Thessalonians comprehendeth both for when hee incourageth them by this Argument that God had not appointed them for wrath but to the purchasing of saluation through IESVS CHRIST he manifestly noteth some ordayned to Saluation other to destruction as many as come not to haue their part in Christ But that to the o Rom. 9. 21 â—2 Romanes is more manifest Hath not the Potter power ouer the clay of the same lumpe to make one Vessell for Honour and another to dishonour And what if God willing to shew forth his wrath and to make knowne his power hath borne with much long suffering the vessels of wrath framed for destruction and that he might make knowne the riches of his Glorie vpon the vessels of Mercie which he hath before ordayned vnto Glorie Behold how he calleth them heere the one Vessels to Honour Vessels of Mercie prepared vnto Glorie the other vessels to dishonour vessels of wrath framed for destruction which selfe-same phrase Vessels to Honour and to shame or dishonour he keepeth also in the Epistle to p 2. Tim. 2. 20. TIMOTHIE Now in a great house there are not onely Vessels of Gold and Vessels of Siluer but of Wood also and of Earth and some verily for Honour some for dishonour This shall yet further appeare if we cast our eye vnto those meanes whereby this predestinate Decree of God is brought vnto effect for sith it is manifest that some beleeue the Gospell and testifie the same by the fruits of their conuersation other are obstinate and stubborne and giuen vp to their lusts blinded with infidelitie and hardnesse of heart thereof we may conclude that some are ordained vnto life other vnto destruction Notable also to this purpose is that vnto the q 2. Thes 2. 9. Thessalonians The comming of Antichrist shall bee with all power to them that are to perish but wee ought alwayes to giue thankes to God who hath chosen vs to Saluation and called vs by the preaching of the Gospell where these two sorts are manifestly distinguished as also Iohn 17. 19. I pray not for the World but for those whom thou hast giuen me out of the World The very scope of the Apostles disputation Rom. 9. 22. driueth heere unto in the person of Ismael and of Isack children one of the flesh the other of the promise And againe in Isacks two sonnes one loued the other hated to set before vs the generall state of all Mankinde yea God hath not onely predestinated men to ioy or to paine but to the measure of it more or lesse according as there be degrees both of glorie and of punishment Mat. 20. 23. vpon the request of the Sonnes of Zebedy our Sauiour Christ granting a difference of Glorie saith It shall be theirs for whom it is prepared of his Father And of the Reprobate the place in IVDE r Iude v. 4. is manifest Which long agoe were appointed to this damnation In saying this he noteth not a common but a rare and as it were an extraordinary Damnation for so I refer the word Damnation to the end aswell as to the meanes to the iudgement it selfe as to the sinne and disobedience which was the cause of it The truth heere of is euident in Iudas the Traitor of whom Å¿ Acts 1. 25. Peter saith that he turned aside from the lot of his Ministerie whereunto Christ had called him to goe vnto his owne place In the words his owne hee noteth his proper degree of punishment and calling it his place sheweth that it was reserued for him and allotted from Eternitie Secondly Euery particular person is thus predestinate So as both the number how many and the persons who they bee are before all Eternitie most certainly knowne to God Therefore our t Luke 10. 20. Sauiour saith Their names are written in Heauen And in u Iohn 10. 3. IOHN A good Shepheard calleth his sheep by Name And hither belongeth that in x 2. Tim. 2. 19. TIMOTHIE The foundation remayneth firme hauing this seale God knoweth who are his Agreeably whereunto our Sauiour Christ saith I y Iohn 13. 18. know whom I haue chosen This number of Gods Elect in comparison of the Reprobate is but small for z Mat. 20. 16. Many are called but few are chosen If but few euen of those that haue an outward calling how much more few if you consider the rest of the World beside And this may teach vs the rather to admire Gods goodnesse to our selues as nature and reason doe instruct vs to set more by that which is common but with a few Thirdly The cause of this difference is the The Papists teach that those who God foresaw would willingly beleeue the Gospel do good works them hee chose though not by reason of their workes but freely of his Grace yet so as hee had respect to the good things would bee in them Wherby they make Gods free election in some sort to haue his cause in man and in his goodnesse which in truth is but an effect comming from that Election free-will and pleasure of God without any motiue to it but in and of himselfe Which the name of Predestination speaketh that the Will and Decree of GOD not in time onely but in the very order and nature of causes is first and before all other things And the Apostle a Ephes 1. 