemnation Ro. 7. 7. I knewe not sinne but by the lawe For I had not knowne lust except the lawe had said Thou shalt not lust 2. Tim.
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.
God hath raised vs vp togither and made vs sit togither in the heauenly places in Christ Iesus Philip. 1. 23. For I am greatly in doubt on both sides destring to be loosed and to be with Christ which is best of all Luke 23. 43. Iesus said to the théefe that repented Verily I say vnto thée To day shalt thou be with me in Paradice And chapter 16. 22. And it was so that the begger died and was carried by the Angels into Abrahams bosome Wisâ— 3. 1. But the soules of the righteous are in the hands of God and no torment shall touch them Eccle. 12. 7. And dust return to the earth as it was and the spirit returne to God that gaue it Then shall they enioy fully that vnspeakeable comfort prepared Rom. 8. 18. For I account that the affictions of this present time are not worthie of the glory which shall be shewed vnto vs. Mat. 25. 34. Then shall the king say to them on his right hand Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world 1. Cor. 15. 42. 43. 53. The bodie is sowne in corruption and is raised in corruption It is sowne in dishonour and is raised in glory it is sowne in weakenesse and is raised in power For this corruptible must put on incorruption and this mortall must put on immortalitie 1. Cor. 2. 9. The things which eye hath not séene neither eare hath heard neither came into mans heart are which God hath prepared for them that loue him By whose vertue and spirit they haue proceeded and gone forward from faith to faith as shall manifestly appeare by the whole course of their life and good workes Rom. 1. 17. The righteousnesse of God is reuealed from faith to faith â—â— 2. Reâ— 1. 2â—1 2. Grace and peace be multiplied to you by the knowledge of God of Iesns our Lord. According as his godly power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowkledge of him that hath called vs vnto glory and vertue Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Therefore giue euen all diligence thereunto Ioine moreoner vertue with your faith and with vertue knowledge and with knowledge temperaunce and with temperaunce patience and with patience godlinesse and with godlinesse brotherly kindenesse and with brotherly kindnesse loue For if these things be among you and abound they wil make you that ye neither shal be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ For he that hath not these things is blinde and cannot sée farre off and hath forgotten that hee was purged froÌ„m his olde sinnes Wherefore brethren giue rather diligence to make your calling and election sure For if ye do these things ye shall neuer fall For by these meanes an entering shall be ministred vnto you aboundantly into the cuerlasting kingdom of out Lord and Sauiour Iesus Christ Whereas altogither contrary the Reprobate conceiued borne and brought vp in sin death and the wrath of God when they depart out of this world they fall into another gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies and solues being ioined again they shall enter into euerlasting fire which is prepared for the diuel and his angels 〈◊〉 Psal 5 â—â—â—5 Behold I was borne in iniquitle and in sinne hath my mother conceaued me Ephe. 2. 3. And were by nature the children of wrath as well as others Rom. 7. 14. sold vnder sinne Rom. 5. 14. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned Dani. 12. 2. And many of them that sléepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt Iohn 5. 28 29. Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voyce And they shall come forth that haue done good vnto the resurrection of life but they that haue done cuill to the resurrection of condemnation Luke 16. 22. 23. 24. The rich man also died and was buried and being in hell torments he lift vp his yes and sawe Abraham a farre off and Lazarus in his hosome Then he cried and said Father Abraham haue merry on me and send Lazarus that he may dippe the tippe of his singer in water and coole my tongue for I am tormented in this flame But Abraham said Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented Mat. 25. 41. Then shall he say to them on the left hand Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his angels The seuenth Chapter After what sort this doctrine may be preached with most profit SInte wee haue nowe declared the effect of this doctrine VVhat discretion the matter requireth it remaineth also that wee shewe what order we thinke best to be obseruâ—â— in preaching and applying the same to euery particular man Whereas many find this matter so sharp and strange that they flie from it as from a dangerous rocke it is partly to be attributed to the malice and arrogancy of men And partly to the rashnesse and lacke of discretion of them that teach it and thirdly it is to be imputed to their ignoraunce which cannot orderly apply the same to themselues which faithfully and truly hath bin taught of others Concerning them which sinne of malice it onely appertaineth to GOD to amend them Which surely he hath done alwaies in his reason and likewise will do from time to time to whom he hath appointed to shewe mercy But for others which remainâ— obstinate in their sinne and wickednesse there is no cause why we should be moued either for their number or authority to dissemble Gods truth And as touching the second sorte I haue thought these things principally to be obserued in preaching this misterie First as in all other things so chiefly in this matter of predestination they ought to take diligent héede that in stéede of Gods pure and simple truth they bring not soorth vaine and curious speculations or dreames Which thing they cannot choose but do which goe about to compasse and accord these secret iudgments of God with mans wisdome so do not onely put difference betwirt predstinatioÌ„ and the purpose of god which thing they must néedes do but seperate the one froÌ„ the other For they either imagine a certaine naked and idle permition or else make a double purpose and counsell in God From the which errors they must néeds fall into many and greate absurdities For sometimes they are constrained to diuide
