tribulation reioycing in persecution reioycing in torments reioycing in death because they haue bin so well learned in gods schoole in gods booke that the loue of God is throughly shed abroad in their harts by the inward secret and most heauenly working of his holy spirit Triumphing against the world and the cruelties thereof being fully perswaded that neither life nor death nor any thing else shall be able to seperate them from the loue of God which is in Christ Iesus We learne that we are the children and beloued of god and that we are heires euen the heires of god and fellow heires with Christ if so be that we suffer with him that we may also be glorified with him For the afflictions that may fall out vnto vs are not worthie of the glorie that shall be shewed vnto vs and that we shall receiue in the kingdome of heauen If it were not so saith the Apostle we were of all men the most miserable if our hope were ended in this life and if that persecution had not a ioyfull recompence He that striueth not shall neuer be crowned and he that doth not take vp Christ his crosse euen to the death shall neuer come where he is To them that thus endure trouble and are thus hated reuiled and slaine of the world they know and are assured by gods word that there is a crowne reserued for them which the Lord shall giue them at that day dreadfull to others but ioyfull to them When it shall be said vnto them Come ye blessed enioy the kingdome prepared of my father for you from the beginning of the world Search the scriptures for in them ye thinke to haue etrnall life And thus they do performe it It followeth in those words which I haue reade vnto They testifie of Christ you touching the effectuall reason that should moue vs to the reading of the scriptures And they are they which testifie of me In them ye thinke to haue euerlasting life because they direct vs vnto the knowledge of Christ wherein consisteth life According as he saith of himselfe I am the way the truth and the life To him saith the Apostle Act. 10. 43. giue all the Prophets witnesse that through his name all that beléeue in him shall receiue remission of sinnes This is life euerlasting saith the Euangelist S. Iohn 17. 3. that they know thée to be the onely very god and whome thou hast sent Iesus Christ And thus the word of god doth testifie of our Sauiour Christ Ioh. 3. 16. That God so loued the world that he hath giuen his onely begotten sonne for the redemption of the world that whosoeur beleeueth in him should not perish but haue life euerlasting They are they which testifie that I am the onely life to true repentant sinners to giue them ease and comfort that are swallowed vp and ouerwhelmed with heauie sorrowes and as it were vtterly cast away through griefe and distresse of minde for their sinnes According as the Apostle saith Christ came into the world to saue sinners Come vnto me saith Christ all ye that be heauily loaden with the burthen of your sinnes and I will ease you and I will refresh you For I came not to saue the righteous but to call the sinners to repentance They are they which testifie of his holie and vndefiled conception being conceiued by the holie Ghost and borne of a virgine and so being without all blot of sin to the intent that we might be freed from our vncleannes which we draw from our parents being born in sinne and conceiued in iniquitie being defiled by originall sinne and naturall corruption which testifie of his life and conuersation that it was altogither vnrebukable blamelesse and that in euery point he fulfilled the law of God y◠his righteousnes perfect obediēce might be imputed vnto vs which are otherwise vnder the curse of the law that our sinne and disobedience might be couered and that we might not be called to account for the same which testifie that hée was condemned before an earthly iudge to acquite vs from the dreadfuil sentence of the heauenly iudge which testifie that in bodie soule he suffered gréeuous torments that the wrath of god might not take hold of vs which testifie of the wonderful worke of his resurrectiō of his triumphing ouer death sin hell and the diuel to make vs ioyful conquerers which testifie of his glorious ascention into heauen to giue vs assurance of y◠heauenly possession which he hath purchased for vs which testifie y◠he shal be y◠iudge of quick dead to giue vs euerlasting comfort which haue put our whole trust in him when all other vnbeléeuers wicked vngodly people shal stand in his presence with great horror séeing his comming shall bee to be reuenged of their vnbeliefe and contempt Finally in an other consideration we may say that they They bring vs to the knowledge of God our selues are they that testifie of him For first and principally they teach vs the knowledge of God Secondarily and consequently the knowledge of our selues The knowledge of the Almightie power of God in the creation of all things of his infinit wisdom in disposing them in their due order of his great goodnes in doing al these things for the vse and benefit of mankinde Indéed the creation of the world and all the creatures therein do bring vs to the knowledge of God and this is onely the scripture of the heathen people but yet this doth not shew vnto vs sufficiently how God is our God and our father in Iesus Christ which knowledge we do only attain by reading the word of God And this is the scripture of the Christians Through which knowledge of God in respect of Christ we learn that God hath entred into a couenant with all faithful people that he would be their God and that they should be his people And that therfore they ought to performe vnto god his due scruice which especially consisteth in these thrée points First to worship the true God and to detest all idolatry and false gods to make our praiers to God alone and religiously and deuoutly to serue him Secondly that the worship of God doth cōsist in spirituall matters as faith hope charitie obedience righteousnes holines innocency patiēce truth and all godlines Thirdly to improue accuse and condemne all wickednesse and sinne infidelitie desperation disobedience impatience lying hipocrisie hatred slaunder iniurie and wrongfull dealing vncleannesse lust gluttony and all other vngodlinesse and iniquitie Furthermore that God doth in mercy and fauour reward the good and according to his iustice punish the offendors and that therefore he hath prepared ioyes and torments after this life For our soules are such that they neuer die and our bodies shall rise again to be ioyned to our soules at the latter day In respect of which knowledge of God the scriptures do perswade vs so to liue in this world that
those things which of themselues are ioined most straightly and sometimes they are compelled to inuent a great sort of foolsh and darke distinctions wherein the further they occupie themselues and search the wiâ—er theâ— stray from the purpose and so intangle their miserable braines that they can finde no way out This then ought to be auoided with all carefull diligence chieflie in this matter which aboue all other ought purely and cincerely to be taught in the church of God Moreouer VVhat maner of words and speech must be vsed as much as is possible let them take héede though sometimes for a more clear vnderstanding of things a man may be bolde and godly and reuerently to doe that no strange maner of spéech or not approueable by gods word be vsed And also that such praises and words which the scriptures approue be expounded fitly least otherwise any man should take occasion of offence which as yet is rude and ignorant Furthermore we must haue good respect Consideration of persons vnto the hearers wherein also we must make distinction betwixt the malicious and the rude and againe betwixt them which are willfull ignorant and those which are not capable through a simple and common ignorance For to the malicious and wilfull our Lord is accustomed to set foorth plainly the iudgement of God but the other must be led by litle and litle to the knowledge of the truth Likewise we must take héed that we haue not so much respect to the weake that they in the meane season which are apt to vnderstand be neglect and not sufficiently taught Whereof we haue notable examples in S. Paul which declare to vs the wisedome and circumspection which he obserued in this matter chiefly in the 9. 10. 11. 14. 15. chapters of the Epistle to the Romanes Also except some great cause let that they begin at the lowest and most manifest causes and so ascend vp to the highest as Paul in his Epistle to the Romanes which is the right order and way to procéed in matters of diuinitie from the lawe goeth to remission of sinnes and thence by steppes he mounteth till he come to the highest degrée or else let them consist in that point which is most agréeable to the text or matter which they haue in hand rather then contrariwise to begin at the verie toppe of this mistery and so come to the foote For the brightnesse of Gods maiestie suddeinly presented to the eyes dooth so dimme and dazle the sight that afterwards if they be not through long continuance accustomed to the same they waxe blinde when they should sée other things What then remaineth That whether they begin beneath and ascend vpward or contrariwise aboue and come downward to the lowest degrée they take alwaies héede lest omitting that which ought to be in midst they leape from one extremitie to another as from the eternall purpose to saluation and much more from saluation to the eternall purpose Likewise from Gods eternall counsell to damnation or backward from damnation to his purpose leauing the neare and euident causes of Gods iudgement Except perchance they haue to doo with open blasphemers and contemners of God who haue néed of nothing else but the sharpe prickes of Gods iudgement or else with men so trained and exercised in Gods word that there be no suspition of any offence Finally that they neuer so propound this doctrine as if it should be applied to any one man particularly although men must be vsed after diuers sorts some by gentlenesse and some by sharpnesse vnlesse some Prophet of God be admonished by some especiall reuelation Which thing because it is out of course and not vsuall ought not lightly to be beléeued When the Ministers also visit the sicke or vse familiar and priuate admonitions it is their dutie to lift vp and comfort the afflicted conscience with the testimoniall of their election And againe to wound and pearce the wicked and stubborn with the fearfull iudgement of God So that they kéepe a meane refraining euer from that last sentence which admitteth no exception nor condition For this right and iurisdiction only appertaineth to God Notes and proofes The Preachers ought to take diligent heed that in steed of Gods pure and simple truth they bring not foorth vaine and curious speculations 1. Tim. 6. 3. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing but doateth about questions and strife of words whereof commeth enuy strife railings euil surmisings vaine disputations of men of corrupt mindes and destitute of the truth 2. Tim. 2. 14. 16. Of these things put them in remembraunce and protest before the Lord that they striue not about words which is to noprofit but to the peruerting of the hearers Staie prophane and vaine bablings for they shall increase vnto more vngodlinesse Verse 23. Put away foolish and vnlearned questions knowing that they ingender strife Mat. 28. 20. Teaching men to obserue all things whatsoeuer I haue commanded you Which thing they cannot choose but do which go about to compasse and accord these secrete iudgements of God with mans wisedome Mat. 23. The whole chapter Iohn 8. 44. Ye are of your father the diuel who abode not in the truth because there is no truth in him WheÌ„ he speaketh a lie then speakeh he of his owne for he is a lier and the father thereof Furthermore there must be good respect had vnto the hearers wherein also we must put a difference betwixt the malicious and the rude be twixt the wilfull and ignorant Iohn 9. 41. Iesus said vnto them If ye were blinde ye should not haue sinne but now ye say We sée therefore your sinne remaineth And chap. 10. 26. 27. But ye beléeue not For ye are not of my shéeepe as I said vnto you My shéepe heare my voice and I know them and they followe me Luke 20. 46. 47. Beware of the scribes which desire to go in long robes and loue salutations in the markets and the highest states in the sinagogues and the chiefe roomes at feastes Which deuour widowes houses euen vnder a colour of long praying these shall receiue greater damnation Mat. 23. 37. Ierusalem Ierusalem which killest the Prophets and stonest them which are sent to thée how often would I haue gathered thy children togither as the henne gathereth her chickens vnder her winges and ye would net But the other must be led by litle and litle to the knowledge of the truth 1. Cor. 3. 2. I gaue you milke to drinke and not meate for ye were not yet able to beare it neither yet now are ye able for ye are carnall Rom. 14 1. Him that is weake in the faith receiue vnto you but for controuersies of disputations Neuer so propound this doctrine as if it should be applied to any one man particularly Iohn 8. 23. 24. And
