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
knowledge more thaÌ„ he did before Therfore it is vain maÌ„ yâ— SalomoÌ„ reproueth which is not only called Vanitie but lighter than Uanitie If he did not things vainly nothing should be vaine in the world wheras now by abuse we may sée sometime a great vanitie in the best things as in the worst For are not many vaine in their knowledge vaine in their pollicies vain in their learning as other are vaine in their ignorance Was not the wisedome of Achitophel a vaine thing The swiftnesse of Hazael a vaine thing The strength of Goliah a vaine thing The treasures of Nabuchadnezzar a vain thing The honour of Ammon a vaine thing The beautie of Absalon a vain thing The knowledge of the Scribes a vaine thing The deuotion of the Pharises a vain thing And so is the learning of all those a vaine thing that doo no good with it but either it lies vnder a bushell and moulds or else it prattles like Tertullus alwaies against Paul striuing to make war betwéene them which loue dearer then any brethren By this you may sée that Vanitie is bold wheÌ„ she breaks into houses and Churches and Pallaces and somtime Vanitie may come to infect where Truth may not come to reprooue Is it not high time then to sounde this Alarum againe Vanitie of vanities c. If we could heare how vehemently and how pittifully Salomon pronounced this outcry happily it would moue vs a litle to heare how he did exclaime of his owne life and condemned himselfe as it were by the sound of Trumpet that all might heare For we are all by nature such deaffe Adders that whether the Prophets come piping or mourning or crying they go from vs againe mourning like Ieremy We would haue cured Babel but she would not be cured Nay the Cittie of Ierusalem would not saith our Sauiour Christ when he wept for his Israelites Therefore Salomon speakes thrice like a Crier Vanitie of Vanities c. as the mother whiche woulde faine make her sonne to heare she dubbles and trebles her words What my sonne and what the sonne of my wombe and what the sonne of my desires So when god would stir vs vp to heare he crieth thrice to the earth and saith Earth earth earth Heare the word of the Lord. So when Salomon would diswade from the company of the wicked read Prou. 4. 14. how often he repeats the charge Enter not into the way of the wicked walke not in it auoyd it go not by it turne from it and passe by as though he would neuer haue done or as though we would neuer heare so Christ when he taught Peter what was his dutie rehearsed it thrice Feed Feed feed Ioseph sheweth the reason of these repetitions when he telles Pharaoh why his dreame was doubled because the matter was important and certain Therfore when Salomon repeats this saying so often he calles for audience as though he had some waightie great matter to vtter Such a point of wisedom it is for euery man to know that all is Vanitie if we direct not things to their right end as when the holy Ghost would signifie that God is all holy he repeated thrice Holy holy holy So when he should shew that man is all vaine thrice he repeated vanitie to shewe how hardly man beléeues that he is vaine therefore he brings in thrée assertions as it were three witnesses to proue it All agrée vpon the same words but that the last is more plaine and saith that all is Vanitie that is that man is not onely changed and become vaine but from the vanitie of man as the Apostle faith The creatures are subiect to vanitie and haue not the glory and libertie which they should haue for the sin of man A spirituall eye doth sée some vanitie or other in euery thing as appeareth betwixt Christ and his disciples at Ierusalem They gazed vpon the building of the Temple as a braue thing and would haue Christ to behold it with them but he did sée that it was but vanitie and therfore said Are these the things that ye looke vpon As if he should say How vaine are you to gaze vpon thâ—â— If Christ thought the bewtie of his Temple a vaine thing and not worth the sight which yet was bewtiful and built by his own prescription how should Salomon expresse all the vanitie of the worlde to which all mâ—n haue added more and more since the beginning Therefore as if he wanted words to expresse it as he did sée it he breaks forth into an exclamation and repeats the same often Vanitie of vanlties as if he should say I cannot speake how vaine the world is and very vaine and nought but vaine speaking as though he had the féeling sence of it as though the world stood naked before him and it gréeued him to sée he cuts his words in â—â—yding maner â—â—d makes short riddance as if it irked him to speake all that he knew Therefore that which he speaks he speaks roundly that if they read no more but sleep all the Sermon after yet the first sentence shal strike a sting into their hearts and leaue a sound behind to waken them when they are gone as many you know remember this sentence which remember no sentence in all this booke beside Who hath not heard Vanitie of vanities c Though fewe haue conceiued it this is the phrase of scripture when the holy Ghost would commande the song of Salomon aboue all other songes he 〈◊〉 it The song of songes so called in the Hebrues and mencionâ—â— 1. King 4. 