God for if righteousnesse be by the lawe then Christ died without a cause Rom. 10. 4. For Christ is the end of the lawe for righteousnesse vnto euery one that beléeueth And chapter 11. 5. 6. Euen so then at this present time is there a remnant through the election of grace And if it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke Ephe. 2. 4. 5. 8. 9. 10. But God which is rich in mercie through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued For by grace are ye saued through faith and that not of your selues it is the gift of god Not of woorkes least any man should boast himselfe But that we should be carefull to shewe foorth good workes therefore hée speaketh in the next verse Verse 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was giuen to vs through Christ Iesus before the world was 1. Pet. 2. 12. And haue your conuersation honest among the gentiles that they which speake euill of you as of euill doers may by your good workes which they shall sée glorifle god in the day of the visitation Perseuerance in faith is requisite vnto saluation Mat. 10. 22. And ye shall be hated of all men for my name But hee that endureth to to the ende shall be saued Mat. 24. 45. Blessed is that seruant whom his maister shall finde so doing Now we need not feare lest this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the sonne of God seeing he is moued and gouerned by the spirit of God wil neuer through the consideration of Gods benefit take occasion of negligence and dissolution Rom. 5. 1. 2. Then being iustified by faith we haue peace toward god through our Lord Iesus Christ By whom also we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of the glory of god Rom. 8. 12. 13. 14. 15. Therfore brethren we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the déeds of the body by the spirit ye shall liue For as many as are ledde by the spirit of God they are the sonnes of God Ephe. 1 4. Aâ— he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue 2. Tim. 1. 7. For God hath not giuen to vs the spirit of feare but of power and of loue and of a sound mind 1. Iohn 3. 20. 21. 24. If our heart condemne vs God is greater then our hearts and knoweth all things Beloued if our heart condemne vs not then haue wée boldnesse towards God For he that kéepeth his commandements dwelleth in him and he in him And hereby wée know that he abideth in vs euen by the spirit which hée hath giuen vs. This matter of Predestination is obscure aboue all others vnto the wit of man but opened and reuealed vnto vs by the word of God The Scripture therfore witnesseth that they that are predestinate vnto saluation are first called and that so effectually that they heare and beleeue and fructifie then also are they iustified and sanctified and in the life to come glorified Iohn 6. 44 45. No man can come vnto me except the father which hath sent me drawe him by the force of gods word and by the secret working of his spirit And I will raise him vp at the last day As it is written in the Prophets And they shall be taught of God Euery man therefore that hath heard and hath learned of the father commeth to me Acts. 2. 47. And the Lord added to the Church by the Apostles preaching from day to day such as should be saued Iohn 10. 26. 27. 28. 29. 30. â—ée beléeue not for ye are not of my shéepe as I said vnto you My shéepe heare my voice and I knowe them and they followe me And I giue vnto them eternall life and they shall ueuer perish neither shall any plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternall life beléeued And chap. 16. 14. And a certaine woman named Lidia a celler of purple of the city of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she attended vnto the things that Paul spake Hebr. 3. 7. 8. Wherefore as the holy Ghost saith To day if ye shall heare his voice harden not your hearts as in the prouocation according to the day of temptation in the wildernesse And. chapt 42. For vnto vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Consider by litle and litle and try diligenly if thou be iustified and sanctified in Christ through faith For these two be the effects or ftuites whereby the faith is knowne which is their cause 2. Cor. 13. 5. Proue your selues whether ye are in the faith examine your selues knowe ye not your owne selues except ye be reprobates Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them he also glorified As for this thou shalt partly knowe by the spirit of Adopion which crieth within thee Abba father Gal. 4. 5. 6. 7. 8. That hée might redéeme them which were vnder the lawe that we might receiue the adoption of sonnes And because ye are sonnes God hath sent foorth the spirit of his sonne into your hearts which crieth Abba father Wherefore thou art no more a seruant but a sonne Nowe if thou be a sonne thou art also the heire of GOD through Christ Rom. 8. 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father And partly by the vertue and effect of the same spirit which is wrought in thee Rom. 16. 17. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of god and heires annexed with Christ 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he
anie other comfort in the world And thus hauing signified my good wil and testified my dutie praying your worship to vouchsafe the reading of that wherein I haue taken some paines although it bee not so much worth I commit you to the tuition of the Almightie and humbly take my leaue Your VVorships in his praiers to God for you and yours S. I. ⧠The Comforte of ADOPTION Rom. 8. 15. 16. 17. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption wherby we cry Abba Father The same spirit beareth witnesse with our spirit that wee are the children of God If we bee children wee are also heires euen the heires of God and heires annexed with Christ. This Text standeth on three parts 1 The greatnesse of this benefit by comparison of contrarietie Ye haue not receiued the spirit of bondage but of adoption 2 The assurance of adoption The same spirit beareth witnesse with our spirit 3 The worthinesse of adoption If wee be children we are also heires THe Methode that the Apostle vseth in this Epistle to the Romanes is first concerning Iustification and Righteousnesse Secondly concerning Sanctification Holinesse And after that according to his order he intreateth of Adoption which is a gift a priuiledge and dignitie added to the former Through repentance and a liuely faith taking hold of the promises of God we are made righteous and so taken and so accounted before God by the means of Christ and being made righteous we are also indued with a measure of Gods spirit grace to holinesse of life So the hauing receiued these two excellent gifts we haue a ful assurāce of Gods fauour towards vs and that is performed by adoption Which is a seale certain token vnto vs that we deliuered from the curse of the law which is the ministration of death and condemnation Whereas the assurance and full perswasion of our adoption is the ministerie and doctrine of all comfort and consolation The text which I haue reade vnto you may be deuided into thrée seuerall parts Whereof the first conteineth the greatnesse of the benifit of adoption in consideration of the fréedom we reap therby being deliuered from the slauery and feare of the lawe in these words Ye haue not receiued the spirit of bondage to feare againe but the spirit of adoption whereby we crie Abba father The second part containeth the assurance of our adoption in these words The same spirit beareth witnesse with our spirit that we are the children of God The third part sheweth the worthinesse of our adoption in these words If we be childrē we are also heires euen the heires of God heires annexed with Christ The greatnesse of the benefit of adoption in consideration of the fréedome we reape therby being deliuered from the slauerie and feare of the lawe is verie well expressed by that place of scripture set downe in the Epistle to the Heb. 12 agréeing with this For ye haue not receiued the spirit of bondage to feare againe but the spirit of adoption ye are not come saith the Apostle to the mount that might be touched nor vnto burning fire nor to blacknesse and darknes and tempest Neither vnto the sound of a trumpet and the voice of words which they that heard excused themselues that the word should not be spoken to them any more for they were not able to abide that which was commanded And so terrible was the sight which appeared that Moses said I feare and quake But ye are come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men They that are vnder the lawe are also vnder the curse of the law and where the curse is there is nothing to be looked for but death condemnatiō which bringeth foorth trembling feare And so much the more are we in feare in bondage and slauery subiect to the curse condemnation of the lawe to death and gods dreadfull iudgement because we are borne the children of wrath Wherefore God sent his natural sonne Christ into the world that through his grace he might adopt vnto himselfe many childrē of vs which otherwise were but miserable castawaies Who by the grace frée fauour of God being adopted haue not only their sinnes pardoned and forgiuen but also are cladde with the innocencie and righteousnesse of Christ whereby they are brought into fauoure and are made of fearefull captiues being vnder the bondage of sinne and Sathan the ioyfull sonnes and children of God set at libertie to doo the workes of God and to liue in his holie obedience What greater feare can there be to our consciences then when this is pronounced against vs Cursed is hee that continueth not in all the workes of the lawe to doo them And he that offendeth in one point of the lawe is guiltie of all Who is it amongst vs all that can say my heart is cleane And who is it that cannot iustly condemne himselfe in the breach of euery particular point of Gods lawe and of his commandements And if our heart condemne vs God is greater then our hearts and knoweth all Here hence therfore can nothing arise but feare and such a feare which is beyond measure leading vs vnto desperation making vs to thinke no better of our selues then as miserable wretches forlorne destitute of all comfort as Cain was who in fearful sort went alwaies mourning and crying out saying My sin is heauier then I can beare The punishment of God is stil vpon me and my conscience is neuer at rest So is the sinfull and fearful conscience alwaies in the estate of a seruant stil fearing the whip and the scourge and as a gally-slaue vnder Turkish thraldom whose life is no better then a torment And if the deliuery of the law were so fearful that he that had least cause to feare and was beloned of God did tremble quake how much more fearefull and terrible shal the execution of that law be Moses the blessed seruant of God in a fright the onely beloued son of God in déep agonies the one trembleth the other for anguish sweateth bloud And how should not the children of wrath be ouerwhelmed with horror considering our heauy burden of sin which bréedeth within vs especially them that are truely touched as it were a sea of sorrow whose waues as they cannot be numbred so are our sorrowes neuer at an end vntil God send fréedome one waue still ouertaking another one feare in the necke of another Being possessed with the spirite of bondage how may it be that we may auoid our dolefull dumpes So is it with them that haue any féeling of that fearefull estate y◠hangeth ouer their heads Whereas by nature we are all of vs
their sinnes and wickednesse deserue that Gods word should be hid from them for the knowledge of God entereth not into a sinfull soule or who stubburnly refuse it and will not bee taught thereby or who are of such a faithlesse heart that will not beléeue it and yéeld themselues thereunto Such are not onely blinded through their owne naturall weaknesse but moreouer God for a punishment vnto them doth giue them vp to a contrary sence to beléeue lies vanities vntruthes and such deceits that in so doing they may procure vnto themselues damnation because they wold not receiue the loue of the truth that they might be saued Indéed some things there are in the scripture according Some matters hard as we reade in the Epistle of S. Pet. cap. 3. v. 16. that are hard to be vnderstood No doubt to make vs not to thinke lightly of them or that our wisedome is able to comprehend them without the helpe of the spirit of God and also to make vs humble in our owne conceit and diligently and earnestly to craue of God in our daily praiers that he would make vs partakers of the knowledge of his wil. Many things are hard to be vnderstood which they saith the Apostle that are vnlearned and vnstable wrest and peruert as they do also other scriptures vnto their owne destruction The faults being remoued wherewith vnskilfull readers are ouertaken there is no cause to say that the scriptures are hard The vnskilfull and the vnlearned reading the scriptures and giuing that interpretation that their owne sancie or want of wisedome doth affoord them they may soone wrest and peruert them and easily mistake For the wisedome of man is but foolishnesse in Gods matters But when we settle our selues to the reading How the scriptures are easie and how to reade them to profit by them of the scriptures we ought therewithall to frame our selues to praier that it would please God to lighten our vnderstanding that otherwise is altogither darke and foolish by nature to open our eyes which are shut vp in the compasse of our own ignorance And thus reading the scripture with praier for Gods assistance that it would please God to grant vs wisedom to vnderstand them and that we may not be ouerruled by our owne foolish fancies when we read them with an earnest desire to profit by them then shal the scriptures be easie to vs which before thought them to be too hard Again in reading of the scriptures we ought not to be ouer rash to giue our iudgement out of hand especially in waightie matters but to compare one sentence and place of scripture with an other and alwaies to haue an eye that they agrée to the articles of our beliefe And if we cannot so be satisfied but that still doubts do arise we ought to haue recourse to them that haue further knowledge If there be any strife about landes and possessions we craue the sentence of the Iudge if any disease be in the bodie straightway we sende for the Phisitian So if any doubt or controuersie doo arise in matters of religion the learned Minister is to aunswere and resolue them by the word of God and to shew them the true meaning thereof Many thinges are harde to them that are vnsiable and vnconstant such as are readie to bee carried away with euerie winde of vaine doctrine alwaies wauering sometimes in one minde and sometimes in an other to such it is no maruell if the scripture be hard and little for their profite The nature of man as it is giuen to heare newes so it is maruellously inclined to searche out all secretes yet none are more confounded in their owne wisedome and none more driuen to vncertainties then they bee But as for those matters whiche are for our saluation and for the instruction of our liues they are most easie to be read knowne and vnderstood euen of the meanest and simplest that search thereafter in all humblenesse of minde The second principall matter which I noted vnto In them ye thinke to haue eternall life you in this portion of scripture wherehence my text is taken is the effectuall reason to moue vs to performe the commandement of our Sauiour Christ Search the scriptures The commandement is great For in them ye thinke to haue eternall life And they are they that testifie of me Health is more to be desired then wealth and a man will giue all that he hath for his life yet the life here spoken off doth farre excéede this life as farre as the heauen doth the earth and the way to procure that life is more easie then to preserue this mortall and transitorie life No way so easie as to search and finde to read and to be comforted to vnderstand wherein true life consisteth and to enioy it And because we should not finde this easie way and to kéepe vs from all searching therefore the diuell caused the word to bee closed vp in an vnknowne tongue and in the meane time we were carried away with vanities and held in darknesse and ignorance lest when we should heare others or read Gods word our selues we might vnderstand and beléeue that so we might be saued He blinded the world and cast a mist of ignorance before their eyes and kept away the comfortable sunshine of the word hindred the message of glad tidings and carried away the light of the glorious Gospel of Christ in a cloude that it might not comfort our hearts consciences that we might not be partakers of the blessed benefits of God toward vs in Christ Iesus As the forgiuenes of our sins the fauour of God a holy life a quiet conscience a stedfast hope of euerlasting life and of the ioyes that are to come We were hindred from this searching that we should not tread the right way to euerlasting life and saluation but that we should goe a by way to euerlasting death and condenmation In the latter times there shall be many false teachers so that if it were possible they should deceiue the verie elect And this deceit is no meane sleight but the indaungering of our soules that we shall neuer be partakers of euerlasting life And therefore we are willed to trie the spirits to trie such false teachers by the touchstone of Gods word and to examine their doctrine whether it be agréeable to the scripture Search the scriptures for in them ye shall haue life that is ye shall be assured that ye shall not be deceiued in the way of life Therefore the scripture may be compared vnto the starre that led the wise men vnto Christ so that when they came where he was it stood still Musicke doth not onely alaie raging and furious mindes but doth drawe them also to a further desire thereof so the word of God doth not only asswage and beate downe the euill inclinations of our hearts but also bréedeth in vs a minde to order our steppes aright to liue well to refraine from