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
will write vpon him my new name Mary hath chosen the better part which shall neuer be taken from her he that drinketh of the fountaine of life shall neuer thirst againe The despised of the world and the beloued of the Lord shall be to the Lord for a name and for an euerlasting signe that shall not be taken away He will make them an eternall glorie and a ioy from generation to generation the Lord shall be their euerlasting light and God their glorie For God shall appoint comfort to them that mourne and giue them beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse Esay 61. 2. 3. For their shame and vnworthie reproach they shall receiue double euen aboundant recompence and for confusion they shall reioyce in their portion In the holiest land of all where none but the chosen shall dwell they shall possesse the double euerlasting ioy be vnto them This is the heritage ◠Esd 2. 27. of the Lordes seruaunts It is a ioy that their miseries shall haue an ende and their sorrow shall quite bee taken away but howe much more may they reioyce that their ioy when it commeth shall neuer be taken away And all that haue this hope may well say with the Apostle with great comfort and gladnesse of heart Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword As it is written For thy sake are we killed all day long we are counted as shéepe for the slaughter Neuerthelesse in all these things wee are more then conquerours through him that loued vs. Wherefore I am now perswaded and fully resolued that neither death nor life nor Angels nor principallities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to seperate me from the loue of GOD which is in Christ Iesus our Lord. To conclude let vs with all loue and zealous affection vndergoe this burthen that it shall please God to laie vppon vs howe heauie so euer For God will not faile those that trust in him but will giue them a comfortable issue neither will hée laie any more vppon vs then hée will make vs able to beare Admit the burthen bee verie heauie yet séeing we are sure to be well paide for our laboure and againe that we haue but a little way to beare the same and shall after a while and that a little while bee eased who is it that would not straine himselfe greatly to go through to his waies end rather then for sparing so short and so small a labour to loose so great and so present a reward Wée are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time and at the day of iudgement Wherein wée reioyce though nowe for a season if néede require we are in sorrow and heauinesse through manifold temptations That the triall of our faith béeing much more precious then golde that perisheth though it bee tried with fire might bee founde vnto our praise and honour and glorie at the appearing of Iesus Christ Who hath purchased an inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. And if through hope and patience being strengthned by Gods spirit we hold out in all sorrowes troubles extremities and persecutions we may be well assured that all our sorrow shall be turned into ioy and such ioy that shall neuer be taken from vs. All which vertues and supernaturall and celestiall qualities which is the glory and crowne of the godly God in mercy bestowe vpon vs. Which glory hauing receiued we may surrender it into his hands that gaue it vs and in all humility with the Elders spoken of in the Reuelation we may cast downe our crownes before the throne saying Praise and honour and glory and power be vnto him that sitteth vpon the throne and vnto the Lambe for euermore Amen A meane to moderate our ioy and to abate the excesse thereof and to moue vs to preparation of minde R. T. IF we consider how the mallice of the whole world and the hatred of the greatest princes men of might is kindled and inflamed against vs partly through enuie of our wealth and partly for the hate they haue to true religiō and how they are confederate and haue combined themselues against the truth of God and against the Lords annointed for the defence of the same who by secret conspiracies and open attempts of horrible treason by raising the subiects against the Prince and the people against their lawfull soueraigne haue at many times by diuers waies endeuoured the death of her royall person decay of religion destruction and calamitie of this our natiue country shall not our laughter be turned into mourning and our ioy into heauinesse Whose determination had they effected according to their minds our stréetes had run with streames of bloud our children had béen slain before our faces our daughters rauished in our sights our wiues abused before our eies our houses on flaming fire in our presence our selues finally murthered in most cruel manner Gods truth had perished from among vs religion and the gospell had béene put to flight romish superstition had inuaded this land againe to the destruction of innumerable soules When with carefull diligence we recount these dangers and with thankfull hearts for that miraculous deliueraunce out of the iawes of so cruell lions and gratefull memorie to God for so wonderfull safetie from so bloudie enemies wee shall remember these thinges shall not our laughter be turned to mourning and our ioy into heauinesse When we consider besides this that the hope of our happinesse the state of our wealth the continuance of the Gospell in mans opinion with vs the terme and time of our peace the prolonging of our prosperitie standeth in the life of one most tender woman and vertuous Princes vnder the shadow of whose winges by the great prouidence of God we haue these thirtie seuen yeares bene shrouded from many daungers and mightily protected from suddaine perilles at home and abroad by our open professed enemies and our owne vnnaturall Country-men by whose godly zeale religion hath bene erected the truth of Gods word established the glorious Gospell of Christ maintained though the princes of the world haue snuffed and raged fretted and fumed stampt and stared thereat by whose gracious gouernment euerie man hath hitherto in peace eaten the frutes of his owne orchiard the grapes of his owne vine the commoditie of his owne land not the least of Gods blessings among men without either hostile inuasion or ciuill discention to any great damage whose terme of daies cannot be but the ende of our prosperitie whose day of death shall be the beginning of our wofull wretchednesse whose rest with God in eternall peace our enterance into troubles in this Common-wealth her yéelding to nature which the Lord deferre long to his glorie and her endlesse comfort the first steppe and degree as it were to our miserable calamitie this I say when we do consider shall not our laughter be turned into mourning and our ioy into heauinesse to sée the vncertaine ticklish and hard condition whereinto we are driuen Gloria Deo soli gratia FINIS LONDON Printed by Tho. Creede dwelling in Thames streete at the signe of the Katheren-wheele neare the olde Swanne 1595.
returne vnto him By which forbearing many are wonne to God as also the worst sort are hardned against the day of wrath heaping vnto themselues vengeance against the day of the declaration of Gods iust iudgement Wherein all both the best and the worst cannot say otherwise but that the lord is gratious mercifull in forbearing Slow to anger and of great kindnesse yet Correcting not so slowe that hée will neuer strike or that he will suffer his patience to be abused but when he is throughly prouoked hée putteth his anger in effect Neuerthelesse as the wicked féele the waight of his anger so towardes his people hée dooth so moderate the same that in wrath hée remembreth mercie and causeth his punishments to be but remedies to his his owne people as the Surgion vseth cutting and launcing for the benefit of him whome hée so handleth The scourges and afflictions 2. Macc. 6. 12. 17. that God sendeth amongst his people are not for destruction but for a chastening For it is a token of his great goodnesse and of his gratious kindnesse not to suffer sinners long to continue but straightwaies to punishe them For the Lorde dooth not long wayte for vs as for other Nations whome hee punisheth when they are come to the fulnesse of their sinnes but thus hée dealeth with vs that our sinnes should not be heaped vp the full so that afterwards we should be the more gréeuously punished And therefore he neuer withdraweth his mercie from vs and though hée punish vs yet dooth hée neuer vtterly forsake vs. So slowe hée is to anger that hée punisheth them that goe wrong in a measure warning them by putting them in remembraunce of the thinges wherein they haue offended that they might leaue their wickednesse Furthermore hée maketh them féele his rodde by a little and little giuing them space to repent If saith the wise man thou haste punished the Egyptians the enemies of thy children hauing deserued death with so great consideration and requesting vnto them giuing them time and place that they might chaunge from their wickednesse with howe great circumspection wilt thou punishe thy owne children When thou doest chasten vs thou punishest our enemies a thousand times more to the intent that when we iudge we shuld diligently consider thy goodnesse and when we are iudged we should hope for mercie We are neuer further off frō God then when he doth most fauour vs and he is neuer more truly serued then when he striketh vs with his rod. These effects of Gods anger and his corrections may more truly be termed chastisements then punishments according to that of the Prophet Ieremy cap. 10. 24. O Lorde correct mee but with iudgement let thy punishment be lenified and moderated with mercy let it not proceede in thine anger least I bee consumed and brought to nothing In the Psalme 85. God saith by the mouth of his Prophet If my children forsake my lawe and walke not in my iudgements then will I visit their transgression with the rodde and their iniquitie with strokes and scourges For as sinne and the breaking of Gods commaundements is the cause of correction so is correction the remedie to bring vs into the way againe By which forcible mean of Gods fauour we are so humbled and altered that it procureth amendment in vs. Yea it wrought mightily with the heathen king Nebuchadnezer and brought him to the worship of God This forcible meane of Gods fauoure I say of his fauoure for otherwise where hee dooth correct vs hee might destroy vs preuailed so with King Dauid that after he felt the stroke of his correction hée desired that the Lorde woulde instruct him in his lawe and furthermore that it gréeued his heart to sée the wicked transgresse Gods lawe Finally howe great the goodnesse of the Lorde is in correcting vs wée may well perceiue by the words of the Apostle 1. Cor. 11. 