How much more shall the blood of Christ which through the eternall spirit offred himselfe without spot to God purge your conscience from dead workes to serue the liuing god That this grace might not be in vaine God gaue with his sonne vnto his people all things pertaining to saluation and euerlasting life Rom. 8 3â— 32. What shall we then say to these things If god be on our side whom can be against vs Who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also Iohn 17. 2. 9. 10. 11. 12. 22. 23. 24. 26. Thou hast giuen him power ouer all flesh that hee should giue eternall life to all them that thou hast giuen him I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and all mine are thine and thine are mine and I am glorified in them and now am I no more in the worlde and I come to thée holy father kéepe them in thy nâ—â—e euen them whom thou hast giuen me that they may be one as we are while I was with them in the world I kept them in thy name The glory that thou gauest me I gaue them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst me before the foundation of the world I haue declared vnto them thy name and will declare it that the loue wherewith thou hast loued me may be in them and I in them He openeth this secret when men least looke for it Gen. 3. 15. When God was appointing punishment vnto our first parents he interlaceth this comfort I wil also put enmitie betwéen thée meaning the serpent or the dinel by the serpent and the woman and betwéene thy séede and her séede He shall breake thine head and thou shalt bruise his héele Gen. 22. 18. When Abraham thought there was no way but death with his sonne because God had so commanded God altered his commandement and hauing tried his obedience he said That in his séede all the nations of the earth should be blessed Ephe. 2. 4. 5. God which is rich in mercy through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued Rom. 5. 6. 8. 10. For Christ when wee were yet of no strength at his time died for the vngodly God setteth out his loue toward vâ— séeing that while we were yet sinners Christ died for vs. And when we were his enemies God reconciled himselfe vnto vs by the death of his sonne 1. Cor. 2. 7. 8. We speake the wisedome of god in a mistery euen the hid wisdome which god had determined before the world vnto glory Which none of the Princes of this world hath knowne for had they knowne it they wold not haue crucified the Lord of glory Collos 1. 25. 26. I am a minister according to the dispensation of god which is giuen me vnto you-ward to fulfill the word of god which is the mistery hid since the worlde began and from all ages but now is made manifest to his saints Eze. 16. 6. 8. 9. And when I passed by I sawe thée polluted in thine owne blood and I said vnto thée when thou wast in thy blood Thou shalt liue euen when thou wast in thy blood thou shalt liue Passing by thée and looking vppon thée behold thy time was as the time of loue and I spread my skirts ouer thée and couered thy filthinesse yea I sware vnto thée and entered into a couenant with thée saith the Lord God and thou becammest mine Then washed I thée with water yea I washed away thy blood from thée and I annointed thée with oyle Ephe. 2. 12. Ye which were without Christ and were aliants from the common-weale of Israel and were strangers from the couenants of promise and had no hope and were without god in the world Now in Christ Iesus ye which once were farre off are made neare by the blood of Christ 1. Pet. 2. 10. Which intime past were not a people yet are now the people of god which in time past were not vnder mercy but now haue obtained mercy Men are blinded and yet thinke they see Iohn 9. 41. Iesus said vnto them If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 3. 19. This is the condemnation of the world that light is come into the world and men loued darknesse rather then light Iohn 1. 10. 11. He was in the world and the world knew him not he came vnto his owne and his own receiued him not Philip. 3. 6. Concerning the lawe I was vnrebukeable saith the Apostle of himself examining no more but his outward life Then in mercy God causeth their dangerous estate to be set before them by preaching of the lawe Rom. 3. 20. By the lawe commeth the knowledge of sin Lawe chap. 4. 5. The lawe causeth wrath chap. 5. 20. The laws entred thereupon that the offence should abound that it might appeare to be notorious in the sight of god Rom. 7. 9. For I once was aliue without the lawe but when the commandement came sinne reuiued and verse 14. The lawe is spirituall but I am carnall Rom. 2. 15. Which she we the effect of the lawe written in their hearts their conscience also bearing witnesse and their thoughts accusing one an other or excusing 1. Tim. 1. 9. 10. The law is not giuen to a righteous man but vnto the lawlesse and disobedient to the vngodly and to sinners to the vnholy and to the prophane to murtherers of fathers and mothers to men-stealers to liars to the periured and if there bee any other thing that is contrary to wholesome doctrine Gal. 5. 19. 20 21. 22. Moreouer the workes of the flesh are manifest which are adultery fornicatioÌ„ vncleannesse wantonnesse idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse gluttony and such like whereof I tell you before as I also haue tolde you before that they which doo such things shall not inherit the kingdom of god but verse 18. are vnder the curse of the lawe Deut. 25. 15. Rom. 7. 13. Sinne that it might appear sinne wrought death by the lawe 2. Cor. 2. 16. It is the sauour of death vnto death It casteth downe to hell it feareth and woundeth our consciences 2. Cor. 3. 9. It is the ministration of condemnation Ro. 7. 7. I knewe not sinne but by the lawe For I had not knowne lust except the lawe had said Thou shalt not lust 2. Tim.