and performeth nothing but that which is wondrous wise and also in respect of vs who cannot enter into the depth of Gods counsailes nor any way of our selues can we attane vnto the knowledge of his workes it may also well be termed a misterie For flesh and blood cannot conceaue the things which are of God which onely are knowen and perceiued by the spirit of God We speake wisdome among them that are perfect not the wisdome of this world neither of the princes of this world which come to naught But we speake the wisdom of God in a mistery euen the hid wisdome which God had determined before the world vnto our glory Which none of the princes of this world hath knowne For had they knowne it they would not haue crucified the Lord of glory When our first parents had offended thy hid themselues from God because this grace and mercy was hid from theÌ„ vntil God reuealed it vnto them saying The séed of the woman should breake the serpents head This grace of God is hid froÌ„ the wise who maketh account to be saued by their workes and who also are puffed vp with the same conceipt of their owne wisdome For the Scribes and the Pharisées and the Doctors of the lawe refused yea and condemned the grace of God to them offered From whom the grace of God was hid who had eyes to sée would not sée it According as we read in the 9. tha of the gospel after S. Ioh. V. 41. If ye were blind saith our Sauiour Christ to the Pharises ye should not haue sinne but now ye say we sée therefore your sinne remaineth Which is the iust iudgment of God vpon those the are wilfully blind wil not be partaker either of the grace of god or of their owne saluatioÌ„ Ioh. 9. 39. I am come saith Christ vnto iudgement into this world the they which sée not might sée that they which sée might be made blind Indeed this grace of god is offered vnto al but few there be yâ— do receiue it therefore few shall be saued Yet so the this matter commeth to passe through their owne fault and the whole world is left without excuse they especially who haue eies to see and sée not or rather wil not sée whose damnation in time to come wil be most iust But how hath this grace of God appeared It hath appeared not only wheÌ„ men least looked for it but also in such a time when it might doo most good wheÌ„ it might best be accepted As if Christians being vnder the Turkish slauery might be set frée when as they looked for nothing but perpetuall misery in the time of most cruel extremitie or as if one lying in a dangerous sicknes looking for nothing but death should haue remedie eueÌ„ then wheÌ„ al hope were past or as one being taken of the enemy preseÌ„tly to be slain yet shuld be rescued set frée And what greater slauery then the thraldom of the diuill and what greater death then the death of yâ— soule and what greaenemy then he whose hatred neuer endeth Yet such is the mercy of god yâ— when we haue deserued death damnation he commeth with these glad tidings Repent amend for the kingdom of God is at hand The Angels sing it Luk. 2. 14. Glory be to God in the high heauens and peace in earth and toward men good will Hereunto do all the prophets witnesse as saith the Apostle S. Peter preaching vnto Cornelius Act. 10. That through the name of Christ all that beleeue in him shuld receiue forgiuenesse of sins Yea our sauior Christ appeared vnto the Apostle S Paul from heauen as we reade Act. 26. Sending hun forth to open the eies of the people yâ— they might return froÌ„ darknes to light and from yâ— power of satan vnto god yâ— they might receiue forgiuenes of sins inheritance amoÌ„g them yâ— are sanctified by faith Which thing he witnessed most earnestly vnto the Ephesians Act. 20. 18. Ye know saith he from the first day that I came into Asia after what maner I haue bin with you at all seasons seruing the Lord with all modesty and with many teares tentations which came vnto me by the laying await of the Iewes And how I kept back nothing that was profitable but haue shewed you taught you openly throughout euery house Witnessing both to the Iewes to the Grecians meaning therby all sorts of people repentance toward God and faith toward our Lord Iesus Christ Yea he is very carefull yâ— this grace of God might bee preached vnto all to their bettering and to their profit in that he warneth Timothie and by him all other ministers preachers and teachers counsailing him and them to instruct with méekenesse them that are contrary minded prouing if at any time they may receiue this grace And that they may come to amendment out of the snare of the deuill which are taken of him at his will Tit 3. 3. We our selues also saith the Apostle were in times past vnwise disobedient deceiued seruing the lusts and diuers pleasures liuing in maliciousnesse and enuie hatefull hating one an other But when the bountifulnesse and loue of God our Sauiour toward man apreared not by the workes of righteousnesse which we haue done but according to his mercy he saued vs by the washing of the newe birth aâ—d the renuing of the holy Ghost Which he shead on vs abundantly through Iesus Christ our sauiour that we being iustified by his grace should be made heires according to the hope of eternall life Without controuersie greate is the misterie of godlinesse which is God is manifested in the flesh iustified in the Spirit séene of Angels preached vnto the Gentiles beléeued on in the world and receiued vp in glory Which misterie although it lay in the beginning of the world as hid and vnknowne yet nowe is reuealed hath appeared and this sauing health hath nowe shewed it selfe the grace of God which bringeth saluation vnto all hath bene made manifest vnto all That which was foretold by the prophets and holy men and was reuealed but to a fewe hath appeared as glorious as the sunne in his brightnesse whose beames are spread ouer the world this great grace hath béene and must be preached to all nations and to the end of the world is like to be offered vnto all It appeareth vnto all yet all â—â— not receiue it Christ came to saue sinners and his merâ—â—â—â— preached vnto them they are negligent wilfull and 〈◊〉 they make litle or no account and onely the repentent they are partakers of this grace For this is the condemnation of the world that light being come into the world men loued darknesse rather then light because in the workes of darkenesse all their delight was set And howe can this grace being offered take any place in our hearts before we haue remorce of our wicked waies before we féele and
