Birth in Paradise her education in Canaan her foode Mannah her habite righteousnes her Armes the Lambe her children Saintes her kinred Angels her habitation vpon Earth is the Church militant and in Heauen the Church triumphant This poore Ladie hath euer yet liued by milke which being drawne out of the two dugs of the Olde and Newe Testament is called the syncere milke of the word of God after which all her true children doe thirst as after that foode which must nourish their soules This Worde it was decreed by God the Father preached by God the Sonne inspired by God the holie Ghost and by Angels Prophets Apostles and Euangelists successiuely made knowne to the children of the Church The Church of the Iewes knew it onely for a time there he thewed his wayes vnto Iaakob his statutes and ordinances vnto Israel The Church of the Gentiles shall know it for euer he dealeth now graciously with euery Nation and the Heathen haue knowledge of his Lawes True it is indeede the Iewes haue the Bible but by reason of that curtaine drawne before their eyes they cannot see him who is the ende of the Bible there is a great diference betweene them and vs. They as Hierome saith haue the bookes wee the worde of those bookes they the Prophets wee the vnderstanding of the Prophets they are killed by the Letter we are quickened by the Spirite They haue Barrabas the murtherer deliuered to vs is deliuered CHRIST the Sonne of God Iudas solde him the Iewe bought him the true Christian is the possessor of him whom he findeth in this Word feeleth in the Sacraments and feedeth on in his heart by a liuely Faith The antiquitie necessitie dignitie and commoditie of Helie writte if it were truely thought of as it should would breede a greater loue to the reading of it desire to the knowledge of it and care to the practising of it then is now a dayes in the most of the worlde For Antiquitie it is in part as ancient as the first Adam and in whole as olde as the second in whome all the Promises contained in this booke are Yea and Amen For necessitie as needfull as the true knowledge of God whome to knowe is eternall life For dignitie so greas that it alone must be called the Law of God yea that law then which no man can shewe a better to serue God by or by which hee may better knowe his dutie to man Compare wee this our Christian lawe with those of Lycurgus Draco Solon Zaleucus Numa Pompilius Romane twelue tables themselues which Cicero preferreth aboue all the bookes of Philosophers and the difference will bee as great as the light of the Sunne to a candle the Cedar to the shrub and the little Ant to the great Elephant â—â—â—â—â— Augustine considering but one sentence of this booke writeth thus What disputations what writings of Philosophers what lawes of any Cities are to bee compared to these two Precepts vpon which as CHRIST saith depend the Law and the Prophets Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength and thy Neighbour as thy selfe Heere are Physiques here are Ethiques here is Logique here is the laâ—daâ—lâ— gouernement of the Common-wealth c. Againe would we knowe the commoditie of the Word of God Psalme 19. 7 c. Dauid saith the Law of the Lord is perfect conuerting the soule the Testimonie of the Lord is sure and giueth wisedome to the simple the Precept of the Lord is pure and enlighteneth the eyes The feare of the Lord is cleane and endureth for euer the iudgements of the Lorde are true and righteous altogether They are more to bee desired then golde yea then much fine golde Sweeter are they then the honie the honie combe By them also is thy seruant made circumspect in keeping of them is great reward 2. Tim. 3 Paul saith the Scriptures make wise to saluation are profitable to teach to reproue to correct instruct and to make the man of God that is Gods minister who only in the Scripture is termed a man of God perfect to euery good work And surely if men now a dayes could lay aside curiosity in searching after things not meet affection in louing and hating men too much ambition in seeking their owne glorie selfe-loue in liking their owne opinions best pertinacie in maintaining preconceited errors and in a worde preiudicate opinions of some mens gifts and a popular following of most mens conceipts and that bitter calumniation which is vsed one against another if men I say could lay aside these and onely hearken what God doth say in his Worde there would bee an ende of many Controuersies which till then will neuer be without controuersie The Prophet that hath a dreame will tell a dreame he that hath Gods word will speake Gods word Ierem. 23. If once wee reiect the word of the Lorde what wisedome is in vs Iâ—â—â— 8. 9. I had rather heare what God saith by his Prophets and Apostles then what all the Fathers and Schoolemen and Doctors and Casuists in the world can say though also I will be content to hearken vnto them when they also should hearken vnto the Lord. It is well obserued by Erasmus in his prefuce before Ireneus that that holy father did onely with the weapons of the Scriptures encounter with the whole troupe of heretickes The sung of Dauid against Goliah the sword of Goliah against the Philistines are not comparable to these weapons The word of the Lord it is the sword of the spirit wee must fight with it the light of the soule see by it the guide of our life walke by it the fire of the Sanctuary be warmed by it the water of life be purged by it the food of heauen be nourished by it the interpreter of Gods will we must know him by it the meanes of consolation be comforted by it and that mallet to knocke out the braines of Antichrist we must euer haue it in our hands If euer the Perditionâ—â—e â—â—e ouercome it must be by this meanes To the reading of this word the Fathers especially Chrysostome in many places exhorteth the people and Erasmus in his preface to the new Testament protesting his dissent from such as would not haue priuate persons to reade the Bible saith that the Sunne in the firmament is not so commoÌ„ as the Doctrine of Christ. No man euer hated this light but either he that wanted yes to behold it or feared the light to discouer his workes of darkenes O then let vs reade this and to reading adde meditation to meditation prayer to prayer humilitie to humilitie an ayming at Gods glorie and our good and to all a desire to turne Gods word into good workes This euery word of God is pure and is to be preferred before the golde of Ophir And to the ende wee might all delight in it there is set downe in the Bible all such
but in the qualitie of them that all bee done and spoken soundly and sincerely this is required Psalme 15. that he that will be a member of the Church militant on earth and of the Church triumphant in heauen must walke vprightly and speake the truth from his heart And againe in another Psalme a question is made to the same effect Who shall dwell in the mountaine of the Lord and who shall stand in his holy place and the answere is Hee that hath innocent hands and a pure heart which hath not lift vp his minde to vanitie nor sworne deceitfully In which wordes we haue a description of a sound hearted man 1 By his actions that he dealeth vprightly and so hath innocent handes 2 By his affection that he lifteth not vp his minde to vanitie that is setteth not his heart on any earthly thing in which sense that phrase is vsed in the originall Ier. 22. 27. 3 By his speeches that he hath not sworne nor any way spoken deceitfully The reasons to confirme this point are drawne from the great inconueniences that will follow on the contrary for if there be in any a fraudulent and deceitfull heart 1 First there is a deadly quarrell and mortall enmitie betweene God and him for who are they that are reconciled to the Lord whose sinnes are couered by the righteousnesse of his sonne so that they shall not be imputed vnto them euen they In whose spirit there is no guile And what will follow then for those whose hearts are full of fraude and deceite but that they must needs be destitute of all hope of the pardon of their sinnes and so consequently lye open to the strokes of Gods vengeance due vnto the same 2 And as their persons are hatefull to the Lord so are their seruices abhorred of him for indeed they are not the seruices of God but of Sathan and of their owne flesh and therefore be they neuer so glorious in outward shew and let them pretend neuer so much zeale in the performance of them yet the Lord hath them in vtter detestation As we may plainly see in the hypocriticall Pharisies they would be euery where praying with great deuotion and very often fasting with great austeritie and blowing a trumpet to giue notice vnto men of their almesdeeds and liberalitie and striuing with all their might by externall obseruations to winne themselues the praise of holy zealous men yet for all this our Sauiour sharpely rebuketh them saying Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed before men is an abomination in the sight of God It is as loathsome vnto him as carions or toads or any such creatures as mans nature doth most abhorre can be vnto vs. Thirdly this is another miserie of hypocrites that they liue in continuall feare and danger there are holes in their maskes at least there will be and their double dealing shal be seene into it shall sometime or other come to light how they haue abused Gods presence and dissembled with their brethren by making faire shewes and pretences of that which they neuer meant their sinnes shall not alwaies lie hid but either they will giue ouer all in time of persecution as the stony ground did or in hope of promotion as Iudas and Achitophel did and so discouer their false-heartednes or else it shall be drawne forth by their speeches in their merriments or in their distempers or else Gods spirit in godly men shall descrie it by working in their hearts a vehement suspition of them and causing them with a iudicious eye more narrowly to pry into their workes and waies By one such meanes or other God will lay them open to the view of the world so that being in such perill they cannot but haue a fearefull heart and a restlesse conscience And to this purpose notable is that saying of Salomon He that walketh vprightly walketh boldly or surely but he that peruerteth his waies shall be knowne Whence it is apparant that the vpright man needeth not to feare any thing he needeth not to be afraide of ill men for though they may disgrace him they cannot shame him he needeth not to be afraide of good men for the oftner he speaketh vnto them and conuerseth with them the more he is approued by them neither needeth he to be afraide of God for he that searcheth the heart and the reines knoweth and alloweth of the integritie of their soules They haue no cause of feare for the present because all things goe well with them neither is there any for afterwards because all things shall goe well with them for they shall neuer fall away from God None can plucke them out of his hand Sathan cannot because hee that is in vs is stronger then he that is in the world sinne cannot because grace will preuaile against it the world cannot because this is our victorie whereby we ouercome the world euen our faith And the Apostle concludeth generally for all other matters that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. What followeth now on the contrarie part for hypocrites but hee that peruerteth his way that is alloweth himselfe in any ill course though neuer so secretly shall be knowne that is his vile and wretched dissembling shall bee detected if not in this world yet when the thoughts of all hearts shall bee made manifest they shall be found out first or last and therefore they cannot but walke fearefully in their ill courses wherein they walke and giue libertie vnto themselues This should make vs exceeding carefull and warie when wee offer our selues to Gods seruices to search and dig deepe into our hearts that we may cast out all the loose earth that is there and so our building may be on a rocke and not on the sand Wee must purge away that leauē of hypocrisie that hath wholy infected our nature that so we be not found to halt in our worshipping of God least he take vs with the manner as hee did him that came without a wedding garment whom he singled out from all the guests that were present and that not only to ignominie reproch but to euerlasting punishment and torment in hel fire It is very dangerous then we see to deale hypocritically with God it is not safe with men to pretend and say one thing before their faces and to speake and doe another behind their backes because they may peraduenture discerne it but it is more dangerous to dissemble with God for he doth certainly discerne it and will as certainly punish it Many when they are reproued or admonished will snuffe at it and say What need you be so hot in the
get knowledge and feeling Wherefore all men must looke to this men and women old and young masters and seruants What will they challenge themselues to be Christians and glorie in the title alone and not esteeme of the dutie They will leaue that part peraduenture to book learned men and to Preachers Well they must know that againe whereof they are wilfully ignorant that there is a mutual coherence betweene these two things the title and the dutie What ye glorie that yeare Prophets and yet ye prophecie not ye boast that ye are Kings and ye ouercome not ye bee glad to be counted Priests and ye sacrifice not Euen Papists though they taught ignorance to be the mother of deuotion can say more for their superstition and Heretikes can say more for their diuellish opinions than Protestants for the defence of Christ his glorious Gospell Look but to the Papists and Familie of loue how painfull and cunning they are to goe to runne to ride to make one like of their heresies see how they will looke for you at markets how they will entertaine you what meekenes what mildenes they will vse to salute you This ought to shame vs this ought to make vs labour more for knowledge that when temptations inuade vs when Satan accuseth vs when heresie shal assault vs we may stand stedfast and vnremoueable we may edifie one another and in persecution not be dismaied but resist constantly vnto blood Now as Peter hath shewed that which Ioel prophecied to be fulfilled so these verses following shewe the iudgements of God which should fall vpon the Church for the neglect or contempt of these graces offered There is some question here about the time Some vnderstand it of Christ his comming in the flesh-some of his comming to iudgement others more truly thinke it to be that whole time which is betweene his comming in the flesh and his comming to iudgement and so it appeareth the most probable opinion both by the things going before and by that which followeth after For in the words going before it is saide In the last dayes I will powre out my spirit now the giuing of the spirit was fulfilled in that whole time spoken of Againe that which followeth after concerning calling vpon the name of the Lord is also meant of that time Now it both that which goeth before and that which followeth after be vnderstood of that time then it is probable that that which is in the midst is likewise so vnderstood And although Christ his first comming was a most glorious time as we may see by the testimonie of the Apostle yet his last comming shall be a farre more glorious day as wee may see Titus 2 2. Thess. 4. where his comming is described to bee with Angels and with a shoute Yet because this glorie doth appeare in the whole course of redemption it shall be good to vnderstand this as the places going before and comming after that is of the whole time in all which hee ceaseth not to offer these graces and to execute these iudgements As for the wordes themselues some thinke them to be vnderstood literally some allegorically and spiritually But they admit both First that they haue vse in their naturall signification it appeareth because the Lord neuer leaueth his Church without some instructions in the Sunne the Moone the Heauens and the Earth For besides naturall eclipses in Sunne and Moone and other exaltations yet there haue been workes extraordinarie in them both which haue been as prognostications of Gods wrath for sinne Further wee may safely gather that there was neuer any strange Eclipse Comet apparition in the heauens shaking of the earth strange and vnnatural births but after this change of nature some euent came strangely sooner or later which shewed that men had broken their obedience with God and were become monstrously disobedient which the Lord maketh knowne to vs by changing the course of nature Therefore wee say that before great Earthquakes plagues warres Comets famine or such like goeth great contempt of religion monstrous prophanenes so they be the prognostications of some notable sinnes either in religion or in life or in both Thus wee neither exclude the literall sense and yet wee doe not admit that fansie or rather frensie of the Familie of loue because we graunt that after strange disobedience and contempt followe strange punishments and reuenge so that the Prophet sheweth the workes of God for sinne either by the things following or by the signes going before It is a question why at this time wherein hee would shewe himselfe so gratious the Lord should send such tokens of his wrath Here wee see a contrarie order of teaching to flesh and blood because God will then haue his mercie manifested when he will shew his iustice And because men hearing of the Gospell imagine of a felicitie in this world therefore Peter to awaken them out of this dreame le ts them to vnderstand that vnlesse these gifts be reuerently receiued God will be most angrie because they either refuse or abuse the mercies of God so offered The vse of this is partly in respect of the elect and people regenerate and partly in respect of the wicked and vnregenerate in respect of the elect either before or after their regeneration before their regeneration to bring them to seeke Iesus Christ. For though it is certaine that God in time will call them whom he hath predestinated and chosen yet because his Gospell is not so pretious vnto them as it should be therefore the Lord sendeth them crosses sometimes pouertie sometime sicknes sometime reproch sometime a troubled minde sometime priuate miserie and sometime a publike calamitie to inuolue them among others because they haue no more trust in the promises of God before they be humbled And because men wil not easily or vsually be humbled by the bare word the Lord sealeth it by sending of troubles that when wee can feele no comfort either in heauen or in earth but perdition and matter of damnation in our selues wee should then be the fitter to receiue comfort in Christ. Againe for as much as God his children haue one speciall fault or other as priuie pride vainglorie selfe-loue or such like priuie corruptions that the word of God cannot be suffered to draw vs out of these sinnes for this cause the Lord sendeth affliction by his correction he draweth vs out of our ciuill righteousnes maketh vs make conscience of inward and hidden corruptions and putteth them in minde by miserie that the same corruption is â—â—rking in them which hath broken forth in others and that naturally it did dwell in them though repressed by the finger of God it did not violently flame out Againe where others lie in sinne and know it not because the very light of nature is choked in them God his spirit can take little hold to worke any thing vpon them that the Lord might bring them to see sinne vnknowne and to