sake yea euen the wicked for the day of euill So that the iustice of God shall appeare to his glory euen in the destruction of the wicked Ro. 3. 5. Nowe if our vnrighteousnesse commend the righteousnesse of God what shall we say Is God vnrighteous that punisheth I speake as a man For thus the wicked vse to reason and yet them selues shal be found in fault and the workers of their ouerthrow Ro. 9. 19. The wicked say Why doeth he yet complaine and find himselfe agrieued at vs For who hath resisted his wil séeing he hath thus determined of vs The Apostle aunswereth them O man who art thou which pleadest a gainst God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the potter power of the clay to make of the same lumpe one vessell to honour and an other to dishonour What and if God woulde to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction In this matter we ought not to dispute or to be inquisitiue but rather in high estimation to reuerence the will of God and perswade our selues that we are of the number of those on whom Gods mercy shall be shewed and labour by all meanes by praier and all other holy and vertuous exercises to assure our selues of the same Election proceedeth only from the will of God but not because he did foresee what was in vs. Deut. 4. 37. And because he loued thy fathers therfore he chose their féede after them and hath brought thée out of Egipt in his sight by his mightie power Ezech. 16. 59. 60. Thus saith the Lord God I might euen deale with thée as thou hast done Neuerthelesse I will remember my couenant Ioh. 15. 16. Ye haue not chosen me but I haue chosen you and ordeined you that ye go and bring foorth frute and your frute remaine Rom. 9. 10. Rebecca when shée had conceiued by one euen by our father Isaac ere that the children were borne and when they had done neither good nor euil that the purpose of God might remaine according to election not by workes but by him that calleth It was said vnto her The elder shall serue the yoonger As it is written I haue loued Iacob and I haue hated Esau For he saith to Moses I will haue mercy on him to whom I will shewe mercy and I will haue compassion on him on whom I will haue compassion So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Therefore he hath mercy on whom he will and whom he will he hardeneth Rom. 11. 5 Euen so at this present time is there a remnant through the election of grace And if it be of grace it is no more of workes or else were grace no more grace But if it be of workes it is no more grace or else were worke no more worke What then Israel hath not obtained that he sought but the election hath obtained it and the rest haue bene hardened According as it is written God hath giuen them the spirit of slumber eies that they should not sée and eares that they should not heare vnto this day Tim. 1. 9. Who hath sauid vs and called vs with a holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was Ephe. 2. 8. For by grace are ye saued through faith and that not of your selues it is the gift of God Not of workes least any man should boast himselfe For wée are his workmanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them He hath chosen vs to doo good workes and not to be carelesse because we are chosen but rather to assure to our consciences our election by good workes According as we read Collos 1. 10. That ye might walke worthie of the Lord and please him in all things being fruitfull in all good workes and increasing in the knowledge of god strengthned with all might through his glorious power vnto all patience and long suffering with ioyfulnesse Giuing thanks c. Ephe. 1. 5. 11. Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his wil In whom also we are chosen when we were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Although the causes of Reprobation procéed principally from the secret and hidden purpose of God yet are there also sufficient causes in our selues Among the rest these thrée Driginall sinne that is that naturall corruption wherein we are born Secondly the daily sinnes and offences which we commit Thirdly Vnbeliefe Gods hidden purpose Rom. 9. 13. I haue loued Iacob and hated Esau Where he saith not only that Esau was ordained to be hated before he did any euil for in so saying he should not séeme to exclude any thing but actuall sinne and incredulitie but also saith expresly before he was borne Wherefore he excludeth originall sinne also If the Apostle had grounded reprobation vppon mans corruption the case had bene cleare and resolute if it had bene true But forasmuch as he saith plainly if so pleased God and it was not in their power to change this his good pleasure he bridleth mans wisdom that it might reuerence and wonder at Gods misteries as it is most iust to do And also encourageth the elect to honour the grace of god which is declared and made famous by such a comparison Causes in our selues of reprobation Originall sinne Psal 51. 5. Behold I was borne in iniquitie and in sin hath my mother conceiued me Ephe. 2. 3. By nature we are the children of wrath Iohn 3. 19. And this is the comdemnation that light is come into the world and men loued darknesse rather then light because their déedes were euill Their owne corruption is a cause in themselues of their owne damnation Actuall and daily sinne Ephe. 4. 17. Hencefoorth walke not as other Gentiles walke in vanitie of their mindes hauing their cogitations darkened and being strangers from the life of god through the ignoraunce that is in them because of the hardnesse of their hart which being past féeling haue giuen themselues vnto wantonnesse to worke all vncleannesse euen with gréedinesse 1. Cor. 9. 10. Know ye not that the vnrighteous shall not inherit the kingdome of god Gal. 6. God is not mocked For whatsoeuer a man soweth that shall he reape For he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting Rom. 8. 13. If we liue after the flesh ye shall die But if mortifie the déeds of the bodie by the spirit ye shall liue Vnbeliefe Exod. 5. 2. And Pharaoh said Who is the Lord that I should heare his