fire and that very gréeuous also he sent deuouring grashoppers such as was neuer before neither after them should bee the like which did eate vp euerie gréene thing within the land hearbes of the field and frutes of the trées for the space of thrée dayes there was such a darknes in his land that none sawe an other neither did they rise from the place where the darknesse tooke them The lord left not there but yet was more gréeuous for he smote all the first borne of Pharaohs land the first borne both of man and beast from the first borne of Pharaoh himselfe that sat on the throne vnto the first borne of the captiue that sat in prison And there was a great crie in Aegypt for there was no house where there was not one dead Finally God made an ende of those punishments with the fearfull and vtter ouerthrow of Pharaoh himselfe and all his hoste in the midst of the sea They themselues confessing that it was the strong hande of the lorde himselfe in these words The lord fighteth for them In the Prophecie of Iâ—el 1. 3. 4. Tell you your children of it saith the Prophet and let your children shewe to their children and their children to an other generation whether such a thing hath bene in your dayes or in the dayes of your fathers That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker-worme eaten and the residue of the canker-worme hath the caterpiller eaten And these small creatures doth God call his great hoste shewing himselfe no where so strong as when hée worketh by weake and slender meanes When the lorde by his Prophet Moses Deutro 28. had feared the people by foretelling so many gréeuous punishments yet further to let them vnderstand howe strong hée was If thou wilt not keepe saith hee and do all the workes of this lawe and feare this glorious and fearefull name The Lorde thy God then the Lorde will make thy plagues wonderfull and the plagues of thy seede euen great plagues and of long continuance and sore diseases of long durance Moreouer he will bring vpon thée all the diseases of Egypt whereof thou wast affraid and they shall cleaue vnto thée And euery sicknesse and euery plague which is not written in the booke of this lawe will the lord heape vpon thée vntill thou be destroyed So true it is that the Prophet speaketh The arme of the Lord is not shortened but his hand is stretched out still Strong in his wrath stronger in his punishments and so strong that flesh and blood cannot endure the least thereof but is readie as it were to fall in pieces when it is remembred and when they heare of it The Lord the Lord strong and able to punish and 2 yet such is his nature that hee is more enclined to mercie Slow to anger And therefore to comfort the weake spirites of mankind that they should not vtterly faint and be dismaid through the consideration of his fearefull power he addeth these words which follow that is That he is mercifull and gracious slow to anger For as a father hath compassion on his children so hath the Lord compassion no them that feare him For he knoweth whereof we be made he remembreth that we are but dust So the Lord saith My spirit shall not alway striue with man because he is but flesh And here is his gratious mercy séen in that he doth not alway presently punish and out of hand The olde world had a hundreth yeares space a long time to be thinke themselues and to repent And after all this time it pleased the Lorde to looke downe vpon the earth before he gaue the last sentence and said vnto Noah An end is come Before God would procéed to his fierce vengeance against Sodome and Gomorrha although their sinnes were excéeding gréeuous and the crie therof ascended vp to heauen yet he said he would go down and sée whether they had done altogither according to the crie and if not that he might know As though he had wished and desired in his heart it had bene otherwise In the Epistle of S. Peter it is remembred of some in the latter dayes who hearing the Prophecie of the latter ende of the worlde and séeing it not come to passe after a long time should scoffe and mocke thereat and say Where is the promise of his comming for all thinges continue alike from the beginning of the creation To whom the Apostle thus answereth That a thousand yeares in the sight of the Lord is but as one day and that the Lord is not slack concerning his promise as some men count slacknesse but that he is patient and would haue no man to perish but would that all should come to repentance The Lord is a mercifull and gracious God in forbearing Wisâ— H. 20. His mercy is vpon all and though it be in his power to destroy yet he maketh as though he sawe not the sinnes of men because they should amend Loue couereth a multitude of sinnes and the Lord would in mercy passe by our infinite efâ—ences if so be yet in time we would returne Although we haue gréeuously offended yet he doth not straightway execute his anger but patiently waiteth to sée whether his louing kindnesse and long suffering may prouoke vs to the obedience of his will and to do that earnestly and with a good heart from the which before we went so farre astray Hée dooth not punish vs according to our desert nor reward vs after our iniquities but sheweth himselfe most fauourable that our hearts may relent and serue him Although the Israelites kept not the couenant of their God as it is Psal 78. 38. 41. and walked not in his lawe but sinned against him more and more yet was he so mercifull vnto them that he forgaue them their misdéeds and destroyed them not yea many a time turned he his wrath away and would not suffer his whole displeasure to arise For he considered that they were but fleshe and that they were euen as a winde that passeth away and commeth not againe God considering our frailtie and weakenesse is patient toward vs and so tender hearted that he would haue no man to perish And therefore before any punishment that God did vse against his people he gaue them warning thereof by his prophets that they might haue iust cause to say that the Lorde was gracious and mercifull As we reade in the booke of Nehemiah cap. 9. 30 31. that God did forbeare them many yéeres and protested among them by his spirit euen by the hand of his Prophets but they would not heare therefore he gaue them into the hands of the people of the lands Which point of Gods mercy let euery one of vs apply vnto himselfe and bethinke our selues how God doth beare with vs from day to day and what diuerse and often warnings hee vseth toward vs to moue vs to
Forasmuch as that which may be knowne of God is manifest in them For God hath shewed it vnto them For the inuisible things of him that is his eternall power and godhead are séene by creation of the world being considered in his workes to the intent that they should be without excuse Acts. 14. 16. 17. God in times past suffered all the gentiles to walke in their owne waies Neuerthelesse he left not himselfe without a witnesse in that he did good and gaue vs raine from heauen and frutefull seasons filling our hearts with foode and gladnesse And Chap. 17. 27. That they should séeke the Lord if so be they might haue groped after him Through there owne default Ro. 1. 21. Because that when they knewe God they glorified him not as God neither were thankfull but became vaine in theire imaginations and their foolish heart was full of darkenesse Iohn 15. 22. If I had not come and spoken vnto them they should not haue had sinne but nowe haue they no cloake for there sinne verse 24. If I had not done workes among them which none other man did they had not had sinne that is they had not bene so greatly in fault Ro. 2. 12. For as many as haue sinned without the law that is without the knowledge of the written lawe shall perish also without the lawe their conscience being a lawe vnto them Iohn 3. 19. And this is the condemnation that light is come into the world and men loued darknes rather then light because there déeds were euill And surely that which they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so cōtinued yet were it in no wise sufficient vnto saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ Iohn 17. 3. And this is life eternall that they know thée to be the onely very God and whom thou hast sent Iesus Christ And chapter 3. 26. He that beléeueth in the sonne hath euerlasting life and he that obeieth not the sonne shall not sée life but the wrath of GOD abideth on him The which misterie flesh and blood doth not reueale but the sonne himselfe to them whom his father hath giuen him Matt. 11. 27. All things are giuen to me of my father and no man knoweth the same but the father neither knoweth any man the father but the sonne and he to whom the sonne wll reueale him Mat. 16. 16. 17. Simon Peter answered and said Thou art that Christ the sonne of the liuing God And Iesus said vnto him Blessed art thou Simon the sonne of Ionas For flesh and blood hath not reuealed it to thée but my father which is in heauen Iohn 1. 10. He was in the world and the world knew him not But as many as receiued him to them he gaue power to be the sonnes of God euen of thē that beléeue in his name Which are borne not of blood nor of the will of the flesh nor of the will of man but of God And chap. 3. 5. 6. Iesus answered Nicodemus verily verily I say vnto thee except that a man be borne of water and of the spirit he cannot enter into the kingdome of God That which is borne of the flesh is flesh and that that is borne of the spirit is spirit Secondly they are called by the preaching of the Gospell but because they are not of the number of the elect being called they heare not Luke 12. 47. That seruant which knewe his masters will and prepared not himselfe neither did according to his will shall be beate wiih many stripes Matt. 22. 14. For many are called but few are chosen Luke 13. 34. O Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thée howe often would I haue gathered thy children togither as the henne gathereth her brood vnder her wings and ye would not Chap. 19. 44. They shall make thée euen with the ground because thou knewest not the time of thy visitation Iere. 7. 27. Therefore shalt thou speake all these wordes vnto them but they will not heare thée Thou shalt also cry vnto them but they will not aunswere thée Pro. 1. 24. 26. 28. 26. Because when I called yée refused I will laugh at your destruction and mocke when your feare commeth They shall call vppon mée but I will not answere they shall séeke mée earely but they shall not finde mée Because they hated knowledge and did not choose the feare of the Lord. And forasmuche as they are not able to receiue the spirit of truth Iohn 14. 16. 17. And I will pray the father and he shall giue you an other comforter that hée may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth it him but yée knowe him for he dwelleth with you and shall be in you Chap. 12. 39. 40. Therefore could they not beléeue because that Esaias saieth againe hée hath blinded their eyes and hardned their heart that they should not sée with their eyes nor vnderstand with their heart and should be conuerted and I should heale them 2. Thess 3. 2. All men haue not faith Mat. 13. 9. 11. He that hath eares to heare let him heare To you it is giuen to knowe the secrets of the kingdome of heauen but to them it is not giuen 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned The word of life is folly vnto them and an offence 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse but vnto vs that are saued it is the power of God Verse 23. 24. We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse But vnto them which are called both of Iewes and Grecians we preach Christ the power of God and the wisedome of God And finally the sauour of death vnto death to their destruction 2. Cor. 2. 16. To the one wee are the sauour of death vnto death and to the other the sauour of life vnto life Thirdly their hearts are opened but they beleeue generally Iam. 2. 19. Thou beléeuest that there is one God thou doest well the diuels beléeue it and tremble Fourthly they are most miserable of all who climbe a degree higher that their fall may be the more greeuous For they are raised by some gift of grace and yet fall away Heb. 6 4. 5. 6. 7. 8. 9. For it is impossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentaunce séeing they crucifie
to be refused and hated but that which should procure Gods fauour toward vs there is nothing but that which is his and none of ours Which is his mercy and louing kindnesse whereby he calleth vs imbraceth vs closeth and adopteth vs as those for whom he reserueth a kingdome So much for the first part of this text that as touching the greatnesse of of the benefite of adoption in consideration of the fréedome we reape therby being deliuered from the slauerie and feare of the lawe and being altogither eased of the burden which commeth by the spirit of bondage Where also you haue heard howe and in what order and manner we are made and adopted the children of God 2. The second part sheweth the assurance of our adoption The assurance of adoption in these words The same spirit meaning the spirit of adoption beareth witnesse with our spirit that we are the children of God And verie necessarie is it that the weake spirits and doubting minds of Gods children should thus be strengthned and confirmed who haue many a thousand thought to cast them beside the stedfastnesse of their hope still giuen to wauering still giuen to distrusting For how can it be otherwise séeing the diuell hath diuers pollicies to cast vs into feares which vnlesse we were mightily susteined by the spirite of God were inough vtterly to ouerthrow vs our mindes and consciences being most easie to be cast downe Because as the Apostle witnesseth to the Heb. cap. 2. 15. All their life time they were subiect to bondage for feare of death sitting in darknesse and in the shadow of death looking rather for their destruction then for their saluation Carnall Gospellers wordly professors can perswade themselues any thing but they that are truly touched and humbled in so ioyful a change as from the feare of destruction to be made partakers of adoption liue as it were betwixt feare and hope wondring howe they should be made partakers of so excellent an estate as from the children of captiuitie to be made the children of freedome from the the children of wrath to be mads the children of mercy Weake minds faint harts vntill the assurednesse of faith hath banished all distrust The testimonie of their adoption may bee somewhat setled in them and although not in all yet in most of them it is but weake and can scarcely be perceiued by reason that they find in themselues a great strength of sinne and féeling also the grace of God to be in a smal measure as it were a fewe sparkes vnder a great heape of ashes and which as yet is more the continuall accusations of the diuell mouing our consciences to dispaire The strength of sinne was so great in that elect vessell of God S. Paule who had such an euident token of Gods adoption that he was wrapt into the heauens and sawe those thinges which were not to be vttered so that the loue of God was confirmed toward him in miraculous sort the strength of sinne was so great in him that he was in a manner violently drawne to do that which he hated What I would saith he that doo I not but that which I hate that doo I. And I finde such motions in my sinfull flesh rebelling against the lawe of my minde which preuaile so farre with me that they leade me captiue vnto the law of sinne The reward and wages wherof wee knowe is death By which reason it séemeth we should be greatly daunted and dismaied in respect of our adoption vnto life Againe the want of the féeling of the graces of God dooth worke such a coldnesse of spirit and such a dulnesse in our sences which may well bréede a doubfulnesse in our mindes and to make a wauering conscience to pleade against it selfe Which made the Prophet Dauid who was so highly in fauour with God greatly to faint because the graces of God in respect of his gréeuous sinnes laie as it were buried within him So that with griefe of minde he cried out for so great a want O Lord create in me a cleane heart and renue thy graces within me Restore me to the ioy of thy saluation hide thy face from my sinnes and put away all mine iniquities make mee to heare of ioy and gladnesse and let the certaintie of thy adoption and of my comfort be established in my heart Finally the diuell mouing our consciences to dispaire may bréed the greatest doubt in our harts and make vs beléeue that though we are adopted yet that we are not Gods children but rather that we are forsaken of him Wherein we must alwaies remember the propertie of the diuell which is that he goeth about like a roaring lion séeking whom he may deuour Whom saith the Apostle Resist being stedfast in faith and hold fast the hope of your adoptioÌ„ It is sathans desire to wiâ—â—ow vs as wheat but he that hath procured vs to be adopted and by whose means we are made the sonnes and children of God praieth for vs yâ— we might be strengthned and also sendeth his spirit into our harts to help vs in our praiers and maketh requests for vs with sighes which cannot be expressed Wherefore although the accusations of of the diuell be of great force to throw vs downe yet are the helpes which it pleaseth God to graunt vs more auailable to raise vs vp againe Whereby it commeth to passe that our hearts and consciences being setled in the assurance of the forgiuenesse of our sinnes and we being sanctified by the blood of Christ are inwardly and fully perswaded of our adoption in such sort that all doubting is remoued away and all distrust banished Yet neuerthelesse because by the meanes aforesaid that is by the strength of sinne which dwelleth within vs the weakenesse of gods graces the troublesome accusations of the diuell the stedfastnesse of our adoption may sometime or other be called in question therefore God of his goodnesse to support our féeble spirites and weake thoughts hath giuen vs his owne spirit to be a fellow witnesse with our spirit fully to perswade and assure vs. For the elect chosen childreÌ„ of God haue in themselues the spirit of Iesus Christ testifying vnto them and perswading them that they are the adopted children of god The same spirit of god his fatherly goodnesse and that he wil be a father vnto vs and that he would haue vs so to account of him beareth witnesse with our spirit that we are the children of god For this cause amongst diuerse other names wherewith the holy ghost is intituled this is one especiall name and title that it is called the spirite of adoption because it worketh in vs the assurance of our adoption Also it is called a pawne or earnest as we may reade 2. Corinth 1. 22. It is God who hath sealed vs and hath giuen the earnest of the spirit in our hearts Thus by two most effectuall parables â— similitudes are the children of god confirmed in the certaintie of