perceiue the gréeuousnesse of our sinnes and haue a desire to leaue and forsake them before we hunger and thirst for this grace This is euen the light of the world which did shine abroad and yet the world knewe it not Christ came vnto his owne his owne receiued him not Oh howe secret are God his iudgmeÌ„ts that his grace is hid from some and appeareth vnto other And yet howe is this grace hid But froÌ„ them that make more account of their pleasures and fulfilling of their lusts who make more account of their wealth and riches as it is set downe in the parable of the séede cast in the earth then they do of this grace yea of this rich grace who cleaue vnto the world and loue the world more then God In whose mindes and hearts the God of this world that is to say the diuil doth raigne by his temptations As the Apostle witnesseth writing to the Corinthians 2. Cor. 4. 4. If our gospell and if this grace of God be hid it is hid to them that are lost In whom the God of this world hath blinded the mindes that the light of the glorious gospell of Christ should not shine vnto them And as the world knew him not and his owne people to whom he was sent receiued him not so as many as did receiue him to them he gaue power to be the sonnes of God euen to them that beléeue in his name and so are partakers of his grace Which are borne not of blood nor of the will of the flesh nor of the will of man but of God Which grace although it hath bine a mistery hid since the world beganne and from all ages yet nowe is made manifest to his saincts to his beloued and those that do receiue him To whom God would make knowne what is the riches of this glorious mistery among the gentiles which riches is Christ the hope of glory in euery one of vs that are saued Whom we preach saith the Apostle admonishing euery one and teaching euery man in all wisdom that wée may present euery man perfect in Christ Iesus and that euery one may be capable of this grace For God that commaunded the light to shine out of darkenesse is he which hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ hath sent vs foorth to preach that this his grace may euery where appeare Which doth appeare and shewe it selfe to all but so that the repentant sinners the faithfull beléeuers those onely that are made righteous in Christ do receiue the same Who as by this grace they are receiued into the fauour of God their sinnes being forgiuen them so are they not in any sort to take a libertie vnto themselues to sinne againe The lawe entred hereupon that the offence should abound and be made notorious neuerthelesse where sinne abounded their grace abounded much more That as sin had raigned vnto death so might grace also raigne by righteousnesse vnto eternall life through Iesus Christ our Lord. What shall we say then Shall we continue still in sinne yâ— grace may abound God forbid How shal we yâ— are dead to sinne liue yet therein After the Apostle had shewed that by grace the mercy of god wée were saued fréely beloued fréely iustified and made righteous he sheweth also howe we are sanctified that is by practisiing all good workes so continning in this grace As we reade Tit. 3. 8. This is a true saying these things I wil thou shouldest affirm teach that they which haue beléeued in god might be carefull to shew foorth gods workes The good spirit of god and his grace it teacheth vs how we should be sanctified that is by denieng all vngodlinesse worldly lusts also by liuing soverly righteously godly in this present world They who beléeue are also iustified made righteous and they who are iustified yâ— is made righteous are also sanctified made holy This worke therefore of sanctification procéeding from the grace of god is liuely expressed in this text which I haue read vnto you And so much for the generall proposition The grace of God hath appeared vnto 〈◊〉 Vnto this generall proposition may be added thrée other principall parts of this text As first what is the effct of this Diuisicâ— grace that is sanctification wherein this sanctification coÌ„sisteth which is mortification viuification or yâ— I may vse more plaine euident termes in vtterly foresaking the lusts of our flesh our owne will desires imbracing all the is good leading a life agréeable to God his will Which part is set downe in these words teacheth vs to deny vngodlinesse worldly lusts and yâ— we should liue soberly and righteously godly in this present world The second part is a perswasion reason mouing vs to this sanctification that is the glorious inheritance of the kingdome of god set downe by the circumstance of Christ his comming At which time the godly shall be receiued in to the kingdome of god in these words looking for the blessed hope appearing of the glory of the mighty god of our sauiour Iesus Christ The third part setteth downe the cause of this sanctification and yâ— is Christ who hath redéemed and purged vs to his purpose yâ— we might performe all good workes in these wordes Who gaue himselfe for vs yâ— he might redéeme vs from all iniquitie purge vs to be a peculiar people vnto himselfe zealous of good workes The grace of god hath appeared vnto all and teacheth vs. In the life of man there are two teachers There is the wicked spirit of the diuil being accompanied The eâ—fect of this grace with our be â—raâ—eng flesh the naughty examples wicked 〈◊〉 of the world this teacher moueth vs to all 〈◊〉 worldly luâ—ts which fight against the soule this 〈◊〉 〈◊〉 hath an 〈◊〉 multitude of schollers The other teacher is the spirit of God the grace of God which hath but a fewe followers because yâ— fewe imbrace the godly 〈◊〉 Mortification which 〈◊〉 Of which distinction I might 〈◊〉 stand on bring 〈◊〉 matter of godly edifieng but I leaue 〈◊〉 The grace of God teacheth vs howe farre héeretofore wee haue gone astray and openeth vnto vs howe loâ—t 〈◊〉 but â—aies haue bene wherein wée haue so â—elighted and howe greatly wée haue offended GOD. Whereas otherwise the eies of our vnderstanding are shut vp and we togither with the world and wicked company are carried away And first it sheweth vs how greatly we haue offended concerning religion and the seruice of God mentioned in these words Teaching vs to deny vngodtinesse which hath respect to that dutie we owe vnto God comprehended in the foure first commandements God hath created vs to serue and to worship him and to come to the knowledge of his wil as he