32. When he would exalt the heauenly King aboue all he calles him The King of Kings so when he would note a great Vanitie and yet a greater and a greater than that which is the greatest of all he calles it Vanitie of vanities and when we wold note a great foole we wil say a foole of fooles a sin of sinnes a seruant of seruants These are scornfull names to the world and homely titles to giue our pleasures to call them Vanitie of vanities and againe Vanitie of vanities and yet againe Vanitie and as though we would prouoke them to fall out with vs lyke a man that sharpens his enemy with tauntes when hée woulde egge him to fight Hée might haue mollified his tearmes before he condemned the world thrice but the world is no chaungling that Salomon should chaunge his iudgement but vaine it is vaine it was and vain it wil be and therefore a thrice vaine worlde he may call it First Vanitie straight Vanitie of vanities and suddainely All is Vanitie What a transcendent is this as though it increased while he spake so fast groweth this wéed to worse and worse like the Image which appeared to Nabuchadnezzar the first was of gold the second of siluer the third of brasse the fourth of yron the fifth of clay so by many changes the world growes worse and worse and all they which follow it WheÌ„ a man begins
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
fire and that very gréeuous also he sent deuouring grashoppers such as was neuer before neither after them should bee the like which did eate vp euerie gréene thing within the land hearbes of the field and frutes of the trées for the space of thrée dayes there was such a darknes in his land that none sawe an other neither did they rise from the place where the darknesse tooke them The lord left not there but yet was more gréeuous for he smote all the first borne of Pharaohs land the first borne both of man and beast from the first borne of Pharaoh himselfe that sat on the throne vnto the first borne of the captiue that sat in prison And there was a great crie in Aegypt for there was no house where there was not one dead Finally God made an ende of those punishments with the fearfull and vtter ouerthrow of Pharaoh himselfe and all his hoste in the midst of the sea They themselues confessing that it was the strong hande of the lorde himselfe in these words The lord fighteth for them In the Prophecie of Iâ—el 1. 3. 4. Tell you your children of it saith the Prophet and let your children shewe to their children and their children to an other generation whether such a thing hath bene in your dayes or in the dayes of your fathers That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker-worme eaten and the residue of the canker-worme hath the caterpiller eaten And these small creatures doth God call his great hoste shewing himselfe no where so strong as when hée worketh by weake and slender meanes When the lorde by his Prophet Moses Deutro 28. had feared the people by foretelling so many gréeuous punishments yet further to let them vnderstand howe strong hée was If thou wilt not keepe saith hee and do all the workes of this lawe and feare this glorious and fearefull name The Lorde thy God then the Lorde will make thy plagues wonderfull and the plagues of thy seede euen great plagues and of long continuance and sore diseases of long durance Moreouer he will bring vpon thée all the diseases of Egypt whereof thou wast affraid and they shall cleaue vnto thée And euery sicknesse and euery plague which is not written in the booke of this lawe will the lord heape vpon thée vntill thou be destroyed So true it is that the Prophet speaketh The arme of the Lord is not shortened but his hand is stretched out still Strong in his wrath stronger in his punishments and so strong that flesh and blood cannot endure the least thereof but is readie as it were to fall in pieces when it is remembred and when they heare of it The Lord the Lord strong and able to punish and 2 yet such is his nature that hee is more enclined to mercie Slow to anger And therefore to comfort the weake spirites of mankind that they should not vtterly faint and be dismaid through the consideration of his fearefull power he addeth these words which follow that is That he is mercifull and gracious slow to anger For as a father hath compassion on his children so hath the Lord compassion no them that feare him For he knoweth whereof we be made he remembreth that we are but dust So the Lord saith My spirit shall not alway striue with man because he is but flesh And