32. We are chastened of the Lord because wee should not bee condemned with the worlde For those whome GOD loueth those doeth hee chasten as for the wicked and vngodly hée letteth them runne on still till they haue filled vp the measure of their sinne and then in steade of correction whiche mighte conuert them they shall féele the gréeuous and heauie burthen of Gods wrath vtterly to destroy them Correction bringeth with it time and place to repent but a suddaine destruction cutteth off all repentance For the grace of God doth often accompany correction as alwaies his wrath is ioyned with destruction The Lord is mercisull and gratious slow to anger to bring the wicked to repentance whom the Apostle Rom. 2. doth greatly reproue for their hardnesse of heart and for abusing his gratious mercy and long suffering Despisest thou saith he the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thée to repentance Againe he is mercisull and gratious and slow to anger in respect of the godly because hee dooth not put his anger in full execution against them And that when he striketh them being moued thereto by his anger it is for their great good and benefit A more large exposition of that which goeth before is 3 Abundant in goodnesse seene in these words Abundant in goodnesse and truth Reseruing Mercy c. Which words giue vs to vnderstand how God vseth all meanes to kéepe vs in his feare by inriching vs with his benefits and powring downe his blessings vpon vs and not onely that but effectually performing whatsoeuer faithfully he hath promised dealing with vs and alluring vs as we sée how carthly fathers go about to winne their children to all vertue and goodnesse by faire words and promises and sometimes bestowing gifts vpon them And this onely and most substantiall argument doth the Apostle S. Paul vse Act. 14. 17. as it were by most sensible meanes to draw the minds of the heathen people from their Idolatry to the true worship of God For saith he although God suffered you to walke in your owne waies yet that you might be without excuse he left not himself without witnesse among you in that he did good and gaue you raine from heauen and fruitfull seasons filling your hearts with foode and gladnesse All which benefits although hée might haue withdrawne because you abused them to his dishonour yet still was he aboundant in goodnesse when you were most vnworthie of them A maister will not doo good to that seruant that shall disgrace him a father will withdrawe his heart from an vnkinde childe Although a mans iealousie bee such that hauing iust cause to forsake his wife for her lewdenesse hée will neuer be intreated to receiue her yet is the Lorde aboundant in goodnesse Let my people saith hee put away her fornications and I will receiue her againe into fauoure The Lordes workes are not as mans workes and hée is aboundant in kindnesse farre contrarie to our nature who can hardly or neuer incline our hearts
continue constant But this is one of the vnchaungeable properties of god as to be stedfast in his promises According to that of the Apostle Saint Iames 1. 17. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights with whome is no variablenesse neither shadowing by turning All his promises are yea and Amen that is to say certaine truthes For as he is aboundant in goodnes so also is he aboundant in truth God is alwaies mindful of his promise although it bee to a thousande generations As the Psalme doth testifie concerning the Israelites That God remembred his holy promise and Abraham his seruant For as he promised that his séed shuld increase into multitudes so also was it his promise that they shuld possesse the gates of their enemies For although they were a long time euil intreated and held vnder cruell slauery and bondage yet God for his promise and mercy sake at length did set them frée And brought them into a good and plentifull land flowing with milke and honie and abounding with all Gods blessings but so that it pleased God to trie them by many extremities Wherein our fraile nature is too weake for if god do not performe when we looke for it wée are readie straightway to say Is the promise of the Lord come to an end and hath he forgot to be good and gratious Should we receiue good at the Lords hand and not euill saith Iob And is it not for vs to wait and staie the Lords leisure And although many fall away for want of present performance yet let not vs doubt the goodnesse of God which is a sure staie in the time of néed if we be stedfast in hope and not too impatient in trouble And why should not we wait for the goodnesse of god although our miseries be great Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine If God for diuers necessary considerations regarding that which is most for his glory and our good do withdraw his helpe in this world yet he requites it in an other world graunting vs a better matter then we can desire of him And so it falleth out that when we thinke his promise doth vs least good then doth it turne to our best aduantage and greatest comfort requiting earthly miseries with heauenly ioyes So excéeding good is he vnto vs by vsing all meanes to kéepe vs in his feare and so doth hée helpe and staie vs lest we should fall away from him Yet fraile flesh is readie to fall away euery houre and 4 doth often fall away for all gods goodnes neuerthelesse the Reseruing mercy c. mercy of the Lord is such that he lifteth vs vp againe As the Psal 90. 3. saith When we are fallen into destruction yet the Lord hath a comfortable word and biddeth vs Come againe The Lord hath mercy in store and his goodnes is so great that he reserueth mercy for vs. It is too manifest that there are but a fewe that cleaue to the Lord and again that infinit thousands cast themselues away yet is the Lord so pittifull that he reserueth mercy for thousands The day of his wrath last iudgement is but one day but he delaieth that day many a thousand daies yéeres because he would Offering mercie haue no man perish but all to come to repētance Reseruing mercy by offring repentance saying At what time so euer a sinner repenteth him of his sinnes from the bottome of his heart I wil put out all his wickednes out of my remembrance saith the Lord. If the wicked wil return from all his sinnes that he hath committed and kéep al my statutes and do that which is lawfull right he shall surely liue shall not die And in an other place if he returne he shall saue his soule aliue Euery where in the scriptures doth God shew forth his mercy by his seruants the Prophets warning his people early late in season and out of season Yet as the raine that falleth vpon the barren ground hath no effect so the mercy of God being offered doth not alwaies enter into our hearts Yea so hard a matter it is euen for those which pertaine to God to receiue his mercy offered that vnlesse God himself do turne their harts by giuing them repentance they shuld Giuing repētance neuer be saued What then shal we say to them that are left in their sinnes Surely as he is mercifull to his seruants so his reuenging hand is vpon the vngodly For on them he will raine suares fire and brimstone as saith the Psalme The more the God did offer mercy vnto his people the more they did refuse it Neuerthelesse saith God Psal 89. My mercy will not I vtterly take away nor suffer my truth to faile According as the Prophet Esay remembreth Except the Lord of hosts had reserued vnto vs euen a smal remnant we should haue bin as Sodom and should haue bin like vnto Gomorrha Euen as a firebrand is taken out of the fire halfe burnt so doth the Lord reserue mercy euen when we deserue destruction and so it fareth with vs as with a théefe who is brought to the gallowes to suffer death with the halter about his neck yet by som extraordinary fauour is saued Doubtlesse by our sin desert al are lost and in the way of damnation but yet by the mercy and fauour of god whē many are left in their sins and sent to eternal punishments some after a wonderfull sort are saued And y◠which is more to be wondred Sauing thousands at euen thousands are saued As we read in the Reuelation of S. Iohn of such a Tribe wer sealed 12. thousand vntil it came to many thousands yet in respect of many other also y◠shal be saued they are but a few thousands Reseruing mercy for thousands as it were by a thousand meanes For A pluralitie of Gods mercies there is a pluralitie of gods mercies and more waies hée hath to bring vs vnto him then we can wel consider of Hée calleth vs vnto him by offering repentance he assisteth vs with his grace to do good moueth our mindes inwardly by infinit good inspiratiōs giueth vs space to repent by diuers occasiōs opportunities incouragements allureth vs outwardly with exhortations promises Feareth vs by his gréeuous punishments shewed vpō others for an example laieth gēlle correctiōs vpō vs as pouerty aduersitie losses sicknes threatneth vs with eternal death least we should vtterly be lost destroied with others Yet further are ther his preuenting mercies whereby he either vseth meanes to withdraw vs from our wickednesse or hindereth and stoppeth the euill intents of the diuell and the worlde kéeping vs from euill company and from euill counsell arming vs and giuing vs strength against them So soone as we rise in the morning we go
to passe but by means but God sheweth his power vnto vs in yâ— without meanes of nothing he can doo all thinges Sarah Abrahams wife laughed when shée heard that shée should haue a sonne in her olde age séeing it had ceased to be with her after the manner of women and that her wombe had so long bene barreine and as it was to be thought now dead What saith shée after I am waxed olde and my Lord also shall I haue lust But the Angel answered Shall any thing be heard to the Lord who as of nothing made infinit creatures so caused he of one euen of one which was dead to spring so many as the starres of the skie in multitude and as the sande of the sea which is innumerable What more impossible then to put life into a stone Yet saith Iohn Baptist vnto the Iewes that boasted themselues that they were Abrahams posteritie God is able of these stones to raise vp children vnto Abraham Howe should we say in the Articles of our beliefe I beleeue in God the father Almightie vnlesse wee were fully perswaded that hee were able to doo all things whatsoeuer he would Which things also the Diuels knowe and doo beleeue Else the tempter woulde not haue saide vnto Christ If thou be the sonne of God commaund that these stones be made bread What foolishneshnesse is it then for vs to measure the infinit power of God within the narrow strait of our owne conceit Much like the seruant of the Prophet Elisha who sawe nothing when as there were round about his maister and himselfe horses and charâ—ts of fire the mountaine full Yet this matter of Gods Almightie power is more manifest in the resurrection that after our bodies haue béene consumed to earth and ashes and hath beene meate for the foules of the aire the beastes of the earth and the fishes of the sea when euery part and parcell of our bodies are brought to nothing yet shall they returne to their former estate and be renued againe As Iobe saith I hope to see my Redeemer in the latter day not with anie other but with these same eyes What is it for him when all thinges are vanished and consumed to nothing to bid them returne againe who as the Prophet faith Renueth the face of the earth and doth cloath it yearely as it were with a newe garment What is it for him to make a plentifull lande barraine and to bring foorth nothing as hée did by the lande of Sodome and Gomorrha and to make a barraine land to be plentifull and to bring foorth all things For as hée turneth the flouds into a wildernesse and drieth vp the water springes Psal 107. 35. So againe he maketh the wildernesse a standing water water springs of a dry ground Darknes and light to him are both alike so is it his onely propertie both to make all thinges of nothing and that there should be nothing impossible vnto him Wherefore let vs not foolishly imagine that out of nothing nothing can be made as some haue thought and those not meanly learned but when we come to the view of the workes of God all learning and wisedome of man must 〈◊〉 And although we reade that man was made of the dust of the earth the fishes and foules of the water the woman of man yet the first beginning of all things was of nothing let vs with Iobe cap. 26. 7. beholde yet a little more nearer very manifestly and also with great delight The wordes of Iobe are these Hee hangeth the earth vpon 2. Esd 16. 501. nothing VVhiche thing is subiect euen to our sences For the heauens euerie way foorthe doo compasse the Earth and the Sea and the Earth and the Sea standeth of it selfe without any manner helpe but onelie from GOD. And although euerie one cannot perceiue so muche yet the learneder sorte haue tryed it and found it out by learning and some passengers and trauellers if not by land yet by sea haue aduentured it If it hang vpon nothing wonder not For God hath laide the foundations of the earth Psal 104. 