was he in all goodnesse after that God had giuen him a newe heart insomuch that the scripture testifieth of him that he was a man after Gods owne heart The Apostle S. Paul the remembrance of his earnest and cruell persecution made him most earnest in his office and profession I thank God saith he which hath made me valiant to fight vnder his banner and strong to indure all trouble and persecution when as before I was a blasphemer and a persecutor and an oppressor And againe 1. Cor. 19. 9. 10. I am the least of the Apostles which am not meete to be called an Apostle because I persecuted the church of God But yet by the grace of God I am that I am and his grace which is in me was not in vaine for I laboured more aboundantly then they all yet not I but the grace of God which is with me The remembrance of our sinnes is no hinderance to godlinesse but it maketh vs the more forward If I haue done any wrong to any man saith Zacheus I restore him fourefold This effect also had the remembrance of sinne in that sinnefull woman Marie Magdalene out of whom our Sauiour Christ cast seuen diuels euen she that was notorious for her lewde and light behauiour Who as by repentance she died vnto sinne so the memory of her sinne is dead and buried vnto her in this respect because she liueth still in the glorious remembrance of that righteousnesse which penitent sinners obtaine by faith She is honorably mentioned wheresoeuer the gospell of Christ is read and heard of all men speake of her teares of her sins no one is mentioned and knowne But touching the remembrance of her former sinnes sée what it wrought The precious oile wherewith she was wont to annoint her selfe y◠she might be more pleasant to the sences of her louers she nowe poureth out and for loues sake bestoweth it vppon her Sauiour The eies which were wont to cast wanton lookes vpon the dissolute did now gush out with water serued as conduits at the féete of Christ The haire which before had béene wrapt in gold had bene coloured pleated broidered laid out and beset with pearles was now imploied to a farre other vse that the honour receiued from the féete of Iesus might put out the shame which before it had taken from the eies of leaud amorous beholders Hauing washed and dried she could not satisfie her selfe till she had also kissed her sauiours féete whose mercy now had eased her heart of that deadly sting which the lippes of wantons had imprinted and left behinde them The remembrance of sinnes past is gréeuous that vertue practised in stéede thereof may be more comfortable The one burthensome the other ioyfull Yea what is it that should procure our trouble séeing we are vouchsafed so great a priuiledge as to be accounted of God to be his children What ioy should it be vnto vs that wee are lifted vp vnto this high dignitie as to be the saints of God temples of the holy ghost members of Christ Lordes ouer all the Angels of God to bee our friendes our helpers and aiders the watchmen appointed of God to watch ouer vs that no hurt should come vnto vs otherwise then it pleaseth our good and gracious God who as we may fully perswade our selues doth all for our good and all for the best citizens of heauen thrones of God heires of God brethren and sisters of Christ and fellow heires with him in the kingdome of heauen Finally whether it be the world or life or death whether it be Angels principalities or powers whether they be things present or things to come euen all ours and we Christs and Christ Gods And yet beholde this is not the one halfe of that dignitie the one halfe of that excellent glorie whereunto hereafter we shall attaine being heires with Christ and members of his bodie For where the head is there shall the members be And as we haue receiued of the fulnesse of his grace so shall wée also be partakers of the fulnesse of his glorie Hauing giuen vs an assuraunce thereof alreadie because hée is gone to prepare vs euerlasting dwelling places in such sort that in time to come when all things are prepared for vs he will come againe Iohn 14. 3. to receiue vs vnto himselfe and to entertaine vs most friendly most bountifully most honourably most roially Dearely beloued saith Saint Iohn 1. Epistle 3. 2. now are wee the sonnes of God but yet it doth not appeare what we shall be And we knowe that when hée shall appeare we shall be like him being glorious members of a glorious head The certaintie of our adoption and this dignitie that wee are heires in hope and shall be hereafter in sure possession is a steppe to our glorification The full fruition and enioying wherof wée shall not receiue till this life bee ended For by death wee must bee translated to the possession of so great and waighty matters and of such a wonderfull glory Our life is hid with Christ and vntill we come to Christ as the Apostle S. Paul desired to haue his bodie dissolued and to be with Christ our life and our glorie shall not appeare And euery one that hath this hope in himselfe purgeth himselfe euen as hée is pure Touch none vncleane thing and I will receiue you and I will be a father vnto you and ye shall be my sonnes and daughters sath the Lord Almightie Séeing then we haue these promises dearly beloued let vs cleanse our selues from all filthinesse both of the flesh and spirit and grow vp vnto full holinesse in the feare of God remembring that we are heires let nothing hinder or barre vs from our inheritance which is so glorious that it shall excéed in glory Being heires of that saluation which is most precious of that kingdom which is most glorious of those ioyes which euer shall be endlesse Vnto the which the Lord in his good time bring vs and whereof in his sauing gracious mercies it may please him to make vs partakers To God the Father God the sonne and God the holy Ghost thrée persons and one euerliuing God be rendred all praise dominion and power now and for euermore Amen Gratia Deo solique gloria TO THE RIGHT REVEREND AND venerable Minister of Gods Church Maister Alexander Nowell Deane of Paules S. I. wisheth all the blessings of God in this life and in the life to come perpetuall ioyes WEake meates are fittest for weake stomakes and strong meat for valiant people and bitter potions are most welcome to them that knowe and vnderstand what their effect and operation is To write of the remedie of sorrow and to perswade to the bearing and enduring of bitter sorrow might seeme a paradoxe in most mens mindes were it not that your Worship knew these matters better then I am able to set them downe and expresse them But I thought good to direct these vnskilfull Treatises vnto
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