11. saith plainly Hee worketh all things after the counsell of his Will God therefore notwithstanding any thing that hath beene â—â—id is no respecter of persons nor mooued by any qualitâ— that is in man but by his owne free-will No fore-knowledge of faith or infidelitie good or euill workes were the cause of this Decree for they are but b Ephes 1. 4. Titus 2. 12. consequences that follow and depend vpon it but all here is free the roote it selfe and all the branches Election free therefore the Apostle calleth it c Rom. 11. 5. The election of Grace d 2. Tim. 1. 9. Calling free e Phil. 1. 29. We beleeue freely through Grace Are f Rom. 3. 24. freely iustified through Faith Our g Ezech. 36. 37 Sanctification free and h Titus 3. 5. eternall life the free gift of God through Iesus Christ Election therefore commeth from the onely will and pleasure of God for aboue this or out of this it is impietie Rom. 6. 13. Luke 12 32. for to goe Therefore the Apostle wrappeth vp all in sinne He i Ephes 1. 6. chose vs in himselfe according to the free pleasure of his will And the sole and onely cause both of Election and Reprobation of one rather then another is his own good wil and pleasure for causes vnknown to vs but yet most holy and iust and righteous in themselues So he saith to the Romans Whom k Rom. 9. â—8 he will he pittieth whom he will he hardeneth Exemplifying both the parts of this diuision by two most singular and
yeeres knowledge or howsoeuer else Reuerence in acknowledging the good things wherein they are preferred and making our vse of them The notes of which Reuerence are rising vp before them Giuing them the honour and place of speaking first c. To them in Authoritie Subiection in a readie submission to their gouernment and obedience voluntarily to doe what they command or when it cannot with a good conscience bee done patiently to beare the punishment To publike authoritie of Magistracie and the Ministrie supplying of Charges and other necessaries for the execution of their Office and a defending of them in the same Touching them in priuate Authoritie To Parents not marrying without their consent and in their necessities to releeue them To Masters faithfull seruice To Husband and Wife each from other mutuall helpe and due beneuolence The Wife also to represent her Husbands vertues and to saue that which hee bringeth in Againe from all Superiours a good example of graue and wise carriage and vsing of the things wherein they are preferred to the others benefit From them in Authoritie first instruction of their Inferiours in the things of God and of their speciall callings Then due recompence of good or euill actions And lastly protection from wrongs From publike Authoritie that is to say from Magistrates maintenance aswell of true Religion as of Peace and Honestie of life From the Ministrie publike teaching From priuate Authoritie prouision of Food and Rayment familiarly to teach their Inferiours and in Prayer to goe before them From both the Parents to apply their Children to that they are fit for and to prouide for them The Father to name the Child the Mother to nurse it From Masters due respect of their Seruants trauailes From Husbands cherishing of their Wiues with all intire affection Secondly it is of equals one vnto another in louing honouring doing of good to all but chiefly to such as by the bond of Nature or profession of the same Faith are more neerely linked vnto vs. And lastly towards our selues the maintayning of our honest credit and sober esteeming of the graces we haue receiued CHAP. XI Of the sixt Commandement THe generall duties of Loue are those that are without respect of degree And respect the Person or the good things belonging to the Person Person as Mercy and Chastitie Mercy is of the duties that touch the preseruation of ones person Where the speciall vertues that leade vs by the hand to the keeping of this Commandement are Meekenesse and Kindnesse Meekenesse in a gentle and peaceable disposition readie to depart from ones right slow to wrath and patient to indure wrongs Kindnesse in a louing disposition and helpfulnesse vnto other not only forgiuing offences but recompencing good for euill CHAP. XII Of the