world which séemeth to haue no ende shall vanish the heauens shall ware old as doth a garment but as the word of the Lord continueth for euer so are the praises of the feare of God euerlasting Wheresoeuer the Gospell is preached saith Christ throughout all the worlde there shal also this déed of Mary Magdaline which annointed his bodie with costly Oyle and wiped his féete with the haire of her head this déed which she hath done shall be spoken of for a memoriall of her meaning thereby not the déed so much as her heart and affection And such shall be the memoriall of them that feare God according as it is said The name of the godly shall flourish and the remembrance of the wicked shall rot As the whirlewind passeth so is the wicked no more but the righteous is an euerlasting foundation The wise man after he had intreated of diuers and waightie matters and drawing to an end of his booke as though he had for gotten one principal point Let vs now saith he commend the famous men who were honourable in their generations and were well reported of in their times There are of them that haue left a name behinde them so that their praise shall be spoken of There are some also that haue no memoriall and are perished as though they had neuer bin and are become as though they had neuer bin born and their children after them But the former were such men whose righteousnes and feare of God hath not bene forgotten and whose commendation shall endure throughout all ages Their seede shall remaine for euer and their praise shall neuer be taken away their bodies are buried in peace but their name liueth for euermore There is a seed of man which is an honourable seed the honourable seede are they that feare the Lord. Diuerse other goodly sentences the scripture dooth affoord in commendation of the feare of God but I thought the waight of reasons alleaged would more preuaile then the multitude of words which do delight but for the present time Much like pleasant musicke which is no longer of force to moue our mindes but while it soundeth But the waight of the reasons continue in our remembrance when as the multitude of words may soone be forgotten as if we had séene our face in a glasse and when we are gone we remember it no more 2. That delight which is next to the feare of God and an The next delight to the feare of God is the knowledge of gods word excellent delight aboue all worldly delights I thinke good at this present not to stand much vpon but to referre you to a more ample declaration thereof because I haue spent so much time in setting downe the commodities and commendations of the feare of God vnto the which no perswasions can be too tedious But because the studie and knowledge of the word of God is the onely meanes wherby the feare of God is taught maintained and increased therfore doth it seeme a matter as worthie to be considered and to be perswaded as the other And so much the rather because we cannot come so perfectly to the fear of God as by the knowledge of his word To the proofe whereof we haue an excellent sentence Prou. 2. The words be these My sonne if thou receiue my words and hide my commandements with thee to incline thine eares to wisedome and to bowe thy heart to vnderstanding if thou call for vnderstanding and vtter thy voyce for knowledge if thou seeke her as siluer and dig for her as for her treasures Then shalt thou vnderstand A light to our vnderstāding the feare of the Lord and find the knowledge of God All the life of man without the knowledge of the word of God is but a wildernesse and that is the onely path to bring vs out all our vnderstanding is but darknesse and that is the onely lanterne that giueth vs light Our parents that beget vs they beget vs after their owne image and that is sinfull so that as wée are borne in sinne so all our The seed of life delight by nature is in sinne Therefore this séede and this begetting may well bee tearmed a mortall séede and a begetting vnto death But that we may haue a reuerent care and a great delight in the word of God we are giuen to vnderstand that it is the immortall séede the séede that begets vs vnto life As saith Saint Peter Epistle I. He hath begotten vs againe not of mortall but of immortall seede which hee affirmeth to be the word of God that endureth for euer And this is the singular commoditie thereof I. Iohn 3. 9. That hee that is borne of God sinneth not vnto death but if he fall hée riseth againe by repentance The reason because he sinneth not nor delighteth héerein nor suffereth it to raigne within him is for that the séede of Gods word ioyned with his feare remaineth within him neither can he sinne because hée is borne of God and begotten vnto life by his holie spirite As they that are in the fleshe cannot please God for the wisedome of the fleshe is enmitie to God so the word of God doth make the power of his spirite more effectuall within vs and teacheth vs how to please God and to liue in his fauour Blessed is the man that feareth God for his great delight is in gods word and hée maketh more account thereof then of any treasure For all precious things in the world they can continue with vs but while we liue in the world but the séede of gods word as it is euerlasting s◠it accompanieth the soule euen when it is departed from the bodie We are troubled about many things in this life but as our Sauiour Christ saith there is but one thing necessary and that is the hearing reading learning and meditating on the word of God And as wisedome is one of the VVisedome greatest commendations that can be giuen to the feare of god so doth the word of god deserue the selfe same commendation By thy precepts and commandements that is by thy word saith the Prophet Dauid I am wiser then the aged and my elders By thy word I haue gotten vnderstanding therefore I hate all wicked wayes This is your wisedome saith that holy man Moses vnto the Israelites Deu. 4. And this is your vnderstanding in the sight of the people which shall say Onely this people is wise and of vnderstanding and a great nation And this was the wisedome that god would should more preuaile with a King and highest gouernour in a realme then all the wisedome of his counsellours As we shall reade in the booke of Deutro 17. And when the King shall sit vppon the thorne of his kingdome he shall reade in this booke all the dayes of his life and it shall bee euer with him To what end and purpose Euen that he may go in and out wisely before his people That being taught and instructed
are rather nullities then nouelties of account and let vs leaue them to the world and worldly minded men To conclude let vs consider how the wise man doth exhort vs to the loue and admiration of the feare of God the delight wherein is no vanitie and the happie ioy which alwayes shall endure Eccle. 40. To labour saith hee and to be content with that a man hath is a sweete life but hee that findeth a treasure is aboue them both Wine and Musicke reioyce the heart but the loue of wisedome is aboue them both Gold and siluer fasten the feete but counsell is esteemed aboue them both Riches and strength lift vp the minde but the feare of the Lorde is aboue them both There is no want in the feare of the Lord and it needeth no helpe The feare of the Lord is a pleasant garden of blessing and there is nothing so beautifull as it is In which feare God giue vs grace in this our transitory life long to continue and hold out in the same euen to the end of our liues To God the Father God the Sonne and God the holy Ghost thrée persons and one euerliuing God be rendered all praise dominion and power now and for euermore Amen The feare of the Lord is the beginning of wisedome and a good vnderstanding haue all they that doo therafter The praise thereof endureth for euer Deo gratia solique gloria But to the intent ye may be confirmed in that whereunto I haue perswadeâ— you although I haue done my best endeuour to shew the vanitie of earthly delights yet doubting that this would not satisfie I thought good to drawe aâ—ide the Curtaine and to she we you the picture of Vanitie it selfe as though none but Appelles had painted it and therefore haue of purpose inserted it The Glasse of Vanitie Eccle. 1. 2. Vanitie of vanities sath the Preacher Vanitie of vanities All is Vanitie THis booke begins with all is Vanitie and ends with Feare God and keepe his Commandements If that sentence were knit to this which Saloman kéepeth to the end as the hauen of rest after the turmoyles of Vanitie it is like that whiche Christ saide to Martha Thou art troubled about many things but one thing is necessaire That which troubleth vs Salomon calles Vanitie That which is necessary he calles the feare of God from that to this should be euery mans pilgrimage in this worlde we begin at Vanitie and neuer know perfectly that we are vaine vntill we repent with Salomon Therefore this is his first gréeting and lesson to all after his conuersion to warne them that all is Vanitie as if God had said to him as he said to Ezechiel Cause Ierusalem to know her abhominations as though men did not know their sinnes how vaine they are as Eliphaz saith He beleeueth not that he is vaine which makes euery man deferre his repentance vntill the verie houre that sinne maketh preparation to leaue him and then fainting he is vnwilling to depart because he is not readie Therfore I haue chosen this sentence which speakes of nothing but Vanitie to shew how we take the way to misery for the way of happinesse and turne the day of saluation to the day of vanitie Let cuery man think as I go in this matter why he shuld loue that which Salomon repenteth if he thinke Salomon happier after he repented than he was before This verse is the summe or contents of all this booke and therefore Salomon begins with it and ends with it as if he should say First this is the matter which I wil proue and after this is the matter which I haue proued Now you sée whether I told you true that all is Vanitie I may call it Salomons Theame or the fardle of Vanities which when he hath bound in a bundle he bids vs cast it into the fire for after he hath done with them in his last Chapter and thirtéenth verse as though hee woulde haue no more thought of them he turnes away from them as if hée had buried them and goes to another matter saying Now let vs heare the end of all Feare God and keepe his commandements for this is the whole dutie of man As though hée were excéeding glad that after so many daungers through the rout of Vanities yet God let him sée the hauen of rest and brought him to the right ende and set him vppon the shoare where he might sée his vanities as Moses looked backe vpon his enemies and saw them drowned behinde him The whole narration doth shew that Salomon wrote this booke after his fall When he had the experience of vanities and séene the folly of the world what euill comes of pleasure and what frute groweth of sinne he was bold to say Vanitie of vanities c. which he auoucheth with such protestation as though he would iustifie it against many aduersaries sor all the world is in loue with that which he calls vanitie Therfore he puts too his name in the midst of his sentence as if he wold defend it against all commers if any man ask who broched this strange doctrine the Preacheâ— saith Salomon to testifie his hartie conuerfioÌ„ to God he calles himselfe a Preacher in the witnesse of vnfained repentance as if God had said vnto him Thou being conuerted conuert thy brethren and be a Preacher as thou art a King So when we are conuerted we should become Preachers vnto other and shewe some frutes of our calling as Salomon left this booke for a monument to all ages of his conuersion Therefore they which write that Salomon died in his sinne and that suche a famous instrument of God went to the damned doo great wrong to the worthie King which giue them such an example to repent and would correct their rash iudgement if they considered First that he was the clearest figure of Christ except Melchisedes which passed all Kings in his prosperitie and all men in his wisedome Secondly that he was inspired by the holy Ghost lyke the Prophets to be one of the pennes of God to write his holy word the word of saluation which was not fit for a reprobate Thirdly that God promised to his father that he would not take his spirit and his mercy from him as he did from Saul nor forsake him as he did Saul but correct him in another sort Fourthly that God is said to loue him therefore as Paul concludes that Iacob was elected because God saith Iacob haue I loued So we may conclude that Salomon was elected because God saith Salomon haue I loued Fiftly that in Luc. 13. 28. All the Prophets of God are sayd to be in heauen and therfore Salomon being an holy Prophet must be holden to be in heauen To shewe that he was a holy Prophet in 2. Pet. 3. 2. Peter calleth all the Prophets which wrote the scripture Holy Prophets Lastly we may gather out of the seuenth Chapter of this booke and the 30. verse and out of the
matters should we be euer a whit the better in that we doo not vnderstand them Suppose they come into our Churches and preach vnto vs Gods word to what end are all their spéeches Among the plagues and punishments that God threateneth vnto his people for their disobedience this is not the least that they should go into captiuitie to such a nation whose language they should not vnderstand In the lawe it is written by men of othâ—r tongues and by other languages will I speake vnto this people yet so shall they not heare me saith the Lord. So that a straunge tongue which we vnderstand not is a signe vnto vs of Gods curse and punishment which he laieth on vs. Moreouer we are to vnderstand that it is the principall pollicie and secret mischéeueus working of the â—â—â—â—ll to hide the Gospel and word of God from vs who desireth nothing more then to seperate vs from God who desireth nothing more then our vtter ouerthrow and vndoing And to bring about this his pollicie and mischéeuous working he hath his ministers euen deceitfull workmen which thus teach that the word of God ought not to be read in a knowne tongue vnto the people Which indéed is the onely way to kéepe them in Idolatry and superstition when they know not the truth of Gods word and pure religion And while they perswade the people that ignorance is the mother of deuotion that the lesse they know the more deuout they are this is rather a furtherance to their damnation because they know not God and the way to saluation For as the extreame want of bodily foode procureth death to the bodie so the extreame want of spirituall foode that is of Gods word procureth death to the soule It is méet say they that the scripture should be set downe in an vnknowne tongue least some in reading peruert them vnto their owne damnation Which is not a sufficient reason to deny others the reading thereof as if we should neuer vse wine because some by abusing it haue falne into drunkennesse or neuer take a weapon in hand to defend our selues because many haue bene killed thereby But this reason of theirs is but a deuice of mans braine and hath no warrant from Gods word but is rather contrary vnto it And herehence also ariseth an other argument of theirs that because it is said The priests lips should kéep knowledge therefore it is not for euery one to search the scriptures Indéed it behoueth the Minister to be learned that the people may be resolued of their doubts by him yet neuerthelesse there is no estate of people debarred from the reading the scriptures For as God would haue euery man to come to the knowledge of his will so he willeth and commandeth euery one to search the scriptures no estate no calling excepted Otherwise if none but the priest and minister be to reade the scriptures as they are men so vnder the colour and pretence of Gods word they may put forth their own deuices and their own imaginations An other reason of theirs is this Pearls are not to be cast before swine comparing the word of God as it is indéed a most precious treasure and as much to vs as our soules are worth because it is the meane to win soules comparing it to a pearle and the laie people for whome Christ died and shead his blood to procure them saluation and euerlasting life to compare theÌ„ to swine Which spéech of theirs because it is vngodly vncharitable and vnchrististian I leaue it to the iudgement of others as not worthie of any answere God forbid that the laie people although they are vnlearned if they be so godly disposed and God do moue their hearts therunto as to séeke the comfort of their soules by reading of the scriptures and word of God God forbid that they should bee debarred from the reading and benefit thereof But euen as the Eunuch spoken of in the Acts of the Apostles being but a laie man and yet the chief gouernour to a Quéene although he were vnlearned did yet for all that reade the scriptures and could not vnderstand them to the full so may we according to his example although our capacitie be so weake that we cannot vnderstand them giue our selues to the reading of the scriptures For as God sent vnto him a teacher Philip by name into his charet vnaware to him as he was in his iourney and reading the scripture so we know not what helpes it may please God to grant vs that are desirous to read his word that thereby we may know his will and be edified and instructed to our soules comfort And séeing we haue that blessing that many a land hath not I meane to haue the scripture in our owne mother tongue how shall we excuse our selues before God if we bee not diligent and painefull to reade The other mightie hinderance whereby we debarre The second hinderance is that they say the word of God is too hard to be vnderstood our selues from the reading of the word of God is that we thinke it is too hard to bee vnderstood Like the slothfull man which saith a lyon is in the way because hée is loth to worke Whither I will not I cannot goe and the propertie of an vnwilling seruant is to answere his arrant before hée bee sent Why should we giue foorth that the scripture is hard before wee reade it Whereas the spirite of God doeth set it downe that the word of God doth giue vnderstanding euen to the simplest comparing it to a lanterne and to a light which lightneth euery one that commeth vnto it For as without the light of the Sunne there is nothing but darkenesse on the earth so without the knowledge of the word of GOD there is nothing but ignorance among men And this is a wonderfull disproofe of them that stand in this doubt thinking it to bee too hard for them being of a simple vnderstanding and that therefore the Doctors and learned men should reade the word euen this disproueth their opinion that heauenly matters are often hid from them that are learned when contrariwise it pleaseth God to open the eyes of the simple and to giue them vnderstanding Else how should it be true that Christ saith I giue thee thankes ô father Lord of heauen and earth because thou hast hid these thinges from the wise and hast opened them vnto babes euen so ô Lord because it was thy good will and pleasure If our Gospell be hâ—d saith the Apostle it is hid to them that are lost and if the word of God be hard to be vnderstood it is hard vnto the vnwilling and vnto vnbeléeuers and such as are blinded of their owne accord Which difficultie and hardnesse of vnderstanding commeth not to passe through the word of God which is euident and plaine to them whose eyes God openeth and whose hearts and mindes it pleaseth him to enlighten but through their default who either through