The other is concerning praier A good conscience maketh request vnto God and when we haue an euill conscience with what heart shall we offer vp our praiers to God or how shal they be accepted at gods hand According to that we reade Iob. 11. 13. If thou prepare thine heart and stretch out thine hand toward him if iniquitie be in thine hand put it farre away And therefore Mardocheus is bold to come into Gods presence vnder the warrant of a good conscience Hester 13. 12. Thou knowest saith he all things and thou knowest Lord that it was neither of mallice nor presumption nor for any desire of glorie that I did this and not bowe downe to proud Haman For I would haue bene content with a good will for the saluation of Israel to haue kist the sole of his feete But I did it because I would not preferre the honor of a man aboue the glory of God and would not worship any but onely thee my Lord. And this haue I not done of pride Séeing therefore the ioy of a good conscience is so great well might the wise man say Pro. 15. 15. A good conscience is a continuall feast and the greatest comfort in the greatest trouble and such a comfort that the world cannot giue The ioy and comfort whereof may appeare by the contrary in the wicked For where the want of a good conscience is there is neither ioy nor comfort but feare and sorrow As we reade Prou. 15. 13. A ioyfull heart maketh a cheerfull countenance but by the sorrow of the heart the mind is heauie And Iob. 11. 20. The eies of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde An ill conscience bringeth great dumpes and the heart of the people is filled therewith And this is one of the chiefest iudgements that God doth lay vpon the wicked as we may reade Wisd 17. That they were sick and died for feare and they swounded when a sodaine feare not looked for came vpon them For it is a fearefull thing when malice is condemned by her owne testimonie and a conscience that is touched doth euer forecast cruell thinges By the which feare the succours which reason offereth are betraied for indéede no reason can allay the force therof but only the grace and good spirite of God which is farre from the obstinate and vnrepentant sinner Whose hope the lesse it is within the greater doe the tormentes to come séeme vnto them Wickednesse is full of feare and giueth testimonie of damnation against it selfe and a troubled conscience alway suspecteth cruell matters to be imminent and to hang ouer it selfe as it maketh account to haue descrued The miserable estate of a wicked mans conscience is also liuely described Iob. 15 in these wordes A wicked man is prooued all the daies of his life though time be vncertain how long he shall play the tyrant The sound of terror and feare is alwaies in his eares and although it be in time of peace yet he alway suspecteth some treason against him expecting on euery side the sword to come vpon him When hee sitteth downe to eate he remembreth that the day of darknesse is ready at hand for him tribulation terrifieth him and anguish enuironeth him euen as a king is enuironed with souldiers when he goeth to war What can be more miserable then that man that hath such a butchery and slaughterhouse within his own heart What are his fearee how great are his anguishes Suspecting all things doubting their own shadowes fearing euery little noise thinking euery one to come against them that come toward them and others that talke togither to talke of them and their sins Such a thing sin is that it bewraieth it selfe though no man accuse it it condemneth it selfe though no man beare witnesse against it Pro. 28. The wicked man flieth thogh no man pursue him And why doth he flie Because that he hath within his conscience an accuser pursuing him whom alwaies he carrieth about him And as he cannot flie from himselfe so cannot he flie from his accuser but wheresoeuer he goeth he is pursued and whipped by the same his wonnd incurable And wherehence groweth all this feare but only because our consciences shal be our greatest accusers at the day of iudgement as we reade Reuel 20. 12 And I saw the dead both great and small stand before God and the bookes of their consciences were opened and the dead were iudged of those things which were written in those bookes according to their workes Now therfore it appeareth that one of the chiefest ioyes of the godly is the testimonie of a good conscience which is only proper to the godly and vnto the which the wicked can in no sort attaine Without the which there is nothing but the feare of death and damnation Wherefore let euerie one haue care to make a good conscience his only ioy and let all our works be ruled thereby without the which all things no doubt shall go farre out of square The ioy also of the godly consisteth in this that they The glorie of God turne all their ioy to the setting forth of Gods glory According to the example Hamah the mother of Samuel who being in great sorrowe of minde because she was barren and wanted the ioy of children she made her humble and earnest request vnto god to make her a ioyful mother Promising therewithall that if God would vouchsafe to graunt her a child that she would him to the Lord and consecrate him to his seruice Contrary to the course of the wirked and the fashion of the world which perisheth who réferre and apply all their ioy to the fulfilling of their pleasures and the saisfying of their lustes Which thing the Apostle Saint Iames doth worthily reproue in them Chap. 4. 3. 4. Yee aske and receiue not because ye aske amisse that yee might consume it on your lustes Ye adulterers and adulteresses know ye not that the amitie of the world is the enmitie of God Whosoeuer therefore will be a friend of the world maketh himselfe the enemy of God Looke what ye sowe ye shall reape if ye séeke Gods glory ye shall reape honour and if your ioy bee setled in worldly and sinfull matters your ioy shall be turned into shame And herehence ariseth another kind of ioy of the godly Heauenly blessings who counting worldly ioyes but sinne and shame or at lestwise but friuolous vaine haue resolued with themselues to settle all their delight in heauenly blessings and inward comforts and in such things wherin the wicked hath no delight As in praier to God in singing Psalmes in hearing his word in reading his lawe Blessed is the man whose delight is in the lawe of the Lord and who meditateth therein day and night And séeing they are risen with Christ they séeke those things which are aboue their treasure is in heauen where their heart is As for the earth they
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