seuenth Commandement CHastitie is of the duties that touch the puritie of ones person both soule and body and that aswell in single life as in the state of marriage which God hath instituted for a Remedie against Vncleanenesse The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely Shamefastnesse in Words Countenance Gesture Apparrell and other things Temperance which is a moderate and sober vse of lawfull Pleasures especially in Meats and Drinkes and in the vse of Marriage CHAP. XIII Of the eighth Commandement THose that respect the good things belonging to the Person are Vprightnesse and Contentednesse Vprightnesse is to hold a lawfull course in dealing about them and standeth in Right and Truth Right which is in dealing iustly Both for the meanes of comming by them that it be by lawfull Purchase or Descent and in the vse of them to doe it frugally and liberally by a cheerefull communicating of them all both in Giuing and Lending One Branch whereof is Hospitalitie CHAP. XIIII Of the ninth Commandement TRVTH is in dealing faithfully As Prudence in iudging aright Simplicitie in speaking and doing the Truth Charitie to take things in the best part c. CHAP. XV. Of the tenth Commandement THis is Vprightnesse Contentednesse is to rest fully satisfied with that which God bestoweth reioycing in anothers good as in our owne which is the top and perfection of Loue. CHAP. XVI Of the Couenant of Workes WIth the Creatures who are thus to doe his Will it hath pleased GOD to make a Couenant which is called the Couenant of Workes A Couenant of Life to the Doers of Death vnto Transgressors Both more or lesse as the Righteousnesse or Sinne aboundeth Life is a continuall Progresse in Holinesse and Happinesse Death is a Sinnefull and Cursed Estate Sinnefull in Darkenesse and a totall corruption of the whole strength of Nature vnto all Vnrighteousnesse Cursed in the Wrath of God and all the euill that commeth of it contrary to the former Coniunction and Communion with him CHAP. XVII Of the Fall of Angels THis Couenant both Angels and Men in our first Parents Adam and Eue kept for a time but left vnto themselues they quickly fell away First of the Angels some onely fell but a great multitude One the Scripture nameth him Satan or the Deuill the chiefe Ring-leader of the rest The Curse vpon them is the fulnesse of Gods Wrath which falling vpon a bare Creature not able to beare the brunt of it crusheth him downe into Hell for euer And this estate is called Damnation drawing with it the full height and top of all Iniquitie hatred of God obstiuate Vnrepentance finall Desperation and such like Notwithstanding it pleaseth God many times to send them some release out of that Dungeon suffering them to dwell in the Ayre and to roame thorow out the World that so they may be Instruments to worke his pleasure here among vs. All this till a Day appointed which we call the Latter Day when they shall receiue their last Doome of an euerlasting and more dreadfull Damnation with Execution accordingly The Angels that fell not are supernaturally vpholden from all danger of falling CHAP. XVIII Of the Fall of Man AFter the Fall of Angels by Satans Temptation of Eue and through her of Adam they and in them all Mankind did fall The punishment vnto them by the great patience and long sufferance of God and in his singular Mercie to make a way for the Redemption of Mankind is so qualified that the vttermost and most extreme furie of it is put off till the Latter Day Whereupon grow two Degrees of this sinfull and cursed estate for either it is in part onely during this Life or in the fulnesse of it after Death In part onely as Sinfulnesse not in the highest pitch Touching their Cursed estate first the Wrath of God vpon them so farre that all things not Blessings onely but his very Graces turne to their Ruine Secondly separation from his Presence Thirdly losse of our former Soueraigntie and consequently of our Power insomuch as both the Creatures are become our enemies and we slaues to Satan Fourthly all kinde of Calamities Ignorance Shame Infirmitie Sicknesse and