our guide and goe before and we must follow after Many make strange to follow his call they will not giue vp their names they wil it may be goe before him or euen by him or cheeke by cheeke but they will not follow after And wherefore Surely they will doe all with reason But Christ requireth faith and reason to Christ is a very euill seruingman A great number already taught in the word will not follow it but if any thing proceed from the forge of their own reason that they magnifie that they wil follow So Ezech. 20. certaine prophets would not follow God and his word but their own spirits and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome as Esa. 55. My thoughts saith the Lord are not as your thoughts Well if wee will follow Christ wee must follow him not as a great Lord to graunt vs great leases fat farmes or high towers but as a man contemned as the reproch of the world as a man full of sorrowes Christ hath two crownes the one of thornes the other of glorie he that wil be honoured with the last must be humbled with the first CHAP. XII Of Conference and Godly wisedome in the gouernment of the tongue AS we often speake of things lawfull but yet for want of wisedome to examine the time place and persons when where and with whom we talke Sathan laboureth to make vs strict silent in our speech when often we might speake to Gods glorie to the auoyding of which temptation we must endeuour to speake when God giueth occasion and that with thankefull acknowledging of Gods spirituall grace by the motion whereof we speake as also with humble acknowledgement of our weakenes who being measured with Gods iustice we should be found to haue stained our speeches and Gods graces with great corruptions and to faile in many circumstances How be it if we do it in a single heart and euen because we loue Gods word and in zeale of Gods glorie we may boldly speake committing the successe which on vs if we obserued all circumstances did not depend to the omnipotencie of God to the blessing of Christ and to the working of the holy spirit for we being neither God nor Christ nor Angels must not thinke to preuaile of our selues by our speeches nor stay vntill we thinke our selues most fit but cōmend our hearts to the Lord who vndoubtedly spareth weakelings 2 Being Christians we must not stay our selues in our meetings for others to begin good speeches but if God giue vs any good thing in our mindes let vs with all humblenes put it forth to be examined if we feele nothing let vs complaine of our dulnesse and deadnesse euen thereby we shal giue occasion of good conference For as in silence among euil men one euill word setteth abroch many so in deadnes among good men one good word may quicken many 3 It were to be wished that godly men in their meetings would first by prayer offer vp their speeches to God to vse them aduisedly reuerently and not passing their bounds of knowledge and if they could not speake of any thing yet they should aske some thing if they could not aske yet they might speake of the communion of Saints if they could say nothing yet at the least they should complaine of the dulnes of their mind so that of their dulnes and deadnes should arise quicknesse and life of speech againe 4 We must be carefull in vsing and watchfull in restraining the tongue Dauid prayed for a watch before his tongue and for a porter at the doore of his lips he would keepe his mouth with a bridle that it should not go riot nor open oft without a cause The eie glaunceth our hands slip our foote treads awry yet if we hold our tongue qualified we shall doe the better It is a little peece of flesh small in quantitie but mightie in qualitie it is soft but slipperie it goeth lightly but falleth heauily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it pierceth deepe and therefore not healed speedily it hath libertie granted easily to goe forth but it will finde no meanes easily to returne home It is compared with perillous things to a sharpe two edged sword to a razor to sharpe arrowes to an Adders sting to the poyson of an Aspe to fierie coales and being once enflamed by Sathans bellowes to the fire of hell CHAP. XIII Of the Church THe Papist of pride the Familie of loue of hypocrisie and many of singularitie haue singled themselues from vs as Hymenaeus did But we are little discouraged and lesse follow it For if they separate themselues as stones from the building and as members from the body what hope is there of them The Papists will say we forsake them and not they vs. We forsake them in the wall they vs in the foundation For our faith was before their opinion though their persons were before ours As Noah forsooke the world as Lot forsooke Sodome as Abraham forsooke Aegypt as our Sauiour Christ forsooke the Pharisies so wee for sake them and Christ shall be the iudge who hath bene the runnagate who hath bene the Apostata 2 Behold a miracle heauen made subiect to the earth O what is man that thou art so mindfull of him not onely to giue him the rule of the earth but euen of heauen Whom the Church doth loose on earth the Lord doth loose in heauen and whome the Church hath bound on earth he also hath bound in heauen Hee doth manie things without vs yet when we haue done this he will not alter it nor doe otherwise 3 Albeit the Church be base and contemptible in the world yet hee counteth it as the apple of his eye The earth the aire and the heauens attended on it and hee hath made the Angels to serue it Hee hath committed his treasures to it And what bee his treasures Surely when Dauid commeth to value it hee saith that it is better than golde than much golde than much fine golde than all pretious stones The word of reconciliation the couenant of grace the broade seales of his kingdome Baptisme and the Lords Supper binding and loosing life and death are left and committed to the Church and her holy Ministers 4 The Church is euen the quintessence of the world such as Sathan hath sifted to the proofe it is euen washed and made cleane with the bloud and water which issued out of Christs side It seemeth hee forgot to loue himselfe that hee might loue vs yea if that one death and suffering had not beene sufficient hee would yet once more come againe for vs. 5 It is one thing to liue where meanes of pure worship are wanting another to bee where false worship is erected for the first we are not to flie the Church but by prayer and patience
to stay the Lordes mercie for the other wee must depart because of that abomination 6 The world is as the Lords great chamber whereunto all are admitted the Church is as the chamber of presence The natiuitie of the Church is a greater worke then the creation of the world The world was finished with a Word but many dayes and many yeares did the Lord trauell before the Church could be brought forth to his good liking Hee shooke the earth darkened the heauens turned the whole course of nature before he had framed and set vp the little Church of the Iewes But in gathering the Church of the Gentiles the Sunne became blacke as a pot the Heauens were couered as with a haire-cloth the vayle of the temple rent the earth trēbled the graues opened aboue all the GOD of nature suffered But of all the third gathering shall be fearfull when heauen and earth shall not abide to see but shall melte and consume away at the glorifying of that Church which the world so contemneth yet on this Church hangeth the continuance of the world For certaine it is the world standeth and all the foure windes are stopped till all be sealed and in that moment that this number is filled this world shall out of hand vanish away 7 In the world wee doe as it were but see the Lords backe parts we see him as a thing in a troubled well dwelling but in the neather and outward courtes of the Temple but in the Church we see him almost face to face 8 That mightie Sampson suffered himselfe to be shauen and his strength to bee as another mans for the great loue of his Church hee shed his precious blood from all parts of his bodie for it and that no bloud might be too deare for vs with his heart bloud he hath testified how much he doth loue vs his loue and spouse the Church of the faithfull 9 It is true that the Psalmist saith Psal. 16. the Lord hath no neede of our seruice and therefore he hath set ouer his loue to the Chuch there to be answered vnto her in obedidience furtherance of his members there he would haue it seene how we value his benefits All blessings are continued on this earth for the Church sake The Sun doth shine vpon the earth vpon the iust and vniust but vpon the vniust for the iust mans sake 10 The Church is the household of faith the citie of the liuing GOD the spouse of the Lamb CHRIST the kings daughter the childrē of light of the liuing God the children of promise of the freewoman a chosen generation a royall priesthood an holy nation people gotten by purchase the mysticall body of Christ the sold of the Prince of Pastors the virgin Israel the children of Abraham the elect seede of God heires of grace ioynt heires with Christ the Sanctuary of the Lord the daughter of Sion the Lords heritage the people of his pasture the sheepe of his hands the temple of the holy Ghost the price of his blood the Lords Eden Thrice blessed and happy are al the liuing stones of the most beautifull building Confer Psal. 147. 2. 3. 1. Pet. 2. 9. 10. Phil. 3. 8. Ephes. 2. 19. 20. 1. Thes. 2. 19. 20. 2. Cor. 3. 2. 2. Cor. 6. 11. 12. 1. Thes. 2. 8. Rom. 9. 3. Reuel 21. 10. CHAP. XIIII Of the Confession of sinne THis is a good affection of Christianitie to conceale a fault and this also is a good affection of men regenerate to testifie their faults to all men whereby they make knowne their thankefulnesse in that whereas by nature they were thus by grace they are so and so Againe men vse it to comfort others that though they bee in their old estate yet they may receiue grace if they hinder not themselues and shut out the grace of God from them Thus the children of God are wont to aggrauate their sinnes that others might haue comfort in the like case Matthew in the ninth chapter and the ninth verse shameth himselfe by the name of a Publican and yet if we looke to his sinne it was not like the sinne of Peter against the ninth commaundement nor like the sinne of Dauid against the sixe and seuenth commaundements the sinne of Paul against the first as of them that crucified Christ himselfe But that which he concealeth the other Euangelists blase abroad that which they conceale he blaseth abroad And this is one argument of the truth of the word for wheras other Chronicles do euer cōmend themselues and their owne natiue countries best as if you read the Chronicles of England you will thinke it the hest nation it is contrary in the word the deniall of Peter is more expresly set downe of Marke than of any other yet did he write the Gospell out of his mouth Paul setteth out his own faults in more sharpe measure and manner than any other can doe Act. 26. Moses Gen. 49. seemeth to discredit his owne birth Wee see all these were of God who is then most glorified when we are most cast downe 2 As the hiding of our sinne with Adam hindreth mercie so to testifie our sinne to be greater than it is with Cain displeaseth God highly 3 Confession without yeelding and feeling is nothing but a testimonie against our selues let vs then so confesse that it may moue vs to loue the truth 4 Pharaohs confession is rather in iudgement than in affection in respect of the punishment not of his sin ergo it is not enough yet he hath profited further than many of vs which will not confesse our sinnes at all 5 Whensoeuer we haue sinned it is good to haue this or the like meditation good Lord wilt thou call me to iudgement and enter thine action with mee How shall I doe then I will take this order I will disagree and fall out with my selfe But is there any hope that God will then shewe mercy Yea no doubt for if the Lord were minded presently to imprison vs he would neuer by his prophets forewarne vs by a writ hee might vse the whole host of the creatures to execute his vengeance euery houre but hee deales more mercifully with vs if we confesse our sinnes 6 Naturally we be all slowe to confesse our sinnes we cast short reckoning on our owne faults Adam said I haue not sinned Lord hee lesseneth his sinne in conceit saying The woman gaue it me and I did eate Iob seemeth to make an apologie as being vnworthy of such a punishment But wee must learne that a sinner the more hee doth extenuate and hide sinne the more he doth aggrauate sinne and hasten iudgement the more freely he doth confesse and iudge himselfe the more he is freed from Gods seate of iustice Pro. 28. 13. 2. Cor. 11. 31. 32. CHAP. XV. Of Conscience LOoke how is our Conscience so is our confidence it is a tender peece we must
himselfe who being aboue all Lawes obserued this to make vs more willing Let vs be like to him for by hauing notable exaÌ„ples we are more effectually stirred vp toe do any thing It is the vse of the Scriptures after reasons to exemplifie as CHRIST Ioh. 15. in teaching humility Paul 1. Cor. 11. Therefore we are to follow God if we be his childreÌ„ who hath for our example vouchsafed this day this great dignitie He blessed it and the works of it making them effectually to worke in vs regeneration and fitting vs for eternall life Hee hallowed it to the ease of seruants and beasts so bridling our worldlines to the Meditation of his creatures to the worke of Faith and charitie Wherefore what God hath hallowed let no man prophane CHAP. X. Of Discipline and Excommunication WHen men are neither profitable for the land nor good for the dunghill they must he cast out This casting out hath a necessary vse in the bodie naturall as where nature cannot doe it of her selfe there she doth it by art in the body ciuill as by exile in the body ecclesiasticall as by excoÌ„munication in the body oeconomicall by suspension or expulsion God cast out Adam from paradise the Angels from heauen Abraham cast out the bondmaide with her sonne Moses separated the leprous persons from the cleane CHRIST cast out buyers and sellers out of the Temple 2 The rulers of the Church are called the Church to whom Discipline appertaineth euen as Mark. 3. not the whole companie of the Iewes but the rulers of the Synagogue are called the Church of the Iews Therfore as we call the Court of Parliament the Realme gathered together although it be but an Epitome to sit and compromise of things so these fewe being a Compendium of the Church haue all things committed vnto them And God himselfe in the Parable doth not bewray this but doth in wisedome conceale it saying They will without peraduenture reuerence my Sonne So without controuersie one would thinke they would heare the Church But as the Iewes made a way with him that was the heire so we say now adayes with the Edomites Psal. 137. down with the Church that there bee no feare of yoake nor the print of the yoake vpon our necke Well how grieuous a thing it is to despise the Church wee will see by the dignitie appointed to the Church in the word of God Tit. 2. it is called a peculiar people and in an ancient tongue The Lords Iewel 2. Cor. 4. All the world was made for the Church for the Churches sake CHRIST was a Christ Heb. 11. Hee that despiseth the Church the world is not worthie to giue him breath Hebr. 1. The Angels of God are seruants to it Cor. 6. the Church shall iudge the whole world and the Angels 2. Pet. 1. 3. 4. The Church is partaker euen of God his owne nature Ephes. 4. The Church is the fulfilling of Christ so that Christ is as it were maimed without it and what can be said more of it 3 An excommunicated person was so odious among the Iewes that besides that they did excoÌ„municate him and shut him out of their Synagogues if they met such a one they thought it a speciall token of some fortune as they tearme it So that among the Iewes excommunication was worse then fiue deaths so much was reuerenced the censures of the Church This did the Church but when men began to be idle they put off this dutie But what is this excommunication A giuing vp to Satan There was a great partition wall between God and vs vntil Christ came and made a breach entered into the place wherein God was shut vp from vs. Christ himselfe became the dore but the keye of the dore hath he committed to his faithful Minister They that are without this wall they are among the Ziims and Iims among the Owles and Dragons they are as in hell and in exile from the congregation of Christ. Eliah made the heauens brasse three yeere so as they gaue no raine but what a thing is it to make God as brasse so that all the spoutes of his mercy be stopped and all conduites of compassion should be dammed vp against vs 4 In the case of discipline we haue to deale with the Lord of heauen and earth It is to good purpose to know with whom we haue to deale for it causeth vs to bestirre our selues in dealing with worldly men then how much more now must it cause vs so to doe This discipline did Christ himselfe put in practise who oft taketh the trouble of his members to himselfe as appeareth in his speech to Paul Paul why persecutest thou me and in the saying of Peter to Ananias Thou hast lied against the holy Ghost And surely at the last day the contempt of the Ministers shall be counted as deepe a sinne as if we had contemned God himselfe which may appeare in Dathan Corah and Abiram And surely God thinketh wee should honour his Church aboue all and yet men say Come lâ—t vs kill the heire Wherefore the Lord will come and note out these husbandmen Howsoeuer men please themselues in doing thus yet God that sitteth in heauen shall laugh them to scorne and vexe them with his sore displeasure in the end 5 The discipline which Christ hath instituted is coÌ„mitted to the Church Behold and heare a miracle heauen placed vnder the earth where as in all other things heauen is aboue earth God made heauen and earth Thy will be done in earth as it is in heauen so now with Dauid we must say What is man that thou art so mindfull of him not onely to giue him the rule of earth but euen of heauen yea of Angels yea of God himselfe so that now God cannot loose them whom the Church hath bound so that although he doth many things without vs yet when we haue done this he doth not otherwise c. Else there are many bound in heauen which are not bound in earth especially in these daies when the leaues are fallen from the tree the beautie is gone and the discipline is taken away yet the Angels haue chaines though we cannot see them so that they watch ouer the wicked to bind them and to cast them into hell Thus we see the high dignitie of the Church and yet this is not giuen to euery one but to the Church who though they be base and contemptible yet the Lord coÌ„mitted vnto them the apple of his eye In the Epistle to the Hebr. he saith That the earth the ayre the heauen are not worthie to giue them breath he hath made the Angels to be their seruants to them he hath giuen such authoritie And no marueile for he hath made them more excellent than the Angels he hath made them the bodie of his Sonne yea and the friends of his owne selfe To them he committed his treasures And what be his treasures Surely when Dauid commeth to