here is his gratious mercy séen in that he doth not alway presently punish and out of hand The olde world had a hundreth yeares space a long time to be thinke themselues and to repent And after all this time it pleased the Lorde to looke downe vpon the earth before he gaue the last sentence and said vnto Noah An end is come Before God would procéed to his fierce vengeance against Sodome and Gomorrha although their sinnes were excéeding gréeuous and the crie therof ascended vp to heauen yet he said he would go down and sée whether they had done altogither according to the crie and if not that he might know As though he had wished and desired in his heart it had bene otherwise In the Epistle of S. Peter it is remembred of some in the latter dayes who hearing the Prophecie of the latter ende of the worlde and séeing it not come to passe after a long time should scoffe and mocke thereat and say Where is the promise of his comming for all thinges continue alike from the beginning of the creation To whom the Apostle thus answereth That a thousand yeares in the sight of the Lord is but as one day and that the Lord is not slack concerning his promise as some men count slacknesse but that he is patient and would haue no man to perish but would that all should come to repentance The Lord is a mercifull and gracious God in forbearing Wisâ— H. 20. His mercy is vpon all and though it be in his power to destroy yet he maketh as though he sawe not the sinnes of men because they should amend Loue couereth a multitude of sinnes and the Lord would in mercy passe by our infinite efâ—ences if so be yet in time we would returne Although we haue gréeuously offended yet he doth not straightway execute his anger but patiently waiteth to sée whether his louing kindnesse and long suffering may prouoke vs to the obedience of his will and to do that earnestly and with a good heart from the which before we went so farre astray Hée dooth not punish vs according to our desert nor reward vs after our iniquities but sheweth himselfe most fauourable that our hearts may relent and serue him Although the Israelites kept not the couenant of their God as it is Psal 78. 38. 41. and walked not in his lawe but sinned against him more and more yet was he so mercifull vnto them that he forgaue them their misdéeds and destroyed them not yea many a time turned he his wrath away and would not suffer his whole displeasure to arise For he considered that they were but fleshe and that they were euen as a winde that passeth away and commeth not againe God considering our frailtie and weakenesse is patient toward vs and so tender hearted that he would haue no man to perish And therefore before any punishment that God did vse against his people he gaue them warning thereof by his prophets that they might haue iust cause to say that the Lorde was gracious and mercifull As we reade in the booke of Nehemiah cap. 9. 30 31. that God did forbeare them many yéeres and protested among them by his spirit euen by the hand of his Prophets but they would not heare therefore he gaue them into the hands of the people of the lands Which point of Gods mercy let euery one of vs apply vnto himselfe and bethinke our selues how God doth beare with vs from day to day and what diuerse and often warnings hee vseth toward vs to moue vs to
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
of great account Maister Rowland Barker Esquire Iustice of peace and quorum in the Countie of Salop S. I. wisheth the blessings of God in this life and the ioyes of that which is to come RIght Worshipfull I cannot write vnto you but as vnto a stranger yet such a stranger in whome I haue perceiued great good wil kindnesse toward me So that I may resolue with my selfe to make account of you as of my friende whereof I haue some triall in that you haue giuen a great token in the preferment of my sister for the which both she and I am bound to giue you hartie thankes And yet great reason there is that you should be strange because as yet I haue shewed no dutie wherby I might in some sort warrant my selfe of your fauoure and friendship The godly minde wherewith Gods spirit no doubt hath indued you may be some cause to procure your fauour toward me if it were but for my profession sake And so much the more because you carry a name in Shropshire to be a great fauourer of the Gospell and if I should adde the peoples report of a good Iusticer I might be iudged to flatter And yet there is no cause For where the word of God hath taken deep roote there of necessitie followeth all vprightnesse both in life and office To procure your Worships good will toward me I haue at this time though boldly offered vnto your view some part of my laboure which as you like it so I hope you will accept it and your good liking shal giue it both countenance and credit inough And seeing your credit is great in the