appointed the woman to this sorrow and therfore it ought to be a ioy to shew her obedience in perfourming Gods will And if she pertaine to God this she may boldly say with the Apostle that if she liue she liues to the Lord if she die she dies to the Lord. Wherefore whether she liue or die she is the Lordes Come life come death if Gods will be obeied it is life and ioy what euer falleth out Such also ought our resolution to be with that of the Apostles We receiued the sentence of death within our selues knowing that we are appointed to these things as shéep for the slaughter And if things come to passe beyond our expectation the more shall we haue experience of Gods mercie and fauour which imbraceth vs euen as the tender kindnes of a father to a childe who while he beateth wéepeth ouer vs as Christ did ouer Ierusalem for louing affection his good will toward vs is such and so great We are in the Lords hand who in his good time will send ioy what burden soeuer of sorrowe he lay vpon vs in the meane time There is the houre of throes there is also the instant of deliuerance the sorrow is not so great but the ioy also excéecéedeth in greatnes And what are the afflictions and persecutions of the godly in this world is not the continuance thereof compared to a moment which is afterward recompensed with an eternall waight of glorie If the time of her deliuerance be long ere it commeth yet is not too long that comes at last According to that we reade Pro. 13. 12. The hope that is deferred is the fainting of the heart but when the desire commeth it is a tree of life The ioy of the godly although they long wayt for it yet when it is come it bringeth comfort enough euen at the sodaine change and at the very first taste therof There is a great passion and we are mooued much at the first knowledge of sorrowe or of ioy which in time abateth more and more King Belchasar at the first when that hée did see the hand writing on the wall his countenance chaunged and the ioyntes of his loynes were loosed and his knees did smite one against the other Likewise also king Agag at the first thought of ioy that his life should be preserued came foorth pleasantly and said Truly the bitternes of death is passed The very time of deliuerance doth bring with it the chiefest part of reioycing Yea her reioycing is so great that presently vpon the féeling of this ioy all sorrow is forgotten not only that she findeth present ease but that she is safe and well deliuered Why therfore should we not suffer sorrow and affliction paciently séeing that a moment of ioy will make vs forget all sorrow yea in a manner that we had any sorrow at all And what can bee more safe and more sure then that which God kéepes then that which God giues warrant for I know to whom I haue committed my selfe saith the Apostle 2. Tim. 2. 12. And the Lord will deliuer and will preserue me vnto his heauenly kingdome to whom be praise for euer and euer Amen 2. Tim. 4. 18. Pharao made a cruell edict against the Israelites that the men children should be slaine and the Midwiues that were appointed for that cruell decrée refrained and gaue answer that the women of the Hebrewes were not as the women of Egipt for they were liuely were deliuered ere the Midwiues came at them In like sort also is the deliuerance that God sheweth toward the godly For oftentimes by Gods mercy and gracious prouidence they are deliuered from great and mightie dangers without the help of man God taking the matter into his own hands The Israelites deliuered from the Egiptians in the redde sea for God gaue passage the thrée children in the firie furnace for God sent helpe Only this is to be marked and to be amended that presently vpon ioy we do not only forget all sorrow but also forget to giue him thankes who is the authour and sender of our ioy Are there not ten leapers healed but where are the nine Good reason it is that we be kept so long from ioy because we are so forgetfull to bee thankfull therefore The Prophet Moses Deu. 8. 10. forewarned the Israelites of this forgetfulnesse against they came into the lande of Canâ—an as if he had leene and perceiued how forgetfull they would be And when thou hast eaten and filled thy self saith he thou shalt blesse the Lorde thy God for the good lande which he hath giuen thée He laieth a commandement vpon them Furthermore he giueth them this caueat Beware that thou forget not the Lord thy God not kéeping his commandements and his lawes and his ordinances which I command thée this day for thy wealth And that they might be the more circumspect hee sheweth them howe they are like to fall into this fault Lest saith he when thou hast eaten and filled thy selfe and hast built goodly houses dwelt therein and thy beasts and thy shéepe are increased and thy sâ—iuer and gold is multiplied and all that thou hast is increased Then thy heart be lifted vp and thou forget the Lord which brought thee out of the land of Egipt from the house of bondage Learne therefore to giue thankes for deliuerance when God sendeth it impute it not to fortune and chance to midwiues and to men whem often but not alwaies God vseth for thy helpe haue principally an eie to Gods gracious prouidence and furtherance Many comforts and ioyes are outward as when the women reioyce to see her well deliuered the midwife that the matter to come to so good a passe the husband that hee hath receined his wife as it were from death to life But Prou. 14. 10. all this ioy is not so much as that which the woman her self féeles within her her heart so greatly abounding with ioy This ioy also God doth adde to the ioyes of the godly that the swéetnesse of ioy that they perceiue within themselues and none knoweth it so well as themselues is so excellent that of all other ioyes this doth surmount Which ioy S. Iohn in his Reuelation expresseth chapter 14. 3. in these words And they sung as it were a newe long before the throne and the elders and no man could learne that song but the hundreth sortie and foure thousand which were bought from the earth To them also was giuen a white stone and in the stone a new name written which no man knew sauing they only that receiued it Re. 2. 17. Which stone and Re. 19. 12. name I may compare to the seale Emanuel which is lawfull for none to vse but the prince onely Such princely prerogatiues are graunted them But the onely ioy of the woman being deliuered and which the text doth specifie is at the birth of a man childe Man child To be deliuered of her childe is a ioy