perswasion of the mercies of God merited by our Lord Iesus Christ. How shall wee attaine to this true Faith By the spirit of God giuing vs this true perswasion by the Gospell Where is the Gospell declared vnto vs It is generally declared vnto vs in the holy Scriptures but the Church of God hath gathered out of them a certaine summe thereof Which is that The Articles of our Christian faith commonly called the Creede Rehearse the Articles of our Christian faith I belieue in God the Father Almightie maker of heauen and earth c. Into how many pâ—â—â—tâ— are these Articles diuided Into two The first is of Faith in God The second is of Faith concerning the Church What are you taught to beleeue in the first part In the first part I declare that I beleeue in God the Father Sonne H. Ghost Why say you I belieue in God and not in Gods Because there is but one onely true God vpon whome my Faith is wholly stayed Seeing there is but one God why name you three the Father Sonne Holy-Ghost Because that God hath so manifested himselfe in his word that these sundry persons are but one true and euerlasting God Why say you I belieue in God and not rather that there is a God By saying I belieue in GOD I declare that I put my whole trust and affiance in God whereas the Diuels and wicked men belieuing that there is a God yet cannot put their whole trust and confidence in God Why say you I belieue and not Wee belieue Because I must be saued by mine owne faith and not by the faith of another Why call you God FATHER Because hee is the Creator of heauen and earth and so is the Father of all creatures Why call you God Creator of heauen and earth and not Maker of heauen and earth Because hee created all things of nothing for to Create is to make a thing of nothing but to make is to make a thing of that which was something before Why call you him Almightiâ— Because as hee created all things of nothing so doth hee preserue and guide them by his Almightie power wisedome Iustice and mercie What comfort doth this article 〈◊〉 It ministreth vnto me â—oure notable comforts 1. First that all the good Angels of God shall watch ouer me pitch their tents about me 2. Secondly that neither the diuell nor men shall haue any power to hurt mee but when and as farre forth as God doth giue them leaue 3. Thirdly that I shall haue a profitable and conuenient vse of all Gods creatures 4. Fourthlie though I suffer huâ—t by Sathan or want of the creatures yet all this shall turne to my good in the ende How can this bee Because God can doe it as an Almighty God and will doe it as a most mercifull and lâ—â—â—ing Father True it is that by Creation wee had this benefite but wee haue â—â—st it are becâ—me the children of wrath how then can God become our Father and shew his merci vnâ— vs He is become our Father by Faith in Iesus Christ the Sonne of God What beleeue you of God the Sonâ—e 1. First I beleeue that hee is able to worke my saluation 2. Secondlie I beleeue that hee hath wrought it indeed after that manner that is set downe in the Creede How can you beleeue that hee is able to worke your saluation I doe belieue it because hee is both God and man and hath an office from God the Father to worke my Saluation By what words in the Creede doe you belieue Christ to be God By these words His onely Sonne I declare that I belieue in Christ the onely begotten Sonne of God begotten of his Father before all worlds God of God Light of Light verie God of very God begotten not made beeing of one substance with the Father by whome all things were made Why call you him the onely begotten Sonne of God Because hee is the alone Sonne of God by nature How can this bee seeing Adam the Angles and we also be the sonnes of God Adâ—m was the Sonne of God by Creation which wee haue lost but yet wee be the sonnes of God by regeneration Why was it râ—quiâ—â—te that he should be God Because nothing but God was able to abide and ouercome the wrath of God and the punishment due vnto sinne What comfort haue you by this that Christ is God Hereby I am sure that hee is able to saue me by reconciling mee to the Father that he may make me the childe of God By what words in the Creede doe you shewe that you belieue Christ to be man By these words Borne of the Virgine Marie I doe shewe that Christ is borne of the Virgin Marie as others bee and subiect to all infirmities of man sinne onely excepted Why are these words added Conceiued by the holie Ghost To shewe that Christ by the holie Ghost was conceiued in the wombe of Marie shee continuing still a pure Virgine and that hee was borne holie and without sinne whereunto all other men by nature are subject Was it nâ—edfull that Christ should be without sinne Yea for otherwise the Godhead and Manhood could not be ioyned together and againe if hee had been a sinner he could not haue satisfied for the sinnes of other men Why was it requisite that Christ should be Man Because the righteousnesse of God requireth that the same Nature which had sinned should also pay and make amends for sinnes What comfort haue you by this that Christ is man Hereby I am assured that Christ is fit to suffer the punishment of my sinne and being man himselfe is also meete to bee more pitifull and mercifull vnto men What fruite haue you by his holie Conception I am assured that this holy Conception hath couered the corruption of my nature and that his pure Conception shall be imputed vnto me What comfort haue you by this that hee is both God and man By this I am most certainly assured that he is able most fully to finish my saluation seeing that as he is man he is meete to suffer for sinne as he is God he is able to beare the punishment for sinne and to ouercome in suffering and therefore hee is called IESVS What doth IESVS signifie It doth signifie a Sauiour Wâ—y doe you câ—ll him IESVS I doe call him IESVS that is a Sauiour because he saueth me from all my sinnes and because there is none other meanes whereby I may in part or in whole bee deliuered from them What comfort haue you by this My comfort is euen the same which I haue said and the rather because GOD from heauen gaue him his name and the Church on earth hath subscribed therevnto What signifieth CHRIST It signifieth Annointed Wâ—y is hee so called Because he was annointed to be a Prophet for all his people and so for mee Priest for all his people and so for mee King for all his
worship him on the Sabbath onely but also in the other sixe daies it should be lawfull for them to haue holy assemblies and Christian meetings which though they now should doe but in part by reason of their ordinarie calling hereafter they should doe it both continually and perfectly in the kingdome of heauen Which thing was performed euen of the Apostles who although they obserued one solemne day yet had they their godly assemblies for holy exercises on other daies also True it is that the Family of loue pretends a shew of the kingdome of God in this life by rising from sinne saying that we here sit in heauenly places But the scriptures in this case speake of the begining not of the consummation of God his children in glorie For in this life we possesse but in hope that which perfectly we shall enioy We be here admitted but into the entrie of this kingdome we here take vp our hold we receiue our deedes our lease and euidence are giuen vs in this world to assure vs that hereafter we shal haue the full fruition perfect possession Wherefore another Prophet saith Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel After those daies saith the Lord I will put my law in their inward parts c. 34. And they shall teach no more euery man his neighbour and euery man his brother saying I know the Lord for they shall all know me from the least of them to the greatest saith the Lord. Where we may see that though the full accomplishment of our glorie and knowledge is in heauen yet true it is that here it is begun and shall be finished hereafter when we shall perfectly know God whom now we know but in part and as it were in a mirrour For euery one as it is Hebr. 5. 12. concerning these times should be able through God his spirit to teach others according to that calling wherein the Lord hath placed him And as that place reacheth not that all should be Doctors but that there should be knowledge in all though in greater measure in some so our Prophet meaneth not that euery day should be a Sabbath but that Christians in euery day of the weeke should prouide for the worship of God in some measure though more fully and more solemnely on the Sabbath So we see the force of this to be in the way of a comparison that Christians should not satisfie themselues concerning the worship of God with the Sabbath but that also as their calling would permit they should worship from Sabbath to Sabbath As for the second answere to proue against the maintainers of a continuall Sabbath that this place is meant of the Church triumphant and not of the Church militant it shall easily appeare if we consider diligently what goeth before what commeth after which rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures Now in the verse going before mention is made of the new heauens and the new earth whereby he meaneth not the first appearing of Christ in humilitie but his second comming in glorie as may appeare 2. Pet. 3. 13. where the Apostle repeateth the same words saying We looke for new heâ—uens and a new earth according to his promise wherein dwelleth righteousnesse Surely if the Prophet had meant this to haue beene in Christ his comming in the flesh it is most like it should haue beene in the flourishing estate of the Church and glorious times of the Apostles but that it was not so it is manifest by the Apostle his owne words We looke for new heauens c. In the verse following the Prophet speaketh of the worme that shall not die and of the fire that shall not be quenched which vndoubtedly is vnderstood of the hels whereinto the wicked shall be cast at the last iudgement day as may be gathered by our Sauiour Christ his words Mark 9. 43. 44. where he maketh mention of hell Where the worme dyeth not and the fire neuer goeth out Wherefore by the premises and sequele we conclude with the learned that the Sabbath here mentioned must be kept in the kingdome of heauen And therefore their continuall Sabbath which they should haue in this life is a deuise of their owne braine and not gathered out of this place And thus much of the reasons which seemed to proue the Sabbath ceremoniall taken out of the prescript words of the olde Testament As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason which was drawne out of Exod. 32. Now it remaineth in like manner to consider of their arguments which they take out of the new Testament and that either out of the historie of Christ or from the writings of his holy Apostles And because the foure Euangelists agree in one harmonie we will briefly reduce all their reasons into one or two principall places namely Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said At that time Iesus went on a Sabbath day through the corne and his Disciples were hungry and began to plucke the eare of corne and to eate 2. And when the Pharisies saw it they said vnto him Behold thy disciples do that which is not lawfull to do vpon the Sabbath 3. But he said vnto them Haue ye not heard what Dauid did when he was an hungred and they that were with him 4. How he entred into the house of God and eate the shewe bread which was not lawfull for him to eate neither for them which were with him but onely for the Priests 5. Or haue yee not read in the Law how that on the Sabbath dayes the Priests in the Temple brake the Sabbath and are blamelesse 6. But I say vnto you that here is one greater than the Temple 7. Wherefore if yee knew what this is I will haue mercie and not sacrifice ye would not haue condemned the innocents 8. For the sonne of man is Lord euen of the Sabbath The occasion of this doctrine of Christ is that he going abroad to preach with his Disciples they for huÌ„ger pulled the eares of corne Hereof arose by the Pharises this Controuersie who accused the Disciples for trauelling on the Sabbath day as though they had done a worke on the Sabbath which was not lawfull to de done because the Law said that no man should trauaile on that day Our Sauiour Christ hearing this accusation defendeth his Disciples whereof some conclude that our Sauiour here abrogated the Sabbath But what could they haue forged more vntrue For if as they say he now had abrogated the Sabbath then our Sauior Christ did not obey euery part of the ceremonies vnto death which to affirme let them tell the danger of it Nay rather according to the iudgement of the better learned we affirme that Christ is so farre off
of bels or such like vanities the Papists will breake their sleep that more timely they may haue their Masses popish practises the here tikes also to attend on their vaine reuelations will recouer sometime by early rising all which are to our shame that for holy heauenly exercises to serue the Lord in spirit and truth will redeeme no time whereby the Lord his Sabbath may be the better sanctified but on the contrary by bathing our bodies in our beds on that day more than on any other as perswading our selues too great a libertie therein we make it a day of our rest and not of the Lords rest The Israelites are said to haue risen very early to their idolatrie the Prophets are reported to haue stretched out their haÌ„ds betimes in the morning Wherefore for shame of the one for the imitating of the other let vs stirre vp our selues more early on the Lord his day as making the Sabbath our delight Esay 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God than Idolaters in their Idolatrie young men in their vanities wordly men in their couetousnes here tikes in their heresies vse to do If we thus shall examine our selues in our sins committed gifts of God receiued if we shall humble our selues for the one and be thank full for the other if we shall suruay our wants pray for our pastors prepare out selues and vse all these exercises in wisedome and rising early vnlesse vpon some speciall cause or weaknes which requireth rather our wholy keeping of our beds than our vprising let the experience of the after fruits and good increases of the publike exercises speake and let triall report if the word be not more precious our prayers more powerfull our receiuing of the Sacraments more effectuall more profitable vnto vs. Now concerning those exercises which follow after or come betweene those publike meanes they are either for the increase of faith and repentance to make the publike means more profitable to vs or the exercises of loue whereby we may shew some fruit of the other The exercises of faith and repentance are reading comparing of things heard examining and applying them to our selues praying thankesgiuing and meditating First I say after our publike hearing we must priuately giue our selues to reading of those things especially which when we heard we did not sufficiently vnderstand also to the comparing of place with place according as they were alleaged to the better triall of the doctrine receiued and more establishing of our faith therein To this end we must vse priuate prayer for a sound iudgement pure affections that the Lord would vouchsafe to worke that vpon our affections which in iudgement we haue receiued Neither must we forget to be thankfull in praising of God singing of Psalmes for those things whereby we either see our knowledge to be bettered or our coÌ„science touched To these we must ioyne meditation either about the means of our saluation or about the works of God vpon the meanes as in accounting with ourselues what things being read preached chiefly did touch and concerne vs what speciall feelings comforts the Lord gaue vs in our prayers what increase of faith in God his promises and of repentance in purposing a new life we had in the Sacraments that thus we may make a priuate and peculiar vse of the publike and generall means About the workes of God partly concerning those properties which are in himselfe as his mercy iustice wisedome trueth power prouidence partly concerning his creatures and workes of his hands wherein he hath left certaine impressions and qualities necessarie for our vse profitable for our instruction For the former the practise of the Prophet and dutie of all good professors Psal. 92. doth sufficiently shew that it is one speciall worke of the Sabbath to commend declare the kindnes of the Lord to reioyce in the works of his hands to praise his truth and to shew forth his righteousnes In which Psalme the man of God protesteth that the works of God are only glorious to the godly and how the vnwise and wicked men cannot consider of God his workes nor discerne his iudgements because they measure the condition of men by their present estate not looking either how God hath dealt before nor considering how that though the faithfull seeme to wither and to be cut downe by the wicked yet they shall grow againe and flourish in the Church of God as the cedars doe in mount Lebanon Now as with the exercise of the word we haue the Sacraments to strengthen our faith so with the meditating of the workes of God we are to strengthen our selues with the beholding of God his creatures as the heauens and the scope beautie and continuall course thereof and the earth which should haue been all as pleasant as the garden of Eden if Adam had continued in his innocencie whose worke as it was by the light of nature to view the creatures of God so also is it our worke by the light of Gods grace and holy spirit to doe the same To this ende the Propheticall king Psal. 19. setteth downe the exquisite workemanship proportion and ornaments of the heauens saying The heauens declare the glory of God and the firmamènt sheweth the works of his hands 2. Day vnto day vttereth the same and night vnto night teacheth knowledge 3. There is no speech nor language where their voice is not heard 4. Their line is gone forth through all the earth and their words into the ends of the world in them hath hee set a tabernacle for the Sunne 5. Which commeth forth as a bridegrome out of his chamber and reioyceth like a mighty man to run his race 6. His going out is from the ende of the heauen and his compasse is vnto the endes of the same and none is hid from the heat thereof The Prophet Esay chap. 1. 2. 3. saith Heare O heauens and hearken O earth c. The oxe knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstanding In which place we are schooled of insensible creatures how we should doe our dutie vnto God Wherefore it is good to consider how in sixe daies we haue had our â—east obedient vnto vs and how disobedient we are to the Lord. O God how haue thy creatures attended on vs when we speake to them they heard vs when wee did whip them they followed vs in al our busines they attended on vs and yet we haue not listened to the calling vs by the word wee haue not profited by thy chastisements nor attended vpon thy commandements The stork saith the Lord by Ieremiah the prophet knoweth his time but my people knoweth not me And experience may make vs blush to see how the birds against the stormy winter may
