that deceyued thee he shall make his enimies his footestoole and he hathe troden thy enimies vnder his féete for this is thy séede that hathe crushed his heade he hath obtayned a crowne of glorie and he maketh thée also a glorious conquerour Al this no doubt did S. Iohn consider in the loue of God whē he wrote this worthy saying of our Sauiour God so loueth the world that he hath giuen his only begotten sonne that he shoulde liue with vs bycause we were deade to him that he shoulde dye for vs to the ende we myghte liue with him that he shoulde enter into the earth to make vs an entry into the heaens We haue by this séene some shadow of the maruellous worke of God concerning oure redemption we sée the louing worke of God the father whose proper praise it is that he hath sent his sonne we haue seene also the painfull worke of God the sonne who hath suffered as we sée nowe haue we to consider the worke of the holy spirite likewise whose worke it is that we enioye those benefites sente vs by the father brought by the Sonne for in whose hart that spirit worketh not to him is the Crosse of Chryste altogyther fruitlesse to him is Iesus no Iesus that is no Sauioure and he may inioy no part of that loue of God whiche bringeth life with it for what now God hath sent his sonne is that sufficiente for vs haue we withoute any further adoe taken possession of heauen are we streight by thys in the bosome of Abraham shall we now take no further care is the Crosse of Christ accepted an excuse indifferently for all shall euery soule be saued Nay let no man deceiue hymselfe Christe indeede hathe made an entry into Heauen he hath set open a gate vnto vs but yet a strayght gate where fewe shall enter neyther yet is the gate of Hell cleane shut vp no it standeth wide opē with a gaping mouth and many shall go that way In the generall flocke Christe hathe his sheepe and they are the fewer he hath also his gotes and they are the greater part There is in Gods field good corne but that is ouergrowen with euill chaffe there be some likewise that shall be receiued with the right hand O happie are they for Christe is theirs altogyther there are also whose place is prouided on the left hande O vnhappie are they for they haue no parte in Christ let vs therefore looke vnto our saluation whiles yet the light shineth for as much as there is a little flocke which that good sheephearde hath chosen to himselfe let vs get into the folde with them and following his councell let vs striue to enter in at the strayt gate and that in tyme least the dore be shutte against vs when it shall be to late to knocke Christ is sent vnto vs let vs beware that we receyue him Christ hath brought this rewarde with him to as many of vs as do receyue him that we shoulde not perishe but liue for euer Let vs therefore prouide that we léese not oure part in that precious pearle what then is there nowe to be done Verily nowe we haue séene the loue of God declared by Christ there is but one steppe betwixt vs and home but one worde betwixt vs and lyfe euerlasting neyther hathe the holy Euangelist left that out of his place for those are the footesteppes he poynteth out vnto vs the loue of God the father the patience and crosse of Christ finally faith the good gift of the holy Ghost for this is the condition who so beleeueth in Christ sent from God he should be sure not to perishe but to haue life euerlasting Nowe then must we make prouision for beléefe that fayth faile not this must be all our care for what shall it profit vs though Christ come into the worlde and come againe if he bée not receyued of vs By fayth he must be receyued or else he must be refused his owne receyued him not sayth S. Iohn and why but for lacke of faith for to as many as receyued him to them he gaue power to bée the sonnes of God and what were they euen to them sayth he that beleeue in hys name accordingly as S. Paule saith to the Galathians by fayth are ye the sonnes of God the beleeuers then they are the beloued sonnes of God they are the right receiuers of Christ when that Christ the glorie of God first appeared amongst vs then did the Angelles proclayme peace betwixt heauen and earth and from God good-will towardes men for Christ indeede is the true Melchisedech that is the King that brought peace wyth hym into the worlde But what shall all this auayle vs if we beléeue not for so sayth our Sauiour himselfe he that beléeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not sée lyfe but the wrath of God abydeth vpon him so wrath remayneth for the infidell what then for the faythfull there is peace kept in store for him as for a faythfull subiect to the king of peace for we béeing iustified by fayth haue peace with God through our Lorde Iesus Christ that is the saying of the Apostle Christ is appoynted for the fall of many who are they but the faythlesse he is ordeyned also to bée the rysing of many and who are they but the faythfull for so sayth oure Sauiour likewise who can not belie himselfe hée that beléeueth in him he shall not bee condemned hée that beléeueth not is alreadye condemned bycause hée beléeueth not in the name of the onely begotten Sonne