works thereof comprehended in these thrée propositions All both Iewes and gentiles are vnder sinne that is are iustly condemned for sinne All haue sinned and are iustly depriued of the glory of god that is of euerlasting life All the world is subiect to the iudgement of god And herein is the praise of his iustice in that we deserue it as also the praise of his mercy in that fréely in Christ he forgiueth vs so great damnation So that here it resteth that there is but one way of But one way of saluation saluation to wit Iesus Christ and his righteousnesse apprehended by faith For the gospell of Christ is the power of god vnto saluation to euery one that beléeueth to the Iewe first and also to the Grecian Vnto which faith although VVorkes that works are necessarily adioyned and are as the light which is séen togither with the flame yet they auaile not vnto iustification but rather signifie that a man is inwardly iustified before god Therefore although faith be not without workes yet faith alone without workes doth Faith onely iustifieth iustifie The lawe manifesteth sinne and death which was before the lawe it causeth wrath and dooth not reconcile vs vnto God but the true reconciliation and purification The righteousnesse of God commeth only from the righteousnesse which is of God And séeing righteousnesse is not sound by the law it is necessary and behoouefull that we looke for righteousnesse elsewhere And because man could not accomplish any righteousnesse therefore least hée should vtterly perish God exhibiteth a way which he promised of olde whereby he should be iustified and saued before him Christ is our righteousnes without the lawe The matter and grounde of this righteousnesse is Christ apprehended through faith who is offered vnto all because all haue sinned Which righteousnesse is fréely giuen without any merit of ours for wée are iustified freely by his grace through the God the au thour of this righteousnesse redemption that is in Christ Iesus The authour of this righteousnesse and iustification is God for hée so loued the world that hée gaue his only begotten sonne to bee offered vp for our sinnes and to make full satisfaction that whosoeuer beléeueth in him should not perish but haue life euerlasting Whom GOD set foorth to bee a reconciliation through faith in his blood Righteousnes in the death and resurrection of christ The materiall cause is the death and resurrection of Christ for hée was deliuered to death for our sinnes and is risen againe for our iustification The cause formall or instrumentall is faith whereby as it were with an hande wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto saluation and to righteousnesse Christ is our reconciliation through faith while wée laie holde of the promises The end of this righteousne what of Gods mercy in him The finall cause is the glorie and praise of the goodnesse of God in that being enemies hée reconcileth vs vnto him Wherefore we are not saued by workes or partly by faith and partly by woorkes but all our reioycing is excluded by the VVe are iustified not by workes but by faith lawe of faith And our iustification dependeth onely vpon GOD that his glorie might be established for the promise of God is through faith and not by the lawe For as the lawe is the cause of wrath so is faith the appeasing of our consciences whereby we vnderstand that we are iustified And if any man make the lawe his grounde and his rocke hée is fallen from grace for they are vtterly abolished from Christ whosoeuer are iustified by the lawe So that they that put their confidence in the workes of the lawe Christ shall profit them nothing By whome onely wee obtaine to bee called the sonnes of god and the heires of the kingdome of heauen by whome we are deliuered and redéemed from the lawe that wee might receiue the adoption of sonnes For GOD hath giuen the spirit into our hearts that we may cry Abba father Which spirit we receiue by faith and not by the workes of the lawe for they that are vnder the lawe are vnder the curse and vnder moste dreadfull feare And the generall proposition of the Apostle is that no man is iustified by the lawe for the lawe is not of faith but the iust shall liue by faith For by faith wée are the séede posteritie and children of Abraham and heires by promise and fellowe heires with Christ of his euerlasting kingdome By the lawe and the couenant there is a difference betwixt the Iewes and the Gentiles but by by faith there is neither Iewe nor Grecian there is neither bonde nor frée there is neither male nor female For all are one in Christ Iesus Therefore by faith is iustification whereby the scriptures foresawe that the gentiles should bee saued and that the lawe could giue no life and that by the lawe there was no righteousnesse because the scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue Therefore it is by faith that it might come by grace that the promise might be sure vnto all both them of the lawe and to them of the seede of Abraham Wherefore séeing the righteousnesse of man by nature is nothing else but wickednesse and hipocrisie backsâ—iding by excuse boasting by vaine knowledge without practise and that the lawe cannot be fulfilled because the corruption of man is quite contrary vnto it and abhorreth the lawe and that we are all vnder sinne and so by the lawe vnder damnation in that it letteth vs to vnderstand the hugenesse of our sinne and the curse and punishment due thereunto euery mouth is stopped and all the world subiect vnto the iudgement of god and to that damnation which the law of god and the corruption of our nature requireth And that the Apostle might bring vs to the perswasion of the iustice of faith which is the pathway and the highway vnto saluation he saith that we know that whatsoeuer the law saith it saith it to them which are vnder the lawe So that there is but one way of saluation euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith Remission of sinnes by faith whereof are thrée especiall braunches Remission of sinnes Imputation of Christ his righteousnesse Sanctification newnesse and holinesse of life Remission and forgiuenesse of sinnes is giuen to the church and faithfull of god in that of his frée mercy and goodnesse their sinnes are blotted out and the account made voyd that they shall not be called vnto iudgement neither shall any punishment be exacted at their hands Whereby all satisfaction falleth to the ground in that of his frée mercy and goodnesse the Lord putteth away the remembrance and punishment of our sinnes forgiueth al our infirmities redéemeth our life from the graue and crowneth vs with
25. 26. Instructing them with méekenesse that are contrary minded shewing their faults out of the lawe of God prouing if God at any time will giue them repentance that they may know the trueth And that they may come to amendement out of the snare of the diuell which are taken of him at his will Acts 2. 37. Now when they heard it they were pricked in their heart and said vnto Peter the other Apostles Men and brethren what shall we do Not that they should remaine in feare but beholding their danger might flie to Christ 1. Ihon. 2. 1. 2. My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocat with the father Iesus Christ the iust And he is the reconciliation for our sinnes Ihon. 2. 12. As many as receiued him to them he gaue power to be the sonnes of God euen to them that beléeue in his name Ihon. 3. 16. 17. 18. God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life For God sent not his sonne into the world that he should condemne the world but that the world through him might be saued He that beléeueth in him shall not be condemned but he that beléeueth not is condemned alreadie Mat. 9. 13. I came not to call the righteous but the sinners vnto repentannce Ro. 1. 16. The gospel is the power of saluation to euery one that beléeueth And so almost in euery leafe of the whole scripture Called they are to comfort by the preaching of faith Ro. 8. 17. Then faith is by hearing and hearing by the word of God Ro. 8. 1. There is no condemnation to them that are in Christ Jesus Chap. 5. 1. Then being iustified by faith we haue peace towards God through our Lord Iesus Christ 2. Chor. 5. 18. All things are of God which hath reconciled vs vnto himself by Iesus Christ and hath giuen vnto vs the ministery of reconciliation For God was in Christ and reconciled the world to himselfe not imputing their sinne vnto them and hath committed to vs the word of reconciliation Now theÌ„ are we imbassadours for Christ although God did beséech you through vs we pray you in Christ his stéede that yée be reconciled to God For he hath made him to be in sinne for vs that knowe no sinne that we should be made the righteousnesse of God in him 1. Pet. 1. 23. Being borne anew not of mortall séede but of immortall by the worde of god who liueth and endureth for euer Coloss 1. 27. 28. God would make knowne which is the riches of his glorious ministerie among the Gentiles which riches is Christ in you the hope of glorie Whome we preach admonishing euery man in all wisedome that we may present euery man perfect in Christ Iesus Gene. 3. 8. Adam and Eue heard the voice of the Lord God as he was walking in the garden in the coole of the day So God chooseth his best time to winne vs not in the time of our offence when indéede he might iustly destroie vs but after we haue committed sinne in mercy he calleth vs that we shall remember and haue remorse for that which we haue done Iohn 6. 47. Verely verely I say vnto yâ—â— He that beléeueth in me hath euerlasting life The outward preaching profiteth not vnlesse the inward working of Gods good spirit be ioyned vnto it Ihon. 6. 44. No man can come to me except the father which hath sent me drawe him by the power of his spirit â—â—d v. 65. Iesus said no man can come vnto me except it be giuen vnto him of my father Mat. 13. 10. 11. His disciples said to him Why speakest thou to the people in parables And he said because it is giuen vnto you to know the secrets of the kingdome of god but to them it is not giuen Iohn 4 10 Iesus said vnto her If thou knowest the gift of god who it is that saieth to thée Giue me drinke thou wouldest haue asked of him and he would haue giuen thée water of life Iohn 3. 3. Iesus said vnto Nicodemus verely verely I say vnto thée except a man be borne againe he cannot sée the kingdome of god 1. Cor. 2. 11. 14. For what man knoweth the things of a man sauing the spirit of a man which is in him euen so the things of god knoweth no man but the spirit of god But the naturall man perceiueth not the things of the spirit of god For they are foolishnesse vnto him neither can he knowe them because they are spiritually discerned 2. Cor. 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of god Ezek. 11. 19. The spirit of god worketh in vs by altering our hearts And I will giue them one heart and I will put a new spirit within their bowels and I will take the stony heart out of their bodies and I will giue them a heart of flesh Chap. 36. 26. Iohn 16. 13. When the spirit of truth is come he will leade you into all truth Psal 119. 18. Open my heart that I may vnderstand the wondrous things of thy lawe Ephe. 1. 9. 16. 17. 18. Hee hath opened vnto vs the mistery of his will according to his good pleasure which hee had purposed in him I make mention of you in my prayers that the God of our Lorde Iesus Christ the father of glory might giue vnto you the spirit of wisedome and reuelation through the knowledge of him That the eyes of your vnderstanding may be lightened that ye may knowe what the hope is of his calling and what the riches of his glorious inheritance is in the saints And what is the excéeding greatnesse of his power toward vs which beléeue Esay 50. 5. The Lord God hath opened my eare and I was not rebellious neither turned I backe Psal 119. 73. Thine hanâ—s haue made me and fashioned me O giue me vnderstanding therefore that I may learne thy commandements Collo 1. 9. We cease net to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Iere. 31. 34. And they shall teach no more euery man his neighbour and euery man his brother saying Knowe the Lord For they shall all know me from the least of them to the greatest of them saith the Lord for I wil forgiue their iniquitie and will remember their sinnes no more 2. Tim. 2. 25. Prouing if God at any time will giue them repentance and open their hearts Luke 24. 16. 45. When our Sauiour Christ talked with the two disciples that went to Emaus their eyes were holden that they could not know him Then opened he their vnderstanding that they might vnderstand the Scriptures Acts. 16. 14. And a certaine woman named Lydia a seller of purple of the citie of the Thyatirians which worshipped
God heard vs whose hart the Lord opened that she attended vnto the things that Paul spake Our election is made sure vnto vs by the testimony of the spirit 1. Cor. 2. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God 1. Ihon. 3. 24. Hereby we knowe that he abideth in vs euen by the spirit which he hath giuen vs. 1. Ihon. 5. 20. We knowe that the Sonne of God is come and hath giuen vs a mind to know him And by the testimony of our conscience Ro. 8. 15. 16. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father The same spirit beareth witnesse with our spirit that we are the children of God Pal. 4. 6. And because ye are sonnes God hath sent forth the spirit of his sonne into your harts which crieth Abba Father Ko 8. 14. For as many as are led by the spirit of God they are the sonnes of God By the vertue of Gods spirit the elect are deliuered from the slauerie of sinne and it doth perswade and conduct them to will and worke the things which please God Phil. 2. 12. 13. Wherefore my beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make an end of your owne saluation with feare and trembling For it is God which worketh in you both the will and the déed euen of his good pleasure Ihon. 8. 36. If the sonne therfore shall make you frée by his spirit ye shall be frée indéed Rom. 6. 18. Being then made frée from sin ye are made the seruants of righteousnesse But because this faith is but weake and only begun in in this life that we may not only perseuere in it but also profit by it it is sealed in our hearts by the vse of the Sacraments Mar. 16. 16. He that shall beléeue and be baptised shall be saued but he that will not beléeue shall be damned Act. 2. 38. Then Peter said vnto them Amend your liues and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the holy Ghost Rom. 6. 3. 4. Know ye not that all we which haue bene baptised into Iesus Christ haue bin baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Gal. 3. 26. 27. Ye are all the sonnes of God by faith in Christ Iesus For all ye that are baptised into Christ haue put on Christ verse 29. And if ye be Christs then are ye Abrahams séed and heires by promise Gal. 2. 11. 12. In whom also ye are circumcised with circumcision made without hands by putting off the sinful bodie of the flesh through the circumcision of Christ In that ye are buried with him through baptisme in whom ye are also raised vp togither through the faith of the operation of God which raised him from the dead Ephe. 5. 26. 27. 28. Christ so loued the church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that he might make vnto himself a glorious church not hauing spot or wrinkle or any such thing but that it shuld be holy without blame The note thereupon Baptisme is a token that God hath consecrated the church to himselfe and made it holy by his word that is his promise of frée righteousnesse and holinesse in Christ 1. Pet. 3. 21. Noahs flood To the which also the figure that now saueth vs euen Baptisme agreeth not the putting away of the filth of the flesh but in that a good conscience maketh request to God by the resurrection of Iesus Christ 1. Cor. 10. 16. 17. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we all are partakers of one bread Rom. 4. 11. After he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had For this occasion it is mentioned that we being iustified by faith haue peace with God Rom. 5. 1. 2. 3. 4. Then being iustified by faith we haue peace toward God through our Lord Iesus Christ By whō also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of GOD. Neither do we so only but also we reioyce in tribulations Where faith is there is also perseuerance and a stedfast purpose to continue Phil. 1. 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ Nomb. 23. 19. God is not as man that he should lie neither as the sonne of man that he should repent Hath hée said and shall he not do it And hath he spoken and shall he not accomplish it Psal 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Psal 27. 4. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lorde all the daies of my life to beholde the beautie of the Lord and to visit his Temple Mat. 24. 24. And except those daies should bee shortened there should no flesh be saued but for the elects sake those daies shall be shortned Lest they should fall away as it is said of Enoch that he was taken away lest he shuld be deceiued by wickednesse and sinne Iohn 6. 37. All that the father giueth men shall come to me and him that commeth to me I cast not away Iohn 17. 15. I pray not that thou shouldest take them out of the world but that thou kéepe them from euil Iohn 10. 27. 28 My shéepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand Iohn 13. 1. As he loued his owne which were in the world vnto the end he loued them Hebr. 10. 23. 24. c. Let vs kéep the profession of our hope without wauering For he is faithfull that promised And let vs cōsider one an other to prouoke vnto loue and to good workes Not sorsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one an other and that so much the more because ye sée that the day draweth neare For if we sinne willingly there remaineth a fearefull
looking for of iudgement Vppon this gift of faith and perseuerance the godly doubt not to call vpon God in all afflictions Rom. 8 38. 39. For I am perswaded that neither death nor life nor Angels nor any creature shall be able to seperate mée from the loue of God which is in Christ Iesus our Lord. 2. Cor. 1. 21. 22. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts Iom 1. 6. 7. 8. 9. He that wauereth is like a waue of the sea tost of the winde and carried away Neither let that man thinke that he shall receiue any thing of the Lord. A wauering minded man is vnstable in all his waies Hebr. 4. 16. Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and find grace to help in time of néed Hehr. 10. 21. 22. Séeing we haue a high Priest which is ouer the house of God let vs drawe neare with a true heart in assurance of faith sprinckeled in our hearts from an euill conscience and washed in our bedies with pure water 1. Iohn 4. 17. Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement by reason of this perseuerance wherewith he hath inabled vs. Yet the godly may swarue and fall as did Moses Aaron Dauid Peter but at length by Gods grace they returne againe 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not finally For his séed remaineth in him neither can he sin because he is borne of God Through the power of his word and the operation of his holy spirit 2. Pet. 1. 10. Wherfore brethren giue diligence to make your calling and election sure For if ye do these things ye shall neuer fall No man is made righreous but hee that is made holie and framed to good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus to good workes which God hath ordained that we should walke in them Ephe. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy without blame before him in loue The way whereby God by his mercy doth prepare his elect to his kingdome is by the mediation of our sauiour Christ while they stedfastly beleeue not onely that he is their perfect sacrifice but their aduocate and intercessor to God for them Heb. 9. 13. 14. 15. 16. For if the blood of Bulls Goates and the ashes of an heifer sprinckling them that are vncleane sanctifieth as touching the purifieng of the flesh How much more shall the blood of Christ which through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God And for this cause is he the mediatour of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of eternall inheritance 1. Tim. 2. 5. For there is one God and one Mediator betwéene God and man which is the man Christ Iesus As concerning infants which die assoone as they are borne who are elected and chosen vnto life by Gods secret purpose the way is more speedie For they are presently in the hands of God Because he accepteth the children of the faithfull Gene. 17. 7. Moreouer I will establish my couenant betwene me and thée and thy seede after thée in their generations for an euerlasting couenant to be god vnto thée and to thy seede after thée Exo. 20. 6. Shewing mercy vnto thousands to them that loue me and kéepe my commandements 1. Cor. 7. 14. For the vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy Chap. 5. After what sort almightie God doth execute and effectually declare his counsaile touching Reprobation BY these things whereof we haue spoken it may easily The old Adam is the foundation of the reprobation which mans iudgement can attaine vnto appeare howe God maketh them to goe to their owne place whom he created to that end that he might be glorified in their iust condemnation For as Christ the second heauenly Adam is the foundation very substance and effect of the elects saluation so also the first earthly Adam because he fell is the first author of the hate and so consequently of the damnation of the reproued For whē god moued with these causes which he onely knoweth had determined to create thē to this end to shewe foorth in them his iust wrath power he did likewise orderly dispose the causes and meanes whereby it might come to passe that the whole cause of their damnation might be of themselues as hath bin declared before in the third chapter Whē man then The iudgement of God towards infants that are reprobate was fallen willingly into that misrable estate whereof we haue spoken in the chapter before God who hateth iustly the Reprobate because they are corrupt in part of thē he doth execute his iust wrath assoone as they are borne and towards the rest that be of age whō he reserueth to a more sharpe iudgement he obserueth two waies cleane contrary one to the other For as concerning some he sheweth How Reprobaton is first manifested No calling to the Cospell them not so much fauour as once to heare of Iesus Christ in whome onely is saluation but suffereth them to walke in their owne waies and runne headlong to their perdition And as for the testimonies that God hath left to thē of his diuinitie serue them to no other vse but to make thē without all excuse yet through their owne default séeing their ignoraunce and lacke of capacitie is the iust punishment of the corruption wherein they are borne And surely as touching that they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so continued yet were it not in any wise sufficient for their saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ The which misterie flesh and bloud doth not reueale but the sonne himselfe to them whome his father hath giuen him As An vnprofitable calling or of none effect concerning others their fall is more terrible For he causeth them to heare by preaching the outward worde of the gospell but because they are not of the number of the elect being called they are not And forasmuch as they are not able to receiue the spirit of truth therefore they cannot beléeue because it is not giuen vnto them Wherefore when they are called to the feast thy refuse to come so that the worde of life is folly vnto them and an offence finally the sauour of death to their destruction There