their bounds breake out of their bottels cloysters and chambers to ouâ—rflow all is vnable to drawe our bodies out of the dust Sure it is that flesh and blood can hardly admit this doctrine and therefore we had neede to arme our selues with these and such like meditations If we weigh more deeply the prouidence of God in his Church either whilest it was more particular in one familie or more general in moe we shall haue our faith in this doctrine the more coÌ„firmed For he who accomplished his promise made vnto Abraham in blessing al the nations of the earth in his seede euen when the ordinary course of nature was dead both in Abraham and Sarah by bringing Isaac out of their loynes and fulfilled his couenaÌ„t vnto Dauid his seruant in bringing Iesus into the wombe of Mary whilest as yet shee knew no man who was the promised seede to bruise the Serpents head is no lesse able to take vs out of the drie wombe and dead bowels of the earth according to his promise Gen. 22. Abraham at God his commandement is readie to offer vp his sonne Isaac in whom all the promises were to be accomplished neither was he hindred by vnbeleefe why The Apostle saith Heb. 11. 19. He considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort neither would he tye the power of God to ordinarie meanes Thus we see he ouercame all vnbeleefe by faith in the resurrection What if we consider how mightily the Lord restored and multiplied his Church after he had ouerflowed the whole earth with water What if we call to minde the mightie preseruation of the Church in deliuering them through the red sea when the waters diuiding themselues stood as a wall on either side of the Israelites What if we consider how mightily the Lord coÌ„ducted his people safely thorough the wildernesse fortie yeeres giuing them Manna from heauen water out of the rocke healing them that were stung of Serpents with the beholding of a dead Serpent and preseruing their apparell that it was not worne in so long a time Shall we not thinke that the same God is able to raise the bodies of his Saints out of the earth It is recorded 2. King 4. 36. that Elisha the man of God restored to the Shunamite her sonne being dead and 2. King 13. 21. we reade that a dead man being cast into the sepulcher of Elisha and touching his bones reuiued and stood vpon his feete Did God thus confirme the doctrine of Elisha and will he not much more confirme the doctrine of his deare Son Could Elisha by the power of God giue life vnto others shall not the Lord aduance his owne person in himselfe at the last day Daniel 3. Shadrach Meshach and Abednego refusing to serue the false gods and the golden Image which Nebuchadnezzar had set vp who might haue had policie to haue kept their faith to themselues as our Familists do now adaies were cast into the hot fiery furnace and yet by beleefe in God were so preserued from it that the fire had no power ouer their bodies not an haire of their head was burnt neither were their coates changed nor any smell of fire came vpon them Dan. 6. the Prophet of God refusing the commaundement of the King was cast into the den of Lyons who by faith obtained the Angel of the Lord to shut vp the LyoÌ„s mouthes that they could not hurt him Ionah 2. we reade how he being in the fishes bellie three daies and three nights at the commaundement of the Lord was cast out vpon the drie land Matth. 27. 52. it is said that the graues did open themselues and many bodies of the Saints that slept arose 56. And came out of the graues after his resurrection and went into the holy citie and appeared vnto many What shall we say of these things Did the fire contrarie to it nature cease to burne the bodies in it at the presence of an Angell will it not restore the bodies being burnt at the power of God presence of Christ Did the Lyons spare the body from deuouring and shall they not deliuer againe the bodies hauing deuoured them Can the Whale deliuer Ionah after three daies and will not the sea surrender her dead Did the dead arise before their time to shew Christ his passion shall they not arise at their time to appeare at his glorious comming Cannot that God that made Angels to appeare in humane shape make men appeare out of the earth in their owne shape And why did the Angels from heauen the dead bodies from earth so suddenly receiue that estate and so suddenly lay it downe but to shew that their time of perfection was not yet come Now let vs see those reasons which are drawn from God as he is our Mediatour wherein we will consider certaine things done in his owne person and things to be obserued in the meanes which leade vs vnto him Luk. 8. 55. Our Sauiour Christ ariseth from death to life the daughter of Iairus And which is a further degree Luke 7. 14 he reuiued the widowes some lying on the beare in a coffin readie to be buried Nay which yet is a further degree and more marueilous Ioh. 11. 44. he raiseth Lazarus Marthaes brother hauing been dead foure daies Lastly Matth. 26. he mightily raiseth himselfe hauing beene dead three daies and three nights and that without all qualitie of corruption Who then dare doubt vnder paine of damnation that the same Iesus Christ can raise our mortal and corruptible bodies or that he will not change our vile bodies and make them like his glorious body by thaâ— mightie power whereby he is able to subdue all things vnto himselfe Behold Pilate sealeth the stone which couereth Christ in his buriall armed men are prepared and watchmen sit at the graue neither could all these things keepe vnder the power of Christ from rising What then Forsooth which is most vnlike they inuented that poore sillie soules came stole him from the armed men Well he was seene first of Mary then of certaine Disciples afterward of moe than fiue hundred We see now his rising was corporall it was no spirituall resurrection in what sort he rose in like manner shall we rise also but he rose in the flesh then shall we rise in the flesh and therefore not in the spirit alone as our brainsicke heretikes imagine Now he rose not for his owne cause no more than he was purely borne holily liued and innocently dyed all these things he did for vs that we might be sanctified that we might be iustified that we might be glorified Neither did he suffer in the bodie alone but in the soule also whereby he shewed that he freed not the soule alone but the bodie also because the body as well as the soule was guiltie and punishable for sinne He rose not in soule alone but in
bodie also whereby he brought grace and restored holines as well to the body as the soule seeing both body and soule had lost the same by transgression He ascēded not only in soule but in body also because he would giue glorie to the body and the soule seeing he had purchased them both Wherefore it must needes follow that there shall be a resurrection of the flesh For if by faith we are made bone of his bones and by faith are made partakers of his flesh Ioh. 6. and Christ did all these things in his body the vertue whereof we must receiue from him how should all this be if there were no resurrection The meanes whereby we come vnto Christ require also that this should be so First we know the word pierceth our bodies as well as our soules for the eye is to see the Sacraments the eare to heare the tongue to speake the word and the bodie hath it duties as well as the soule in receiuing and obeying of the word and therefore the force and fruite of the word shall as well be shewed on our bodies as on our soules Likewise in offering our prayers we haue the vse both of the soule and bodie For we lift vp pure hands and kneele with our knees we eleuate our eyes we crie with our voyces we prostrate our whole bodies and therefore as God hath made both for his glory in this life so hath he appointed to glorifie both in the life to come Again in the Sacraments there are actions of the body as well as of the soule for the body is dipped into the water and taken out againe in the sacrament of Baptisme and therefore if Baptisme be a token of our resurrection to grace and that in bodie and soule we are not to doubt but that the bodie shall rise againe as well as the soule In the Eucharist also we are solemnely occupied in both parts for as the soule in beleeuing so the eies in beholding the bread broken and wine powred out the eares in hearing the word the hands in handling the outward elements the mouth in tasting them are deuoutly occupied and therefore the fruite of it must appeare as well in the bodie as in the soule Now to proue this by other creatures of God the Angels desire this day and the other creatures sigh and groane waiting when the Sonne of God shall be reuealed the diuels feare it and therfore they crie to our Sauiour Christ Why persecutest thou vs before our time Againe the very confusion which is in things sheweth that there is a time when they shall be brought into order againe as they were created in order at the first And man himselfe especially must looke for it and cannot be without it whether we looke to the manifold profits which come by it or to the wonderfull inconueniences by the want of it Why doe men endure the crosse so patiently why doe they abstaine from euill so carefully why do they follow that which is good so cheerefully but that because they looke for a glorious resurrection which is the full end of all God his promises without the which the most godly are most miserable and the most wicked lesse vnhappie For if this were not what sanctification would appeare what sinne would not appeare how few would be good how many would be ill how should God be dishonoured how should good men be disinherited who would care to worship God in their bodies or who would make conscience to keepe their bodies from sinne FINIS A TREATISE OF EXAMINATION BEFORE AND AFTER THE LORDS SVPPER 1. Cor. 11. 28. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cuppe THese words are ordinarie and well knowne and they containe a sanction or decree whereby the Apostle taketh order for euery mans examination before the participation of the mysterie of the Supper And two things chiefely are to be stood vpon in these words First the necessitie of examination and then the manner of it For the first it may seeme speaking in the phrase of our teaching Let a man examine himselfe that it is but an aduising or a counsell rather than a commaundement yet in the originall tongue the word runnes in that tearme that Princes Parliament lawes and commaundements doe vse to runne in the word I say is as much as if it were said Be it enacted be it decreed or prouided so that the indifferencie in our tongue in the originall seemeth a necessitie Now albeit the commaundement ought to be of sufficient credite with vs and we without all adoe to yeeld vnto it yet hauing receiued it by faith we are to enter into the reasons of this streight examination and finde out the causes of the execution hereof The reasons may be reduced into two heads it standeth either vpon a great reuerence of the person with whom we are present as we see men busilie prepare themselues when they are to come before some honourable personage or beside the dignitie of the person vpon the excellencie of the profit of the things receiued in respect whereof we are also to prepare our selues as in receiuing Physicke we prepare our selues that the prescript may more effectually worke vpon vs so that for both these things we prepare our selues and they both meete together in the Lord his Supper For though we should not haue an eye at all to the profit yet the very reuerence of the person with whom we sit ought to make vs haue regard to this thing according to that rule Prou. 23. 1. When thou sittest at meate with a ruler consider diligently what is before thee and prepare thy selfe well to sit at the table with such a man Albeit Ioseph when Pharaoh sent for him knew not why he was sent for and thought little of that successe of his going which sell out afterward yet because he was to stand before a King and because he was a miserable prisoner he shaued his head and changed his raiment to go to so high and royall a personage The same is confirmed vnto vs in that parable where we see that not only they are reiected which make excuses and refuse to come but such also as hauing once been admitted come vnprepared without their mariage garmēts to honour the mariage of the Kings Sonne because they did not orderly addresse themselues Therfore this table in the Church being but a representation of the table whereat our hearts doe communicate in the kingdome of heauen where is present not only the beloued spirits hoast of Angels but the glorious Trinitie we are I say in respect of God the Father the Sonne and the holie Ghost and all the Court of heauen with great solemnitie to prepare our selues But yet we ought to do it more if we consider what great preparation hath been vsed in things inferiour to this in the law though then there were no commaundement for
righteousnesse than the Angels than the heauens which are impure in the sight of God and in whom he findeth imperfection We must therefore come to the passiue righteousnesse wee must haue the blood of Christ sprinkled abroad in our hearts By the one we must labour so as if we would ouermatch the righteousnes of the Pharisies of the most Iuâ—ticiaries in the world but when it comes before God to liue or to die by our righteousnes then wee must let goe the olde Testament and take care for the blood of the New Testament which is giuen vs by the ministerie of Faith For our action of eating and drinking as the Church hath retained it there is a commandement giuen that we lift vp our hearts vnto the Lord and we must be as Eagles flying vp to heauen by hauing carefull meditation at that time of things inuisible of setting before vs the suffering of CHRIST in breaking of the bodie in shedding of the blood of CHRIST which being ruminated is the sending vp of our Faith by the working of the HOLY GHOST The principall end is the remembrance of the death of CHRIST which he did commend to vs at his last parting from vs which ought much to sticke in our mindes because the last words of a friend readie to depart doe oft leaue both impressions and affections in vs. Indeede when wee reade of his death it doth somewhat moue vs when we heare of it it moues vs more to meditate of it moues vs in a third degree but besides all these to haue as it were before our eyes a visible Crucifying of Christ doth mooue vs most of all This in wisedome he vsed that we might not forget him as before GOD the Father after the great deluge drowning the whole world for a remembrance of the worke of deliuering vs from water he left vs a Rainebow And when hee had supernaturally fed the Israelites with Manna from heauen he would haue a pot full of it reserued in the Arke of remembrance for a memoriall of so great a worke Wee being deliuered by the blood of Christ from the floods of our sinnes haue receiued Baptisme to keepe vs in remembrance thereof We being nourished with the Manna of Christ his bodie are commanded to vse this mysterie to continue an holy remembrance of the same Now for that vnion which is betwixt CHRIST and vs as wee haue nothing in Adam but that which conueyth death to vs so it is needfull that we should be ioyned to one that may giue light to vs the means to be thus vnited is this sacrament And what vnion can be greater then that which is betweene the thing nourishing and the thing nourished This vnion though by no reason it can be expressed must bee beleeued how Christ by being borne of Mary hath vnited our nature to him and this vnion hath euery reprobate with Christ in that he hath taken vpon him the shape of man and so farre any cast-away may be said to haue interest in the flesh of Christ. Where is then the difference Truly here is a difference if the arme ioyned to the body haue no life no sense no benefit of vitall spirits it may be indeed vnited to the bodie but it is not a part of the bodie so the wicked liuing without Faith haue no soule as it were but are as it were senslesse and liuelesse hang-byes and therefore are no true members of Christ. We must not then thinke it sufficient to be ioyned to the flesh of Christ as the kinsmen of Christ who speaking of this spirituall coniunction with him pointed vnto them that by faith receiued his word saying These are my brother my sister my mother These haue the true vnion with Christ the other haue affinitie with Christ in his flesh onely in his incarnation Therfore with the symbols to a true receiuer Christ is really giuen so all whatsoeuer belongeth to Christ in the purchase of his redemption Neither are we to looke only to our vnion with Christ but to that ioyning of our selues with them that are of the same mystical body be they neuer so many that receiue with vs. For this tries all and it is an vnion of loue and in respect here of this mysterie hath been called a Communion And because our vnion with Christ doth nothing profit God though a thousand worlds of men were vnited to him he hath set ouer the profit to others so that if I may so say is Christ is meate and drinke to vs so we should be meate and drinke as it were to others for that whatsoeuer wee haue in wisedome wee should bestow to the behoofe of the ignorant whatsoeuer we haue in holinesse we should make the best of it to the winning of others whatsoeuer we haue in outward things we should communicate it to others according to the quantity of their wants our aboundance So shall we be members not onely of the naturall but also of the mysticall bodie of Christ. There is yet another ende Seeing there is such a nature in the creatures that the outward things haue suffered many iniuries before they became good food as the corne being cut down in it perâ—ite age pressed out of the huskes with the flaile loosing all his intralles with the violence of the Mill and after passing through the parching heate of the Ouen is made good bread so the flesh of Iesus Christ went vnder many paines and the blood of Christ as the grape in it most flourishing estate was pressed out of the veines and sustained hard passions and shall nothing of vs then suffer with him Because we cannot wreake ouranger on the Iewes as Pontius Pilate as Caiphas and the rest for that they are dead and gone and yet to say the trueth they were no more the crucifiers of Christ than the nailes the crosse or the haÌ„mer but it was our sins which did crucifie him it was our vile thoughts our corrupt speeches and our own sins which did set Caiphas Pilate and Iudas on worke and they were but our seruants and hirelings in the action of his crucifying Therefore as we would wreake our anger on them seeing they I say were but hired and we haue the things in our selues which did chiefly crucifie him let vs doe that despite to our sins let vs arraigne theÌ„ let vs crucifie them let vs naile them to the crosse let vs kill them burie them for euer This is that wheron we should spend our choler and let vs beware of crucifying of Christ againe which thing though it cannot be indeede because all the Deputies high Priests are gone yet we may be truely saide to crucifie him againe when we bereauing him of the fruits of his death put new passions of griefe vpoÌ„ him For though it was no grief to Christ to dye so he might enioy the thing he died for yet to loose the fruits of his torments this doth