of god Christ is also a stone of diuerse operations hee is a precious stone and hée is lykewyse a stumbling stone To whome then is it precious but to suche as by ioyning the iewell of fayth therevnto haue the right vse thereof So sayeth the Scripture Beholde I put in Sion a chiefe corner stone electe and precious and hée that beléeueth therein shall not be ashamed and here Saint Peter maketh this conclusion saying to you therefore which beléeue it is precious this part is for the beléeuer nowe must the infidell take that which is left they haulting for want of the steadie foote of fayth make themselues of Christ a stone to stumble at and a rocke of offence although Christ be set vp vnto them a signe of saluation yet they like the Cocke on the dunghill do spurne him aside not knowing what vertue there is layde vp in that precious stone for such as by fayth doe finde him wherefore that Prophecie is their portion whosoeuer shall fall on this stone he shall be broken and on whome soeuer it falleth it shall grinde him to powder the misbeléeuers they stumble and lie vnder the stone they fall and are fallen on therefore must they be broken and that grinding stone shall grinde them to powder O the rocke of infidelitie that maketh Christ the rocke
but giue the vertuous your wedding ring then see how you haue headded your arrow And then sée the blissed estate you stande in he is yours for better or for worse for richer for poorer he shal be to you an husband to your childrē a father to your friendes a fauorer to your enimies a terror he shall willingly beare part of all your blowes and burdens he shall double your prosperitie he shall mourne when you wéepe he shall laugh whē you are glad his loue is sure sealed euen ioyned by God himselfe He is not like the riche of whō the sonne of Syrach saith chap. 13. if thou be for his profite he vseth thée but if thou haue nothing he will forsake thée He is not like the light louer for beauty of whom the wise Plato saith He that loueth thée for thy fauor whē that decayeth he wil giue thée ouer But he shal be one with you both body soule he shall walke forth with you here your pilgrimage on earth and shall lead you the way to eternall rest He shall be blissed in all his affaires if Dauid be a true Prophete 1. Psal. His wife also shal be blissed he shall haue séede and blissed séede for Psal. 114. Blissed is the man that feareth the Lord and delighteth in his commaundements his séede shall be mightie vpon earth the generation of the righteous shall be blissed riches and treasure shall be in his house his righteousnesse shall endure foreuer Psal. 128. Blissed is euery one that feareth the Lorde and walketh in his wayes when thou eatest the labors of thy hands thou shalt be blissed and it shall be well with thée thy wife shal be as the fruitful Vine on the sides of thy house euen your husbands wife shal be such a one if your husband be such a one thy childrē like the Oliue braunches round about thy table This Dauid promiseth and prophecieth confirmeth it againe saying Loe surely thus shall the man be blissed in marying that man that feareth the Lorde You will saye peraduenture I woulde thinke my selfe wel bestowed vpon such a man but the craft is in the catching the doubt is in the obteyning But goe you forward in your race of vertue and then you shall not goe farre before you méete with a mete match It is an olde saying The like loueth the like The sonne of Syrach sayth chap. 13. All fleshe will resort to their like and euery man will kéepe companie with suche as he is himselfe A vertuous woman saith he chap. 26. is a good portion and a gift to be giuen to some iust Ioseph or some true Tobias You know that euery good gifte commeth from God as the firste father and founder yet in this case God appeareth more euidently to strike the stroke to worke as it were immediatly within with his own hand So saith Salomon Prouerb 19. House and riches are the inheritaunce of the fathers but a prudent wife commeth of the Lorde Wherefore although there be good tokens markes whereby to make your choise as by the fruit to iudge the trée as Eccl. saith .27 The word declareth the hart the talk is the trial of men yet bicause these are rather probable coniectures than sure demonstrations for fame oftētimes lieth the eye deceiueth the tong dissembleth therefore whē you haue cast the whole the summe yet God is al in al this matter the onely maker of good mariages Be frée then from worldly businesse be cleare from carnall affections cast your hope vpon God depende vpon his prouidence commit the matter wholly to his hands resort flée to him with oft earnest prayer For that whē al other ways be tried is the plainest to séeke the surest to trust the rediest to find for such as seek good wiues good husbands You haue a good example in the .24 of Genesis howe Abrahā proceeded in the mariage of his sonne Isaack you haue there the prayer that the seruaunt of Abraham made to whom this charge was cōmitted howe he entring his iorney desired God to prosper him to shewe mercy vnto his master Abraham that God according to his faithful prayer gaue him a token wherby he chose the