furtherance of the Gospell so I would humbly request you to promote and further the same more and more to the vtmost of your power Though it bee my request yet is it Gods cause and his glorie which may both stirre you vp and also incourage you who need not my perswasion being forward inough of your owne disposition and good nature Doubtlesse God woorketh excellently in notable men at whose handes hee requireth woorthie matters euen at the handes of famous men and men of renowme Whome hee hath greatly aduaunced furthered and furnished vnto suche woorkes And vnto whome much is giuen of them also shall much bee required King Dauid woulde haue built a Temple vnto the Lord God of Israel but God appointed his sonne King Salomon to doo it Manie Kinges in Iuda yet none but Hezekiah caused the brasen Serpent to be pulled downe and GOD wrought with him and hee prospered and flourished and God sent him a miraculous and famous deliuerance from the handes of his enemies Iosiah was famous for Religion and none more zealous the solemne keeping of the Passeouer that was in his daies doth declare it King Cyrus hee is appointed of God to deliuer the Iewes from their captiuitie and thraldome Many Heathen Kings there were in the worlde yet it pleased God that his glorie should bee set forth by none so much as by King Nabuchodonosor who wondrously set foorth the praises of God was a notable meane to deface idolatrie that God onelie might bee truly serued And although notable men bee not all Kings yet vnder Kinges great matters are committed vnto them and they are rulers vnder Princes and in the places where GOD hath seated them hee dooth giue them honour as is meete for them and agreeable to their estate Especially hee crowneth them with honour which honour him What worke more notable then the preaching of the Gospell and that the Nobilitie and also Gentlemen of good calling and credit might see it performed in the places where they dwell and about them I would to God the reuerend Fathers of the land of whome the Prince maketh choyce as of notable men and men of renowme had that care as Bishop Hooper and Bishop Latimer had to see the people taught and instructed in euerie parish throughout their Diocesse and I doubt not but that they haue the selfesame care howsoeuer oftentimes it falleth out otherwise contrarie to their willes Most gentlemeÌ„ are set against it because they know not the worthinesse of it as also the glittering shew of this deceiueable world hath vtterly blinded theÌ„ togither with their corrupt affections which are so far from correctioÌ„ or amendment that they cannot abide to heare any reproofe or counsell or so much as to acknowledge their fault therfore coÌ„sequeÌ„tly notable men they must needs bee that fauour it Who in so dooing procure vnto themselues the fauour of God and the hearts and good reportes of men whis is a great honour that God doth crowne them withall May I not write vnto your Worship as I reade in the Reuelation chapter 3. 11. is written to euery ChristiaÌ„ Behold I come shortly hold that which thou hast that no man take thy Crowne And again verse 21. To him that ouercommeth and continueth will I grant to sit with me in my throne I haue bene too tedious and here I must staie and so I humbly take my leaue praying your Woorship to remember my humblesute I haue made vnto you not long since so farre forth as conueniently you may neither is it reason we should presse vpon you too farre Wherin if you vouchsafe to pleasure vs wee shall all of vs bee bounde to pray to God for your prosperous estate and that you may liue long to Gods glorie your owne comfort and contentment to the ioy of your friends and admiration of your enemies Your VVorships in his praiers to God for you and yours S. I. A Patterne of Sanctification Titus 2. 11. 12. 13. 14. 15. For the grace of God that bringeth saluation vnto all men hath appeared And teacheth vs that we should deny vngodlinesse and wordly lusts aâ—d that we should liue soberly and righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christ. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of goodworkes This text standeth on foure parts 1 A generall proposition The grace of God hath appeared vnto all 2 The effect of this grace consisting in SanctificatioÌ„ which hath two parts Mortification And teacheth vs to denie vngodlinesse and worldly lusts Viuification And that we shuld liue soberly and righteously godly 3 A perswasion vnto this SanctificatioÌ„ Looking for the blessed hope and appearing of our Lord and Sauiour 4 The cause of this Sanctification which is Christ Who gaue himselfe for vs that he might redeeme vs. THe Apostle writing to the Corinthians of this grace of God which is nothing else but his fauour his mercy and louing kindnesse wherby we are fréely beloued by the meanes of Iesus Christ calleth this grace the wisedome of God and calleth it also a misterie Well may it be called the wisedome of God both in respect of God himselfe who intendeth