fond song Christ was thought to cast out diuels by the power of the diuell Iohn Baptist was thought but a melancholike man Iehu being threatned called the Prophet a mad braine for so they iudged of the Prophets digressing somewhat from the set order and compositions of words and precepts of their art So that the graces of God seeme often to men to be cleane contrarie If this hath been alwayes the iudgement of the world that because they could no longer heare men or further see into things than either reason or art did guide them they thought the Prophets and Apostles railing spirits and barren soiles wee must not thinke it a new thing And hearers are here greatly to be circumspect that they thinke not so basely of men zealous in gifts of the spirit as that they should account them mad melancholike or cholerike men and such as either would hurt themselues or doe some hurt to others but rather reuerently acknowledge that there is a secret and mightie power of the Spirit which the Lord often conueieth into the hearts of the godly Men can for the most part well away with an ordinary course in preaching and so long as it fals into an oratorie stile and iust proportion of words or so long as a man sheweth a wittie inuention and comely composing of the matter but if a man presse into the consciences of men and with some vehemencie speake against their familiar sinnes straight way they say surely this kind of teaching bewrayeth him to be brainesick And that we may be the more wearie herein let vs consider who they were that inueyed thus against the Apostles were they not men out of euery natioÌ„ fearing God and such as were somewhat religious yes surely And who nowadayes will sooner and sorer open their mouthes against zealous preachers than men claborate in arte and skilful in precepts who not being able by reason to see into this vehemencie iudge them that vse it too austerely Wherefore as this must correct iudgement in hearers least they iustly offend God in being vniustly offended at them that are zealous for the Lord of hoasts sake so also it must teach the Ministers of the word patience if sometimes they be wrongly coÌ„strued so recompence their furie with meekenes as the Lord may humble their aduersaries the more euen by their meeke dealing of whom they thought so hardly which vndoubtedly oftentimes is most effectuall euen to breake the hearts euen of the most obstinate gainesayers And it cannot be gainesayd that these men seeing the Apostles meekenes were farre more wonne and sooner humbled than if he should haue breathed out furious speeches and so haue ceased from his holy busines And we shall see by experience that men thinking one to be curious singular or precise after the Lord hath sanctified some crosse vpon them and humbled them in some measure vnderneath his hand they are more humbled at the meekenes and long suffering of him whom they offended than by any other meanes because they then perceiue they haue resisted the grace of God and persecuted the gifts of God in him In the last dayes That is when Christ should be manifested in the flesh preached vnto the Gentiles belieued on in the world and receiued vp in glorie shall these gifts of the spirit abound It is called the last day because of the stabilitie of the Church and perfection of the word in that in it wee looke for none other doctrine vntill Christ come in iudgement 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the Iewes he commeth â—o applie his doctrine in this manner Now all these things came vnto them for ensamples and were written to admonish vs vpon whom the endes of the world are come As if he should say these things seemed not to serue for them alone but for vs in the last daies And Heb 1. â— it is plainly in euident phrase said At sundry times and in diuers manners God spake in old â—imâ— to our fathers by the Prophets in these last dayes he hath spoken to vs by his Sonne c. All which places in sense at the least agree with this place together with that Galath 4. 4. where it is called the fulnes of time For the estate of the people before Christ his comming was childish and paedagogicall and therefore men looked as Iohns Disciples for another that should come and the Samaritanes had this generall principle among them That the Messiah when he came would restore all things and set them in order Whereby we must learne not to looke for any new doctrine or reuelations of men Christ himselfe is come and hath made things perfit Christ the prince of Prophets whom they looked for is manifest in the flesh by how much the Prophets were neerer him by so much they had the clearer sight of him the further they were from him the dimmer was their knowledge of him The Lord himselfe hath spoken the booke is now shut vp with a complet conclusion if any man shall diminish of the words of it God shall take away his part out of the booke of life if any man shall adde vnto it God shall adde vnto him the plagues threatned in the booke And therefore all Heretikes Papists and Turks wil not stick to agree in this common errour The Turke though he doth not denie Christ and the scripture but giues them their time and place yet will haue a way for his Mahomet who must expound the word to him as he please The Papist in plaine tearmes dares not denie Christ and his Gospell yet can he not see all sufficiencie therein but complaining of some defect he looketh to vnwritten verities and leaneth to old traditions to be giuen to the Church therefore he will haue the Pope to be Christ his vicar and looke whatsoeuer their Synodes do conclude that must be established as a catholike trueth measuring the scriptures by their traditions and not their traditions by the scriptures The damnable Familie of loue make the word which is a thing fearefull to bee thought much more to be spoken of but a nose of waxe or a shipmans hose and yet they will haue their H. N. who is the eight person and the last man who must bee ioyned with the Gospell and so farre forth as hee with other gray-headed and illuminate elders do interpret the Scriptures they will agree We now against these and all other heretikes confessing the scriptures of God to be perfect and absolute to saluation ioyne none other thing with them but say that wee liue in the last dayes wherein Christ left the fulnes of doctrine of prayer of Sacraments and discipline to the Church by his Apostles and therefore we minde no reuelation Mahometicall interpretation nor traditions of men but though an Angell come from heauen bring an vnwritten veritie varying from the trueth of God his word we vtterly reiect him Neither as running too
graue wise men appointed to looke to the manners of the children of God and not to be alders and helpers of the Ministers of God in the furtherance of his office and whereas they saw any disorder among the children of God they were to admonish them of it which if it would not serue together with the whole congregation would vse admonitions but if they would not be obedient thereunto such was the authoritie of the Church that they might excommunicate them so rend them off from the Saints fellowship and deliuer them to the diuell that thereby they might be driuen to true repentance for their sinnes and haue their soules saued To these ouerseers doth the Apostle will them to be obedient and doth not meane generally all kinde of superiors and ciuil Magistrates as in diuers other places of the Scripture In Rom. 13. 1. 2. 3. and Titus 3. 1. also 1. Pet. 2. 13. we must take it in this place according to the Scriptures in the first Epistle to the Theslasonians and fist chapter S. Paul writeth in this sort Now we beseech you brethren that ye acknowledge them which labour among you and are ouer you in the Lord and admonish you that ye haue them in singular loue for their workes sake Be at peace among your selues Here the Apostle also speaketh of them that rule ouer mens consciences by the ministerie of Gods word and not of ciuill Magistrates We see therefore that it is meant that there should be a gouernour ouer euery congregation which we call in our English tongue a Pastor Only this remaineth among vs that we haue Pastors Doctors or Teachers and Ministers How necessarie they are our Sauiour Christ testifieth in the ninth chapter of his Gospell after S. Matthew But when he saw the multitude he had compassion vpon them because they were dispersed and scattered abroad as sheepe hauing no shepheard This people by whom our Sauiour Christ spake had the Scribes and Pharisies great learned Clerkes Doctors of the Law and yet he saith that they wanted shepheards and therefore he willed his Disciples to pray to the Lord of the haruest that hee would send foorth labourers into his haruest Whereby he noteth that those only be true Pastors which be labourers He likeneth true Ministers to faithfull shepheards and the people of God to a flocke of sheep taking the occasion of this similie according to that countrey where were many mountaines deserts and wildernesses so that their sheepe without a shepheard were scattered abroad very dangerously in that so many wolues and sauage beasts laid waite in euery corner to deuour the sillie sheepe In like case are they that haue not a Pastor that laboureth faithfully in preaching the word of God which is the instrument which God hath appointed to pull his people into the sheepfold of Iesus Christ where they are without daunger of destruction when as all they that are without a Pastor are wandring abroad to their owne destruction such horrible disorder is there where Gods word is not truly preached In another place he saith O Ierusalem Ierusalem how often would I haue gathered thy children together as the henne gathereth her chickens vnder her wings and ye would not This people dwelt all together they were not scattered here one there another but abode whole in that goodly citie of Ierusalem yet because they were not in the vnitie of the spirit of the household of God they were scattered abroad in most miserable disorder For the Church of Iesus Christ is not in one place onely but dispersed and scattered in diuers places throughout the whole world and yet are they all of one household all of one sheepfold and are vnited together in one spirit and though we be here yet are we of the same number and flocke with them in Germany so long as we are of the true faith of Iesus Christ for their faith and ours is all one their spirit and our spirit all one according to the words of the Apostle There is one bodie and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God and father of all which is aboue all and through all and in you all We must therefore take this as the Scripture teacheth that the ministerie of his word is the necessariest thing in the world which cannot be done without faithfull Pastors and distributers of the same For when the Lord will beget your soules which he doth not by mortall seede but by the immortall seede of his word he will appoynt you a spirituall father also He neuer establisheth any kingdome but he appointeth a King and when he hath any scholler he prouideth him a schoolemaster to instruct and teach him his most holy will For this is most certaine where a Common-weale is without gouernment the case is very miserable one man shall not liue by another Againe if there be such gouernours as vse tyrannie oppression and seeke to enrich themselues gathering and scraping all into their hands what miserable slauerie shall the poore people be brought into So it is in the church of God if such be placed ouer it as be blind vnable to feede the flock such as seeke their owne pleasure to fill their bellies to cloathe their backes to enrich their coffers and to liue as they list the people of God shall be in miserable case as blinde men groping out of the way and be deuoured of their aduersarie the diuell who as a roring lion walketh about seeking whom he may deuoure because they know not how to resist him by a stedfast faith and so be led away captiue vnto hell This commeth of not hauing a Pastor or hauing such a one as regardeth not the soules of his people For the end why the Lord placeth faithfull and labouring pastors of his Church is that they may teach his children out of his word the way to heauen sincerely and purely and such gouernours must wee obey and bee ruled by them according to the word of God Neither must we say in heart Who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ againe from the dead but the word of God is neere thee euen in thy mouth and in thine heart We must therefore obey the true Ministers and faithfull laborers in the Lords Vineyard and learne by that holsome doctrine which they bring vnto vs how to attaine vnto saluation for there is no other meanes in the world to come vnto Christ than by the preaching of the word according to that saying of S. Paul faith is by hearing and hearing by the word of God and as hee speaketh a little before how shall they heare without a Preacher We may therefore draw a very strong argument to proue that faithfull Ministers are appointed of God to this ende only to
their finall destruction Thus did the Lord deale with them at Ierusalem and thus shall the Lord doe from generation to generation For his word after this sort shall goe from one nation to another people till the Gospell of the kingdome hath beene preached through all the world and then shall the end come Then wee see that the contempt of the word bringeth destruction to cities and nations Vers. 90. Thy trueth is from generation to generation thou hast laid the foundation of the earth and it abideth THe earth as the Philosophers thinke standeth in the middest of the firmament and as the Scriptures teach vs the waters are aboue the earth so that to reason the earth seemeth to be very fickle and readie to fall albeit to our sense nothing seemeth so stedfast How commeth it to passe then that the earth falleth not or is not couered with water but because of the word wherein God hath commaunded it so to be as in the beginning hee made it by the word The Lord gaue bounds to the Sea the which it should not passe and those bounds it kept two thousand yeeres then by the word of the Lord it ouerflowed the earth but after that it hath to this day continued within his bankes because God hath so appointed it And if these be so sure by the word of the Lord the word must needs be sure and stedfast wherein God hath promised that he wil haue his Church to the end The like reason Ieremie vseth chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen so long will I haue my Church vpon the earth though the wicked rage against it This must stay and comfort vs when these thoughts assault vs Oh if the word should be taken from this place where then should it rest If this King or Queene should dye where should the word become then This must assure vs I say that the Lord will prouide for his Church so that the word may continue amongst them so long as his couenant of the night and the day abideth Vers. 91. They continue euen to this day by thine ordinances for all are thy seruants THese are deputed of God to be his seruants and this answereth an objection Obiect These things are chaungeable Answ This in that they are so it is to seâ—â—e Gods iudgements for the saluation of the good and the confusion of his enemies The Sunne is certaine and yet for the glorious victorie of Gods people vnder Ioshua it stood still So did it turne back for Ezechias The waters also were his seruants to take vengeance on his enemies at the flood so likewise the red Sea saued Gods children and destroyed his foes Then when these creatures keepe not their course it is the worke of God for the good of his people and the hurt of his enemies Much more are the ordinarie workes his seruants as moderate raine drie weather c Leuit 25. for to restifie his fauour to his children as immoderate drought for the hurt of his foes So discord â—amine plague warre c all these waite on GOD to serue him when he will punish any people as peace loue plentie health strength c. are to the comfort of his people All are his Seruants All the creatures round about are readie to serue him at his will from the Angels in heauen to the wormes in the earth therefore hee is called the Lord of Hosts they are not ordered by nature fortune or such like but by Gods prouidence example Psal. 107. If we were perswaded of this then should we be seared if our hearts were not right with God and we should be comforted when our hearts were right before him knowing that these serue to testifie his loue to them that feare him and to testifie his wrath where he is displeased This must driue vs from second causes to looke to GOD If God be with us who shall be against us If wee were perswaded that they shall all beare witnesse with vs or against vs then would we be fearfull and desirous to be reconciled to God for he hath giuen these creatures to vs no otherwise to vse then that wee may be in CHRIST for if we be not then must we giue account for them but if we be recoÌ„ciled to GOD then haue we a speciall comfort that nothing shall burt vs and when they might seeme to hurt they shall helpe vs our enemies shall be our friends and the stones shall be at league with vs and nothing shall separate vs from the loue of God Fire shall burne vs easily and water shall easily drowne vs for though Tyrants abuse these for a time yet they are Gods seruants and they groane with vs for our redemption Doe all creatures groane and shall we be secure Doe they their seruice and shall not wee doe our duties Then most grieuous shall our condemnation be ¶ Vers 92. Except thy Lawes had bene my delight I had euen now perished in mine â—â—â—â—â—ction IT seemeth by many verses in this Psalme that Dauid was much afflicted for his life was in his hand his soule cleaued vnto the dust hee was sore troubled and had it not beene for comfort out of Gods Word doubtlesse hee had perished in his trouble This verse I may call A perfume against a Plague the sicke in â—â—â—â—â—â—â—â— the afflicted mans consolation and a blessed Triumph in and ouer all troubles In which note 1. That Dauid was afflicted 2. that hee was readie to perish in his affliction 3. the remedie against his affliction namely Gods Lawe 4. the application of that remedie it was his delight 1. Dauid was afflicted hee was the beloued of the Lorde one of his worthiest Captanes wee reade of in the Bible and indeede a man after Gods owne heart yet the Cup nay the bitter cup of affliction could not passe away from him but because he was made strong enough to beare this mingled drinke and surely all mens braines beare not wine alike therefore did hee drinke vp many a full drâ—ught We ought to thinke of Dauids troubles and to esteeme it as an argument of Gods great fauour towards vs if to the great carowses which we take of Gods blessings it shall please him to adde a purging potion of affliction There is no true sonne but since follie is bound vp by nature in his heart the rod of correction must be laid vpon him From Adam to Christ in whom we all are all haue beene partakers of affliction It was Dauids iudgement In the sweate of thy face shalt thou eate thy breade it was a part of Christs consecration by affliction hee was made the high Priest of our saluation Exulerat Christus comites nos exulis huius Essedecet cuius nos quoque membra sumits Our head Christ here an exile was We members must this exile trace But why doth God thus visite his dearest and most dutifull seruants Answ. I to shewe how he hateth sinne when he