5. that it neuer should mooue at any time making it fast and giuing it a lawe which should neuer be broken till he saw good and that all should be ended But that we should be somewhat more resolued in this By his word doubtfull matter this we are to learne that as God made all things of nothing that did appeare so also he performed this wonderfull worke onely by the word of his mouth The Potter maketh his vessels out of the claie the Carpenter buildeth his house of timber the Smith forgeth his instruments out of iron but shewe me the workeman that can but wish his woorke made ready to his handes without any other helpe but onely to haue it for the wishing Onely and alone it was God that commanded and said Let it be so and it was so Psal 135. 6. For whatsoeuer it pleased God that did he in the heauen and in the earth in the sea and in all déepe places To vs that haue a very smal insight in the infinit works and power of God it séemeth vnpossible it should bee so yet the word of God which is the foundation of all truth hath certified vs that it is so Psal 33. 6. â— By the word of the Lord were the heauens made and all the hoste of them by the breath of his mouth For he spake and it was done he commanded and it stood His effectuall power was in his word and commandement In the beginning God created the heauen and the earth and said Let there be light and there was light Let there be a afirmament and it was so Let the earth bud forth hearbes and trees and it was so Let there be lights in the heauen and there were lights Let there be foules in the aire and fishes in the sea and there were multitudes and God was delighted in the worke Let the earth bring foorth all beastes and cattell and presently they were to be seene This was that eternall word of God which was before all things the ingraued forme of the image of God the second person in the godhead by the which all things were made This was the word of God which was before his works of old which was set vp from euerlasting from the beginning and before the earth When there were no depthes neither any fountaines abounding with water before the mountaines were setled and before the hilles he had not yet made the earth nor the open places nor the height of the dust in the world when he prepared the heauens it was there and when he set the compasse of the déepe When he established the cloudes aboue when he confirmed the fountaines of the déepe when he gaue his decrée to the sea that the water should not passe his commaundement when he appointed the foundation of the earth then was his word with him a nourisher and it was his daily delight
he hath thus laboured for the winde The distrustfull prince did behold great plentie but came no nearer The rich man that boasted of his goods liued not long after And this we must thinke with our selues as God hath inriched vs so also will he be remembred of vs. The order of Gods prouidence being thus set downe concerning the maintenance preseruation and foode of all creatures we may also behold how God doth gouerns all things Which although it be not plainly set downe in the text which I haue reade vnto you yet may it bee inferred vppon the cause of this plentie set downe in the words of the same Chapter As if it might bee demaunded what was the cause that after such scarcitie and famine all things were so plentifull and so good cheape which could not come to passe but only by the finger of god and by his secret ordinance The reason thereof and the words of the Chapter are these For the Lord had caused the Campe of the Aramites to heare a noyce of charrets and a noyce of a great army so that they said one to another Behold the King of Israel hath hired against vs the Kings of the Hittites the kings of the Egyptians to come vpon vs. Wherefore they arose and fled in the twilight and left their tents and their horses and their asses euen the campe as it was and fled for their liues This suddaine change might A new line séeme to come from fortune or some blinde chaunce yet is it manifestly set downe that it was Gods working and that he onely brought this matter to passe Who is the authour not only of plentie and scarcitie but of sicknesse and of health of wealth and pouertie of warre and peace of drought and raine of tempests and faire weather of barreinnesse and fertilitie Yea he guideth and gouerneth the hearts of men and their affections yea euen their tongues and all their actions And that which is more straunge he hath an eie to the smallest matters the haires of our head the lighting of the sparrowes vppon the ground and that which séemeth to be but a matter of chance the ordering of lots in matters of waight he disposeth them too Nothing commeth to passe by fortune and chance nothing by destiny or necessitie but all by Gods prouidence and handie worke And hauing now to intreate of gods gouernment ouer his creatures and the affaires of the world it is as if I should walke in a wide field or saile in the large sea What other men haue thought of gods gouernment it is base and light but what we are to thinke thereof let vs daly weigh with déep consideration Men of void mindes haue thought God only to sit idle in the heauens and to beholde those things which are done othersome that he moues the world and all the parts therof but not that he doth direct the peculiar actiō of euery creature They wil confesse his great power but they deny his infinit incomprehensible and most wise gouernment in the world or in the affaires of men or men themselues Some were content to yéeld a little and they were perswaded that he ruled all things in heauen but as for all things vnder the heauen they thought were ruled and ordered by fortune chance Doubtlesse God doth rule all matters and ordereth the meanes that tend therunto neither are they as a ship on the sea without a gouernor or as an arrow in the aire which is blowne aside of euery light wind But to proue vnto you that God by his prouidence is the only guider gouernour of all things it séemeth very expedient first to remoue all doubts out of your mind concerning fortune and destiny which are too rise in most mens mints and tongues Which are two great stumbling blocks being taken out of the way we shal the more cléerly perceiue and certainly know the vertue and force of gods heauenly The opinion of fortune remoued prouidence This opinion of fortune hath brought almost all the world to fortunate mindes and vnstedfast hearts when they thinke that all things runne vpon hap chance which are otherwise ordered If a man in his iourney light vpon théeues and be robd and spoild wherunto will he impute his losse and his hurt Are not these his words It was but my ill hap So if sailing vpon the sea through some suddaine tempest he make shipwrack or trauelling by the way méete with wilde beastes if he be killed by the fall of some house or some trée who is it that thinketh of any other cause then of fortune as if the blind were led by the blind and so both fall into the ditch For fortune is fained to be blind because foolish men sée not the cause of those things that are done and how can a blind man iudge of colours If one digging in the earth finde any treasure that hath bene hid or finde a bagge of money as he is going by the way or after great stormes and tempests hardly escape death and come safe into the hauen then who but ladie Fortune and fortune is honoured as a Quéene yea rather as a goddesse Of like such a goddesse as the Apostle Saint Paul speakes of Vnto the vnknowne God So is the true God robbed of his honour who onely is the authour of weale and woe Was it a chaunce or Gods appointment that beares came into the cittie and deuoured the children that mocked the Prophet Putcase that two neighbours goe to the wood togither Deut. 19. 5. one heweth wood and as his hand striketh with the axe to cut downe the trée if the head of the axe slippe from the helme and hit his neighbour that hee dieth was it a chaunce trowe you The scripture and word of God decideth this matter and saith that God hath offred him into his hand Exod. 21. 13. God hath diuers punishments for sinne and his iudgements are most iust though they be most secret and hid from the eies of men The field is pitched two great armies méete togither the fight endureth long now one army is readie to haue the vpper hand and after a while the other at length say we by good happe that army ouercame If it be true that this matter fell out by happe how can the word of God be true which without all controuersitie is the onely truth which auoucheth the contrary in these words Prou. 21. 31. The horse is prepared vnto the battle but the victorie is of the Lord. Hee that prepareth himselfe vnto a long iourney looketh no further then to that which is besore his eyes and wisheth that he may haue a lucky iourny and then al is wel at least wise if it end well But Abrahams seruant going on his maisters businesse to séek a wife for his maisters sonne praieth to God for a prosperous iourney and lifteth vp his eies to heauen Whereas these fortuune-folks runne hedlong on and looke to méet good fortune by
not imagine that there are more gods then one because God said Let vs make but rather the authoritie of the Trinitie is proued vnto vs that though there be thrée persons in the Godhead yet there is but one God For as God the father createth so is God the sonne the wisedome of all the creation and from God the holy Ghost procéedeth the vertue and power of all things The excellent qualities of the soule and wherein the image of God consisteth is especially to be séene in these two points namely Holinesse and Holinesse and Righteousnesse Righteousnesse yet furthermore they had Frée-will and by their creation were immortall and frée from death and last of all God gaue vnto them this great priviledge as to haue the soueraigntie the rule and gouernment ouer all his creatures By which we plainly vnderstand that our first parents in their time were frée from all sinne which time is called their time of innocency In respect whereof Salomon searching the nature of man and comparing the time of his iniquitie to the time of his innocency doth thus pronounce of him Onely loe this haue I found that God hath made man righteous but they haue sought many inuentions and are gone astray through their owne foolishnesse and so are the cause of their owne destruction and are fallen away from the image of God which hee had planted in them The image of God consisteth in the depth of wisedome in the vnmeasurablenesse of power in the infinitnesse of his goodnesse and mercy being perfect holy perfect righteous doing all things according to the pleasure of his own will in whom onely dwelleth life and immortalitie The most of which qualities if not all man at the first was indued withall which were and are in God in the highest degrée but to man they were giuen onely in a measure and in a farre inferiour degrée and that with a condition if so be hee did continue in the obedience of gods commaundements This image of God in our first parents is nothing else but the natural conformitie and disposition of the soule and of all the functions powers and operations thereof vnto the lawe of god whereby fréely and voluntarily it inclineth vnto true and perfect holinesse and righteousnesse that according to that rule he might serue god his Creator all the dayes of his life For as god is a spirit so will he be worshipped in spirit and truth and in sinceriie of heart and minde hating all manner of counterfait and false worship wherunto the nature of man is now too much inclined and had rather worship any thing then god himselfe Also his dealing to his neighbour should bee inst and vpright but such are vanished out of the world and now there is nothing but subtiltie and craft and wrongfull dealing and all iniury and oppressien practised good hearbes are plucked vp and nothing is now to be séene but wéedes The holinesse that god requireth of vs and according to the which our mindes and hearts were first framed is the holy obedience and true worship of god ioyned with a sincere loue of god procéeding from an effectuall faith in the knowledge of God his word and his works In