similitude and comparison of a woman in childbirth respecting her Throes and her ioye A woman when shee trauelleth c. Which confirmation by a similitude is more apparant in the application which is the second part of the similitude being furnished with thrée proofes Wherof the first is That he would see them againe The second That their hearts should reioyce The third That their ioy should no man take away from them Ye shall weep and lament But the Apostles counsell is Proposition comfortable Weepe as though ye wept not And Christ his words are heauenly Your sortow shal be turned into ioy He speaketh not of the sorrow of the wicked that their sorrow shall be turned into ioy for their sorrowes shall remaine Many shall be their sorrowes and great shall be their plagues And although they haue bene young and lustie as an heifer of thrée yeares old which neuer felt sorrow but liued in pleasure yet when their sorrow and mourning shall come it shall be so gréeuous that they shall be giuen to skritch and crie out yea it shall pittie the harts of others and they shall moue others to wéepe for them Their gladnesse and ioy shall be taken away saith the Prophet Esay 16. 9. 10. there shall be no singing nor shouting for ioy for I haue caused their reioycing to cease So likewise the prophet Ieremy 48. 33. speaketh of the ioy of the Moabites Ioy and gladnesse is taken from the beautifull field and from the land of Moab and I haue caused wine to faile from the wine-presse none shall tread with shouting My heart shall sound saith the prophet for Moab like a shamne As the custome was to play heauie and graue tunes at burialls Those euils and sorrowes which happen to the godly The worldly sorrowes of the godly turned into ioyes in this life God turneth to our good and as the Apostle saith All things fall out to the best to them that loue God so that we may reioyce though for a season we be in heauinesse This is God able to do because he is almightie and most readie and willing because he is most gracious vnto his people How long was patient Iob troubled yet his troubles and sorrowes had a happie end and his losses recompenced to his great contentment and ioy of heart The people of Israel how gréeuous was their affliction in Egipt and that for the space of many yeares vntill that the crie of their sore oppression came vp into the presence of God And God heard their crie and sent them reliefe For it pleased God to remember his holy promise so that in his due time he brought foorth his people with ioy and his chosen with gladnesse and he gaue them the landes of the heathen and they tooke the labours of the people in possession The portion of the godly is to haue many troubles and so to passe along this life toward the kingdome of rest and ioy After vexation some rest after trouble peace after paine pleasure doth ensue to the praise of Gods mercy who in time shall moderat what is amisse send vs some comfort for our recreation For as he seeth our griefes noteth our wrongs so when most néed is he will comfort vs and send vs ioy in our heauinesse Through the féeling whereof the Prophet Dauid vttereth these words The Lord is my strength and my shield my hart hath trusted in him and I am helped therfore my heart daunceth for ioy and in my song will I praise him True obediēce wants no crosses in this world to wait vpon it yet crosses haue their crownes Ioseph a iust man and one that feared God from his youth beeing subiect to sorrow and misery vpon false accusation was cast into prison whose féete they hurt in the stockes the iron entred into his soule Vntil the time came y◠this cause was knowne when as the word of the Lord tried him The king sent and deliuered him the prince of the people let him goe frée He made him Lord also of his house ruler of all his substance That he might informe his princes and teach his senators wisedome Ioseph had honour and great wealth as well as libertie when God his time was come to turne his sorrow into ioy Whose posteritie when they were in a manner tired through slauerie and bondage and pinched with extréeme pouertie in a time vnlooked for God brought them forth With greate substaunce and gaue them fauour in the sight of their enemies so that they caried away from them their iewels of siluer and gold Sée and consider the end of the troubles of the godly when God will not only had his oppressed people libertie but also great substaunce happy passage mighty deliueraunce infinite good turnes if they had had eies to sée his miraculous and bountifull working in their behalfe that in their songs they might haue praised him and in their hearts they might haue giuen sufficient credit to all his promises But to their great hurt they gaue no credit vnto his word but thought scorne of that pleasaunt land Shadrake Meshake and Abednago because they would not worship the golden image which Nabuchodonozor the King had set vp they were cast into the firy furnace But behold in their extreme sorrow the comfortable presence of Gods Angel then followed the fauour of the King who before did so greatly hate them and after that promotion and dignitie and the chiefest offices in the realme Ioy vpon ioy to make sorrow to be forgotten Feare not the issue then of your woe whatsoeuer it is if you cleaue to God and hold fast by the word of his promise So true is that in 126. ps v. 6. 