yea though we had knowne Christ after the flesh yet now henceforth know we him no more Our Sauiour Christ when he departed from his Apostles and was taken away by death he tooke his leaue of them but not his last farwell After a while ye shall not see mee and yet after a while ye shall see mee Did not the holy Martyr S. Stephen sée Iesus standing at the right hand of God And shall not the time come that all the godly shal sit with him in the kingdome of heauen A friend being departed farre out of sight and abiding in a straunge land our heart and delight being setled vpō him how earnest is our desire to sée him and to talke with him and to be in his presence yea if we can heare but any talke or tidings of him or receiue any token from him how greatly doth it reioyce vs And all is because of the doubt and feare that holdeth our mindes that we shall sée him no more But if our friend being desirous of our welfare and for the bettering of our estate do send vs word what a fruitfull soile he dwelleth in and howe he can prouide vs if wee will come vnto him a place to dwell in so that it shall be to our great contentment and good liking not only the ioy of our friendes presence will moue our hearts but also the bettering of our estate shall cause vs to vndertake a long iourney and that without wearisomenesse and fainting And when we méet what kissing what ioy what imbracing Ye shall see mee a while saith Christ and after a while ye shall not see mee for I go to the father Therefore he put forth this parable A certaine noble man went into a farre country to receiue for himselfe a kingdome and so to come againe bringing rewards with him For them who by continuance in wel-doing haue fought for glory and honor and immortalitie and eternall life Wherefore went Christ to his father but to drawe vs vnto his father that where the head is there might the members be and where he is there might we be also He went to receiue for himselfe a kingdome but when he was gone did he forget vs after the maner of the world Out of sight out of mind No he is most careful for vs. And although a mother may forget her child yet will he not forget vs whom he hath written in the palme of his hand and whome he remembreth and beholdeth as the signet on his right hand Ioh. 14. 2. In my fathers house are many dwelling places if it were not so I would haue told you I go to prepare a place for you also as well as for my selfe And though I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there may ye be also Now though he be absent from vs yet he remembreth vs and sendeth vs many tokens of his loue to put vs in minde that wee shall come to his sight to our great comfort Which tokens are his gifts and graces benefits and blessings daily poured vpon vs. But of all tokens this is the surest that he hath sent his holy spirite into our hearts to witnesse vnto our spirtite that we are his children and shall also in time to come be heires of the kingdome Whome although we doe not presently sée yet are we in good hope that we shall sée and in the meane time we must with patience abide for it They shall sée him which put him to death and pierced Mat. 23. 39. him through but it shal be litle to their comfort But when we shall sée him then shall our sorrow be turned into ioy then shall we be caught vp into the clouds to méet the Lord in the aire and so shall we be euer with the Lord. Wherfore comfort your selues saith the Apostle one another with these words And though as yet we cannot sée Christ yet the time shall come that we shall sée him face to face In whose presence is the fulnesse of ioy and at whose right hand are pleasures for euermore The next place of proofe is in these words And your Your harts shall reioyce hearts shall reioyce With how great ioy it is may be perceiued by these words of the wise man Eccle. 25. 14 The greatest heauinesse is the heauinesse of the heart Giue me any plague saue the plague of the heart For griefe and sorrow and taking thought doth make them pine away which be yong lustie and strong and by the course of nature are like to liue many yeares The reason is because that the heart thereby doth diminish and weare away by little and little vntill the vitall spirits be spent which haue all their comfort and strength from the heart Your hearts which haue béene cast downe with sorrow shal be raised vp againe with ioy euen at the sight of my presence In the sadde and sorrowfull winter all thinges decay and come to nothing but when the ioyfull countenance of the sunne at the spring time appeareth then euery thing that lay dead and buried péereth out of the ground and taketh heart and groweth to strength and commeth to perfection So in the sorrowfull dayes of this worlde the godly are abased but in the ioyful time of deliuerance when Christ their onely comforter shall appeare in glory then shall their dead heartes receiue life and comfort and ioy In respect whereof Christ comforted his disciples saying Let not your heart be troubled Confirming them by thrée reasons The first from his loue and the certaintie of his promises Ye beléeue in God beléeue also in me which am readie not onely to promise but also to performe what euer shall bee for your good In the worlde yee shall haue trouble and affliction in mée ye shall haue peace be of good comfort and let not your heart be dismaied I haue ouercome the world The second reason is drawen from the friendly care that hée had to prouide for his Disciples and for all the godly In my fathers house are manie dwellinges places and I goe to prepare a place for you euen for euerie one of you And if it had not béen so yée shoulde haue knowne it long ere this The third reason séemeth most forcible because of the perfourmaunce and present and full possession of his promises When I haue prepared then will I come againe and establishe euerie one of you in his euerlasting habitation and receiue you vnto my selfe that where I am there may ye be also All which reasons are set downe in the fourtéenth chapter of Saint Iohn and the thrée first verses What can keepe the heart more from comforte and reioysing then a troubled minde and an vnquiet conscience the which among all the miseries and afflictions of this worlde the godly are frée from Which comfort of heart Christ perfourmeth vnto them Iohn 14. 27. Peace I leaue with you my peace I giue vnto you not