stéed wherof now ratgneth idolatry the loue of the world and worldly lustes the ignorance of God his word is more rife then the knowledge of the same and none more accepted then they that most despise it The righteousnesse also which God nowe requireth and wherwith we are inabled is such a louely respect and friendly regard of our neighbours that we haue care of them as of our selues and wish no otherwise vnto them then to our selues and doo vnto them as we would other should do vnto vs and that not outwardly for a fashion but inwardly and from the heart not in a word onely but in déed yea in our thought secrets This holinesse and righteousnesse was once planted but neuer came to perfect growth the good corne is choked vp and as we say il wéeds grow apace The dayes of this present euill worlde are such that now the age wherein we liue may well be termed an iron age and worse if worse may be in respect of the first age and the beginning of the worlde which time was a golden and precious time when the hearts and mindes of men were as fine and pure as golde or if there bee any thing that may bee saide to be more pure Now is there a vaile cast ouer our mindes and consciences our faces are couered as it were with visors and a thicke skinne is growne ouer the heart all shame is banished and a holie minde and a true and sound heart is either very rare or no where to be founde Which in the beginning was not so So that now we had néede daily to haue these wordes often repeated vnto vs. Lord who shall dwell in thy tabernacle Who shall rest in thine holy mountaine and bee receiued into heauen when this life is ended None but suche as walke vprightly and woorke righteousnesse and that speake the truth from their heart Who doo not abuse their tongue in slaundering nor doo any euill to their neighbours nor receiué and beléeue a false report against them In whose eyes a vile and wicked person is contemned and who maketh much of them that feare the Lord who performeth his oath and chaungeth not his mind although it be to his owne hinderance Who giue not their money to vsury séeking thereby the vndooing and vtter impouerishing of their neighbors who take no rewarde against the innocent or stande against them and doo them harme And they that doo these things and whatsoeuer else may stand with an vpright conscience in the feare of God they shall neuer bee mooued that is they shall not be cast from Gods presence as they shall bee that doo the contrary but their part shall bee in the kingdome of heauen and their soules onely shall rest among the blessed soules Let vs looke into our first creation and let that be our example and our patterne and let that be the high way for vs to walke in In the soule of man there are two especiall parts first his vnderstanding and reason secondly his will and desire and all the motions affections and inclinations that procéede from the same His vnderstanding by his creation was furnished with all knowledge méete and conuenient for him so that hée néeded not any to teach him but God had endued him with that knowledge which might haue well directed him chiefly in those things that pertaine to the worship and seruice of God to his owne saluation and the benefite of his neighbour And not only his vnderstanding and reason was fraught with all knowledge but his will also and his desire was most readie to performe the worship of God his will and desire was most readie to the obedience of Gods commandements Then by his vnderstanding hee was able to discerne the trueth perfectly
the loathsome end of the Emperour Arnolphus whose flesh and entrailes were eaten vp of lice and nothing left vneaten saue onlie his griftles and his bones although the phisitians did their best who can doe nothing when God saith nay and hindereth their working by not giuing effect to the same A king deuoured of rattes and an Emperour of lice mightie rulers and great gouernours and yet had no power ouer such weake creatures God did not vouchsafe them to end there liues by sickenesse or sword or famine or pestilence but that they might be more odious and detestable and of infamous memory to the world and all succéeding ages it was Gods wil that thus they should be deuoured and that their sin should not be vnpunished and that mightie men should be plagued by Gods hand who otherwise séeme to be lawlesse That Emperours and Kings Nobles and Magistrates and all the great ones of the world may not think that they shall escape scotfrée but as they are mightie so are their mightier then they Thus according to that small skill that it hath pleased God to graunt me I haue brieflly discoursed of those principall matters comprehended in the image of God in man being created in righteousnesse and holinesse hauing Fréewill at the first and furthermore crowned with immortalitie and fréedome from death and lastly the priuiledge soueraigntie and gouernment ouer all Gods creatures then being graunted vnto him of God And this is that happie estate wherein man was created and whiche for a time he did enioy but he did not long continus therein Who through his owne fault and disobedience fell away from so great giftes and graces and blessings God graunt that both our hearts and mindes may be so framed from day to day to the image of God in holinesse and righteousnesse and all good and vertuous quallities that God may bee glorified in vs and by vs and that our Frée will workes which are nothing else but inclinations to sinne may from time to time be redressed vntil that sinne and the corruption thereof which lieth hid in our hearts may at the last be rooted out that so we may be partakers of that immortalitie and fréedom from death which by reason of sin we haue lost and are now for the same cause hindered from Finally that we may obtaine that priuiledge rule and gouernment not ouer beastes which is but for a time but ouer our beastly affections and sinfull desires which are rise in vs and now preuaile and haue the vpper hand that they may be cut off for euer and that we may neuer displease God And that at length we may come to that place where we may continue alwaies in giuing thankes vnto him and setting foorth his praises where we may enioy the presence of God with the full fruition of all happinesse and where we shall sée and behold him as he is face to face To God the father God the sonne and God the holy Ghost c. Deo gratia solique gloria Of Iustification The knowledge of our miserie A comfort in our downfall The ftaie the happie estate and the life of a regenerate man taken out of the Epistle of Saint Paule to the Romanes THe righteousnesse of man is as a defiled polluted and menstruous cloth whereby we become hatefull vnto Our mindes are corrupt by Idolatry God For when we should glorifie God in his creatures perceiuing in them his eternall goodnesse wisedome and power yet we turne the truth of God into a lie worshipping the creature in steade of the Creator which is blessed for euer Then also are we vnrighteous and most wicked in our liues For there is none of vs that Our liues shamefull by our wicked behauiour vnderstandeth and séeketh after God yea willingly from whence floweth all wickednesse wee forget God none that dooth good contemning God and admiring our selues béeing puft vp with vaine cogitations farre from the obedience of God Our féete are swift to shead blood and our throate is an open sepulchre we are deceitfull and our tongues are filled therewith wee are giuen to all crueltie and oppression destruction and calamitie are in our waies and the way of peace haue we not knowne the feare of God is not before our eyes Yea wée doo not only commit those thinges our selues which we knowe are woorthie death and are condemned by the lawe of GOD but also fauoure them that doo them And this is the state of man being left vnto himselfe in which estate euen the regenerate should be inwrapped if god All subiect to condemnation and so vnder the mercy of God did not correct ther wickednes So that by nature being without Christ we are shut from the kingdome of God as obstinate stubburne and rebellious persons a people that cannot repent but goe on still in our wickednesse and are aliaunts and straungers from the common-weale of Israel and depriued of the blessings of God and are all as condemned personnes vnlesse it please God to drawe vs vnto him and for our stonie heart to giue vs a fleshly heart that may resolue it self into teares and vnlesse it please God to forgiue vs our sinnes and to renue our corrupt hearts Most true therefore is that generall proposition of S. Paule For there is no difference for all haue sinned and are depriued of the glory of god euen of eternall life and happinesse whereat all of vs doe aime Now séeing the heart of man is deceitfull and who can knowe it Séeing there lurketh many starting holes therein and that the braunches are indued with the selfe-same sappe that commeth Although we be not iust by nature yet we would seeme to be iust by condemning other from the roote I meane séeing we are readie to excuse our selues in our owne wickednesse by accusing of others as did our forefather and our first roote Adam and that the nature of man is to cleare himselfe and to hide his sinnes from god being giuen to all hipocrisie and that he is ready to iustifie himselfe by condemning other albeit he commit not hainous sinnes such as are mentioned Those that might otherwise thinke themselues iust being compared to the lawe are wicked in the latter end of the first chapter nor giue consent vnto them yea although he shewe himselfe a professed enemie to those vices yet because he is not altogither frée from them or at leastwise tainted with some of them if he consider his estate he cannot shewe any defence for himselfe So that by his fained and hipocriticall kind of righteousnesse first he is in excusable secondlie he incurreth the iudgement of God which is according to truth against them which commit such things thirdly he despiseth the riches of his bountfulnesse patience and long suffering not knowing that the bountifulnesse of God leadeth him to repentaunce The effect of which his hipocrisie is this that after his hardnesse and heart that cannot repent hée heapeth vp as a treasure vnto
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
lawe as pertaining to God but am in the lawe through Christ that I may winne them that are without the lawe to the weake I become as weake that I may winne the weake I am made all things to all men that I might by all meanes saue some And this I doo for the Gospell sake Rom. 1. 14. I am debter both to the Grecians and to the Barbarians both to the wise men and vnto the vnwise Philip. 2. 12. 13. Make an end of your owne saluation with feare and trembling lest that through the deceit of sinne ye should fall away or else lest ye be any offence to the weake For it is God that worketh in you both the will the déed euen of his good pleasure Concerning the second that we do not apply this doctrine to any man particularly or to any certaine company For in this also it differeth from election Because election as hath beene said is reuealed to vs by the spirit of God within our selues not in others whose hearts we cannot know And Reprobation is euer hid from men except it bee disclosed by God contrary to the common course of things For who can tell if God haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdly wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne vngodlinesse For I speake of those things which we ought to consider in others For the examples of such mercy of God are very rare Neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power Iam. 4. 13. 14. 15. 16. Goe too now yée that say To day or to morrow we will go into such a citie continue there a yeare and buy and sell and get gaine And yet ye cannot tell what shall be to morrowe For what is your life It is euen a vapour that appeareth for a litle time and afterward vanish away For that yée ought to say If the Lord will and if we liue we will do this or that Now if we cannot promise the continuance of life vnto our selues how much lesse may we assure our selues of Gods mercie at our pleasure Luke 12. 19. 20. The rich man said vnto his soule Soule thou hast much good lain vp for many yéeres liue take ease eate drinke and take thy pastime But God said vnto him O foole this night will they setch away thy soule from thée 2. Tim. 2. 