7. They that sow in teares shall reape in ioy And he y◠now goeth on his way weping beareth forth good séed shal doubtlesse come again with ioy and bring his sheaues with him Bondage in Egipt a wearisome pilgrimage in the desert after the bondage but after their wearisome pilgrimage followed y◠ioyful possession of y◠plentiful land of of Canaan Then was their mouth filled with laughter and their toong with ioy Then said they among the heathen the Lord hath done great thinges for them The Lorde hath done great things for vs whereof we reioyce Such as their bondage in Egipt was so gréeuous also was their captiuitie vnder king Nabuchodonozor and the Chaldeans yet it pleased God to remember his poore afflicted and beloued remnant Go ye out of Babel flie ye from the Chaldeans with a voice of ioy Baruc. 4. I sent you out with wéeping mourning but with ioy and perpetuall gladnesse will I bring you againe And like as the neighbours of Sion saw your captiuity so also shall they shortly see your saluation frō God which shall come with greate glorie brightnesse from the euerlasting and they shall gather them from the East to the West to the praise of his honor O Ierusalem behold the ioy that commeth
appointed the woman to this sorrow and therfore it ought to be a ioy to shew her obedience in perfourming Gods will And if she pertaine to God this she may boldly say with the Apostle that if she liue she liues to the Lord if she die she dies to the Lord. Wherefore whether she liue or die she is the Lordes Come life come death if Gods will be obeied it is life and ioy what euer falleth out Such also ought our resolution to be with that of the Apostles We receiued the sentence of death within our selues knowing that we are appointed to these things as shéep for the slaughter And if things come to passe beyond our expectation the more shall we haue experience of Gods mercie and fauour which imbraceth vs euen as the tender kindnes of a father to a childe who while he beateth wéepeth ouer vs as Christ did ouer Ierusalem for louing affection his good will toward vs is such and so great We are in the Lords hand who in his good time will send ioy what burden soeuer of sorrowe he lay vpon vs in the meane time There is the houre of throes there is also the instant of deliuerance the sorrow is not so great but the ioy also excéecéedeth in greatnes And what are the afflictions and persecutions of the godly in this world is not the continuance thereof compared to a moment which is afterward recompensed with an eternall waight of glorie If the time of her deliuerance be long ere it commeth yet is not too long that comes at last According to that we reade Pro. 13. 12. The hope that is deferred is the fainting of the heart but when the desire commeth it is a tree of life The ioy of the godly although they long wayt for it yet when it is come it bringeth comfort enough euen at the sodaine change and at the very first taste therof There is a great passion and we are mooued much at the first knowledge of sorrowe or of ioy which in time abateth more and more King Belchasar at the first when that hée did see the hand writing on the wall his countenance chaunged and the ioyntes of his loynes were loosed and his knees did smite one against the other Likewise also king Agag at the first thought of ioy that his life should be preserued came foorth pleasantly and said Truly the bitternes of death is passed The very time of deliuerance doth bring with it the chiefest part of reioycing Yea her reioycing is so great that presently vpon the féeling of this ioy all sorrow is forgotten not only that she findeth present ease but that she is safe and well deliuered Why therfore should we not suffer sorrow and affliction paciently séeing that a moment of ioy will make vs forget all sorrow yea in a manner that we had any sorrow at all And what can bee more safe and more sure then that which God kéepes then that which God giues warrant for I know to whom I haue committed my selfe saith the Apostle 2. Tim. 2. 12. And the Lord will deliuer and will preserue me vnto his heauenly kingdome to whom be praise for euer and euer Amen 2. Tim. 4. 