is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous So that the man of God prayeth here that his affliction might not hinder his glorie And no maruell for his enemies first laboured to daunt his faith then they went about to loade him with iniuries either subtilly to circumuent him or openly to oppresse him when these things would not serue they striued to bring his person to contempt and his cause to discredit as also they went about to bring themselues into estimation and their cause into credite No maruell then though he thus prayed least that they resisting him too long hee should be ouermatched Wherein we are to learne that wee must not ouercome ill with ill subtiltie with subtiltie violence by violence but by praier And seeing the Lords eares are open to the prayers of the iust and his eyes vpon them that feare him seeing his eares are shut to the wicked and hee will not looke vpon them in mercy but his face is set against them the Lord vndoubtedly will heare vs and looke vpon vs and will confonud our enemies And I will keepe thy testimonies Behold the man of God promiseth thankefulnes and if it pleaseth the Lord to free him from these euils hee would keepe his law not that we must thinke that he before did breake them but though the proude had him exceedingly in derision Psal. 51. though the bands of the wicked had robbed him 61. though the proude had imagined a lye against him 69. though they had dealt wickedly and falsely with him 78. though they had almost consumed him vpon the earth 87. and he was like the bottle in the smoke so that hee was wonderfully distracted in his calling yet if the Lord would vouchsafe to free him from these euils as before in part so now in whole he would bestow his life on the Lord. We are then to learne that in trouble wee are to desire to none other end to be deliuered than the better and more freely to serue the Lord and that when wee haue made so solemne a promise to the Lord we throughly purpose in trueth to performe it For though affliction of it selfe helpeth vs nothing vnto godlinesse but is rather some hindrance why in our calling wee are lesse profitable yet as it is sanctified in Christ and receiueth a blessing from God to worke in vs it keepeth vs from euill and prouoketh vs the more to doe good But wee if we be in aduersitie if wee haue trouble or losse of goods or losse of friends oppression of enemies or such like make large vowes and plentifull promises and crie Oh if I might be deliuered from this sicknes if I might be freed from this trouble if I might be vnburthened of this euill I would surely serue the Lord I would become a new man I would change my life and enter the waies of repentance but we looke not to performance This thankfulnes of heart made the Prophet Psal. 116. 12. to cry out What shall I render to the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord I will pay my vowes vnto the Lord euen now in the sight of all his people Where wee see that it was the custome of Gods people to stirre vp themselues after their deliuerance vnto thankfulnes We shall see now by examining our selues how it is so in vs. Oh say we that I were recouered of my health oh that the Lord would restore those things to me againe which I haue lost then doubtles would I wholy giue my selfe to the Lord. But let vs see if in all these things wee bee not vow-breakers and are rather growne worse than wee were so greatly are we to feare our selues God hath deliuered vs from our enemies freed vs from warâ—es saued vs from scarcitie penurie pouertie plagues and sicknesse and hath blessed vs with peace abundance plentie health and all other blessings let vs see how we vse these things We know the times haue been such when we could not haue this liberty to reade and heare the word of God but wee are now freed from such miserie and set in great libertie whether doe wee vse this time to Gods glorie and increase of our knowledge and building vp of our faith or not We know that there is a vicissitude in all things and one thing succeeedeth another and as the Lord hath long time vexed other nations with trouble and graunted to vs a long time of libertie and quietnes so our course must come by the order and change of things to be vexed with troubles and others shall be set at some libertie Are we the better then for this benefit If wee bee all is well if not will it not thinke wee be laide to our charge that what time the Lord had giuen vs wherein we might reforme our selues wee haue abused in being so little reformed what our time hath been to set forth Gods glorie how little glorie the Lord hath gained by vs. We haue often heard that our two principall props in trouble are faith in the promises of God and a testimonie of a good conscience which wee see often to be in this Prophet Wherefore what doth fasten and comfort faith euen a good conscience what doth make it wither and wauer euen because we haue been fruitles and haue not done good workes This then must be our comfort in trouble that we suffer not as ill doers that we may look for Gods promises But if our sinnes accuse vs and we suffer as ill doers wee shall not bee able to feele any comfort in God his promises Then let vs see the fruit of this prayer The Saints of God and deare Martyrs of Christ made this prayer before vs the fruit and effect whereof is growne vnto vs. For their sufferings were our prosperitie their losse our gaine their imprisonmeÌ„t our libertie their death our life as true as old is that saying proued The blood of the Martyrs is the seede of the Church For their blood hâ—th cried vp to heauen with the blood of Abel for our comfort and brought downe vengeance on our enemies and obtained mercy for vs. They did sowe in teares and wee haue entred into their haruest with ioy let vs beware least wee sow euill to our selues and for others they sowed comfort for their posteritie let vs take heede that wee sow not discomfort for them that shall come after vs. And as their death hath stayed the wrath of God from heauen that it is not fallen vpon the vine seeing many yeeres he hath planted among vs a vineyard seeing he hath hedged it and gathered out the stones of it and hath planted it with the best plants and hath built a tower in the middest thereof and made a wine-presse therein and hath looked it should bring forth grapes but it hath brought forth wilde grapes so our sinnes so
many will be readie in hearing to snatch at this and that if any thing may make to cloake their licentiousnes who as they haue itching eares and greedie mindes to hunt after euill so by the iust iudgement of God they fall into the misunderstanding of the word And to speake the truth doe we thinke that the diuell like a roring Lion coâ—passeth vs about the flesh daily rebelleth against the spirit the world continuilly sighteth against vs are wee truly conscious of that ignorance which ouerwhelmeth vs and guâ—â—tie of those manifold temptations which daily ouercome vs and shall we not thinke that there is great neede to vse the meanes to withstand these which is the word and prayer Nay Gods children notwithstanding they vse prayer feruently and accustome themselues to the word diligently feele the diuell so strong the flesh so subtile the world so deceiueable that they thinke not the Sabbath sufficient but redeeme all time possible to bestowe in the meanes to withstand their assaults Besides if we must needes eate euery day to preserue natural life needs must we giue our selues to the word and prayer euery day to preserue that life which wee haue in Christ Iesus Two sermons on the Sabbath are not sufficient for a man to feede on all the weeke after if he be well acquainted with his owne wants if hee truely consider of his dangers Our Sauiour Christ willeth vs if we wil obtaine to aske earnestly if we wil find to seeke diligently if we will enter to knocke continually Furthermore this wisedome of the spirit must teach vs to bestowe that time in Gods worship which is most fit in respect of Gods glory and our owne estate wherefore the children of God will not omit the morning as being the fittest time for all good things Humane wisedome teacheth that in all things wherein is any commendation excellencie the morning time especially is to be spent The student for his studie the worldâ—ing for his deuising counteth this time againe Yea the drunkard saith the Prophet riseth early to be filled with wine Wherefore if the word and prayer be our chiefest pleasures â—f the belly and the meate shall perish in time but the word will make our soules coâ—tiâ—â—â—â— for euer seeing without it our soules cannot liue and in respect of it all other things are â—â—â—â—â—ngbyes and accessories then true wisedome to attaine to it will make the best choyse of the morning And if in things which are agreeable to nature wee serue morning as an helpe to bring things to passe in much more had we need to vse such helps in those things which are lesse agreeable to nature aboue nature yea contrarie to nature as is prayer and the spirituall vnderstanding of the word Nature and experieÌ„ce teach vs that our memorie is quickest our senses are readiest our naturall powers ablest in the morning for meditation because our mind is then free from ill vaine and worldly thoughts our memorie is renewed and hath recouered farre greater strength our senses are not inâ—eigled with any outward things our naturall powers being reâ—â—â—ed haue then their greatest libertie Wherfore seeing by nature we are not capable of the â—â—â—â— but it goeth with nature as against the dreame or against the â—aire now necessarie is it in the morning that the first thing to come to our eyes should be the temple of the Lord the first thing to our eares his word and to season our mindes with meditation of the same so that wee may walke with Eliah all the day after in the strength of those things which out of the word of God we haue heard or read And although no time is vnfit for the word and prayer yet now we speake not simply what time is fit but what time rather is most fit herein to be vsed On the contrary when we haue been trauailing in our worldly businesse many things haue occupied our senses and after much trauaile wee prouoke our appetite to receiue â—eâ—â—e and after much lâ—bouring and much eating â—oâ—ned â—â—â—â— eaâ—â—â—es much dulnes â—â—â—â—peth vpon vs which hardly will admit vs with any good profit to heare the word of God For euen Gods children though they â—iâ—iue by all meanes that they become not oppressed with meate and drinke and yet they feele after their â—epaâ—â— a naturall â—eaâ—ines and dulnes which maketh them lesse able and fit to receieue the word with readme and reuerence For to the receiuing of the word and prayer two things especially are necessarie that is a prepared mind before we begin and an examination that meditation with our selues after we haue ended els if we come hand ouer head as good neuer a whit as neuer the better True it is indeede that as a man going continually in the sun shall in time haue a blacke hew so in oft hearing a man may attaine to some knowledge but he shall neuer without this true preparation and examination of his heart attaine to the soundnesse of iudgement Most needfull it is with prepared minds to come to the word and prayer because when we heare the word the Lord commeth downe into the Church as it were among vs and when we pray we mount vp as it were to heauen among the Angels wherefore wâ—â—re not to come to so high a banket with vnwashed â—â—nds not to draw neere to the mariage without our wedding garment but we must take heede with what foote we enter into the house of the Lord â—east happily we offer the sacrifice of foâ—â—es For fooâ—es thinke they haue done well when they haue giuen their bodily presence when they haue heard and prayed as others doe neuer preparing their hearts or examining their owne wants But wee must learne truly to search our selues and according to our necâ—ssities wee must pray that the â—iâ—isâ—ers mouth may be opened who iâ— preaching is the mouth of God speaking to vs and in praying is our mouth speaking to God for vs. And surely as for the hearty desire of the godly euen euill men haue somtimes their mouthes opened to speake some good things Euen so for want of this affection in the hearers the good minister doth not speake so plentifully and fruitfully as were to bee wished Wherefore standest thou in neede to be comforted standest thou in neede to be humbled standest thou in neede to be exhorted pray that thine heart may be prepared to conceiue those things which especially concerne thine estate and that thy pastor may open his mouth to thy profit For for the prayers of the godly the mouth of the vngodly shall vtter profitable things Balaam shall blesse for Israels sake and the Lord will be vnto them as an Vnicornes horne against Balaams cursing and Caiphas shall prophecie good things of Christ. On the contrary because the people are ill Dauid shall number them and the Lord shall make drie barren the graces of God in the minister when the hearts of the
mingled with an impure and base thing is made most corrupt as gold mingled with drosse wine mixed with water what more precious than the soule of man remaining pure what more base being corrupted with the mixture of the vilest things than it The world knoweth no good but riches which are yet not so purely good for God himselfe possesseth neither gold nor siluer and if they were things meerely good he would not want them because he hath all good that is those things which are alwaies good 11 Christ is not as a Well locked vp or drie spring head but an open and plentifull fountaine from whence runne streames on euery side to the lowest vallies euen the pleasant riuers of grace CHAP. XXXIII Of Godswrath and iustice and mercie THere are three things which doe slake our paines in this life mittigation hope and comfort but none of these can helpe in hell For the first we know the rich man could not haueâ— drop of water In this life it may fall out that a man that whippeth vs an whole day long may be weary but our tormentors in hell are spirits and therefore neuer wearie Againe if such whippers in this life should neuer waxe wearie in whipping vs yet it may bee they shall kill vs or at the least leaue vs nuâ—â— and senselesse but in hell though our bodies continually burne yet shall they neuer consume Thirdly on earth though neither tormentors waxe weary nor we tormented be coÌ„sumed yet the whippes and instruments would weare and waste and should haue some ease that way but hel fire is vnquencheable and the worme of conscience vnsatiable and therefore no hope of mitigation But what comfort is there in hell if the sight of the pleasures lost which they might haue had if the beholding of our enemies aduanced into that glory which we could not denie to them and wish for our selues if the entring into paine and shame euen before our aduersaries whom we hate and in whose sight we would bee better esteemed doe increase the paines of the sufferers then all these shew there is little comfort in hell First the damned shall be within the hearing of this which they haue lost Come yee blessed of my father and the godly shall be within the hearing of this to the damned Goe yee cursed into euerlasting fire The wicked indeede shall remember their pleasures they had on earth but to the increase of their woe for it is a double miserie to haue beene happie and now to haue lost it The old man in the comedie saith I haue a sonne nay alas I haue had a sonne The wicked I say shall wish then that they had heard the word of the Lord and that will be another discomfort Last of all they shall bee in the hand of the diuell their enemie and hee shall torment them euen in the sight of the godly whom they hated as their enemies the diuell played with them in this world but hee will not play with them in his kingdome and therefore there is no comfort The last helpe is hope and but for that they say the heart would burst and surely for any hope in hell their hearts may burst indeede Oh saith a heathen man hoping for release in time God shall also giue an ende to these euils But here is our hope of ende for the inhabitants of this place are immortal so that though they haue but one good thing which is immortalitie yet euen that is such a thing as makes their paines the greater what auaileth it to knowe these things if the Lord doth not keepe vs from them Feare them therefore before hand and ye shall escape them neglect them and ye shall fall into them No man is so deepe in hel as he that least thought of these things And if the speech of this be so vnpleasaÌ„t vnto you what think you will it bee to them that shall feele it Well though wee were not told and if I should hold my peace the fire burnes still and if yee neglect to heare of it by experience ye shall feele it 2 When we are to speake of the displeasure of the Lord we are so become humble suiters to God that he would reueale more to the hearts of men by his spirit than the mouth of man is able to deliuer For the tearmes of wrath and fire are not able to vtter the depth of the iudgements of God though for our capacitie he can vse no words more vehement to vs. For as in expressing the power of God the highest name wee can reach vnto is to call him King so to expresse his anger he often challengeth to himselfe the title of wrath whereby he sheweth to vs nothing else but that he is purposed to plaiâ— the part of an angrie one as if indeed he were angry and though it be true that we finde no such affections fal into the Lord yet because we cannot otherwise imagine how he should be reuenged on the vngodly he is content to instruct vs herein by the name of an angrie God And indeed it is the purpose of the Lord in such places to shew his iustice to meÌ„ but because to say the Lord is iust moueth too little he somtimes saith he is angry to moue vs more effectually out of this attribute of the Lord wee may make our profite First nothing in the world no kinde of word setteth out the vile nature of sin more than this doth to say our sins make the Lord angrie It carrieth some force to say that sin is the worke of the flesh to call it the worke of darknes the worke of the diuell and all these are effectuall but none of them is able to come into the balance of comparison with this one that it moueth the Lord to wrath because though it be not possible that God should be angrie yet if it were possible that any thing should doe it it is sinne Secondly I would haue no man henceforth perswade himselfe that God will be a proctour of his sin or that he will giue him pillowes to ease bolsters to hold out or curtaines to couer his sin for sinnes moue the Lord to wrath He could not leaue sin vnpunished in Dauid his chosen nay he would not spare his whole Church the people of Israel from punishment and therefore hee will not beare with one particular member Leaue men and come to Christ who though he had comitted no sin yet because he tooke vpon him our sinne how was he punished though he liued in al obedience first in heauen then in earth yet when he came to death how bitter was that cup of wrath to him If God then did not beare with sinne in his Sonne being but imputed vnto him he will not bee a bearer of vs in sinne hauing to the full committed it but we may well make our accomptes come sinne come wrath Thirdly if the Lord be angrie with our inuentions which do not