25. The minister is willed to instruct the euill disposed with méeknesse and such as are contrary minded prouing if GOD at any time will giue them repentance Therefore repentance is not at our pleasure or leasure 1. Pe. 1. 14. 15. 16 17. 18. 19. Fashioning not your selues vnto the former lusts of your ignorance But as he which hath called you is holy so be yée holy in all manner of conuersation And if yée call him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling heere in feare Knowing that yée were not redeemed with siluer and gold and such corruptible things Hebr. 12. 14. Follow peace with all men and holinesse without the which no man shall sée the Lord. And if we obserue this order wee shall receiue great fruite of this doctrine especially in these foure considerations First it maketh men humble and to submit themselues to God Secondly it maketh the grace of God to be better knowne of the elect seeing it is not common to all Thirdly it bringeth a godly care to receiue faith when it is offered and to labour to increase it Fourthly it doth confirme vs against all offences All which reasons are more plainly set downe in the last part of this eight chapter Deo gratia A Praier for the Queenes most excellent Maiestie O Most gracious God and heauenly Father by whose disposition Kingdomes and Kealmes are gouerned and by whose power Kings Princes raigne we giue thée hartie thanks that in thy great mercy thou hast set such a Prince and Quéene ouer vs vnder whose godly and peaceable gouernment we enioy glad tidings of thy Gospell and the truth of thy word in manifest sort deliuered vnto vs with peace and quietnesse and other worldly great blessings of thine in a plentifull measure Endue her so with heauenly gifts that her heart may be alwaies framed to the obedience of thy will that by her godly and gracious gouernment thy name may be glorified thy Church edified the poore members of Christ relieued vertue aduanced and vice beaten downe and punished that so in wealth she may surpasse that prosperitie y◠was in the daies of King Salomon and that in life and health she may so be preserued long among vs to thy glorie and our comfort that the yeares of her royall fathers gouernment may bee doubled vpon her And although we for our parts haue and doo daily prouoke thy wrath against vs and haue worthily in respect of thy blessings deserued the contrary as for the heauenly vlessings of thy Gospell and truth ignorance idolatry and superstition for wealth and prosperitie penury and scarcitie for peace and quietnesse troubles and warres for our health and the continuance of our life diseases and death yet in thy mercy be fauourable vnto vs mollifie our hard and stonie hearts that we may repent mortifie sinne in vs that there may be séene amendment in our liues and conuersation that we may yéeld our soules and bodies to the obedience of thy blessed will and commaundements whereby thy manifold and good blessings and benefits may be both increased and continued toward vs. That the heauens may send downe their raine that the earth may giue forth her plentifull encrease that our garners may be full and plenteous with all maner of store that our shéepe may bring forth thousandes that our oxen may be strong to labour that there be no decaie no leading into captiuitie and no complaining in our stréets wherein we shall be blessed who haue the Lord for our God As for her enemies who séeke her destruction let them fall into the pitte that they haue digged for others and let their owne shame light vpon them And let thy crowne florish vpon her head whom thou hast annointed that in the maintenance of thy truth and of thy people it may be knowne that though the heathen rage so furiously togither and the Kings of the earth stand vp in armes against thée and against thine annointed that thou breakest the bowe and knappest the speare in pieces that thou art able to turne the swordes of her enemies to murther themselues And though the horse bee prepared vnto the battaile yet the victorie is from thée who can mightily confounde her foes and put a hooke in their nosthrilles and turne them backe the same way they came The straunge deliuerances which thou hast wrought in her behalfe both
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
women to moderate themselues men also ought to haue regard as where men in other respects are warned there women also must haue care For what is spoken to the one is spoken to the other also And this moderation here spoken of and whereunto by the Apostles and seruants of God we are warned is not in men and women as of themselues except the grace of God doth first worke it Next vnto pride and brauery of apparrel may follow the Building brauery of building wherein the richer and wealthier sort are giuen much to abound And euery one almost hath this in his minde if not in his mouth which king Nabuchodonosor vaunted of Dan. 4. 27. Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of my maiestie These stately buildings make stately mindes and drawe on the owners to excessiue expences to maintaine the port thereof and sobrietie is shut out and banished which should haue all the roome within God foreséeing what hinderance it would worke in the mindes and hearts of his people if they should build them costly houses and lest they should be too much wedded vnto this world commanded them to dwell in tents that they might be put in minde as the Apostle saith Heb. 11. That héere they haue no dwelling places to continue but are as pilgrims and strangers on the earth Whereas they that haue all their hope and all their ioy in this world delight to build gorgious houses as though they should neuer die and call their lands after their own names What profit had the Canaanites of their goodly houses when as others were made the owners In the 28. chap. of Deu. a curse was fortold and denounced against them that did not feare God that althogh they built houses yet they should not dwell therein A iust iudgement for them that spend their goods supersluously whereas they should bestow them otherwise Stately Babel which was purposed to be built vp to heauen was not finished and I could wish that such Babel buildings might haue a fall or some gazing impediment for euery one to behold to point at much like to suppressed Abbies that the owners might come to some sobrietie and learne to imploy their wealth and riches not to honor themselues but to honor God therby Somewhat also might be said of lauishing expences were it not that debt pouertie and such shreud afterclaps Expences did make thē sober against their wils and too late to wish that they had kept a mean being brought now to extremite Sobrietie also hath his vse in withdrawing the minde from the gredie desire of couetousnes where with many are Couetousnes carried away headlong and thinke they shall neuer haue inough Heaping and gathering and scraping much like to the wont or mole whose continuall practise is to scrape vnder the earth so are their minds earthly though they were made to be heauenly Being made the good creatures of God they haue made themselues monsters their hands turned into nets their fingers into limetwigs their heart and their head and all the rest of their bedie being turned into mettall as though they were hewen out of some golden or siluer mine Their mindes being no better then their bodies a lumpe of clay The barrein wombe is not satisfied the earth hath not inough hell is bottomelesse and the minde of the couetous is insatiable What a plague is it for vs to be drudges when we may be free and to make wealth riches our maisters which should be our seruants What a crosse and misery is this vnlesse one would kil himself for a man to spend all his life in carking and pining and scraping Therefore couetousnes may wel Prou. 13. 7. be called misery and the couetous miserable for they are miserable indeede Of them which séeme to be wise there be no such fooles in the world as they that loue mony more then themselues This is a gréeuous sickenesse which makes people dead being aliue that makes them wander vp and downe with pale faces and pined bodies and withered carkasses as though they were goasts And no maruel For they that drinke quick-siluer die a languishing death and weare away by little and little What phisicke what wisdom what ioy and happines what life and libertie then doe they finde who by the grace of God haue learned sobrietie who hath alwaies contentation to beare her company Which moderateth and staieth the min◠when their is inongh and bréedeth a full perswasion and a resolution And so much the more because it hath ground and assurance from the promise of God As we may read Heb. 13. Let your connersation be without couetousnesse for it is said I will not leaue thee nor forsake thée If we had but the word of some wealthy man to assure vnto vs a sufficiencie how would it comfort our harts and lessen our labors and cares Behold the words of the highest for him that is content with that he hath O then doe farre away couetousnes and desire and couet no more then that as may serue thy turn and relieue thy present necessitie God hath appointed thée to get thy liuing by thy labor adde therunto thy earnest praiers that it would please God to blesse thy labour so shal not couetousnesse like a hungry diuel enter within thée and possesse thée For if thou hast inough what néedest thou to haue more Then shall God send downe his grace to endue thy mind with sobrietie when once thou hast learned y◠god hath inough for vs all And as sobrietie giueth a lesson to the poore to content themselues with that portion which y◠Lord hath sent them so also may the rich hold themselues contented and remember that they haue their bounds appointed them and the to acquaint their affections to finde contentation and a moderate sufficiencie which is a rich portion So shall they truly according to their bounden dutie be thankfull to God for the same For in very déed these hearts of ours must finde them in their owne perswasion prouided for ere they shall in truth and vnfainednesse bee ioyfull in the Lord. It is not couetousnesse that can kéepe thée from pouertie if God laie his hand vpon thée neither can it make thée rich if God hath otherwise ordained Only the blessing of God it maketh rich and he addeth no sorrow vnto it All things fall out vnto the best vnto the godly come wealth come woe come pouertie come riches The rich must learne to bee poore and with contentation of heart to vndergo a poore estate yea to assure himselfe to finde the Lords blessing and comfort in it Frame and acquaint thy minde alwaies to the liking of a lower estate Behold a meditation in riches and a lesson that is of all men to be studied and not that only but perfectly learned also and throughly taken out that if their estate should yet be