18. Pharao made a cruell edict against the Israelites that the men children should be slaine and the Midwiues that were appointed for that cruell decrée refrained and gaue answer that the women of the Hebrewes were not as the women of Egipt for they were liuely were deliuered ere the Midwiues came at them In like sort also is the deliuerance that God sheweth toward the godly For oftentimes by Gods mercy and gracious prouidence they are deliuered from great and mightie dangers without the help of man God taking the matter into his own hands The Israelites deliuered from the Egiptians in the redde sea for God gaue passage the thrée children in the firie furnace for God sent helpe Only this is to be marked and to be amended that presently vpon ioy we do not only forget all sorrow but also forget to giue him thankes who is the authour and sender of our ioy Are there not ten leapers healed but where are the nine Good reason it is that we be kept so long from ioy because we are so forgetfull to bee thankfull therefore The Prophet Moses Deu. 8. 10. forewarned the Israelites of this forgetfulnesse against they came into the lande of Canâ—an as if he had leene and perceiued how forgetfull they would be And when thou hast eaten and filled thy self saith he thou shalt blesse the Lorde thy God for the good lande which he hath giuen thée He laieth a commandement vpon them Furthermore he giueth them this caueat Beware that thou forget not the Lord thy God not kéeping his commandements and his lawes and his ordinances which I command thée this day for thy wealth And that they might be the more circumspect hee sheweth them howe they are like to fall into this fault Lest saith he when thou hast eaten and filled thy selfe and hast built goodly houses dwelt therein and thy beasts and thy shéepe are increased and thy sâ—iuer and gold is multiplied and all that thou hast is increased Then thy heart be lifted vp and thou forget the Lord which brought thee out of the land of Egipt from the house of bondage Learne therefore to giue thankes for deliuerance when God sendeth it impute it not to fortune and chance to midwiues and to men whem often but not alwaies God vseth for thy helpe haue principally an eie to Gods gracious prouidence and furtherance Many comforts and ioyes are outward as when the women reioyce to see her well deliuered the midwife that the matter to come to so good a passe the husband that hee hath receined his wife as it were from death to life But Prou. 14. 10. all this ioy is not so much as that which the woman her self féeles within her her heart so greatly abounding with ioy This ioy also God doth adde to the ioyes of the godly that the swéetnesse of ioy that they perceiue within themselues and none knoweth it so well as themselues is so excellent that of all other ioyes this doth surmount Which ioy S. Iohn in his Reuelation expresseth chapter 14. 3. in these words And they sung as it were a newe long before the throne and the elders and no man could learne that song but the hundreth sortie and foure thousand which were bought from the earth To them also was giuen a white stone and in the stone a new name written which no man knew sauing they only that receiued it Re. 2. 17. Which stone and Re. 19. 12. name I may compare to the seale Emanuel which is lawfull for none to vse but the prince onely Such princely prerogatiues are graunted them But the onely ioy of the woman being deliuered and which the text doth specifie is at the birth of a man childe Man child To be deliuered of her childe is a ioy
yea though we had knowne Christ after the flesh yet now henceforth know we him no more Our Sauiour Christ when he departed from his Apostles and was taken away by death he tooke his leaue of them but not his last farwell After a while ye shall not see mee and yet after a while ye shall see mee Did not the holy Martyr S. Stephen sée Iesus standing at the right hand of God And shall not the time come that all the godly shal sit with him in the kingdome of heauen A friend being departed farre out of sight and abiding in a straunge land our heart and delight being setled vpō him how earnest is our desire to sée him and to talke with him and to be in his presence yea if we can heare but any talke or tidings of him or receiue any token from him how greatly doth it reioyce vs And all is because of the doubt and feare that holdeth our mindes that we shall sée him no more But if our friend being desirous of our welfare and for the bettering of our estate do send vs word what a fruitfull soile he dwelleth in and howe he can prouide vs if wee will come vnto him a place to dwell in so that it shall be to our great contentment and good liking not only the ioy of our friendes presence will moue our hearts but also the bettering of our estate shall cause vs to vndertake a long iourney and that without wearisomenesse and fainting And when we méet what kissing what ioy what imbracing Ye shall see mee a while saith Christ and after a while ye shall not see mee for I go to the father