doe not then we cannot escape 3 As there was not one of the Israelites perished so was there not one of the Egyptians escaped which is a type of the last iudgement of God wherein as not one of the wicked shall escape so shall there not one of the godly perish 4 We may not doubt albeit we see not Gods promises forthwith accomplished neither must we be secure because we see his iudgements and threatnings delaied as they did in Ieremies time for though he tarrie a while yet will he certainely come at last and that more speedily to vs than to them because our sinnes are greater for that we haue greater meanes of knowledge than they had 5 They that mocke long at Gods iudgements will mocke in the end and be mocked wherefore it is good to pray for inward reuerence before God sendeth outward vengeance When the Lord accuseth and iudgeth vs to shew himselfe iust and innocent he will haue none other to witnesse against vs than the mountaines or the heauens and the earth he will come to no court on earth but to his creatures and his seruants haue vsed the same proceeding as Moses calleth heauen and earth to witnesse nay we are to call to witnesse the stones in the wal the timber of the house that they may giue their voyces on our sides that we haue told them their sinnes and that we haue spoken to their consciences and then the very beames of the Church and stones of the wall shall be witnesse of this controuersie So that though men would beare one with another yet the mountaines the heauen and the earth shall giue vp their voyce that God hath not come suddenly vpon vs but that he forewarned vs. It were a great matter if a man should be iudge in his owne cause yet the Lord so rules the matter as that he will condemne none but such as first shal see their iust condemnation We shall haue all things laid plaine and orderly before vs as it is Psalme 50 so that we shall be driuen to confesse Gods plea to be iust against vs for howsoeuer men can daube and deceiue their owne conscience howsoeuer they can smother and choke their owne sins and delude men yet in the day of wrath the sealed booke the sealed booke shall be opened and the recorder in our owne conscience shall giue sentence vnto it and then the Lord shall win and recouer his action at our hands and we shall yeeld that he is iust 6 There are places in the Scripture where the Lord is a comforter and there are places wherein he is an accuser the places where he is a comforter shew such persons or such times wherein the Lord by his accusations hath so farre preuailed that the people were humbled thereby The places wherein he is an accuser import such times and persons to whom the Lord hath shewed many comforts and benefits but they haue been vnthankfull as are we in our times in our Realme and in this place For it hath been the wisedome of the Lord alwaies after his threatnings taking place to remember mercy and after his mercies contemned to send out his threatnings as Hose 4. 1. 7 The manner of the ancient Church hath bin that wheresoeuer mention was made in the word of the children of Israel the Christians took that specially to appertaine to themselues But now adaies in our age the case is farre otherwise we are so loth to be accused that our manner is to account our selues to be accused in nothing but there where the Lord hath as it were by name spoken vnto vs and if the Lord hath written no prophecy specially to this land then we thinke nothing cōcerneth vs. Howbeit as Paul saith Rom. 2. That they are not onely Iewes that are Iewes outward but they also which are Iewes inward so I say that they are not onely the children of Israel which came out of the loynes of Israel but who so truly lay hold on the promises made vnto Israel are the true children of Israel also But not to stand long on this point I say looke as Moses is more inferiour than Messiah and as Iesus is better than Iosuah the kingdome of heauen better than Canaan and the blood of Christ more precious than the blood of bullocks or of goates so are we better Israelites by faith taking hold of the promises made vnto Israel than they that descended only out of the body loynes of Israel So that if any will lay claime to the promises of Israel he must acknowledge himselfe to be the child of Israel but if any will let go his hold on this promise he must also exempt himselfe from being the childe of Israel He may well be of the line of Cain Cham or Esan but the other he shall not be And then if we will be the children of Israel in their promises we must be the children of Israel also in their accusations And surely there is good reason why we should so be where as Iacob had two names the one Iacob the other Israel we reade very seldome in the Scripture that the Iewes are named by the children of Iacob but called for the most part the children of Israel For the name of Iacob being giuen him at the time of his natiuitie and the name of Israel being assigned him by the Angel for a name of benefit because he wrestled with God the Lord herein insinuateth that the children of Israel that is the children of his benefits must with a speciall care heare his word 7 The not obseruing of the Iudgements of God maketh vs so loth to loue his mercie and so slenderly to feare his Iudgements 8 It is a naturall thing to reforme our selues whilest Gods Iudgements are vpon vs. CHAP. XLI Of Ioy and Sorrow HE is not far from ioy that sorroweth either for want of good things or for sense of euill for the true way to godly mirth is to feele godly sorrow 2 When wee haue greatest cause of ioy for well doing then it is a good thing to feare most our vnthankfulnes and our selfe-loue and our secure vnkindnesse 3 Gods children not cherishing a continuall sorrow haue often an excessiue sorrow 4 When a man is most merrie he is neerest danger 5 We shall sometimes feele by experience a terror suddenly come vpon vs when wee are alone or vehemently to strike vs in the night being sent of God to humble vs the Physition will say it is a melancholike passion but I say it is the power of Gods presence preparing vs to prayer or some such like seruice of God which when we feele if wee fall downe before the Lord in prayer we may finde an vnspeakeable ioy following it but if we cherish it with euill surmises it may bring vs to further inconueniences 6 The way to godly mirth is to feele godly sorrow 7 The people murmured at the red Sea yet the Lord
let vs keepe it we must not require them both Example in Christ he was crost in all his doings he went with a full minde to conuert his countrimen and they would haue throwne him downe an hill he would haue preached to the Gargazites and they prayed him to depart he spake greatly to discredit the Pharisies and they preuailed with the people against him he bent all his preaching against Traditions but in the Apostles times they increased tenne for one they preferred Barraâ—â—â— before him to fill vp the measure the iust man perisheth in his righteousnesse but â—hat reason is there of this that it may appeare Gods seruants are no mercenaries they be not godly with such and such conditions they say not let iustice rather be lost than I die as the Heathen A second reason is in respect of the thing it selfe Augustine marueileth why they call not life a disease for men speaking of a disease wil say he is in an Apoplexe surely he will die of it when indeed he may escape but of life he may surely say he hath the sicknes of life therefore he shall die we die of the corruption of humours and as there are two bodies publike and priuate so two humours and two corruptions of them and is it not all one for one to die by the corruption of the publike humours lawes customes as of our owne Nay better we being whole in body and soule In taking vpon vs to be Christians we binde our selues to die since the fall of Adam no man passeth to Paradise but by the burning Seraphins no man to the land of Canaan but by the burthen of him and the waters of Marah no man to Ierusalem but by the valley of weeping no man to the happie citie but by the waters of Babel the tenure whereby we hold heauen is the crosse that was the indenture betwixt Christ and his Father that he should not enter into heauen but that he must first suffer 2. Tim. 2. all that will liue godly must suffer And Ambrose turneth the proposition he that suffereth no persecution doth not liue godly and there is a reason it is so that sometime the iust man perisheth in his iustice and this is well that he dieth in his iustice for diuers as Gedeon haue bin first spoyled of their iustice and then perished That is the case of many now adaies perish they may but in their righteousnes they cannot It is said of Enoch he was translated that his minde might not be tainted with the sinnes of those times If a man see in an orchard apples of all kinds and the husbandman gather one kinde and not the rest a foolish man will maruell at it but the husbandman knoweth what he doth If we would affoord God this equitie to know when to gather his fruit best we should not thinke much that the iust are gathered Some say it is better that the iust man should perish rather then God his righteousnesse should bee condemned for wee goe about by doing it to condemne heauen which they withstand hindring it so long as they liue We send our sons to fight for the prince of heads we lament but curse not the king we are Gods souldiers the militaÌ„t Church to fight that his iustice be not condemned we standing by we haue armour giuen vs Ephes. 6. Faith is our shield God hath good right to say so to vs giuing vs Faith This reason is from the excellencie of God his Iustice. Let vs say with the iust man better the world perish then that Iustice bee lost If euery haire of our head were a life we ought to giue them all for this Again better we die then many perisn by our example many may be wonne example is a chiefe motiue Affliction is compared to a Wine-presse for out of it commeth wine wherewith the hearts of diuers are so comforted that they dare suffer the like A childe or foole could say of a good cluster of grapes it were pitie it should be put into the presse but hee that knoweth how it would else come to nought within a few dayes will cast it into the presse if it had not bene so we had wanted the wine we now haue Seeing also they were men of such imperfections as we are wee may be encouraged to doe the like God saith hee will haue vs shine as lights whose propertie it is to serue others and to consume itselfe At last Veal shall be ioyned to Ithiel then shall euery one that suffered wrong haue a writ of error and they that handled good men ill shall say we fooles counted his life madnes and shall haue such griefe as no man of neuer so great stomacke would wish his enemie more and the iust shall haue blessednes for euermore Who would not change this vanitie for it who would be so mad as for â—ife to lose the cause of life And looke how many hereafter shall be conuerted by their example so many more degrees of glorie shall they receiue in the kingdome of Heauen and this is the cause why some of the Saintes would euen line here againe that they might suffer againe So little doe they repent that they haue suffered It it said The wicked shall aâ—t liue halfe their dayes Malum natura breue February is the worst moneth because it is the shortest But how is it then that they holde out their wickednes That is a great indignity A drunkard will continue so long as his lungs wil last an adulterie whiles his loynes last a glutton whilest his skinne a contentious man as long as his purse lasteth well if a man perish for righteousnes they are burnt sacrifices if naturally they are but a peace-offering partly Gods and partly natures so then if a man continue euen for his wickednes as Herodias was rewarded for that for which she should haue beene punished he is wholy the diuels 6 Malice drinkes the greatest part of her owne poyson God his children drinke of the top of the cup but the wicked of the lees to worke in their bowels eternall griefe of conscience Wickednesse and punishment are both of one age they are not burnt in the hand but in the heart The sinner is condemned though he be not iudged publikely yet euery man iudgeth him in his chamber And if he continue God bringeth him vpon the stage and sheweth some notorious signe vpon him and some singular iudgement for sinne If they should continue as long as Methusaleth yet the yeere of their punishment would swallow vp the yeeres of their continuance in wickednesse Follow not such as doe euill Augustine saith well good men haue not alwaies good children least vertue seeme hereditarie neither haue euill men euill children least sinne should ouercome all the world Likewise all iust men perish not some doe not least we should thinke there were no prouidence of God and all
the wicked escape not in this life least we should thinke there were no life to come CHAP. LIII Of Predestination Perseuerance and Presumption WHom the Lord hath appoynted for his glorie to them he hath also appoynted meanes to attaine thereto 2 We must not ioy so much for that which we haue done as we ought to be carefull what hereafter we must doe for many are called but few are chosen and many begin gloriously which end ignominiously Perseuerance is called Ephes. 6. 18. Proskartéresis 1. Cor. 16. 13. We are taught to watch and 1. Thes. 5. 6. not to sleepe we must not be like the foolish Virgins Mark 13. 3 and the drowsie Apostles for want of it are reproued Matth. 16. 38. What could yee not watch with mee one houre The law saith Euery good thing is worse than euill without it because if men goe not with a through stitch they haue afflicted their soules in vaine Deut. 6. 7. Exod. 18. 24. Godlinesse is a iourney there must be no fainting in it and to leaue any good thing vndone euen for a moment is contrarie to perseuerance indeede to begin euery thing is pleasant therefore for varieties sake many begin but for the crosse dealing of the world they soone leaue off and all the proofe is in the end 3 We must be followers of God if not in euerlastingnes yet in long lastinges What difference betweene eternitie and a day or two If our reward be not lease-wise for one and twentie yeeres but infinite surely our seruice must not be by lease it must not bee after the manner of Bethulia a compositiō for fiue daies but all the daies of our liues Christ sweat euen blood Oh he would not giue thee ouer in hel fire and wilt thou giue him ouer in a fire of reedes 4 When wee see good men get new distinctions as though they had not beene well taught before it is a dangerous thing Non perseuerrae I say noxium tibi Ezech. 33. 13. Haue yee suffered so many things in vaine saith Paul Gal 3. 4. 2. Pet. 2. 20. Remember what it is to haue one diuell goe out of one and to haue seuen to come in for it It is a principle in the Ciuill law Commonly in all things we haue faire beginnings Ministers in their first day of ordination on those daies wherein we receiue the Sacrament when we are fasting in affliction in sicknes or such like goodly promises and fat but slender performance and leane Nay some doe not onely not perseuere but they fall to worse they will say one day as a wretch spake Gloria patri and another day filio and the third Sp. S. but for that sicut crat in principio they fall to their old bias again This is like to Nebuchadnezzars image the head is of gold the breast of baser mettall and so neerer the end the worst still The Papists call them that shrinke worse then cloth that shrinketh but when it is wet 5 We must not bee like Snailes which push out a long paire of hornes which being touched neuer so little in they goe againe wee must not be like to Ionathan that is follow the chase orderly vntill they come where honnie is wee must not be as Asa 2. Chron. 15. carefull to doe good vntill the Goute take vs verse 16. and then bee so way ward that no man may speake a word to vs wee must not be such as can abide affliction for a while but when skinne for skinne commeth stand as though we were appalled but wee must with Marie Magdalen sit at the Sepulcher Ioh. 20. 11. Wee must with the Spouse Cant. 3. 4. take hold and not leaue off we must follow the suite as the widdow Luc. 18. we must not giue ouer no more then the Cananite Matth. 15. 22. wee must keepe our holde as Iacob did in his wrestling we are in a course we must out-runne So runne saith the Apostle moderately at the first constantly in the middest cheerefully in the ende So runne not to haue a vaine shoute for your first start but to attaine the crowne Stirre vp your selues looke not backe the Lord will haue all not so much as the tayle of the sacrifice was wanting Leuit. 22. We must doe not for a time onely but euen our whole time Somewhat Agrippa was perswaded of but Paul woud haue it altogether done Some would gladly saue a small portion with Saphyra but that were to become Bethulians termers for a time and all hypocrites are loath to become simply and wholly but they came with their so much and so long but let vs keepe an equall Tenor still Isaiah is as zealous in his 66. chapter as he is in his first 6 We must labour to perseuere in persecution Math. 10. 22. and beware by the falling away of many Math. 24. 13. yea we must resist euen vnto death Heb. 12. 4. So saith the Angell vnto the Church of Smirna Apoc. 2. 10. We must keepe Gods name in our forheads when Antipas is slaine before vs wee must ride to heauen in a fiery chariot and learne that euery mans worke shall be tried by fire 1. Cor. 3. Vpon this theame the Apostles spent manie of their sermons Act. 11. 23. Act. 13. 43. Act. 12. 22. Heb. 3. 12. 2. Pet. 1. 20. 1. Ioh. 2. 24. The Apostles warneth vs 1. Cor. 15. 58. to be setled not tottering and Coloss 1. 23. to be irremoueable and Coloss. 2. 7. that we be rooted deepe strongly built and sticke closely vpon CHRIST for he is the rocke so when tempests come we shall not be once moued There be many impediments of this perseuering some inward as desire of nouelties and sticking too much to reason which will goe no further than shee sees likelihood and the conscience of our vnworthines whereby we despaire some outward things hinder vs as worldly cares oppose here Gods prouidence the multitude of back-sliders oppose the varietie of true beleeuers the prosperitie of the wicked oppose Psal. 37. Yet a little while and they are gone and neuer seene againe We must euer labour to grow from the greene tree of faith to the maine tree of faith that is to the full assurance of faith 7 There are two kindes of presuming the one of Gods mercies the other of our owne merits the one is in carnall Protestants the other in bold proud Papists For the first wee knowe that Gods qualities be not separable Moses saith the Lord is readie to shewe mercie so hee saith hee will punish the transgressor Dauid sung a song of two parts not of mercie alone or of iudgement alone but of mercie and iudgement together But I maruell how these wretches dare adde sinne to sinne when no one sinne shall go vnpunished and how they dare presume of Gods mercie vnder many sinnes when God hath shewed his iustice to the dearest of his children for committing