faire vertuous virgin Rebecca For hir parents whē they perceiued that God wrought with mā could not deny their goodwil vnto Isaack but answered This thing is procéeded of the Lorde we can not therfore say vnto thée neither euil nor good You haue there also the exercise of Isaack how he was occupied in the mean time while Rebecca was taken out of his rib Moyses sayth He went out to pray in the field towards the euening that Rebecca first founde him so occupied This is al sister that I haue now to be said giue your selfe ouer wholly vnto God to be your guide Let your eyes be so earnest bent vpon hym as they were wont to be vpon your maistresse whome you haue heretofore serued then shall God no doubt giue you as a portion to the righteous he shall so ioyne you that mā may not separat you Christ shal be present with you as at the mariage of Cana he shall conducte you with his holy spirite he shall turne your water into wine he shal make the sowre swéete and prosper all your affaires In meane time while God worketh be not you idle but practise your self in Isaacks exercise and God shall sende you an husband of his kynde euen a faithfull sonne of Abraham a chosen childe of god God shall sende his Angell to leade that man vnto your house euen as he brought Tobias vnto Sara at the house of hir father Raguel And as my poore prayer maye helpe the Lord I beséech him guide you with his holy spirite and prouide you an head for your comfort graunt you long to liue and euer to loue togither with the encrease of your godly children FINIS Iohn 9. Iohn 14. Psal. 119. Num. 24. Apoc. 22. 1. Epist. 4. Psal. 107. Gene. 24. Psal. 8. Gene. 2. 1. Sam. 15. Rom. 6. Iohn 15. Iohn 8. 1. Iohn 3. Iohn 9. Gene. 3. Psal. 49. Esay 1. 2. Esdr 7. 2. Esdr 8. Psal. 51. Esay ▪ 43. Luke 18. Gala. 3. 1. Iohn 1. 1. Iohn 1. Psal. 51. 1. King. 9. Prouer. 10. Iob. 7. Rom. 7. Cap. 7. Rom. 3. Without Christe is nought but desperation Psal. 130. Iob. 10. Gene. 8. Luke 2. Iohn 8. Gala. 3. Alpha. Omega Gene. 6. Luke 1. Psal. 2. Gene. 48. Gene. 49. Cap. 49. Cap. 5. Esay 55. Luke 2. Math. 8. Luke 7. Psal. 2. Psal. 110. Psal. 2. Iohn 19. Iohn 7. Psal. 118. Luke 7. Math. 20. Iohn 6. Luke 22. Psal. 41. Luke 22. Act. 2 Iohn 18. Luke 22. Iohn 18. Math. 26. Iohn 19. Iohn 19. Math. 27. Iohn 19. Num. 21. Iohn 3. Gene. 22. Psal. 15. Math. 18. Rom. 4. Luke 13. Galath 6 Cap. 1. Cap. 3. Iohn 3. Rom. 5. Luke 2. Iohn 3. 1. Pet. 2. Esay 28. Esay 8. Math. 21. 1.
where was his sword now wher was his heart when the maid moued him this questioÌ„ art not thou one of this mans disciples what had he then to answer he made then a flat deniall of hys maister he was none of his disciples he knewe no suche man as Christe was and nowe was it tyme for the cocke to crowe for Peter to fall a weeping and a howling there was Christe left alone and giuen ouer on euery side for the shéepe they were all dispersed Now that guiltlesse Lambe with what a sorte of wicked wolues was he beset There was Annas the fyrste Caiphas the high Prieste Pilate the president there was the assembly of Scribes the â—ocke of Pharisies but thankes be to God the heauenly father his Christe had pacience ynough for them all There was in that Lambe bloude ynough for those greedy wolues the rulers and gouernors there were bones ynough for those hungrie dogges the Scribes and fleshe to satisfie that swarme of adders the Pharisies for all those there was pacience ynough with our suffring sauiour being ready to beare what soeuer burthen they might deuise to oppresse him wythall for they bounde him they made a scorne and a mock of him turning him into a strange disguised apparell platting a crowne of thornes vpon his heade adding thereto thorny and gauling wordes beyng haled and tossed to and fro betwixt Pilate the Priestes and the people one crying on this side beholde the man in dispite of his omnipotent godheade on the other syde another company crying hayle Kyng of the Iewes in contempt of this eternall kingdome and yet for further tryall of his pacience some blindfelded hym some buffetted him some moste shamefullye spued theyr spettle on his face then was hée tormented also wyth Pylates bitter scourge yet no resistance made Christ remedie was pacience but that was not thought ynoughe neyther scourging woulde not serue therefore he muste bée committed againe to the handes of Pylate hée muste be examined witnesse is sought and false witnesse is brought in agaynst the truth it selfe yea although Pylate himselfe coulde not but thus depose for his innocencie saying and repeating it often I finde no fault in hym wherefore yet thys friendship was shewed of Pylate that the people contented he shoulde bée let loose according to the custome of the Iewes This was the greatest curtesie that Christe founde he was set agaynste Barrabas an holy God compared wyth a wicked murtherer for so did Pylate put it to the peoples choyse saying Wil ye that I let loose vnto you Barrabas or Iesus whiche is called Christ naye if Christ should haue nowe bene let at libertie then had the Priestes his enimies froÌ„ the beginning lost al their labor wherfore Mathewe reporteth that they counselled the people to