Forasmuch as that which may be knowne of God is manifest in them For God hath shewed it vnto them For the inuisible things of him that is his eternall power and godhead are séene by creation of the world being considered in his workes to the intent that they should be without excuse Acts. 14. 16. 17. God in times past suffered all the gentiles to walke in their owne waies Neuerthelesse he left not himselfe without a witnesse in that he did good and gaue vs raine from heauen and frutefull seasons filling our hearts with foode and gladnesse And Chap. 17. 27. That they should séeke the Lord if so be they might haue groped after him Through there owne default Ro. 1. 21. Because that when they knewe God they glorified him not as God neither were thankfull but became vaine in theire imaginations and their foolish heart was full of darkenesse Iohn 15. 22. If I had not come and spoken vnto them they should not haue had sinne but nowe haue they no cloake for there sinne verse 24. If I had not done workes among them which none other man did they had not had sinne that is they had not bene so greatly in fault Ro. 2. 12. For as many as haue sinned without the law that is without the knowledge of the written lawe shall perish also without the lawe their conscience being a lawe vnto them Iohn 3. 19. And this is the condemnation that light is come into the world and men loued darknes rather then light because there déeds were euill And surely that which they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so cōtinued yet were it in no wise sufficient vnto saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ Iohn 17. 3. And this is life eternall that they know thée to be the onely very God and whom thou hast sent Iesus Christ And chapter 3. 26. He that beléeueth in the sonne hath euerlasting life and he that obeieth not the sonne shall not sée life but the wrath of GOD abideth on him The which misterie flesh and blood doth not reueale but the sonne himselfe to them whom his father hath giuen him Matt. 11. 27. All things are giuen to me of my father and no man knoweth the same but the father neither knoweth any man the father but the sonne and he to whom the sonne wll reueale him Mat. 16. 16. 17. Simon Peter answered and said Thou art that Christ the sonne of the liuing God And Iesus said vnto him Blessed art thou Simon the sonne of Ionas For flesh and blood hath not reuealed it to thée but my father which is in heauen Iohn 1. 10. He was in the world and the world knew him not But as many as receiued him to them he gaue power to be the sonnes of God euen of thē that beléeue in his name Which are borne not of blood nor of the will of the flesh nor of the will of man but of God And chap. 3. 5. 6. Iesus answered Nicodemus verily verily I say vnto thee except that a man be borne of water and of the spirit he cannot enter into the kingdome of God That which is borne of the flesh is flesh and that that is borne of the spirit is spirit Secondly they are called by the preaching of the Gospell but because they are not of the number of the elect being called they heare not Luke 12. 47. That seruant which knewe his masters will and prepared not himselfe neither did according to his will shall be beate wiih many stripes Matt. 22. 14. For many are called but few are chosen Luke 13. 34. O Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thée howe often would I haue gathered thy children togither as the henne gathereth her brood vnder her wings and ye would not Chap. 19. 44. They shall make thée euen with the ground because thou knewest not the time of thy visitation Iere. 7. 27. Therefore shalt thou speake all these wordes vnto them but they will not heare thée Thou shalt also cry vnto them but they will not aunswere thée Pro. 1. 24. 26. 28. 26. Because when I called yée refused I will laugh at your destruction and mocke when your feare commeth They shall call vppon mée but I will not answere they shall séeke mée earely but they shall not finde mée Because they hated knowledge and did not choose the feare of the Lord. And forasmuche as they are not able to receiue the spirit of truth Iohn 14. 16. 17. And I will pray the father and he shall giue you an other comforter that hée may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth it him but yée knowe him for he dwelleth with you and shall be in you Chap. 12. 39. 40. Therefore could they not beléeue because that Esaias saieth againe hée hath blinded their eyes and hardned their heart that they should not sée with their eyes nor vnderstand with their heart and should be conuerted and I should heale them 2. Thess 3. 2. All men haue not faith Mat. 13. 9. 