Church to begin and end their assemblies with praises And no marueile for of all sacrifices this seemeth to be most principall First it was an exercise in Paradise and it shall be an exercise in heauen Againe this exercise shall continue when all other shall cease For in heauen we shall not neede the word nor praier nor Sacraments nor discipline but the praising of God shal not cease being a peculiar exercise of the Angels and Saints of God in heauen Besides to this exercise of praising God are all other exercises directed For why do we heare the word but that feeling increase of knowledge we may praise God Why doe we pray but that hauing experience of God his mercie we may more amply giue thankes to God Why doe we receiue the Sacraments but that being rauished with comforts by them wee might giue greater glorie to God And moreouer if we may coniecture the goodnes of a thing by our vnwillingnes to do it this exercise may be thought to be the best because it is the hardest Large volumes of protestations flie from vs but in our neede which would make one beleeue we would be thankfull but scarse a word of performing any thing is found in vs after our prayers be heard wherin also we are not vnlike to the dissembling Shipmen who in extreame dangers leaue their Oares and fall to prayer but comming to the land they fill Cans and drowne all the remembrance of their gracious deliuerie with deepe drinking In sicknes health we are full of praying but the tempest past wee are too quiet and carelesse It is marueilous in our Liturgie that among an hundred praiers scarse one thanksgiuing is found and yet in euill matters either by a natural Logick or cunning Rhetorick we haue learned to begin a new suite with a thankfull commemoration of receiuing the old CHAP. LXX Of Temptation GOd tempteth vs not as the diuell or the wicked doe to euil but to trie in what measure we haue profited by his mercies and yet by the same meanes that the diuell doth but to a far other end as to let vs see our vnworthinesse and weaknes of our faith If wee did throughly beleeue this that as many benefits or afflictions wee haue so many baites are for the diuell and so many meanes for God to crowne his owne mercies we should bee very carefull to finish our saluation with feare and trembling 2 If wee doe truly acknowledge God to be he that preserueth vs in mercie from euill and wee haue the testimonie of a good conscience then if the Lord trie vs with want of things with disquietnesse of minde c. wee shall sustaine our selues because wee knowe it is not for sinne but for the triall of our faith because we haue walked in our wayes and taried in our calling hee hath some ende in it which wee know not and therefore wee may looke for his helpe and comfort in his good time and that hee will giue vs wisedome to beare it or else recompence our wants in spirituall graces 3 The Israelites had a great temptation yet many thinke they were not tempted to bee brought into a wildernes without meate if hee should trie vs so now we would bee as readie to murmur though we thinke the contrarie now as they were seeing wee repine if wee want but a little 4 It is certaine that the Lord doth as wel trie men by benefits as by want and a dangerous temptation is it for as the Israelites were at the bitter waters tried by want so also were they tried by enioying the goodnes of God in the Manna Seeing theÌ„ that both waies men are tried euery man hath to trie what his temptation is and against what he hath to fight as if hee be in prosperitie he hath to fight against pride securitie and contempt or smal regarding of Gods creatures with which we must continually striue or else he shall haue no triall of his faith nor comfort in that he hath receiued Againe if a man bee in aduersitie then hath hee to fight against distrust murmuring repining vnpatiencie and such other which will ouercome vs if by faith we do not resist them and so shall we spoyle our selues of the goodnes of the Lord. 5 Herein hath also euery man to discerne his temptation a man is sicke and yet not altogether cast downe a man is poore and yet not oppressed therewith euen here doth the Lord trie him whether he loue him or no whether he worship him in truth or not Herein doth the Lord tempt euery one of vs still when hee commandeth vs to pray but only for daily bread wee ought therefore herein to take a triall of our selues but the ouer â—â— hartnesse of our nature is such that wee can neuer looke to our owne estate present wisely to thinke of that but if we be in pouertie oh then we would serue God indeed if we were rich if we be in sicknes we would serue God if we had our health Againe being in health we thinke we would serue God if we were somewhat tamed with sicknes if wee be rich wee thinke we should well serue God if we were in pouertie in the meane time not studying to glorifie God in sicknes riches health by thankefulnes for them and the right vsage of them to that ende for which he hath giuen vs them neither yet regarding in our sicknes and pouertie with faith and patience to waite on the Lord being contented to serue and worship him with whatsoeuer he shal lay vpon vs for by the want of these things the Lord doth proue vs whether wee worship and serue him for these outward things or for the louing zeale that we haue of his name and glorie so that if wee cannot willingly come to reade and heare Gods worde to pray and receiue the Sacraments though wee be pinched with want of things but we bestow more study care and time vpon them then of this worship of God it is a manifest signe that for these things we serue the Lord or else we would not 6 By the example of the Israelities we are taught to take heed that our hearts be rightly wholy with God that not onely in the plentifull abundance of things we can be content to serue him but also euen in want and in greatest afflictions knowing that by this meanes the Lord doth take triall of vs euen as siluer is tried in the fire that the drosse may bee burnt and taken away Secondly that the mettall bee more pure and fine euen so wee by such trials should not onely haue our great corruptions purged but wee should also bee made more fit for the vse and seruice of the Lord. For of our selues whether we be tempted on the right hand or on the left wee are not able to stand as we see in the Israelites So long as the Lord continueth true ReligioÌ„ with this gouernment euery man thinketh he
pay him truth The third respect why the Lord will haue truth is because it is a thing most concerning vs and comforteth vs in the agonie of a distressed cōscience For in this case mercie cannot so comfort vs for God hath iustice as well as mercie and hee is iust as well as he is mercifull and for Christ he cannot comfort vs for he is not giuen to all and it may be not to thee and therefore in these two onely there is no comfort But to challenge the Lord his truth is best and his faithfulnes in giuing Christ whom he hath promised is our chiefest hold and nothing can put vs beside it This is the surest tenour of our saluation because by this we hold whatsoeuer we hold and howsoeuer we are defectiue in other things yet in respect of truth we must make much of it Thus in these respects that truth is the diadem of the Lord in respect that Sathan doth so assault it it is the tenour of our saluation it is sure that it is a pension to bee paid But to come neerer whether this truth be in vs or no we see the earth it selfe is not only true but liberall to vs. And as it hath truth and mercie so knowledge is in it too for it knoweth al times and seasons When to receiue when to returne it shewes it selfe a cunning Scholler and it keepes such a comely course in all seasons as if it had perfect knowledge and this is another reason why wee must labour for truth We may well be compared to a land For though there be a soule in vs of the substance of heauen and comming into our bodies made of earth should make them like to heauen and so heauen should lift vs vp to heauen from the earth yet our bodies which by the soule should be more heauenly haue so weighed down heauen as it were to the earth pressed downe the soule to things below That we haue set earth as it were aboue heauen in all our attempts and imaginations and so our soules are become a very ground and land for all our intent being earthly we are iustly called earth 3 There are found out three truths First The truth of life which euery man must labour for The second is The truth of Iustice which is in Common-wealths The third is Truth in doctrine and religion which is in the Church For that truth of life which ought to be among men that we may better vnderstand it wee will shew it in measures and weights In a measure there is a Standard and in weight there is a Seale and if our measure be equall with the standard and if our weights be iust with the seale so as they be neither lighter nor heauier than the standard weight our measures and weights are true Now to applie these things the maine and standard truth is set downe Ioh. 17. Thy word is the truth Then here is the point the word is trueth If our thoughts bee agreeable to this standard and then our tongues be agreeable to our harts well agreeing to the standard if our doings agree with our tongues then comes sinceritie of heart simplicitie of speech and constancie of life Now here is the question then whether the conclusion wee make in our braine be equall with the standard or else our hearts are false and they being false our tongues are out of rule and our outward life can neuer be true For surely if the word haue not taught vs our truth wee haue no truth in the world and then wee truly measure all things according to the truth when we esteeme all things as the word doth esteeme them looke what conclusions the word hath set downe of the world and of other things that must be our conclusion and principle in euery thing Phil. 3. Paul who doubtlesse knew the truth and deliuered nothing but measured by the standard of the truth hath this conclusion that to winne Christ he would lose all there was nothing so glorious in the world but he counted it riffe raffe for the attaining of Christ. This is then the first thing to doe al things by the analogy of the word and then we shall haue but one heart not a heart and an heart Otherwise wee shall be as deceiueable as the vineyard that Esay speakes of whereof grapes were looked for but it brought foorth wilde grapes And because men haue worldly conclusions and the world not the word is their standard so that they are resolued of their principles speaking thus secretly in their hearts We will keepe this gaine and profite they haue lost the truth So must it be in the simplicitie of our speech for vnlesse our words bee according to our hearts we delude our selues For if in the Church we shall haue an Amen a great praising of heauen and a large cursing of sinne and yet no regard of this simplicitie all is but an illusion When men shall publikely sing out of the Psalmes that nothing is more precious than the word of God and yet wee set by nothing lesse this is plaine mockerie to beare the world in hand that we loue the word and yet our thoughts are more large and deepe and attentiue to the world So that wee haue false hearts and dissembling words and truly though we dare not shew this to the world and though in our hearts wee care not for a Sermon once in seuen yeeres yet if wee were asked how wee stood affected to the word what great credit and commendations would flie out of our mouthes But now let vs come to the truth of our actions in stedfastnesse of life that a man may bind on our word the ouerthrowing of our liues doe so much drowne the voice of our mouthes that whatsoeuer we protest in word wee spoyle in our workes The blood of Habel was an action and it cried vp to heauen our Amen in our mouthes is drowned by the blood of our actions crying so loude before the Lord. For our actions bewray men for there is such wringing going ouergoing and incroching that there is no Truth in our liues in respect of the concordance of the tongue And whatsoeuer their bonds are we must haue other forfeiture vpon forfeitures to proclaime their falsehood to the world Now come to the Truth of the Common-wealth wee see as the Prophet saith Iudgement is turned in to Worme-wood that is a man had as good eate a hand-full of Worme-wood as haue our cause pleaded in the Courte Let Noble-men be neuer so wise to open the Truth yet the Diuell hath made many wiser in breaking of the Truth then any can be wise in setting it downe It is knowne too well that many grieuances haue beene for that men haue growne more cunning in ouerthrowing of Iustice then manie haue bene able to establish Iustice. But euery man would be content to beare this burthen because it concernes another Courte But
none there it is good to make many doubts and hence commeth conference all these meanes are to be vsed for God sometime blesseth one and not another we must vse all least we should tempt God some heare and not reade some reade and not meditate some keepe their studie and neuer conferre Faith is a knowledge it is called a demonstration it hath alwaies relation vnto the word as the schollers learning is the Maisters doctrine Wicked men know the Scriptures as it is a knowledge but they cannot applie it and haue the true vse men of God speake as if they were moued therfore the interpretation of the scripture must be of the same spirit no man knoweth the minde of God but Gods spirit CHAP. XII Daemonis appellationes or the diuers names giuen to the Diuell in scripture THE Diuell is called Daimôn of his great knowledge and great experience Diábolos of his slaundering and false accusing peir ázan of sifting boring and broching the faithfull to see what is in them skoloposarkòs of making vs subiect to the rebellion of the flesh the Diuell of doing euill or à diuellendo or else as in the old english monuments the diuels fetched from the Greeke Diábolos for his authoritie the Prince of this world that is of the corrupt estate of the world for his forme and vgly shape the Prince of darkenes for his vntruth a lying spirit for his filthines an vncleane spirit for his hurting a serpent for his experience in hurting an old serpent for his strength a Lion for his greedines a ramping or roaring Lion for his poyson a Dragon for his alluring a tempter for his constraining an armed man hauing store of darts sometimes he ramps and roares in one sharpe with hornes and clawes full of terrour in a Lions skinne which is especially in the euill day at the houre of death Sometimes he transformes himselfe into an Angels shape in bright apparell full of compassion in the mantle of Samuel in a religious habit full of scripture euery other word is scriptum est setting an ambush of Diuels to inuade vs holding the crosse and this is his craft If he be able to change himselfe into an Angell of light much more is he into a shadow of the night for he setteth his nets and diggeth his pits in euery thing to take vs in our flesh by ease or pleasure or pride of the eyes suis mimis by death and the feare of it In our soule he hath his forge and bellowes euill motions lusts suggestions to kindle the fire of concupiscence in our affections bending our feare and our loue and such like to that which they should not be imployed vnto in our reason by casting doubts and planting the roote of bitternes in vs which is infidelitie in the creatures by abusing of them or by vnthankfull receiuing of them in the world by hauing his nets in riches preferments euill examples customes and euill companie in melancholie humors perswading despaire to be true sorrow in cholericke bodies perswading wrath to be good zeale in ciuill wisedome by mingling policie with Christianitie in our best motions by mingling with repentance distrust in Gods mercies with faith securitie in making vs measure Gods loue or hatred by blessings or afflictions of this life in preuenting vs of good by breeding in our hearts a loathsomnes of the word and wearines in the meaner in stripping Christ of his high Priests garments and true office of mediatorship vrging sometime these sayings Except ye also repent ye shall all likewise perish which kinde of sentences are not so properly his as belonging to his office which is a Mediator and true Sauiour 2 Sathan is inuisible changeth himselfe into an Angell of light that he cannot be discerned by the eye no nor by reason he windeth himselfe into our reason Peter thought Christ should not dye what reason was it that the sonne of man should dye CHAP. XIII Of the contempt of the Ministerie 1 IEhu being threatned called the Prophet a madbraine for so they iudged of them that digressed any whit from the set composition of words and orderly precepts of their arte which no doubt therefore hath and will come to passe because men can no longer either lend eye or eare than either they can see by reason or discerne by arte or whiles the speaker keepeth himselfe within this ordinarie course of stile or carieth himselfe euen in an orderly and oratorious period so long as wittie inuention comely compassing of matter proportionable measure of words are afforded but if a man come to cut vp the conscience and in some vehemencie of spirit dealeth more roughly and lesse orderly with their speciall sinnes then he is brainesicke and runneth as they say besides the text Neither are these complainers sillie soules but learned Parthians and wise Arabians men elaborate in arte skilfull in precepts and proud Babylonians who cannot discerne betweene a godly vehemencie of spirit for the Lord of hosts sake and a rayling austeritie of speech for malice or vaine glorie sake If then Paul be misconstrued wrongfully he must recompence such sinnes with meekenes patiently whereby often the Lord hath brought to passe that the proudest heart of most obstinate gainesayers haue beene more broken seeing the mild sufferance of the Ministers of Christ than if they had beene pursued with most hote reuengement which then especially experience hath proued true when the Lord with some crosse and humilation sealing the truth of his faithfull and zealous seruants hath caused many to thinke themselues to haue resisted the graces of God and persecuted the gifts of God in them whom they thought before to be curious precise and seekers of singularitie 2 Grieuous enough it is when our corne our cattell our goods and treasure shall come to the tables of our enemies but what though we be yet freed from such Chaldaeans yet is there a great famine in the land which they little thinke of that are the Church-robbers whom we falsely call Patrons of the Church Little thinke they of it who in stead of feeding to saluation starue many thousands to destruction in whom if there were any loue of God from their hearts I dare say and say it boldly that for all the promotions vnder heauen they would not offer that iniurie to one soule that now they offer to many hundred soules But Lord how do they thinke to giue vp their reckning to thee who in most strict account wilt take the answere of euery soule committed vnto them one by one Or with what eares doe they often heare that vehement speech of our Sauiour Christ feede feede feede With what eyes doe they so often reade that pearcing speech of the Apostles feede the flocke whereof you are ouerseers looke vnto the flock committed vnto you But if none of this will mooue them then the Lord open their eares to heare the grieuous grones of many soules lying vnder the grislie altars of destruction