quite Barrabas and to aske Christ to be crucified wherefore the sauing and condemnation being referred vnto them when they cried for Barrabas that he might be saued then Pylate speaking somwhat fauourably as he durst on Christes part sayd what shall I do then with Iesus the answere was let him be crucified And Pylate demaunding again what euill hath he done That question might not be heard bycause it coulde not be aunswered but the more they cryed away with him crucifie him This was that rufull crie that Christe was content to heare for all the loue of God that was and shoulde be declared by him towardes the worlde he had this rewarde crucifie him nothing but crucifie him After this hard sentence as a lamb to the slaughter so was our Sauioure led out of the Citie to the place of his executioÌ„ hauing the coÌ„panie of his Crosse and bearing it part of the way himselfe Now must our Sauiour be serued as the Serpent in the wyldernesse he must be lifte vp to the crosse beholde he drinketh the cup of that curse Cursed is he that hangeth on the trée This is the true represented Isaacke that humbleth himselfe to the aultar a sacrifice for sinne and the Lorde suffereth that bloudy knife withdrawn froÌ„ Isaack to fall vpon his onely begotten sonne and to pierce his precious bowelles that the water mought runne out whiche shoulde washe away the sinnes of his people O Christians O men and brethreÌ„ this was ours by right but Christe is contented to beare our burthen he is contented to dye to dye the death the shamefull deathe the cursed death of the bitter crosse Nowe beholde the Lamb of God that taketh away the sinnes of the worlde O thou sonne of man sée what the sonne of God suffereth for thy sake sée how he is tormented let his panges enter a little into thy hart that thou mayste consider the loue of God towardes thee lette that pitifull scricke of our Sauiour alwayes ring in thyne eare as when he cryed my God my God why hast thou forsaken me for so did the sorrowes of death gripe him as thoughe he had indéede bene forsaken of his father wherefore he suffered him to be layde in the graue also that he might tast of al our infirmities as well vnder the earth as aboue howbeit nowe was it time for the Lord God to gloryfie his sonne in the heauens which had glorified him on the earth wherefore he might not leaue the soule of his dearely beloued in the graue nor suffer his holye one to sée corruption but hath raysed him vp to his ryght hande there to reigne with glorie vntil he make his enimies and our enimies if we be true Christians his footestoole and thus with the glorie of Christe doth the loue of God fully appeare towardes vs for in all this hath God and his Chryste sought our saluation for the sonne of man came for no other purpose but to saue that which was loste and by these meanes in summe hathe he atchieued the ende of his message he was deliuered to deathe for our sinnes and rose againe for our iustification The tvvelfth Chapter ¶ How only faith wrought in vs by the spirit of God and grounded vpon the word of God maketh vs partakers of the fruit of Christes death THus is that worthy worke finished Nowe may Abraham reioyce with ful ioy for his promised séede is performed and he hath poured out his blessing moste plentifully vpon his faithfull children now is Adam truly made vp a new creature thus far is he in the fauor of God that he hath sent his only begotten son to purchase him his pardon God said in his indignation thou shalt die the death but so hath the sonne pleased him that he nowe cryeth thou shalt not perishe but haue life euerlasting Nowe shalte thou liue for so God loueth thée that Christ hath dyed in thy stead now mayst thou stand vpright for so God loueth thée that his Chryste hath falne for thee Chryste is rysen and beholde he so loueth thée that he offereth his gentle hande to rayse thée togyther with himselfe he hath deceyued the serpent
inscription Let it be giue to the fairest The foresayd Gods presented thēselues before this their appointed iudge and offred euery one their rewarde to haue sentence on their side Iuno would make him the highest Pallas the wisest Venus a husband of the fairest Venus here preuailed she was pronounced fairest Paris had his rewarde that was the beautiful Helena who they say was the cause and destruction of the Troians Nowe if your mariage stoode vpon the gift and deliuerie of an apple I trust you could not play Paris part that Venus should vanquish you Wherefore my coūsel is that rather you encline to Pallas for some reward of wit than either to Iuno for hir honor or Venus for pleasure And besides these there is one that by right hath greater interest in the apple than any of the other although she striue not so much for the matter I meane the Ladie Vertue Wherefore if shee come in place wyth-holde not your hand from hir for feare of the other if she offer not hir selfe at the fyrste yet be not rashe or hastie but call vnto God that he maye send hir vnto you and he no doubt as his eares are always open vnto the prayers of the faithful shal bring hir euē home to you and she I think is for your purpose to hir as you ought deliuer