he had fully and perfectly instified and sanctified them in his sonne And most mercifull forasmuch as he fréely appointed with himselfe to elect them and according as he had purposed chose them fréely in his sonne by calling iustifying and glorifying them by meanes of that same faith which he had giuen them through the same grace and mercie On the other God is perfectly iust ther side touching the reprobate their corruption and infidelitie with such frutes as come thereof and testimonie of their owne conscience shall so reprooue and accuse them that although they resist and kicke against the pricke yet the most perfect iustice of God shall be manisest and shine by all mens confession in their iust condemnation The chiefe notes with proofes As God is iust so it is necessarie that he should saue the iust and condemne the vniust Nowe amongst men none are iust but by faith being by faith ioyned to Christ grafted rooted in him and made on body with him and thereby also iustified sanctified by him and in him Whereof it followeth that the glory to the which they are destinate to the glory of God appertaineth to them as by a certaine right or title Ge. 18. 25. Be it farre from thée from doing this thing to flay the righteous with the wicked and that the righteous should be euen as the wicked be it farre from thée shall not the iudge of all the world do right Ro. 11. 19. 20. Thou wilt say then The braunches are broken off that I might be graft in Well threugh vnbeliefe they are broken off and thou standest and are graft in by faith be not high minded but feare Colloss 2. 6. 7. 8. 9. As ye haue therefore receiued Christ Iesus the Lord so walke with him rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Beware lest there be any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Made one bodie 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we are all partakers of one bread Iohn 17. 21. I pray for them that they all may be one as thou O father art in me and I in thée euen that they also may be one in vs and the world may beléeue that thou hast sent me And thereby sanctified and iustified in him and by him Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he gloried 1. Cor. 1. 30. But ye are of him in Christ Iesus who of God is made vnto vs wisdome and righteousnesse and sanctification and redemption Rom. 3. 25. Whom God hath set foorth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes that are passed through the patience of God To she we at this time his righteousnesse that he might be iust and a iustifier of him which is of the faith of Iesus And also glorified Rom. 9. 23. And that he might declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glory Ro. 8. 30. And whom he iustified them he also glorified Iohn 17. 22. 23. 24. 25. And the glorie that thou gauest me I haue giuē them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may be hold my glorie which thou hast giuen me On the other part they which remaine in Adams pollution and death are iustly hated of God and so condemned by him not excepting so much as them which die before they sinne as did Adam Ro. 5. 14. But death raigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam Ephe. 2. 3. We were by nature the children of wrath as well as others The elect in that same moment that they haue receiued the gift of faith haue after a cerraine sort passed from death to life Ihon. 5. 24. Verely verely I say vnto you he that heareth my word beléeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Whereof they hane a sure pledge the Spirit of God that dwelleth within them and certifieth their hearts 1. Cor. 1. 22. It is God which stablisheth vs in Christ who hath also sealed vs and hath giuen the earnest of the Spirit in our hearts And chap. 5. 4. 5. For indéed we that are in this tabernacle of this earthly body sigh and are burthened because we would not be vncloathed but would be cloathed vpon that immortalitie might be swallowed vp of life And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the spirit Ephe. 1. 12. 13. 14. That we which trusted in Christ should be vnto the praise of his glory In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation Wherein also after ye beléeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory But this their life is hid in Christ 1. Cor. 1. 7. 8. Ye are not destitute of any gift waiting for the appearing of our Lord Iesus Christ Who shall also confirme you vnto the end that ye may be blamelesse in the day of our Lord Iesus Christ Rom. 5. 2. By whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of God and chapter 8. 23. 24. 25. 26. And not only the creature but we also which haue the first frutes of the spirit euen we do sigh in our selues waiting for the adoption euen the redemption of our bodie For we are saued by hope but hope that is séene is not hope For how can a man hope for that which he seeth But if we hope for that we sée not we do with patience abide for it Colloss 3. 3. 4. For ye are dead and your life is hid with Christ in God When Christ which is our life shal appear then shall ye also appeare with him in glory Vntill this corporall death make them to step a degree further and that the soule being loosed out of the bands of the bodie enter into the ioy of the Lord. Ephe. 2. 6.
he said vnto them Ye are from beneath I am from aboue Ye are of this world I am not of this world I said therefore vnto you that ye shall die in your sinnes Phil. 3. 2. Beware of dogs beware of euil workers beware of the concision Iohn 6. 64. But there are some of you that beléeue not for Iesus knew from the beginning which they were that beléeued not and who should betraie him Although men must be vsed after diuers sorts some by gentlenesse and some by sharpnesse 2. Tim. 2. 24. But the seruant of the Lorde must not striue but must be gentle toward all men apt to teach suffering the euil men patiently Instructing them with méeknesse that are contrary minded prouing if God at any time will giue them repentance Mat. 3. 7. O generations of vipers c. Esay 1. 10. O Princes of Sodome and people of Gomorrha The eight Chapter How euery man may with profit apply this vniuersall doctrine to himselfe IT is most euident that they which teach that mans saluation Iustification by faith is vnprofitable if it be seperate from election either in part or wholly dependeth or is grounded in works destroy the foundation of the Gospel of God And contrariwise they that teach Iustification fréely by faith ground on a sure foundation but so that they build vppon that eternall counsell of God whereupon Christ himselfe and the Apostle Paul folowing Christ his steps groundeth his doctrine For séeing perseuerance in faith is requisite to saluation to what purpose shall faith serue me except I be sure of the gift of perseuerance Nor we néed not feare lest Peace of conscience depēdeth on Predestination this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the son of god séeing he is moued and gouerned by the spirit of God will neuer through the consideration of Gods benefit take occasion of negligence and dissolution Then if by this doctrine we had but this one commoditie that we might learne to assure and confirme our faith against all brunts that might happen it is manifest that they which speake against and resist this artickle of religion either through their wickednesse or else through ignorance or some foolish blind zeale which happeneth when men will measure God according to the capacitie of their owne wits subuert and destroy the principall ground and foundation of our saluation And in very déed although some as I must confesse do it not purposely yet do they open notwithstanding the doore to all superstition and impietie As for them which now adaies maliciously oppugne the truth I beséech the Lord euen frō the heart either to turne their mindes if so be they appertain to the elect or else to send them a most spéedy destruction that by their owne example they may confirme and establish that doctrine which so maliciously they resist These other I will desire most instantly and require them in the name of GOD that they would better aduise themselues what they do Now to touch bréefely how this doctrine may be applied let vs marke that all the workes of GOD euen the least of all are such that men cannot iudge of them but in two sorts That is either when they are done or else by foreséeing them to come to passe by the disposition of the second and manifest causes whose effects haue bin diligently and by long vse obserued As men accustome in naturall things to do wherein notwithstanding men are wonderfully blind In this matter then which is most obscure of all others it is no maruell if mans witte be driuen into this strait what is determined as touching himselfe in this secret counsell of God But because these are most high misteries and therefore stand in the obseruation of those causes which passe all naturall things wée mnst néedes séeke further and come to Gods word which forasmuch as without all comparison it is more certaine then mans coniectures so it can best direct vs herein and assure vs. The scripture then witnesseth that all those that God How a man may haue assurance of his election hath according to his counsell predestinate to be adopted his children through Iesus Christ are also called in their time appointed yea and so effectually that they heare the voice of him that calleth and beléeue it so that being iustified and sanctified in Iesus Christ they are also glorified Wilt thou then whosoeuer thou art bee assured of thy predestination and so in order of thy saluation which thou lookest for against all the assaultes of Sathan Assured I say not by doubtfull coniectures or our owne fancie but by arguments and conclusions no lesse true and certaine then if thou were ascended into heauen and had heard of Gods owne mouth his eternall decrée and purpose Beware thou beginne not at that most high degrée for so thou shouldst not be able to sustaine the most shining light of Gods maiestie Begin therefore beneath at the lowest order and when thou shalt heare the voice of god sound in thine eares and in thy heart which calleth thée to Christ the onely Mediator consider by litle litle and trie By what signs faith is known diligently if thou be iustified sanctified in Christ through faith For these two be the effects or frutes whereby the faith is knowne which is their cause As for this thou shalt partly know by the spirit of adoption which crieth within thée Abba father and partly by the vertue effect of the same spirit which is wrought in thée As if thou fal and so declare indéed that although sin dwell in thée yet it doth no more raigne in thée For is not the holy Ghost he that causeth vs not to let slippe the bridle and giue libertie willingly to our naughtie and vile concupiscences as they are accustomed whose eyes the prince of this world blindeth or else who moueth vs to pray when we are cold dull and slothfull Who stirreth vp in vs those vnspeakeable gronings Who is he that when we haue sinned yea and sometimes wittingly and willingly ingendereth in vs an hate of the sinne committed and not for the feare of punishment which we haue therefore deserued but because we haue offended our most mercifull father Who is he I say that testifieth vnto vs that our sighings are heard and also moueth vs to call daily God our God and our father euen at that time when we haue trespassed against him Is it The assurance of the vocation is knowen by faith and so by the vocation the election not that spirit which is fréely giuen to vs as a gift for a sure and certaine pledge of our adoption Wherefore if wée can gather by these effects that we haue faith it followeth that we are called and drawen effecttually And againe by this vocation which we haue declared properly to belong to the
in him And héereby we knowe that he abideth in vs euen by the spirit which hée hath giuen vs. The first effect is As if thou fall and so declare indeed that although sinne dwell in thee yet it doth no more raigne in thee Which matter is sufficiently handled in the whole sixt chapter of the epistle to the Romanes especially verse 11. 12. Rom. 7. For I allowe not that which I doo For what I would that doo I not but what I hate that doo I. If I doo then that which I would not I consent to the lawe that it is good Nowe then it is no more I that do it but the sinne that dwelleth in mée I delight in the lawe of GOD concerning the inner man But I sée an other lawe rebelling against the lawe of my mind and leading me captiue vnto the lawe of sinne O wretched man that I am The second effect of the spirit of God in vs is that it causeth vs not to let slippe the bridle and giue liberty willingly to our naughtie and vile concupiscences Hebr. 3. 12. Take héede bretheren least at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God 1. Iohn 3 8. He that committeh sinne is of the diuell Verse 9. Whosoeuer is borne of God sinneth not for his séede remaineth in him neither can he sinne because he is borne of God Verse 20. If our heart condemne vs God is greater then our heart and so foorth 2 Tim. 2. 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And let euery one that calleth on the name of the Lord depart from iniquitie Ephe. 4 82. Let him that stole steale no more And 30. And grieue not the holy spirit of GOD by whom ye are sealed vnto the day of redemption As they are accustomed whose eies the prince of this world blindeth 2. Timo. 2. 26. And that they may come to a mendement out of the snare of the deuill which are taken of him at his will Ephe. 2. â— Being dead intrespasses and sinnes wherein in time past yée walked according to the course of this world and after the prince that culeth in the aire euen the spirite that worketh in the children of disobedience And chapter 4. 17. Walke not as other Gentiles walke in vanity of their mind hauing their cogitations darkened and being straungers from the life of GOD through the ignoraunce that is in them because of the hardnesse of their heart Which being past feeling haue giuen themseluâ—s vnto wantonnesse to worke all vncleannesse euen with gréedinesse But ye haue not so learned Christ And Chap. 2. 12. Without Christ and aliants from the common wealth of Israel and straungers from the couenaunts of promise and haue no hope and are without God in the world Rom. 1. 29. Being full of all vnrighteousnesse fornication coueteusnesse wickednesse malitiousnesse 1. Pet. 4. 2. 3. 4. 5. 6. That ye hencefoorth should as much time as remaineth in the flesh liue not after the lusts of men but after the will of God For it is sufficient for vs that we haue spent the time past of the life after the lust of the Gentiles walking in wantonnesse lusts drunckennesse in gluttony and in abhominable idolatries Wherein it séemeth to theÌ„ strange that ye runne not with them vnto the same excesse of riot therefore speake they euill of you which shall giue accounts to him that is ready to iudge quicke and dead The third effect of the spirit of God is that it moueth vs to pray when we are cold slouthfull who stirreth vp in vs vnspeakable gronings Ro. 8. 26. 27. Likewise the spirit also helpeth our infirmities For we know not what to pray as we ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed The fourth effect is that when we haue sinned yea and sometimes wittingly and willingly it ingendereth in vs a hate of the sinne committed and not for the feare of punishment which wee haue therefore deserued but because we haue offended our most mercifull father Rom. 7. 15. I allowe not that which I do for what I wold the do I not but what I hate the do I so forth as aboue The fift effect is that it testifieth that our sighings are heard also moueth vs to call daily God our God and our Father euen at that time when we haue trespassed against him Rom. 8. 27. But he that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the saincts according to the will of God And. verse 15. Yée haue receiued the spirit of adoption whereby we crie Abba father And. verse 32. Who spared not his owne sonne but gaue him for vs all to death Howe shall he not with him giue vs all things also Iohn 14. And. 16. 23. 24. The sixt effect is that it doth assure vs of our adoption because it is giuen vs as an earnest penny and certaine pledge to the same purpose For proofe whereof looke for this marke 8 in the margent towards the latter end of the notes of the sixt chapter Wherefore if we can gather by these effects that we haue faith it followeth that we are called and drawen effectually Rom. 11. 29. For the gifts and calling of God are without repentance We are therefore predestinate by the constant will of God which is grounded on it selfe and dependeth on none other thing and no man can take vs out of the hands of the sonne Also seeing that to continue perseuere in the faith is necessery it followeth I say that the hope of our perseuerance is certaine and so consequently our saluation So that to doubt any more of it is euill and wicked Hebre. 6. 17. 18. So God willing more aboundantly to shewe vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation which haue our refuge to hold fast the hope that is set before vs. Iohn 10. 27. 28. 29. 30. My shéepe heare my voice and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not for his séede remaineth in him neither can he sinne because he is borne of God And therefore perseuereth and endureth to the end Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true Rom. 4. 20. 21. Neither did Abraham doubt of the promise of God through vnbelief but was strengthned in the faith and gaue glory to God Being fully assured that hée which had promised was also able to do it Ephe. 3.