enter into the kingdome of God then by trouble affliction and persecution According to that our Sauiour Christ hath set downe Mat. 5. Who preaching vnto the people of happines and blessednes concludeth and shutteth vp the treatise of blessednesse with the worthie estate of them that suffer persecution for the truth As though none were more renowmed then they as though they aboue all other should haue the garland and weare the crowne Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and say all maner of euil against you for my sake falfly Reioice and be glad for great is your reward in heauen For the extremest torments that we may be put to and which we may vndertake in this life are not worthy of that glorious crowne which we shall receiue after the conquest and after our trial and after our triumph Therfore the Apostle doth wel terme all punishments and all afflictions all extremities to be light because they endure but a moment as also in respect of the reward which is beyond all comparison séeing they shall procure vnto vs a far more excellent an eternal waight of glory While we looke not on the things the are séene but on the things which are not séene For the things which are séene are temporall but the things which are not séen are eternal Mark but one president worthie matter in the afflictions persecutions of the Apostle S. Paul Act. 23. 11. who after he had like to haue bene pulled in péeces among them the night following the Lord stood by him and said Be of good courage Paul for as thou hast testified of mee in Ierusalem so must thou beare witnesse also at Rome The comfortable voice of God whether by himselfe or by the meanes of an Angel which was most likely this passeth all perswasions Neuerthelesse that nothing be wanting from the strengthening The fourth reason is set downe by induction of examples and incouraging of our weake mindes let vs take a view and behold the valiant exploits of them that haue borne the brunt of the battell and that haue shed their blood and spent their liues in the cause quarrell of Gods truth and of a Christian profession We are not the first that haue bene put to bitter persecution and if the valiant captaines haue stood to it why should the souldiers shrincke Examples we haue many the Prophets that were before Christ Christ himselfe and the Apostles that followed Christ as also a multitude of Martyrs who through their example haue yéelded themselues to bitter death and extreame torments at all times and in all ages euen as a rare and new Phoenix doth spring out of the ashes of the old And therefore it is well said Sanguis martyrum semen ecclesiae The blood of the Martyres is the séede of the church and one Martyr maketh many What hope is so sure and certaine that well they may be slaine and death they will not refuse yet is it impossible they should bee ouercome Abel was murthered of Cain and the crie of his blood went vp to heauen for vengeance Elias was persecuted to death by that idolatrous Iezabel Zachary the sonne of righteous Iehoida stoned to death by that reuolting King Ioas Amos smitten with a clubbe on the temples of the head and so brained Esaias sawed in two parts with a woodden sawe Ieremy persecuted often imprisoned very sore throwne downe into the déepe filthie and miry dungeon and at length stoned to death in Egypt of his owne people Ezechiel slain at Babilon by the Duke of the people Iohn Baptist beheaded Of our Sauiour Christ although I might intreat at large of his persecution and intollerable death because in soule hée felt and suffered the torments of hell yet because the matter is so apparant I thinke it néedlesse Only I will recite the words of the Apostle to the Heb. 12. 2. Let vs looke vnto Iesus the authour and finisher of our faith who for the ioy that was set before him endured the crosse and despiced the shame and is set at the right hand of the throne of God Consider therefore him that endured such speaking against of sinners least yee should bee wearied and fainte in your minds And although ye haue not resisted vnto bloud yet your owne blood must be nothing in your sight Faint not heauen and earth shall vanish away but Gods promise shall haue no end which is this Great is your reward in heauen Next to Christ let vs beholde his Apostles whether they dranke not of the same cup. Peter was crucified and Paul beheaded at Rome vnder Nero that I speake nothing of their whipping and scourging bandes and imprisonment which they suffered before their death Battholomew was slaine aliue in India and after his skinne was pulled ouer his eares beheaded Steuen was stoned The discourse of whose persecution and death is notably set downe Act. 7. and worthie often to be read and to be remembred As for the examples of Martyrs they are infinit and that famous booke of the Acts and Monuments of the Church shall satisfie thée in this point Stories at large and I thinke it tedious here to bring in many If thou desirest but one storie and one example for all looke vppon that famous and wonderfull example of the seuen brethren mentioned 2. Macc. 7. who only is able to confirme the weakest heart Which Chapter when I reade and thinking to recite somewhat aboue the rest more notable I sawe I could not do it vnlesse I set downe the whole Chapter vnto the which I referre thée as also to the sixt Chapter of the same booke concerning Eleazarus And let vs all pray that God would inable vs with the like strength when time shall come that God laie this burthen vpon vs. These arguments first of Gods commandement Secondly of the feareful punishment that shall ensue if we refuse or deny Thirdly the great and infinit blessings which come vnto vs if we doo performe that which is required at our hands And fourthly the examples of yâ— prophets Christ and his Apostles and Martyres to encourage vs are of sufficient waight to perswade to this worthie worke Yet furthermore Six o her reasons or arguments briefly collected let me briefly and in a word adde these reasons First that though torments be bitter yet the ioyes that follow are vnspeakable Secondly all the ioyes of this world are but for a moment and nothing more sure then death Thirdly that by enduring persecution and death we maintaine gods glory and confirme his truth whereby we shall please God and die in his fauour Fourthly we shal be witnesses against the vnbeléeuing world as also by our constancy and courage we shall establish the wauering mindes which by our fraâ—ltie are like to fall we shall win others to the kingdome of God by professing his truth to the death
Achab did that wicked King of Israel Some will say it is an eafie matter for a man to ouercome his sinfull affections and wee may doo well if wee will But I aske them who was more able and better furnished then the blessed Apostle S. Paul yet he findeth the matter so hard to performe that he confesseth it to the whole world Rom. 11. 22. I delight in the law of God concerning the inner man but I see an other lawe in my members rebelling against the lawe of my minde and leading me captiue vnto the lawe of sinne which is in my members that is in all the sences and in all the parts of my bodie Yea he seeth it to be a matter so impossible that he is faine to crie out O wretched man that I am who shall deliuer me And seeth no other meane of deliueraunce but only praier for Gods helpe that it would please God to beate downe the power of sinne in him I besought the Lord thrice that it might depart from me And answere was made My grace is sufficient for thee and my power is made perfect through thy weaknesse For that which is impossible to man is most easie for God to bring to passe Most truly therefore might he say Very gladly will I reioyce rather in mine infirmities that the power of Christ may dwell in me and master and mortifie sinne which would full faine haue the better hand ouer me Many will not be knowne of their sinnes when they be admonished of them because they are loth to leaue them yet some of a better minde and more tractable will acknowledge them and in their minde will mislike them and also will not sticke to confesse that they would faine leaue them and would thinke themselues happie if they might be rid of them yet find in themselues no power at all to forgo them No maruell then though the Apostle Heb. 12. perswadeth vs to cast off sinne which cleaneth vnto vs and hangeth on so fast But how may we forgo them how may we be rid of them we cannot it is impossible to vs. Craue it and beg it as the apostle did once twice thrice yea often euer at the hands of God in earnest and humble praier and he will performe it vnto thée and after a while thou shalt perceiue how weake the power of sin will begin to be in thée So that thou shalt be daily lesse proude lesse giuen to drunkennesse to theft to whoredome and the like till thou growest at the last to hate that sin that troubled thy soule so much till in time thou hast gathered that strength that thou maiest dispossesse and throwe out that strong man Behold then how great cause the godly haue to reioyce at their infirmities in that not only the power of their ruling sinnes is abated but also by the power of Gods good spirit and by the grace of Christ who dwelleth in the harts of the godly they are quite ouercome and ouerthrowne Whereby we may gather these two comforts First that this is a sure token vnto vs that we appertaine vnto God and secondly that the diuel shall haue no power to destroy vs séeing that we haue escaped his snares and that his bands that held vs in so fast are loosed burst and broken I will adde but one ioy more which is most pertinent To do good for euill and for the present purpose And that is that the godly reioyce to do the wicked good as the wicked reioyce to hurt them and sport and solace themselues in their sorrowes At the conuertion of the sinner and wicked the Angels in heauen reioyce and it is not to be doubted but that the godly beare them company heerein and are as greatly ioyfull The enemy of the Prophet Eliseus sought his death but he set bread water before them and sent them away in peace when they were al in his hand and at his word they might haue bene put to death When Dauid might haue saline Saul yet he reioyced in preseruing his life The Prophet Ieremy counselled the Israelies to pray for the life of King Nabuchodonosor who held them in captiuitie although he were a wicked and an idolatrous King Our Sauiour Christ praied for the life of his persecutors O Lord laie not this sinne to their charge for they know not what they do So did the blessed Martyr S. Stenen when the stones flue thicke about his eares Thus doo they pray for them that persecute them that God would turn his wrath from them and that in mercy he would call them as the Apostle Saint Paul was called from persecution to profession thus doo they speake well of them that hate them blesse them that curse them thus do they good for euil and séeke the preseruation of their liues who gréedily hunt after their ouerthrow death According to the examples of the Apostles 1. Cor. 4. 12. We are reuiled and yet we blesse we are persecuted and suffer it we are euill spoken of and we pray I say the truth in Christ saith S. Paul Rom. 9. 1. I lie not my conscience bearing mee witnesse in the holie Ghost that I haue great heauinesse and continual sorrow in my heart For I would wish my self to be seperate from Christ for my brethren that are my kinsmen according to the flesh but his professed and vtter enemies by persecution Yet he calleth them brethren Brethren my hearts desire and praier to God for Israel is that they might bee saued Accounting the good and welfare of his enemies the greatest ioy that might befall him More might be said but I haue stood vpon this point of the ioy of the godly somewhat too long Wherefore as a matter more proper to the godly I will The sorrow of the godly returne vnto the words of my text and intreat once againe of their sorrow The world shall reioyce and ye shall sorrow as if they were both borne and bred to it and should end their liues in the same For as the oxen appointed to the slaughter are let runne a fatting at their pleasure and other oxen kept vnder daily labour of the yoke so fareth it with the godly that are exercised with trouble all the daies of their life while the wicked escape run at randam gathering fat and growing grosse dying shortly nay more then that eternally If the godly haue any comfort in this world it continueth not long and therefore their life may well be said to be a mixture of swéet soure and a continual interchange of sorrow comfort comfort sorrow Which if they consider wel is a benefit vnto them so far forth as to draw their minds frō earth to heauen from y◠world to God Wherunto they are the more moued bicause the world maketh a wonder of them a gazing stock a matter of contempt and derision As the Apostle 1. Cor. 4. 13. hath foretold We are counted as the filth of the worlde and the