vp your apple if you intende to giue it to the fairest to the best the most worthy Wherfore consider wel my last pourtred person of whom although I haue not set so faire a colour yet if he were to be sold I would hold as dearest as who althoughe he be not formed of the finest fashion yet is he made of the purest mettal whō peraduenture Iuno may iest at Venus haue little to vaunt of Plutus whome they call the God of riches passeth not on yet if vertue may preuaile you shall be his vertue shal be yours yea Pallas also pleadeth on his part Wherfore I coūsel you as you wold giue the apple vnto vertue so giue your wedding ring to be worn of the vertuous For if it be so as the Philosopher truly disputeth of frendship that it can not consist but betwixte the good how slender a mariage wil that be wher vertue knitteth not the knot where honestie is not called to counsel and godlinesse is not bid to the bridall I thinke there needeth no farre fette examples in this matter seeing you haue experience so néere you you know what the son of Syrach sayth blessed is that man that hath a vertuous wife for the number of his yeares shall be double You I thinke being vertuouslye disposed entende to make an happy husband see then that he do as much for you as you for him wher as you shal make him happy foresée that he for want of vertue turn not the course of your state whereas you shall double his dayes take héede that he cut not off yours by the middle Ecclesiastes 26. You haue some good floures growing take héede they be not ouergrowne choked with the euil wéedes that he shal bring into your groūd you are thanks be to god disposed to godlinesse match not with the contrarie dispositiō for then shal you be as the yoke of oxen that draweth diuers wayes Vice and vertue were yet neuer friends it caused hatred in brethren as in Cain Abel Esau Iacob howe can the wolfe and the Lamb agrée no more can the vngodly with the righteous He that toucheth pitch shall be defiled therewith Think not then that the vertuous and the vicious may make a good maryage Can you set fire and water togither but that they shall stir and striue for the maistrie and eche to consume the other Stand therefore make no hast for feare of the worste it is better to looke long than to leape lightly rake vp the ashes thorowly and turne them to and fro that you be sure ther remain no spark of burning vice or at the leaste leaue as little as you may and swéepe as clean as you can Therefore marke wel I wish what condition S. Paule setteth when he gyueth you your licence to marrie 1. Cor. 7. The wife is bounde by the law as long as hir husband liueth but if hir husband be dead she is at libertie to marie onely in the lord Weigh well that restraint of your libertie or rather a sure staye of your libertie least by abuse you turne that libertie into a bondage For vnlesse you haue God before your eyes you shal chaunge your libertie into a streyght bondage wheras you seeke comfort you shall finde a curse whereas you hope for ease and rest you shall enter into disease and trouble Aboue all therefore haue a special and a stedfast eye vpon this rule That you marie in the Lorde He made the firste mariage that euer was made and I dout not but he made the first that you made and if he make the seconde also then shall you be sure neuer to repent you of your bargaine He did institute mariage as a thing most holy to his glorie and to the comfort of man Sée therfore that you in your case be voyde of all fleshly affection as neare as you maye that you prophane not that which is holy to your owne discomfort and the dishonor of god Christ you know was presēt at a mariage in Cana where besides his presence he honored it with his first miracle as that he turned water into wine I pray you make Cothring as like Cana as you can let Christ be presēt with you I meane to guide your spirite with his holy spirit turne not his miracle make not I meane water of wine but let that which God hath instituted to your comfort be godly handled of you to his glory Whereas Matrimonie is honorable amongste all men prouide that it turne not to your shame and confusion as you sée in some I néede not here as it were to long particularly to giue you precepts to rehearse she vertues to be imbraced the vices to be detested in men But shortly as our Sauiour answered thou knowest the commaundementes doe this and thou shalte liue So I you know the commaundementes mete the length of their féete by that measure shal you well perceiue whether his shoe will serue your foote yet one thing in this behalfe I must adde not of mistrust but to make a double knotte of a single or a treble of a double for the surer the better the warier the wiser Be wise then and beware that you put not your head vnder the girdle of the vngodly neyther so burden your selfe as to beare the yoke with an Infidell For then it maye not séeme you kept S. Paule his rule As to marrie in the Lord for that is his counsell 2. Cor. 6. For what mariage maye rightuousnesse make with vnrightuousnesse light with darknesse Christ with Beliall the vnfayned children with the faythlesse Infidell For here beside the daunger of