of holy Angels yea the Song of Moses the Seruant of GOD and of the Lambe that God onely is holy The righteousnesse of God is to be seene in foure chiefe Specially seen to vs in foure chiefe and principall vertues which in the Scripture you shall find for the most part to goe by couples or payres and principall vertues that haue respect vnto his reasonable creatures in the Scripture you shall finde them for the most part to goe by couples or payres The first couple is p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first couple are Kindnesse Truth kindnesse and truth specially to his Church Exod. 34. 6. IEHOVAH IEHOVAH c. aboundant in kindnesse and truth Psal 25. 10. All the paths of IEHOVAH are kindnesse and truth to them that keep his Couenant and his Testimonies Pro. 3. 3. Kindnesse and truth let them not forsake thee and againe q Prou 14. 22. Kindnesse in being ready to bestow all good things Kindnesse and truth shall be to them that imagine good Kindnesse is that whereby hee is ready to bestow all good things The kindnesse of God offereth it selfe to bee considered for the most part in these degrees First his long suffering whereby he is slow to wrath and goeth as it were with a leaden heele vnto punishment and neuer is a God r So the Iewish Rabbines in their language elegantly say that God neuer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he can no longer bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vengeance till he can no longer be a God of patience So saith the Apostle Rom. 2. 4. That God sheweth forth the riches of his patience and long sufferance to this end that the kindnesse of God might lead vs to Repentance And Å¿ 1 Pet. 3. 20. Peter giueth as for a most cleere Looking-glasse to behold this long sufferance of God in both his long patience and wayting for of amendment in the dayes of Noe whilest the Arke was preparing an hundred and twenty yeeres and t 2 Pet. 3. 9. his forbearing to destroy the World Now to the end that none of his may perish but all come to Repentance Secondly His bounty and goodnesse giuing liberally all good things as the Psalmist saith u Psal 145 9. IEHOVAH is good to all and his kindnesse is ouer all his workes And againe x Psal 36. 7. Thou IEHOVAH preseruest men and beasts Thirdly and specially in his grace and fauour whereby he bestoweth all these things without respect of our worthinesse or vnworthinesse as our Sauiour Mat. 5. 45. teacheth vs to behold in the ordinary and daily course of things Hemâ—keth the Sunne to rise on the euill and the good and raigneth on the iust and the vniust Truth is the faithfull performance of whatsoeuer hee Truth faithfully to performe whatsoeuer he speaketh speaketh whether he promise good or threaten euill A vertue then the which none can more beseeme the Godhead for as the z Iohn 8. 44. Deuill is a Lyar from the beginning and the father of lyes so is God the Author of all Truth yea Truth it selfe and true for euermore True in his words and promises without subtilty or guile true in the accomplishment and performance without colouring or deceit He speaketh and it is promiseth and it commeth to passe threatneth and it taketh effect a Psal 89. 33 34. 35. I will not alter saith the Lord that which is proceeded out of my lips nor falsifie my faith b Titus 1. 2. Nay he cannot lye because hee c 2. Tim. 2. 13. cannot deny himselfe So naturall it is vnto himselfe to bee Truth it selfe Therefore he is called The d Psal 31. 6. God of Truth The e Esay 55. 16. God of Amen What is that else but such a God as is alwayes one and the same true in his words firme in his promises certaine in his performance Whereupon the f Rom. 3. 4. Apostle cryeth out Let God be true and all men lyars The other couple are g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustice and Mercy flowing from The other couple are Iustice and Mercy flowing from the former the former both specially seene in the sauing or destroying of men and Angels Psal 116. 5. IEHOVAH is gracious and iust and our God is mercifull Psal 14. 5 7 8. The memoriall of thine abundant goodnesse they shall powre out and thy Iustice they shall sing that IEHOVAH is gracious and mercifull c. Iustice is that whereby he rendreth to euery one according Iustice to render to euery one his due to his workes for else h Rom. 3. 6. as the Apostle reasoneth If there were vnrighteousnesse with God how could God iudge the World Therefore as a most righteous Iudge hee seuerely punisheth the workers of iniquitie and graciously recompenceth those that feare him with that free reward which he hath promised So saith i 1. Pet. 1. 7. Peter that without respect of persons hee iudgeth euery one according to his workes And k Ier. 51. 56 IEREMY The Lord that recompenceth shall surely recompence It is iust saith l 2. Thess 1. 6 7 PAVL with God to render trouble to them that trouble you and to you that are troubled rest with vs at the Comming of Iesus Christ And againe m Rom. 1. 8. The wrath of God reuealeth it selfe from Heauen against all vngodlinesse and vnrighteousnesse of men But of himselfe hee saith n 2. Tim. 4. 