will write vpon him my new name Mary hath chosen the better part which shall neuer be taken from her he that drinketh of the fountaine of life shall neuer thirst againe The despised of the world and the beloued of the Lord shall be to the Lord for a name and for an euerlasting signe that shall not be taken away He will make them an eternall glorie and a ioy from generation to generation the Lord shall be their euerlasting light and God their glorie For God shall appoint comfort to them that mourne and giue them beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse Esay 61. 2. 3. For their shame and vnworthie reproach they shall receiue double euen aboundant recompence and for confusion they shall reioyce in their portion In the holiest land of all where none but the chosen shall dwell they shall possesse the double euerlasting ioy be vnto them This is the heritage ◠Esd 2. 27. of the Lordes seruaunts It is a ioy that their miseries shall haue an ende and their sorrow shall quite bee taken away but howe much more may they reioyce that their ioy when it commeth shall neuer be taken away And all that haue this hope may well say with the Apostle with great comfort and gladnesse of heart Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword As it is written For thy sake are we killed all day long we are counted as shéepe for the slaughter Neuerthelesse in all these things wee are more then conquerours through him that loued vs. Wherefore I am now perswaded and fully resolued that neither death nor life nor Angels nor principallities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to seperate me from the loue of GOD which is in Christ Iesus our Lord. To conclude let vs with all loue and zealous affection vndergoe this burthen that it shall please God to laie vppon vs howe heauie so euer For God will not faile those that trust in him but will giue them a comfortable issue neither will hée laie any more vppon vs then hée will make vs able to beare Admit the burthen bee verie heauie yet séeing we are sure to be well paide for our laboure and againe that we haue but a little way to beare the same and shall after a while and that a little while bee eased who is it that would not straine himselfe greatly to go through to his waies end rather then for sparing so short and so small a labour to loose so great and so present a reward Wée are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time and at the day of iudgement Wherein wée reioyce though nowe for a season if néede require we are in sorrow and heauinesse through manifold temptations That the triall of our faith béeing much more precious then golde that perisheth though it bee tried with fire might bee founde vnto our praise and honour and glorie at the appearing of Iesus Christ Who hath purchased an inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. And if through hope and patience being strengthned by Gods spirit we hold out in all sorrowes troubles extremities and persecutions we may be well assured that all our sorrow shall be turned into ioy and such ioy that shall neuer be taken from vs. All which vertues and supernaturall and celestiall qualities which is the glory and crowne of the godly God in mercy bestowe vpon vs. Which glory hauing receiued we may surrender it into his hands that gaue it vs and in all humility with the Elders spoken of in the Reuelation we may cast downe our crownes before the throne saying Praise and honour and glory and power be vnto him that sitteth vpon the throne and vnto the Lambe for euermore Amen A meane to moderate our ioy and to abate the excesse thereof and to moue vs to preparation of minde R. T. IF we consider how the mallice of the whole world and the hatred of the greatest princes men of might is kindled and inflamed against vs partly through enuie of our wealth and partly for the hate they haue to true religiō and how they are confederate and haue combined themselues against the truth of God and against the Lords annointed for the defence of the same who by secret conspiracies and open attempts of horrible treason by raising the subiects against the Prince and the people against their lawfull soueraigne haue at many times by diuers waies endeuoured the death of her royall person decay of religion destruction and calamitie of this our natiue country shall not our laughter be turned into mourning and our ioy into heauinesse Whose determination had they effected according to their minds our stréetes had run with streames of bloud our children had béen slain before our faces our daughters rauished in our sights our wiues abused before our eies our houses on flaming fire in our presence our selues finally murthered in most cruel manner Gods truth had perished from among vs religion and the gospell had béene put to flight romish superstition had inuaded this land againe to the destruction of innumerable soules When with carefull diligence we recount these dangers and with thankfull hearts for that miraculous deliueraunce out of the iawes of so cruell lions and gratefull memorie to God for so wonderfull safetie from so bloudie enemies wee shall remember these thinges shall not our laughter be turned to mourning and our ioy into heauinesse When we consider besides this that the hope of our happinesse the state of our wealth the continuance of the Gospell in mans opinion with vs the terme and time of our peace the prolonging of our prosperitie standeth in the life of one most tender woman and vertuous Princes vnder the shadow of whose winges by the great prouidence of God we haue these thirtie seuen yeares bene shrouded from many daungers and mightily protected from suddaine perilles at home and abroad by our open professed enemies and our owne vnnaturall Country-men by whose godly zeale religion hath bene erected the truth of Gods word established the glorious Gospell of Christ maintained though the princes of the world haue snuffed and raged fretted and fumed stampt and stared thereat by whose gracious gouernment euerie man hath hitherto in peace eaten the frutes of his owne orchiard the grapes of his owne vine the commoditie of his owne land not the least of Gods blessings among men without either hostile inuasion or ciuill discention to any great damage whose terme of daies cannot be but the ende of our prosperitie whose day of death shall be the beginning of our wofull wretchednesse whose rest with God in eternall peace our enterance into troubles in this Common-wealth her yéelding to nature which the Lord deferre long to his glorie and her endlesse comfort the first steppe and degree as it were to our miserable calamitie this I say when we do consider shall not our laughter be turned into mourning and our ioy into heauinesse to sée the vncertaine ticklish and hard condition whereinto we are driuen Gloria Deo soli gratia FINIS LONDON Printed by Tho. Creede dwelling in Thames streete at the signe of the Katheren-wheele neare the olde Swanne 1595.