from the secrete and malicious conspiracies treasons and trecheries of vnnaturall subiects and from the sauage cruelties of forraine foes doo giue sufficient cause not only to vs but euen to the enemie also to say That there is no God that can deliuer after this sorte but onely the Almightie that hath established her All these benefites O Lorde wée confesse doo procéede from thy goodnesse and from thy mercy toward vs. To thée belongeth praise and honour and power but to vs shame and confusion Yet grant vnto vs good Lord that we may both receiue these thy benifits thankfully and that we may performe our duties accordingly Increase her daies continue her gouernment defend her from her enemies keepe her in thy feare and after this life grant her all happinesse euen to rule and raigne with thée for euer among the blessed soules Grant also to vs that we may haue the benifit of thy truth and Gospell long among vs and that thy blessings of peace and prosperitie may be séene in this land So shall we be bound more and more to praise and magnifie thy name for thy great and infinit goodnesse towards vs For her Maiesrie and for vs thy seruants and her faithful subiects thus we conclude our praiers O Lord blesse and kéep vs O Lord make thy face to shine vpon vs and be mercifull vnto vs O Lord lift thou vp thy countenance vpon vs and giue vs thy peace All which benifits and blessings we begge of thée O heauenly Father for Iesus Christ his sake in that forme of prater which he himselfe hath taught vs saying Our Father c. A secret Meditation to God before the deliuery of the word LEt the words of my mouth O Lord and the meditation of my heart be alwaies acceptable in thy sight Set thou a watch before my mouth and so kéepe the doore of my lippes that speaking before this congregation assembled here in thy holy name I may specially intreat of those things which tend to thy glory the good of thy Church the discharge of my dutie the comfort of the afflicted conscience the euerthrow of sinne and the aduauncement of vertue through Iesus Christ our Lord. So be it I. D. A publque forme of Praier O Most mightie God most gracious and mercifull father we stand before thy maiestie defiled with the filthinesse of many and most gréeuous sinnes whereof we confesse we are not able to answere thée one of a thousand if thou O Lord shouldst enter into iudgement with vs. For in sinne were we conceaued and borne and therefore are guiltie of originall corruption and in sinne haue we liued and continued and therefore stand guiltie of actuall transgression which hath broken foorth vppon vs in thought word and déede from time to time continually euen vnto this present Wherefore we humbly craue thy mercy and the grace of forgiuenesse in Iesus Christ for therein we confesse standeth the only hope of our comfort and welfare And forasmuch as it hath pleased thée to giue thine owne sonne to be a flaine sacrifice for our sinnes and to offer the grace of reconciliation by the preaching of the Gospell to all them that repent and beléeue the same good Lord we beséech thée vouchsafe to make vs of that blessed number worke true repentance in our hearts increase our faith and giue vs grare to bring foorth the frutes thereof that so it may appeare that we haue not receiued thy holy grace in vaine And for this purpose good Lord we beséech thee blesse the Ministery of thy word at this present gius me grace to speak it as it ought to be spoken sincerely and boldly giue grace to this people to he are it attentiuely and reuerently giue grace to vs all to beléeue it stedfastly to follow it obediently and constantly to continue euen to the end That seruing thée faithfully in this life we may liue and raigne with thée for euer in the life to come through Iesus Christ our Lord. Amen The Praier which M. Deering vsed before his Lectures O Lord God which hast left vnto vs thy holy word to be a lanterne vnto our féete and a light vnto our steppes giue vnto vs all thy holy spirite that out of the same word we may learne what is thy eternall will and frame our liues in all obedience to the same to thy honour and glorie and increase of our faith through Iesus Christ our Lord. Amen An excellent speech of M. Deering a little before his death whereby thou maist clearly see and learne that there is a sweete peace in death to all such as painfully serue the Lord in life For he being raised vp in bedde and his friend requesting him to speake the Sunne shone on his face and thereby tooke occasion thus to say THere is but one Sunne that giueth light to the world there is but one righteousnesse there is but one communion of Saints If I were the excellentest creature in the world If I were as righteous as Abraham Isaac and Saâ—ob for they were excellent men in the world yet we must all confesse that we are great sinners and that there â—â—â—o saluation but in the righteousnesse of Iesus Christ And we haue all néed of the grace of God And for my part as concerning death I féele such ioy of spirit that if I should haue the sentence of life on the one side and the sentence of death on the other side I had rather choose a thousand times séeing God hath appointed the seperation the sentence of death then the sentence of life Soli Deo laus gloria gratia IN euery Sermon for the most part these points are to be vsed The declaration of the order of the text by opening the circumstances The diuision The doctrine The confutation The vse and application Exhortation or reprehension or both The Conclusion wherin the chéefest matters must be remembred and briefly collected that the auditorie may the better kéepe and carry away those things which are necessary and for their vse All which although I haue not vsed I haue left the matter to the discretion of them that shall haue knowledge better to handle their matters then I haue handled mine Let thy text be applied to thy auditorie and haue care to vtter those thinges that are most waightie to be touched and of thy auditorie to be remembred Be circumspect wise and discréete Endeuour to be briefe and pithie There is an other Methode as profitable which Maister Vdall vseth in his Commentary vpon the Lamentations of Ieremy Consisting on these thrée points the Doctrine Reason Vse Some only learne for knowledge sake but that is curiositie And some for praise great paines do take but that is foolish vanitie Some learne for gaine but lightly those do leaue the text and vse the gloze But learning ioynd with vertues lore doth leade to Christianitie The glory of God and people taught the way is to eternitie To the Right Worshipfull and one
gospell that toward the latter end of the world heresies and errour shall so abound that if it were not for Gods grace and his instructing spirits euen the elect should bee deceiued and togither with the rest should be danmed For damnation is the effect of superstition and heresie and the diuell blinding vs and deceiuing vs dooth vse that forcible meane to draw vs from the knowledge of God and of our owne saluation Which thing the Apostle writing to the Thessalonians 2. Epistle chapter 2. dooth witnesse vnto vs that false teachers shall come vnto vs to deceiue vs â—y the working of the diuell But among whome shall they preuaile among none but them that perish because they receiued not the laue of the truth that they might be â—â—ued And therefore God shall send them strong delusion that they should beléeue lies and that all they might be damned which beléeued not the truth Many are the heresies that are sprung vp in the worlde and where the word of God is not their guide and the spirit of God doth not teach them there is nothing but wandring going astray in the vanitie of their thoghts For the true God the heathen worship the Sun the Moone and the Starres the Turke his Mahomet another people fall downe before Images créepe to crosses goe in pilgrimage to the reliques of Saintes put the only hope of their saluation in their good workes and if that serue not they make account that the praiers of them that are liuing shall doo them good after they be dead and release them being in torments They make their praiers vnto Saintes and thinke by pardons and indulgences and such meanes to haue their sinnes forgiuen them bee they neuer so many so great so hainous and so gréeuous But when the grace of God dooth teach vs instruct vs and lighten our mindes then all blind superstitions and vngodly heresies vanish away at the triall of the truth euen as the fogges and mistes doo breake away when the Sunne appeareth in his force And well may such false opinions vanish away because they are but vanities Copper beareth a shewe of golde and may bee flourished ouer to deceiue the eye of the simple but when it commeth to bee tried by the touchstone it appeareth to be a vaine thing and a thing of no account in comparison of gold So all superstition and heresies may goe for true religion in the mindes of simple and ignoraunt people but when they come to the touchstone the true triall I meane the word of God then if the grace of God do worke in our hearts by the reading and hearing of the word then wee beginne to denie the vngodlinesse of false religion and daily more and more wee growe in this grace and in the knowledge of his truth The ignorant mindes of the Heathen worshipping the Sunne the Moone and the Starres when GOD graunteth them of his knowledge as no doubt GOD vouchsafeth some they shall vnderstand that the Sunne the Moone and the Starres are but Gods creatures and that there is a Creator that made them and a Redéemer that died for them For the mercy of God shall be preached throughout the world and then shall the end of the world come The Turkes although many of them and that the most part of them mocke and scoffe at our crucified Christ yet the seale of God remaineth sure and some are called to the knowledge of the truth and God forbid yâ— the grace of God should be denied vnto them although thousands of them do perish They may be inwardly touched and God may vouchsafe them of fauour and make them partakers of his mercy and they may beleeue althogh they make not so ample profession of their faith and beliefe Those whom we call Papists who are deceiued concerning the truth of religion and the certaintie of their saluation and giue their names and consent vnto falshood before they haue had iust triall of the truth many of them are not perswaded nor euer will yéeld to be perswaded because the grace of god to them hath not as yet appeared For why they are carried away with high conceits of their owne deceiued mindes They thinke their owne inuentions and traditions to be of equall force with Gods word whereas they should in all humble sort submit themselues theâ— unto they thinke so highly of themselues that by their owne good workes they may deserue heauen so that the saluation of God which commeth by his grace and mercy is troden vnder their féete What are pilgrimages and reliques and praiers to saints and purgatorie but mans inuentions Which they can neuer approue to be good neither shall they euer finde warrant for them in Gods word The grace of God teacheth them to deny the vngodlinesse of mens deuices inuentions and traditions and so much the more because God hath pronounced a curse to them that shall adde or put too or diminish and take away any thing from his word I protest saith the spirit of of God vnto euery man Reu. 22. 18. 19. that heareth the words of the Prophecie of this booke if any man shall adde vnto these things God shal adde vnto him the plagues that are written in this booke And if any man shall diminish of the words of the booke of this prophecie God shall take away his part out of the booke of life and out of the holy citie and from those things which are written in this booke Daungerous therefore are the deuices and traditions of men and likewise in a most dangerous estate are they who are ruled by them because that in them are contained many thinges that are contrary to the will of God and to his word What is it for vs to be perswaded that we shal be saued by our good workes although good works be necessary and commanded when the truth of Gods word shal direct vs that only by the grace and mercy of God we are saued and not by good workes let them beare neuer so glorious and glistering a shewe in the sight of men and séeme neuer so much to be approued Ephe. 2. 8. By grace are ye saued through faith that not of your selues it is the gift of God not of workes least any man should boast himselfe The most righteous men next vnto our sauiour Christ that euer liued when they make their praiers vnto God what say they Say they with the Pharisée I fast twise a wéeke I giue almes to the poore I pay tithe of all that euer I possesse No they come not in with such titles and with so glorious a stile Bâ—t as we reade Dan. 9. O Lord be mercifull vnto vs that haue sinned we haue committed iniquitie and done wickedly yea we haue rebelled and departed from thy commandements O Lord righteousnesse belongeth vnto thée and vnto vs open shame As Daniel so also righteous Abraham confesseth of him selfe I am but dust and ashes and as one of no account God regardeth the humble
of God and taking scorne of all good counsaile and friendly admonition Worke forth your saluation with feare and trembling still standing in doubt that thou hast not performed thy dutie as thou â—ughtest Fearing also least we should fall into such foule faults as in the time of our ignorance and sinfull course of 〈◊〉 we did please our selues highly offended god And so much the more because we shal be void of all excuse knowing what is well pleasing to God and also what is detestable in his sight and yet forsaking the right hand and taking the left I meane refusing that which is good and taking the way which leadeth to destruction We which by nature were the grafts of the wilde oliue trée I meane the children of Gods wrath are by a supernaturall working and most wonderfull fauour grafted into the right and true oliue and by adoption and grace made and accounted the children of God And séeing by grace and fauour thou standest art accepted be not high minded but feare boast not thy self of Gods gift which is giuen vnto thée through faith in Iesus Christ but rather shewe thy selfe mindfull carefull for his benefit hauing the feare of God alwaies before thy eies to kéep thée froÌ„ all euil waies Why thou wilt say if God hath made me his childe and adopted me through faith in Christ I shall neuer do amisse But know that our life in this world is but a triall and that it is as a castle beset besieged with many enemies and if in this life al thy life thou do not hold on a good course and perseuere continue therin vnto thy end thy great perswasion of the dignitie as to be called accounted the child of God may faile and all thy safetie and all thy reioycing may be nothing else but as the prouerbe is A â—astle come downe For if God spared not the Angels which kept not their first estate but hath reserued them in euerlasting chaines vnder darknesse vnto the iudgement of the great day how shall we think to be spared if we abuse Gods blessing of adoption turning the grace of God into wantonnesse and instéed of obedient children making our selues wilfull wantons for whome there is nothing so fit as is the rod and correction and punishment But if we wil néeds boast that we are the adopted children of God let our boasting and reioycing be séene in this as to reioice of our infirmities and to reioice that by Gods grace we are rid from many foule faultes whereunto in former times we were inclined and before we were the adopted children of God and that by the force and effect and power of Gods good spirit such matters are ouercome in vs. If we will reioyce of our adoption let vs reioyce that through the meanes of our redéemer we are deliuered and freed from Gods displeasure from damnation and from the diuel from hell and from hell torments According to that we reade Hebr. 2. 14. 15. Forasmuch then as the children were partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the diuell And that hee might deliuer all them which for feare of death were all their life time subiect to bondage But now by Gods grace hauing receiued so great a priuiledge as to be his adopted children although it be good for vs to feare yet our feare is not such as may procéed from the spirit of bondage Neither let vs be dismaid séeing that our consciences are quieted and we throughly perswaded of the forgiuenesse of our sinnes but rather let vs reioyce with the excéeding comfort of the holie Ghost which powreth foorth swéet ioyes into the hearts of Gods children and filleth them with ioy let vs I say reioyce that we may with boldnesse approach to the throne of grace and with méekenesse and chéerfulnesse of spirit call God our louing and mercifull father For we haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of Adoption whereby we cry Abba that is to say Father Where by the way it may not séeme impertinent or beside How we are adopted the purpose to know the order and maner how we are made and adopted the children of God to put a difference betwixt that adoption which is vsed in this world and the heauenly adoption which commeth from God That adoption which is vsed among vs is in respect of alliance and kindred as hauing no children of our owne we take their children to be ours which are next of kindred or sometimes if we fancie any of our friends children or peraduenture straungers we endowe them with goods and landes and call them by our names Againe for some consideration which we sée to be in them whom we adopt and make our childreÌ„ whereby we think them in some sort worthie of fauour as beautie comely personage wisdom courage and manlinesse eloquence sobrietie decent ciuil behauior and such like which matters are admired highly estéemed among men which win their harts and make them shew fauor But in this our heauenly adoptioÌ„ there is no such matter it is not flesh blood which God respecteth no although they procéed from the loines and linage of Abraham and his posteritie vnto whom the promises were made but they onely that are of the faith of Abraham For as the circumcisition of the heart is estéemed of God then that which is outward so are they the sonnes and children of God not which appeare to the world for the world knoweth them not but who by the mercie and fauour of God are drawen from the filth of the world and are purified and clensed by the bloud of Iesus Christ Which are borne not of bloud nor of the will of the flesh nor of the wil of man but of God who by the preaching of his word are begotten vnto him and who by a liuely faith haue receiued him to such hath God giuen power to be his adopted children euen to them which beléeue in his name Among vs lightly we make our kindred or friendes or peraduenture strangers our adopted children but who is it that will make that choice of his enemies But such is the pitie and compassion of our mercifull God who maketh vs his children who by nature would be none of his children and who are giuen rather to hate then to loue God What is it therefore that God can sée in vs wherefore he should adopt vs surely nothing but that which may make a seperation but that God is so carefull of vs that he sendeth vs his word euen the word of reconciliation that we might be partakers of his adoption It is not our good works which are too light in the ballance it is not any desert of ours whereby we should be receiued into fauour Inough there is in vs and rather too much to make vs