8. There is layd vp for mee a Crowne of righteousnesse which the Lord that righteous Iudge will render vnto mee in that Day And o 1. Iohn 1. 9. IOHN If we confsse our sinnes God is faithfull and iust to forgiue them because of his promise sake Mercy is that whereby hee helpeth out of misery Mercy in being ready to helpe in time of neede whomsoeuer it pleaseth him As hee saith to MOSES p Exod. 33. 19. I will be gracious to whom I will be gracious and I will haue mercy on whom I will haue mercy And the q Lament 3. 22 Prophet in the Lamentations It is the wonderfull kindnesse of IEHOVAH that wee are not consumed for his mercies fayle not yea hee wayteth as the Prophet speaketh r Esay 30. 18. to shew mercy to vs being full of compassion in all our miseries and necessities Å¿ Psal 46. 2. A helpe in affliction very ready to be found as the Psalmist saith Thus he tempereth his mercy with his Iustice as it were water to allay the heate of his burning wrath A vertue that aboue all other he appropriateth to himselfe and taketh as it were most pleasure in Neyther doth hee so oft call himselfe a iust and righteous as hee doth a gracious and mercifull God Therefore beside his patience and long sufferance inuiting vs to Repentance hee doth humble himselfe as it were to mens infirmity vsing all the meanes and helpes whereby our coldnesse may bee quickned and
calleth them Iohn 8. 44. he is the Seed of the woman to bruise and tread downe their head in perpetuall enmitie and defiance with them not a friend to dye and suffer for them being that wherein he doth so much l Rom. 5. 8. commend his loue Christ indeed gaue an infinite merit to all his Actions to the end whereunto he purposed them and suffered in waight and measure a proportionable punishment for the Redemption of all Gods people But the Scripture speaketh euidently that m Gal. 2. 21. Christ dyed not he suffered nothing in vaine nor more then was of necessity for the sauing of his Church And when Prayers and Intercession which hee offered not for all are one part of his Priesthood and consequently of that sufficiencie which it was requisite hee should performe to God-ward for vs it is manifest that in the Ordinance and Decree of God his death without the same had not beene thorowly sufficient for the sauing of the Elect themselues much lesse of all the World And why should we imagine a halfe sufficiencie wrought for them in his death and sufferings when the other part of his Prayers and Intercession without which there is no complete nor perfect sufficiency at all cannot be drawne vnto them No better is the Dreame of vniuersall Grace in Christ offered vnto all and that for the vnbeliefe which God fore-saw would be in some hee hath decreed to reiect them which beside the Word of God common sense and experience doth controll since it is plaine and stands prooued before at large that all men are not called no not without an outward call Sixtly The end of all is the setting forth of his Glorie to set forth in them the prayse of his Mercie specially in Election to shew the riches of his Mercie in Reprobation the seueritie of his Iustice as the Wiseman saith n Pro. 16. 4. God hath made all for himselfe that is for his Glorie sake euen the wicked vnto the day of euill The end therefore of these Decrees is not simply the sauing of the one and the destroying of the other but a farther and a farre more excellent and precious end to manifest the Glorie of God in them both His Wisedome Power Truth Lenitie Patience Long sufferance Hatred of sinne loue of Righteousnesse and other Vertues as hath appeared before out of the ninth to the Romanes But especially his Mercie and Iustice heere shine foorth and carrie away the prayse His wonderfull and seuere Iustice in punishing transgression and inflicting wrath which end the Apostle teacheth Rom. 9. 22. What if God willing to shew wrath c The riches of his Mercie and Goodnesse in helping out of miserie in and of and by for himselfe poore silly and wretched man whom otherwise saluation it selfe had not beene able for to saue This end the Apostle there teacheth plainely That o Rom. 9. 23. he might make knowne the riches of his Glorie vpon the vessels of mercie which he hath before prepared vnto glorie And Ephes 1. 5 6. He that predestinated vs to be his adopted sonnes through Iesus Christ to the praise of the glorie of his grace That so no flesh p 1. Cor. 1. 29. might reioyce before him but euerie q Phil. 2. 