Therefore he put forth this parable A certaine noble man went into a farre country to receiue for himselfe a kingdome and so to come againe bringing rewards with him For them who by continuance in wel-doing haue fought for glory and honor and immortalitie and eternall life Wherefore went Christ to his father but to drawe vs vnto his father that where the head is there might the members be and where he is there might we be also He went to receiue for himselfe a kingdome but when he was gone did he forget vs after the maner of the world Out of sight out of mind No he is most careful for vs. And although a mother may forget her child yet will he not forget vs whom he hath written in the palme of his hand and whome he remembreth and beholdeth as the signet on his right hand Ioh. 14. 2. In my fathers house are many dwelling places if it were not so I would haue told you I go to prepare a place for you also as well as for my selfe And though I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there may ye be also Now though he be absent from vs yet he remembreth vs and sendeth vs many tokens of his loue to put vs in minde that wee shall come to his sight to our great comfort Which tokens are his gifts and graces benefits and blessings daily poured vpon vs. But of all tokens this is the surest that he hath sent his holy spirite into our hearts to witnesse vnto our spirtite that we are his children and shall also in time to come be heires of the kingdome Whome although we doe not presently sée yet are we in good hope that we shall sée and in the meane time we must with patience abide for it They shall sée him which put him to death and pierced Mat. 23. 39. him through but it shal be litle to their comfort But when we shall sée him then shall our sorrow be turned into ioy then shall we be caught vp into the clouds to méet the Lord in the aire and so shall we be euer with the Lord. Wherfore comfort your selues saith the Apostle one another with these words And though as yet we cannot sée Christ yet the time shall come that we shall sée him face to face In whose presence is the fulnesse of ioy and at whose right hand are pleasures for euermore The next place of proofe is in these words And your Your harts shall reioyce hearts shall reioyce With how great ioy it is may be perceiued by these words of the wise man Eccle. 25. 14 The greatest heauinesse is the heauinesse of the heart Giue me any plague saue the plague of the heart For griefe and sorrow and taking thought doth make them pine away which be yong lustie and strong and by the course of nature are like to liue many yeares The reason is because that the heart thereby doth diminish and weare away by little and little vntill the vitall spirits be spent which haue all their comfort and strength from the heart Your hearts which haue béene cast downe with sorrow shal be raised vp againe with ioy euen at the sight of my presence In the sadde and sorrowfull winter all thinges decay and come to nothing but when the ioyfull countenance of the sunne at the spring time appeareth then euery thing that lay dead and buried péereth out of the ground and taketh heart and groweth to strength and commeth to perfection So in the sorrowfull dayes of this worlde the godly are abased but in the ioyful time of deliuerance when Christ their onely comforter shall appeare in glory then shall their dead heartes receiue life and comfort and ioy In respect whereof Christ comforted his disciples saying Let not your heart be troubled Confirming them by thrée reasons The first from his loue and the certaintie of his promises Ye beléeue in God beléeue also in me which am readie not onely to promise but also to performe what euer shall bee for your good In the worlde yee shall haue trouble and affliction in mée ye shall haue peace be of good comfort and let not your heart be dismaied I haue ouercome the world The second reason is drawen from the friendly care that hée had to prouide for his Disciples and for all the godly In my fathers house are manie dwellinges places and I goe to prepare a place for you euen for euerie one of you And if it had not béen so yée shoulde haue knowne it long ere this The third reason séemeth most forcible because of the perfourmaunce and present and full possession of his promises When I haue prepared then will I come againe and establishe euerie one of you in his euerlasting habitation and receiue you vnto my selfe that where I am there may ye be also All which reasons are set downe in the fourtéenth chapter of Saint Iohn and the thrée first verses What can keepe the heart more from comforte and reioysing then a troubled minde and an vnquiet conscience the which among all the miseries and afflictions of this worlde the godly are frée from Which comfort of heart Christ perfourmeth vnto them Iohn 14. 27. Peace I leaue with you my peace I giue vnto you not