this great benefit and high dignity is fully reuealed in such sort that they doo testifie euen to the ende of their liues that they looke for and earnestly desire the full accomplishment hereof Whereas the course of a good life is soone altered in the vngodlie who with the Dogge returne to his vomite and with the Sowe that was washed to her wallowing in the mire Shewing and giuing manifest proofe that the hope of adoption was neuer surely and certainly setled in them deceiuing others much more themselues with showes and shadowes imbracing the comfort of the worlde and setting light by the comfort of Gods good spirite which they should desire euen as hungry hearts which thirst for pleasaunt water-brookes There remaine diuerse other notes and markes betwixt Notes of the assurance of adoption the godly and vngodly concerning adoption to know who are adopted and who are not amongst the rest these two especially The first is heartie and feruent praier to god in the name of Christ The second is that they which haue an especiall testimonie and witnesse from the spirit of god of their adoption haue also in their hearts the same affections to god which children haue to their fathers and which the godly doo owe one to an other The same spirit that testifieth to vs that we are the adopchildren of god doth also make vs to vtter our praiers to Praier Almightie GOD with feruencie of heart and minde Now this hartie feruent and loude crying in the eares of God can the diuell giue to no hipocrite neither to any vngodly person For it is the speciall marke of the spirite of God Yea it is the thing that the diuel hateth most whereby we resist the diuel and whereby also he is driuen backe from vs which is a part of that spirituall armour whereby we are defended from him In all places where by the counsell of Christ and his Apostles we are admonished to take héede these are their words Watch and pray lest ye enter into temptation For the diuel goeth about like a roaring lion seeking whome hee may deuoure This is such a waightie matter to ouerthrowe the workes of the diuell that he hath especiall care by all meanes to kéepe his children the vngodly from it Marke the vngodly at any time and sée whether they haue any minde and zeale to pray or if they do it at any time it is rather for fashion sake or any other consideration then willingly rather vpon an extraordinary necessitie and extremitie then vpon any ordinary dutie or dutifull affection Which is to small effect for not euery one that can say Lord Lord shall enter into the kingdome of heauen Marke if they bee not giuen to anie thing else then to submit themselues to so godly an exercise Diuers hinderances can the diuell laie before vs to withdrawe vs from praier And in the vngodly especially the guiltinesse of their consciences doth make them afraid to remember God Or if at any time they can finde in their hearts to pray the remembrance of Gods iudgements and punishments for their hainous and vsuall offences hanging ouer their heades doth make them to thinke of Gods presence no otherwise then as of the presence of a fearefull iudge How then can they call him father whose consciences cannot as yet be throughly certified of the forgiuenesse of their sinnes Yea so farre off is it that the wicked and vngodly should be giuen to praier that euen the godly are oftentimes backward therein And therefore the spirits of God which beareth witnesse to the hearts and consciences of the godly that they are the children of God I say the same spirit helpeth our infirmities and remoueth our backwardnesse and by good motions doth stirre vs vp and incourage vs thereunto directing also our requests according to the will of God Yea although we know not how to pray or what to pray as we ought or with what earnestnesse of minde for all these matters are straunge to flesh and blood yet the spirit of God it selfe maketh request for vs and that with such sighs and grones which cannot be expressed We sée therefore how that praier is a true marke of the certaintie of our adoption and so much the more by that we shall féele our selues often giuen thereunto and often to vse it in all reuerence and humilitie and earnestnesse especially when we feele the motions of Gods good spirit to moue vs therunto As also the wicked and vngodly may know themselues to be farre from adoption because they neither féele any such motions being ouercome of the diuels temptations and are also most backward most vnwilling to bowe their knées and to humble their hearts The second especiall note or marke wherby they that are the adopted children of God are discerned and knowne from them which are not adopted is that in the harts of the adopted there are such affections to godward which children Godly and Christian affections ought to beare to their fathers Namely loue feare reuerence obedience thankfulnesse For they call not vpon god as vpon a terrible iudge but as vpon a mercifull and louing father And these affections they haue not whom sathanilludeth and abuseth with a phantasticall imagination of their saluation For it may be that through hipocrisie or through custome they may call god father but in truth and from the heart they cannot do so deceiuing themselues thinking that they belong to god when as another day they shall finde cleane contrary For the triall of these things I meane whether we loue and feare god aright as we ought to doo and as it becommeth the adopted children of god is perceiued in a godly and Christian life For they that féele their heartes set to séeke Gods honour and who studie to know his will and commandementes and frame themselues thereunto leading their liues not after the desire of the flesh to serue the deuill by sin but set their minds to loue honor obey and serue God for Gods owne sake and for his sake also to loue their neighbors whether they be friendes or foes doing good to euery one as oportunitie serueth and willingly hurting no man such may wel reioyce in God perceiuing by the trade of their liues that they vnfainedly haue the right knowledge of God a liuely faith a stedfast faith a true and vpright and sincere feare of God by which fruits they giue certaine declaration of that adoption whereby they are sealed vnto God But they that cast away the yoke of Gods commandementes from their necke giue themselues to liue without true repentance after their owne sensuall mindes and pleasures not regarding to know Gods word and much lesse to liue thereafter such sée not their own hearts thinking that they loue God and feare him and trust in him taking themselues to be the adopted children of God yet are farre wide and their foolish heart doth leade them far astray What is it for vs to thinke we
belong to God and yet liue in sin what is it if we come to the church and in an outward shew of good works would haue others to thinke vs to be Gods deare children when neither our owne heartes and consciences neither yet the spirite of God can testifie that we are such as we would séeme to be both before God and in the sight of men S. Iohn saith plainly 1. Ioh. 1. If we say that we haue any company with God and walke in darkenesse doing that which displeaseth God we lie and the trueth is not in vs. Loue and obedience to God shew forth our adoptiō but they that passe not for the commandementes of God shew that there is no loue and obedience in them 1. Ioh. He that saith he knoweth and loue God and yet keepeth not his commandements is a lier Some falsly perswaded themselues that they loue God when they hate their neighbours but the same Apostle telleth them If any man say I loue God and yet hateth his brother he is a liar He that saith he is the light and hateth his brother he is still in darkenesse he that loueth his brother dwelleth in the light but he that hateth him walketh in darknesse and knoweth not whither he goeth for darkenesse hath blinded his eies And moreouer he saith Hereby we manifestly know the children of god from the children of the diuel he that doth not righteously is not the child of god neither he that hateth his brother As the tree is knowne by his frute so is our adoption made knowne vnto vs by godly and christian affections Let vs not therfore any further deceiue our selues in thinking we are the adopted children of god when as yet we haue a greater delight in sin then in god For then our sinful liues shall declare the contrary against vs and shall make vs to be ashamed of our boasting whatsoeuer we shall think or say for our selues It is not our fond and vain imaginations that the spirit of god doth witnesse vnto but a sanctified heart and a cleane soule and a pure life is the house that the spirit of god doth dwel in and which also doth giue such manner of people a full assuraunce that they pertaine to god and that as they are the sonnes of god in this life so shall they be the saints of god in another life Also this is no small token of our adoption when we féele our hearts inclined and our minds maruellous desirous Hearing God◠word to heare the word of god preached According as we read Iohn 8. He that is of God heareth Gods words ye therfore heare them not because ye are not of God For who do more scorne and disdain to heare gods word and do make a iest of it then they who as we terme thē are gracelesse and make litle reckoning whether they be accounted the children of god or no. So that by the contrarie it may euidently appeare that they in whome the grace of god hath taken effect do greatly reuerence and greatly regard the word of god Because not only from time to time it is a meane to seale gods promises in our hearts and to make vs more and more to reioyce in the Lord but also by little and little the selfesame marke in their foreheads And although I might recite more I wil adde but one other token of Gods adoption in his children and that is that they are sorrie Sory to see others offend whē they see other do wickedly and endeuour to withdraw them from their wicked waies giuing them counsell and admonishing them to the contrary hating their sinnes and louing their soules Exhorting also their brethren and sisters to continue in the grace of God according to the counsell of the Apostle Let vs exhort one another and prouoke vnto good workes Take héede brethren lest at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God But exhort one an other daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne Praying continually that the spirit of God which hath assured vs of our adoption may rule and raigne in vs and that from so holy a roote may spring godly blossomes as faith loue mercy patience humilitie chastitie desire of Gods word hartie good will to his ministers diligence in praier togither with all increase of righteousnesse They that earnestly and with a good heart heare Gods word and bring foorth worthie frutes they that reuerence and regard the ministers of Gods word they that exercise themselues in all good workes they whose delight is in them that feare God and who make much of the Godly and who also are sorrie to sée others fall from God they no doubt are such who may certainelie assure themselues of their adoption and of the loue and fauour of God So much for the second part of this text noting out vnto vs the assurance of our adoption and confirming vs in the same set downe in these words The same spirit beareth witnesse wiih our spirit that we are the children of God 3. The third part which followeth is nothing else but ioy and comfort honour and dignitie If we be children we are also heires euen the heires of God and heires annexed with The worthinesse of adoption Christ In which words are conteined the worthinesse of our adoption and that in as high degrée of honour as may be Nowe we are no more seruants subiect vnder the feare and bondage of the lawe but the sonnes of God hauing obtained his fauour through the meanes of our elder brother Christ Iesus If sonnes we are more then sonnes and that is heires and that not of an earthly patrimonie Heires but of the kingdome of heauen Heires of kings or emperours nay more then that heires of God yea and fellowe heires with Christ our Sauiour which sitteth at the right hand of God far aboue al principallitie might and power and dominion in most excellent dignitie A seruant lightly is neuer preferred to that dignitie as to be made an heire and how should it come to passe y◠wee being seruants and bondslaues vnder the spirit of bondage feare should obtaine so great a fréedome and dignitie as to be the heires of God but only through the bountifulnesse of God which passeth all the preheminence and dignitie y◠man can gine or is or would be willing to giue especially to a seruant And how should we that are seruants sinners perswade our selues of so great a dignitie as to be made heires if it were not that the spirit of God did assure our hearts y◠our reconciled God had made vs his children his sonnes and of sonnes heires It is not a thing vsuall in the world that the sonnes of any one man should all be heires no although their progenitors were nobles Our prouerbe is that a man of smal wealth is called bnt ayonger