11. tongue might confesse that Iesus Christ is the Lord to the praise of God the Father To returne to the Couenant mediated by Christ Because This Couenant is called the Couenant of Grace the same commeth from the onely mercie and fauour of God in his Sonne it is called the Couenant of Grace Here therefore is another Couenant that God hath made with man ouer beside the Couenant of Works which he made before A Couenant of another and a quite differing nature for First it is grounded vpon the free mercie of God in Christ otherwise it is in the Couenant of Works where Christ or the Grace of God in Christ was no part at all of the Couenant for there needed then no Mediator because in the beginning God and man were not at oddes Secondly the conditions of these two Couenants differ the Law or Couenant of Workes offereth saluation vnder condition of perfect obedience The Gospell or Couenant of Grace vnder the condition of faith that is to say if we beleeue in Christ who hath done it for vs. Of both these Couenants the Couenant of Workes and the Couenant of Grace Ieremie r Ier. 31. 31. speaketh in his one and thirtieth Chapter and Paul to the Å¿ Gal. 4. 24. Galatians sheweth how they were shadowed by two women as by two types that is to say by Hagar the bond and Sara the free-woman for these women saith hee are the two Couenants You may see further touching them both t Phil. 3 9. That I might be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through Christ Phil. 3. u Rom. 9. 30 31 32. What shal we say then that the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith Put Israel which followed the Law of righteousnes could not attain vnto the Law of Righteousnesse Wherefore because they sought it not by faith but as it were by the workes of the Law Rom. 9. x Rom. 10. 3 â— 5 6 7. For they beeing ignorant of the righteousnesse of God and going about to establish thei owne righteousnesse haue not submitted themselues to the righteousnesse of God for Christ is the end of the Law for righteousnesse to euerie one that beleeueth for Moses thus describeth the righteousnesse which is of the Law that the man which doth these thinks shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into Heauen That is to bring Christ from aboue Or Who shall goe downe into the deepe That is to bring vp Christ from the dead Rom. 10. y Gal. 3. 11 12. That no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith Now the Law is not of faith but the man that doth these things shall liue by them Gal. 3. And these two being the onely meanes whereby true happinesse may bee attained are so contrarie one vnto another that where the one is the other cannot bee neyther can saluation come in part by the one and in part by the other Whereupon the Apostle vseth to dispute that we are iustified by workes onely or by faith alone This is the summe of his whole Argument in the three first Chapters of the Epistle to the Romans Eyther we are iustified by Workes or by Faith But not by workes neyther of the Law of Nature nor of the morall Law neyther Gentile which is without the Law written nor Iew which hath it
vp vnto full and perfect Happinesse And thereof came those Phrases e Iohn 6. 47. He that beleeueth in me or as it is in another place f Iohn 3. 36. Hee that beleeueth in the Sonne hath euerlasting life and commeth not vnto iudgement but is passed from death to life g 1. Iohn 5. 12. Hee that hath the Sonne hath life h 1. Iohn 3. 14. Wee know that wee are alreadie passed from death to life because we loue the Brethren That is the reason why the i Rom. 8. 29. Apostle speaketh in the present or time past not in the future when he saith Whom he hath iustified them he hath also glorified The particularities of this degree of Happinesse beside our Vnion with Christ and through him with God whereof wee haue spoken alreadie are these that follow First The loue of God k Heb. 12. 6. anew that now he vouchsafeth First in the Loue of God anew to call vs friends As we reade of ABRAHAM that he was called the friend of God Iames 2. 33. Whereof follow three excellent consequences First His generall goodnesse in the gouernment of the World doth after a more speciall and louing manner extend vnto the faithfull and that three manner of wayes First In an extraordinary bountie and goodnesse In which sence the l 1. Tim. 4. 10. Apostle calleth him the Sauer and Preseruer of all men but especially of the faithfull And m Psal 68. 20. Dauid saith The God of our Saluation lodeth vs with benefits day by day Secondly In a most fatherly prouidence ouer his Church and chosen people of whome hee letteth not so much as n Psal 34. 20. one bone to bee broken keepeth them in all their wayes that they should not o Psal 91. 22. dash their foote against a stone Nay the p Luke 12. 