forth to fight with two great mightie giants the World and the Diuell And whom do we take with vs but a traytor euen this brittle flesh of ours which is readie to yéeld vs vp to the enemy at euery assault Only he which suffereth Satan to compasse vs doth preuent him and staie him from destroying vs. Amongst the rest as the Pardoning 2. Cro. 30. 8. Col. 2. 13. Ier. 31. 34. chiefest are there his pardaning and forgiuing mercies whē he putteth all our wickednes out of his remembrance that they shall not bee once mentioned against vs. And so prepareth our harts vnto him by writing his lawes in our hearts making vs hearts of flesh which before were stony and stubborne and making vs obedient being before sinfull and disobedient He reserueth mercy for vs by receiuing vs vnto mercy As the Apostle S. Paule testifieth of himselfe that he being the chiefest sinner and a great offender aboue many yet was receiued vnto mercy his iniquitie transgression Receiuing and sinne being forgiuen not imputed vnto him nor layd to his charge The fift consideration set downe in my text is concerning 5 the holy and righteous nature of God which abhorreth and punisheth wickednesse Whose mercy as it reacheth vnto thousands yet lest he should séeme thereby to fauour sinne and sinners by forgiuing iniquitie transgression Not making the wicked innocent and sinne therefore he addeth these words And not making the wicked innocent For although he fauour repentant sinners yet as touching them that are obstinate and continue in sinne he reckoneth not them among the innocent Shutting vp the declaration of his owne holy righteous nature by setting downe his iustice and seueritie against sinne to make vs beware lest we prouoke his anger by sinne and to strike a terrour and a feare into the hearts of all sinners and offenders giuing them to vnderstand what they are to look for if neither his mercy nor his threatenings will preuaile It séemes that the wicked are innocent because God doth not punish them and because in a maner they do what they list without controulment So they runne their course and God doth suffer them not because they are innocent but because their vengeance may be the heauier It is with them as it was with Shimei who cursed Dauid concerning whom he gaue a charge vnto his sonne Salomon saying Behold Shimei cursed me with a horrible curse but afterward he came vnto me and I sware vnto him that I would not slay him with the sword But thou shalt not count him innocent For thou art a wise man and knowest what thou oughtest to doo vnto him Therefore thou shalt cause his hoare head to goe downe to the graue with blood Which after fell out worthily because he brake the commaundement that the King had giuen him vppon paine of death and which he most willingly gaue his consent vnto so that his blood was vpon his owne head and his death came to him through his owne default Such is Gods gracious goodnes to suffer the wicked for a time deferring their punishment which euery houre they deserue and hée might put in execution and will no doubt performe it all in Quod differtur non aufertur his time For either they be cut off by a violent death or some way or other God sheweth his greeuous iudgements on them Though God withhold his hand yet he striketh at length and they shall not alwayes scape scotfrée that thinke themselues to be innocent When the Ammorites had filled the measure of their sinne Gods destruction came vpon them and when the time of the wicked is come they shall know themselues to be guiltie The teares go among good corne vntill the haruest but at haruest the teares are burnt and the good corne is brought into the barne preserued The wicked are among the iust and often are so taken in this world but in the world to come they paie for it when the iust and innocent shall be receiued into ioy Who thoughte themselues more holie then Corah Dathan and Abiram that murmured against the seruant of God Moses but the earth deuoured them to shewe that there was neither holinesse nor innocencie in them Some mens sinnes go before vnto iudgement and some follow after Some are punished in this life for an example vnto others and some escape vntill their dying day But as after death commeth iudgement so then shall it heauily be laide to their charge neither shall they be pronounced innocent As God is holie and innocent so no wicked and vncleane person shall come into his rest For without the gates of his heauenly Citie shall be dogges and inchaunters and whoremongers and all wicked persons who when their houre is come shall be rewarded according to their desertes A guiltie life will haue a fearefull death and torments wayt in an other world for carelesse finners in this world Guiltie and innocent can neuer agrée no more can life and death heauen and hell which may well put vs in mind of our estate least we be numbred and plagued among the guiltie and vngodly Else when we looke for mercy we may méete with iudgement For commonly this is in euerie mans minde and this is his resolution if they can escape the daunger of mans lawe although they be neuer so much faultie they thinke themselues as cleare as the best and that no man is able to laie any thing to their charge It may bee that we may goe for honest in the sight of the world but before god and in his fight we shall neuer be taken for innocent Againe this clause is well put in to make vs not to be too bold or to presume of gods mercy because as wee see his mercy and gracious kindnesse is so often remembred Although God be mercifull yet is he also iust and will not at the end account vngodly and wilfull sinners to be innocent A couetous man is desirous of more wealth then he can Conclusion well vse and a curious and searching minde would enter further into the knowledge of god then it can perfectly conceiue Wherfore let it suffice vs to know that onely which god hath reuealed of himselfe and that which is more necessary and néedfull for vs to vnderstand Euen that hée is iust and righteous to feare vs from sinne and to make vs desirous to continue in well doing Also that he is gratious and mercifull that we should not vtterly be discouraged if we haue offended god but that we should hope for mercie if we vnfeinedly and truly repent For God reserueth his mercy for such by forgiuing them their sinnes and so receiuing them vnto mercy Mercy and truth saith the Prophet haue met togither righteousnes and peace haue kissed each other The worlde is ouerflowne with wickednesse and many doe rather presume of Gods mercie then that euer they are like to be pertakers therof And here is the dump and this is
a fearefull word that although they dreame of mercy yet they shall finde the contrary For God will neuer recken them to be innocent nor euer reserue his mercie for them And although they crie Lord Lord yet shall they not enter into his kingdome For when they thinke to enter into his rest it shall be said vnto them Depart from me I know you not Let vs alwaies remember that the Lorde is strong and that his anger is fearefull and that his punishments are intollerable and hell torments euerlasting that so the feare of the Lord may still be before our eyes and that we may be affraide to offend his maiestie Then shall his mercy stand vs instead when wée fall and haue offended whereas otherwise we shall be bolde to commit sin and flatter our selues that god wil be merciful when as indéed we do but deceiue our selues and shal surely find hell when we thinke to go to heauen God graunt that the knowledge of God may turne to our good and that through our defaulte in flattering of our selues and presuming too much of Gods mercy we fall not away from mercy To whose mercy I commende you desiring you not to forget his iustice For God is a consuming fire and wilfull and obstinate sinners shall neuer escape his euer-during wrath To God the Father God the Sonne and God the holy Ghost be all glory and praise both now and euer Amen Deo gratia solique gloria Of his Creation Genesis 1. 1. In the beginning God created the heauen and the earth AS I haue set downe vnto you the knowledge of God by his properties and qualities so also is he further knowne by the consideration of his workes As saith the Psalme The heauens declare the glorie of God and the firmament sheweth his handie worke Amongst the workes of God first in order most notable is the worke of his creation wherein his power and wisedome is manifestly séene giuing vs a larger and more delightfull knowledge of him then that we should busily occupie our studies in searching the secret and hidden nature of God The spirit of God beginneth first with the declarion of this most excellent worke bréeding the knowledge of God in our mindes as it were by a wonder In the beginning God made the heauen and the earth Which sentence dooth affoord vs these thrée instructions First the consideration of the creation of the world Diuision and the creatures thereof and whither the world and the creatures were made to endure and to continue for euer Secondly how the world and all the creatures therin conteined were made Thirdly the cause the ende and vse wherefore they were made The world it selfe how beautifull a pallace is it and as it were a heauen in respect of hell beneath as it selfe also is a thing of nothing in respect of heauen aboue The heauen glistereth with the glorious sight of the Sunne the Moone and the starres The Sunne reioyceth to runne his course euen his spéedie and haiâ—ie course and as it were the glory of all Gods creatures commeth forth with a maiestie forbidding the eyes of all earthly creatures to behold it which by his force dooth burne the mountaines seuen times more then doth the heat of a furnace God giueth light to the darknes it self and causeth the Moone to appear when the light the glorious beames of the Sun are gone down The infinit multitude of the stars shew forth his wonderfull wisdome and decketh the heauens much more then all the precious stones costly ornaments the are in princes courts Cast down your eies behold the creatures on the earth The mighty lion which is a figure of gods power at whose roaring all the beasts of the forrest do tremble the rauening beare the instrument of his wrath as the example of the mocking children that did disdain the Prophet Elisha doth testifie the nourishing cloathing creatures the cow the shéep and the goat to the praise of his goodnes Wherin also the trées do instruct vs the oliue trée with his fatnesse the figtrée with his swéetnesse the vine trée with his cherishing How do the hearbes set forth the wisedom of God In that he hath giuen to euery hearbe his propertie some for comfort some for delight some to continue life some to restore life as none know it better then the expert Phisitian to whoÌ„ God hath opened his wonderfull works therin Besides these looke vpon the lilly of the field whom God hath so richly arraied that Salomon in all his roialty is not like to one of these A woÌ„der it is to sée how he hath hid great treasure in the lower parts of the earth not only tin lead brasse and iron but siluer also gold precious stones The earth the world euery part therof giue manifest witnesse what God hath wrought Euery element is furnished with his creatures the aire with birds the earth with trées hearbs and inestimable treasure and as the waues of the sea are innumerable so are the creatures therein conteined euen as the stars of the skie which no man can terme call by their names but only God himself To euery beast of the field and to euery foule of the heauen Adam gaue names but the creatures of the sea as the hidden work of God Adam saw not man knoweth not neither caÌ„ they euer be searched out that we may wonder at Gods wonders Some haue said that there is no creature on the earth but the sea doth yéeld the like Among the creatures of the sea none setteth forth the work of Gods creation so much as the huge great whale which ouerturneth mightie ships and striketh a feare into the hart of man As saith the Psalm 104. 24. O Lord how manifold are thy works In wisdom hast thou made theÌ„ all The earth is full of thy riches so is the wide great sea also wherein are things creeping innumerable both small and great beastes There goe the ships and there is that Leuiathan whom thou hast made to take his pastime therein When the wise man had delighted himself with the remembrance of the works of Gods creatioÌ„ either being rauished with the delight or vnable to satisfie his mind he breaketh forth saith Who hath seen all the creatures of God that he might tell vs For when he hath searched to the vtmost of his power yet may he truly say There are hid yet greater things then these be and we haue séen but a fewe of his works He doth not measure the knowledge of man in this matter that he hath attained the one halfe but leaueth him in the very enterance as though he had had but a glimce of some and not a sight of all As Adam being placed in Paradice had not a full view of all the secretes thereof neither had he any vnderstanding of the trée of life but assoone as he had tasted of the trée of knowledge for his rebellion and disobedience