brother be it that he be a gentleman and of a good house yet he may be farre both from the title and from the possession of an heire Which makes yonger brothers oftentimes to come to hard miserable ends while they séeke euill waies to maintaine their gentry and theire state to hold vp their port and countenance which by their pride commeth to a fall and which by humilitie would haue bin both increased and exalted The humble in soule cōscience god regardeth he maketh thē heires who thinke full basely of themselues God oftentimes taketh the poore out of the mire and placeth him among the princes And the poore and sorrowfull spirite the repentant and sanctified minde is royally furnished euen as Mordecay was cloathed in royall apparell because hee had the fauour of the king and had the crowne royall set on his head who looked to haue his head smitten from his shoulders The whip and stripes belong to a seruaunt and yoonger gracelesse brethren come neuer to inheritance So we being seruantes to sinne and gracelesse in the sight of God should neuer haue come to the royaltie of heires if god by his mercy had not graunted vs repentance vnto life and sowed the séede of his grace in our heartes establishing our weake spirites with a sound faith and confirming the same with the certaintie of this hope that we shall be heires Heires not one or two but euen all heires as many as are his sonnes and children heires of that inheritance which cannot be taken from vs vnlesse through our owne fault and negligence we fall away from it before we come to the full possession thereof Father I haue sinned against heauen and before thée and am no more worthy to be called thy sonne The father accepting his repentance caused the best robe to be brought forth and put vpon him a ring to be put on his finger and shooes on his féete and killed the Yoongest fatted calfe and reioyced and was merry What could he haue done more for his sonne euen the eldest sonne the heire making the yoongest sonne an heire too as well as his eldest brother Indéede the eldest in euery common weale doth carry away inheritance neither is the yoonger pertaker with him But as the Prophet saith God seeth not as man neither is his iudgement as mans is The first borne in earth hath the honour and the wealth but in Gods account it falleth not out so alwaies It is not impossible for the rich to be saued and for the eldest to be heires euen Gods heires yet the yoongest haue often preuailed with God and béen most accounted Iacob haue I loued and Esa◠haue I hated Ismael the heire in fight but Isaac was the true heire euen the heire of promise by gods appointment Dispised Ioseph came to honour and to a kingdome although the youngest of all his brethren when as it was said to Reuben the eldest brother thou shalt not be excellent thy dignitie is gone The woman of Canaan receiued and strangers honoured and they that thought themselues to be the only children of God debarred and they that thought themselues nothing else but heires shut out from the kingdome of heauen Promotion commeth neither from the East nor from the West but God pulleth downe one and setteth vp an other Yea there shall come many from the East and from the West and from the North and from the South and shall sit at table in the kingdom of heauen And behold there are last which shal be first and there are first which shal be last None think you but the children of Zebedeus to be heires whose mother made request for them vnto Christ that her sonnes might sit the one at his right hand and the other at his left hand in the kingdome Nay saith Christ that may not be granted but it shal be ginen to them for whome it is prepared of my father He is not a true Israelite which is one outward neither is that circumcision which is outward in the flesh but he is the true Israelite which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God So not all are heires which séeme to be heires but happy are they whosoeuer that haue the seale of Gods spirit within them and warranting their harts that they are heires heires by promise and heires of al Gods precious promises The worldlings which carry a faire shewe may be far from this inheritance because what through pleasures and what through cares of worldlie desires they are hindred from séeking after this inheritance The rich they made excuses when as the poore the halt the maimed and the blind yea the beggers in the stréete were made partakers of the marriage feast God calleth by his word and by his grace from day to day from time to time such as are despised in the world and such as are reckoned to be the offscouring of all such as make least account of themselues euen such and so manie as shal be saued so many as shal be heires Go saith Christ to Iohns disciples Math. 11. and shewe Iohn what thinges ye haue heard and séen The blind receiue their sight and the halt go the leapers are clensed and the deaf heare the dead are raised vp and the poore receiue the gospel The poore and humble in spirite receiue the inheritance which no man thought should euer haue béen heires This is Gods doing and it is maruellous in our sight Hearken my beloued brethren saith the Apostle S. Iames. cap. 2. 5. Hath not God chosen the poore of the world that they should be rich in faith and heires of the kingdom which he hath promised to them that loue him Let not the poorest be dismaied who though they haue no inheritance in this world yet if they be rich in god rich in faith rich in all holy obedience to Gods will if here they haue none inheritance no not so much as the breadth of a foote yet shall their lot and portion fall out in a large roome in the kingdome of heauen so that they may say with ioy that they haue a large inheritance Their ragges and poore estatehere shal be requited with roial robes elswhere and they shal be heires in heauen which shall farre surmount the estate and dignitie of a king here on earth although it be as glorious and glistering as euer was that of Salomon Whose estate séemeth to be expressed by the words of the Prophet Although ye haue lien among the pots yet shall ye be as the winges of a doue that is couered with siluer winges and her fethers like gold Againe they that thinke themselues the heires of God and the eldest in holinesse of life shall come farre short such as hypocrites are and whose holinesse is but counterfeite and publicanes and harlots shall go before them into the kingdome of God because repentance is séene in the
was he in all goodnesse after that God had giuen him a newe heart insomuch that the scripture testifieth of him that he was a man after Gods owne heart The Apostle S. Paul the remembrance of his earnest and cruell persecution made him most earnest in his office and profession I thank God saith he which hath made me valiant to fight vnder his banner and strong to indure all trouble and persecution when as before I was a blasphemer and a persecutor and an oppressor And againe 1. Cor. 19. 9. 10. I am the least of the Apostles which am not meete to be called an Apostle because I persecuted the church of God But yet by the grace of God I am that I am and his grace which is in me was not in vaine for I laboured more aboundantly then they all yet not I but the grace of God which is with me The remembrance of our sinnes is no hinderance to godlinesse but it maketh vs the more forward If I haue done any wrong to any man saith Zacheus I restore him fourefold This effect also had the remembrance of sinne in that sinnefull woman Marie Magdalene out of whom our Sauiour Christ cast seuen diuels euen she that was notorious for her lewde and light behauiour Who as by repentance she died vnto sinne so the memory of her sinne is dead and buried vnto her in this respect because she liueth still in the glorious remembrance of that righteousnesse which penitent sinners obtaine by faith She is honorably mentioned wheresoeuer the gospell of Christ is read and heard of all men speake of her teares of her sins no one is mentioned and knowne But touching the remembrance of her former sinnes sée what it wrought The precious oile wherewith she was wont to annoint her selfe y◠she might be more pleasant to the sences of her louers she nowe poureth out and for loues sake bestoweth it vppon her Sauiour The eies which were wont to cast wanton lookes vpon the dissolute did now gush out with water serued as conduits at the féete of Christ The haire which before had béene wrapt in gold had bene coloured pleated broidered laid out and beset with pearles was now imploied to a farre other vse that the honour receiued from the féete of Iesus might put out the shame which before it had taken from the eies of leaud amorous beholders Hauing washed and dried she could not satisfie her selfe till she had also kissed her sauiours féete whose mercy now had eased her heart of that deadly sting which the lippes of wantons had imprinted and left behinde them The remembrance of sinnes past is gréeuous that vertue practised in stéede thereof may be more comfortable The one burthensome the other ioyfull Yea what is it that should procure our trouble séeing we are vouchsafed so great a priuiledge as to be accounted of God to be his children What ioy should it be vnto vs that wee are lifted vp vnto this high dignitie as to be the saints of God temples of the holy ghost members of Christ Lordes ouer all the Angels of God to bee our friendes our helpers and aiders the watchmen appointed of God to watch ouer vs that no hurt should come vnto vs otherwise then it pleaseth our good and gracious God who as we may fully perswade our selues doth all for our good and all for the best citizens of heauen thrones of God heires of God brethren and sisters of Christ and fellow heires with him in the kingdome of heauen Finally whether it be the world or life or death whether it be Angels principalities or powers whether they be things present or things to come euen all ours and we Christs and Christ Gods And yet beholde this is not the one halfe of that dignitie the one halfe of that excellent glorie whereunto hereafter we shall attaine being heires with Christ and members of his bodie For where the head is there shall the members be And as we haue receiued of the fulnesse of his grace so shall wée also be partakers of the fulnesse of his glorie Hauing giuen vs an assuraunce thereof alreadie because hée is gone to prepare vs euerlasting dwelling places in such sort that in time to come when all things are prepared for vs he will come againe Iohn 14. 3. to receiue vs vnto himselfe and to entertaine vs most friendly most bountifully most honourably most roially Dearely beloued saith Saint Iohn 1. Epistle 3. 2. now are wee the sonnes of God but yet it doth not appeare what we shall be And we knowe that when hée shall appeare we shall be like him being glorious members of a glorious head The certaintie of our adoption and this dignitie that wee are heires in hope and shall be hereafter in sure possession is a steppe to our glorification The full fruition and enioying wherof wée shall not receiue till this life bee ended For by death wee must bee translated to the possession of so great and waighty matters and of such a wonderfull glory Our life is hid with Christ and vntill we come to Christ as the Apostle S. Paul desired to haue his bodie dissolued and to be with Christ our life and our glorie shall not appeare And euery one that hath this hope in himselfe purgeth himselfe euen as hée is pure Touch none vncleane thing and I will receiue you and I will be a father vnto you and ye shall be my sonnes and daughters sath the Lord Almightie Séeing then we haue these promises dearly beloued let vs cleanse our selues from all filthinesse both of the flesh and spirit and grow vp vnto full holinesse in the feare of God remembring that we are heires let nothing hinder or barre vs from our inheritance which is so glorious that it shall excéed in glory Being heires of that saluation which is most precious of that kingdom which is most glorious of those ioyes which euer shall be endlesse Vnto the which the Lord in his good time bring vs and whereof in his sauing gracious mercies it may please him to make vs partakers To God the Father God the sonne and God the holy Ghost thrée persons and one euerliuing God be rendred all praise dominion and power now and for euermore Amen Gratia Deo solique gloria TO THE RIGHT REVEREND AND venerable Minister of Gods Church Maister Alexander Nowell Deane of Paules S. I. wisheth all the blessings of God in this life and in the life to come perpetuall ioyes WEake meates are fittest for weake stomakes and strong meat for valiant people and bitter potions are most welcome to them that knowe and vnderstand what their effect and operation is To write of the remedie of sorrow and to perswade to the bearing and enduring of bitter sorrow might seeme a paradoxe in most mens mindes were it not that your Worship knew these matters better then I am able to set them downe and expresse them But I thought good to direct these vnskilfull Treatises vnto
before that we shal be receiued where we would wish to be Being thus framed to perfection as much as in this life may be and restored to the image of God in such a measure as it shall please God to inable vs God hath so appointed that we shal be tried by many sorrowes by many temptations before that our happy desire shal be accomplished The siluer and the gold by the furnace is purified from all drosse and those sorrows temptations and afflictions that shall please God to try vs withall shal be worthie meanes to purge vs and to purifie vs and to cleanse vs for no vncleane thing shall enter there Fine manchet hath many labours before it come to be set on the table beaten foorth with the flaile from the husâ—e winnowed from the chaffe grinded in the mill siâ—ted in the sine baked in the ouen Many are the troubles and sorrowes of the righteous and who can name them or who is worthie to knowe them and all must be suffered and all must be vndertaken before we can be prepared to be as fine as manchet set on the Lordes table Necessitie hath no lawe and must hath no remedie And they that will liue godly in this world must suffer troubles and vexations and sorrows and there is no end till death make an end Verily verily ye shall weepe and lament But before I enter into the consideration of these sorrowes A generall consideration of sorrow which this text dooth specifie and of that bitter cuppe of persecution which Christ foretolde his Disciples they should drinke of let vs a little beholde those sorrowes generally which are incident in this worlde to the life of man especially to the godlie Whereof although héeretofore I haue discoursed yet will it not bee much amisse in this place also to make remembrance of them Man that is borne of a woman saith Iobe is of short continuance and full of trouble Hée said so because hée founde it to bee true King Salomon also beholding all the pleasures and ioyes of this vanishing worlde hauing had triall thereof dooth truly pronounce of them that they are but méere vanities Vanitie of vanities vanitie of vanities and all is but vanitie It is a temptation saith a learned man not to be tempted neither is that counted the life of a Christian which is not either seasoned or sowred with sorrow God laying this condition vppon vs dooth it to this purpose euen to trie our obedience as also to make our patience perfect or to make vs perfect through patience Looke how many wantes so many sorrowes howe many losses so many sorrowes howe many chaunges and howe manie troubles so manie sorrowes And manie are the troubles of the righteous but the Lord in time giueth ease to them all Our Sauiour Christ was neuer seene to laugh but to wéepe signifying that the life of them that should bee made like vnto his image should bee rather wéeping and lamentation then reioycing It is good saith Saint Peter to Christ to bee heere let vs therefore builde three tabernaces one for thee another for Moses another for Elias but he forgot himselfe and knewe not what hée said For that ioyfull presence was but for a moment and they were but foreshewers of troubles and sorrowes to come God commaunded the Isráelites to dwell in Tentes to put them in minde still of remoouing as though there were no ioy in this life but still it would haue his chaunge The Israelites were the people whome God appointed to bee heires of his heauenly kingdome but by their earthly peregrination into the lande of Canaan God shewed them and vs by them howe full of sorrowes this life is before we shall come to heauen For God brought not the Israelites straightway into the land of promise that goodly land flowing with milke and honie and abounding with all things which hee had sworne vnto their fathers that they should possesse but led them vp and downe too and fro in the wildernesse by the space of fortie yeares enduring many sorrowes By that meanes holding them in continuall obedience and teaching them to forsake the worlde and only to depend vpon him from whose holy spirit commeth all comfort It is a rare thing that a ship passing on the sea should still haue faire weather and a quiet calme to her iournies end Yea rather stormes and tempests surges and waues shelues and sandes rockes and whirlepooles and some of these it lightly méetes withall And how can the life of man bee without sorrow Yea the wicked themselues who séeme to haue all the ioyes and pleasures of this world according to Christes words The world shall reioyce Sorrow of the wicked they also sometimes féele smart and sorrow and wéeping also commeth to them but full sore against their willes And where by this meanes God trieth the patience of the godly so also in these sorrowes of the wicked their rebellion and impatiencie doth vtter itselfe grudging and murmuring fretting and suming cursing and swearing being rather monsters out of shape then men according to Gods making bearing the image not of God but of the diuell The sorrowes of the vnfaithfull and of the vngodly doe rather hurt them then prepare them vnto God In as much as their impatiencie is increased and they through their owne fault are brought to desperation and damnation But the sorrowes of the godly are so farre from hindering their felicitie and happinesse in heauen as that vsually they be helpes and furtherances thereunto and they make a benefite of them which the other can neither sée nor behold According to that the patriarcke Iacob foresaw that his posteritie should haue manie sorrowes troubles crosses and afflictions but his faith and setled hope was that the gratious hand of god should neuer be wanting O Lord I haue waited for thy saluation Wealthy Iob as I haue said saw sorrowes inough and wise Salomon saw no certaine ioyes as though the ioyes The sorrowes of the Patriarckes themselues were nothing els but vanitie and vexation of minde but especially we may sée it in the liues of the Patriarckes Abraham in feare of death for the beautie of his Abraham wife like to come to great trouble and griefe of minde through the discord of his and Lots seruauntes and to great dislike betwixt them and their families almost to hatred and heart-burning and man-slaughter if in godly wisedome he had not preuented it Trouble by hazard of warres to rescue Lot and his companie Great discord betwixt his wife and Hagar his maid-seruaunt whom hée so greatly fauoured His heart in manner rent in péeces to sée that he must slay his onely sonne beleued and liked and his greatest worldly ioy whome hée had so desired wished and earnestly prayed for saying O Lord God what wilt thou giue me seeing I go childlesse What bitter sorrow and griefe of mind thinke you was it to depart from so great a ioy Isaac like to be cut off in