7. very haires of their head are all numbred And q Zach. 2 8. he that but toucheth them toucheth the apple of his eye Whereupon wee are r 1. Pet. 5. 7. willed to cast our care vpon God for hee careth for vs. A Doctrine full of most sweet comfort the vse whereof is large and reacheth very farre all our life is subiect to an infinite heape of euils whether we looke vpwards or downe vnto our feet A thousand dangers compasse vs about at home and abroad rising vp and lying downe walking and sitting stil On euery side of vs how many things there be that threaten dāger yea to the verie taking away of life In the middest of these how were it possible for a man to bee quiet if hee did not rest assured that God had a speciall care of him which when once his heart conceiueth by and by all feare and perplexitie flyeth from him and casting all his care on God Hee saith boldly ſ Psal 27. 3. Though an Armie pitch against me my heart shall not bee afraid Though Warre rise vp against mee in that will I haue trust t Psal 3. 6 7. I will not feare for tenne thousand of people that haue set their Tents round about mee but will lye downe and sleepe and wake againe for IEHOVAH holds mee vp u Psal 118. 6 7 Heb. 13. 6. IEHOVAH is with mee and my helper I will not bee afraid what man can doe vnto mee And therefore also hee taketh as made vnto himselfe those golden promises mentioned in the Psalme x Psal 91. 3 4 5 6 7. He shall deliuer thee from the snare of the hunter from the plaguie pestilence with his feathers shall he couer thee when thou betakest thy selfe vnder his wing a shield and buckler his truth shall bee Thou shalt not bee afraid of the feare by night of the Arrow that flyeth in the day of the Pestilence that walketh in a mist of the Murraine that wasteth at noone day a thousand falling at thy side and ten thousand at thy right hand it shall not come neere to thee In a word no open nor secret outward nor inward bodily nor spirituall euill no not at any time shall bee able to preuaile against thee Thirdly In all kindnesse and mercie comforting them in their distresses as hee hath promised To y Esay 25. 8. wipe away all teares from their eyes And againe z Esay 49. 15. Though a Mother forget her childe yet will I not forget thee Sorrow saith a Psal 30. 6. DAVID may come in the night but in the morning is singing And in the Prophet ESAY b Esay 54. 7 8. For a little time I haue left thee but with euerlasting Mercies will I gather thee with a little wrath did I hide my face from thee for a moment but with euerlasting kindnesse will I haue mercie vpon thee The second consequence is that all things turne vnto whereby all things our good We know saith the c Rom. 8. 28. Apostle to the Romanes that to them that loue God all things worke together to good In which respect he saith in d 1. Cor. 3. 21 22 another place All things are yours whether life or death or things present or things to come c. To declare this more particularly First The calamities and troubles of this life are not not the calamities onely and troubles of this life now any punishment of sin vnto vs which is all borne in Christ but fatherly chastizements for our amendment whereunto that sentence of the Apostle Rom. 8. 28. more specially driueth And this is the Couenant and promise of God Psal 89. 31 32 33 34. If his sonnes forsake my Law and walke not in my Statutes c. I will visit their transgressions with the Rod and their inquitie with stripes but my kindnesse I will not put from him nor falsific my faith Secondly Death it selfe hath lost his sting and the and also death it selfe Graue his victorie Being no more fearefull and terrible but the gate of hope and a sweet pleasant passage vnto life and immortalitie In so much as knowing the nature of it to be changed from a punishment of sinne which properly it is vnto a good and happie thing wee come now to desire it and to wish for it Phil. 1. 23. I desire to bee dissolued and to bee with Christ Wherefore 1. Cor. 3. 22. death is said to be ours and to serue for our good And to the e Heb. 2. 14 15 Hebrewes that Christ by his death doth set vs free from all feare of death Hence ariseth the f 1. Cor. 15. 55. Apostles holy triumphing ouer it O Death where is thy sting O Graue where is thy victorie Thirdly Our verie sinnes by the wonderfull Goodnesse but euen our very sins turne vnto our good of God and his admirable and vnspeakable Wisdome who bringeth light out of darknesse serue for our further strengthening and incouragement vnto good For first they tend to manifest our owne weaknesse and corruption and to make vs