11. He that hath eares to heare let him heare To you it is giuen to knowe the secrets of the kingdome of heauen but to them it is not giuen 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned The word of life is folly vnto them and an offence 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse but vnto vs that are saued it is the power of God Verse 23. 24. We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse But vnto them which are called both of Iewes and Grecians we preach Christ the power of God and the wisedome of God And finally the sauour of death vnto death to their destruction 2. Cor. 2. 16. To the one wee are the sauour of death vnto death and to the other the sauour of life vnto life Thirdly their hearts are opened but they beleeue generally Iam. 2. 19. Thou beléeuest that there is one God thou doest well the diuels beléeue it and tremble Fourthly they are most miserable of all who climbe a degree higher that their fall may be the more greeuous For they are raised by some gift of grace and yet fall away Heb. 6 4. 5. 6. 7. 8. 9. For it is impossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentaunce séeing they crucifie
shall heare indéed but ye shall not vnderstand ye shall plainly sée and not perceiue o The Genena note vpon that place Whereby is declared that for the malice of man God will not immediately take away his word but he wil cause it to be preached to their condemnation when as they will not learne thereby to obey his will and be saued Hereby he exhorteth the Ministers to do their dutie and answereth to the wicked murmurers that through their owne malice their heart is hardened Mat. 13. 14. Act. 28. 26. Rom. 11. 8. Verse 10. Make the heart of his people fat make their eares heauy and shut their eies lest they sée with their eies and heare with their eares and vnderstande with their hearts and conuert and he heale them And to bring this to passe he vseth partly their owne vile concupiscences to the which hee hath giuen them vp to be ruled and led by Rom. 1. 26. For this cause God gaue them vp to vile affections c. Sée more in that chap. And Esay 64. 7. And partly also the spirit of lies who keepeth them wrapt in his snares 2. Thess 2. 9. 10. 11. 12. 13. Euen him whose comming is by the working of Sathan with all power and signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish because they receiued not the loue of the truth that they may be saued And therefore God shall send them strong delusion that they should beléeue lies That all they might be damned which beléeued not the truth but had pleasure in vnrighteousnesse Iohn 3. 19. And this is the condemnation that light is come into the world men loued darknesse rather then light because their déedes were euill Ezay 63. 17. O Lord why hast thou made vs erre from thy waies and hardned our heart from thy feare Ro. 11. 32. For God hath shut vp all in vnbeliefe Acts. 7. 42. Then God turned himselfe away and gaue them vp to serue the host of heauen 1. Kin. 22. 20. 21. 22. 23. 24. The Lord said Who shal intice Ahab that he may go fall at Ramoth Gilead And one said on this maner and an other said on that manner Then there came foorth a spirit and stoode before the Lord and said I will entice him And the Lord said vnto him Wherewith And he said I will goe out and be a false spirit in the mouth of all his Prophets Then he said thou shalt entice him and shalt also preuaile goe foorth and do so Nowe therefore behold the Lord hath put a lying spirit in the mouth of all these thy Prophets and the Lord hath appointed euill against thée 2. Cor. 4. 3. 4. If our Gospell be then hid it is hid to them that are lost In whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the image of God should not shine vnto them By reason of their corruption from the which as out of a fountaine issueth a continuall flowing riuer of infidelitie ignorance and iniquitie 2. Tim. 2. 26. And that they may come to amendment out of the snares of the diuel which are taken of him at his will Whereby it followeth that hauing as it were made shipwracke of their faith 1. Tim. 1. 19. Hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke Can by no meanes escape the day which is appointed for their destruction that God may be glorified in their iust condemnation Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euil Rom. 9. 21. 22. Hath not the potter power of the clay to make of the same lumpe one vessell to honour and an other vnto dishonour What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction The sixt Chapter Of the last and full accomplishment of Gods eternall counsell as well towards the elect as the reprobate FOrasmuch as God is iustice it selfe it is necessary that The full execution of god counsaile he should saue the iust and condemne the vniust Now they among men are only iust who being by faith ioined to Christ grafted rooted in him and made one bodie with him are iustified sanctified in him by him Wherof it followeth that the glory to the which they are destinate to the glory of God appertaineth to them as by a certain right or title On the other part they which remaine in Adams pollution death are iustly hated of God and so condemned by him not excepting so much as thē which die before they sin as Adam did But both these manners of executing Gods iudgements as well in these as in the other which are elected are in thrée sorts whereof we haue already declared the first For the elect in that same moment that they In the elect haue receiued the gift of faith haue after a certaine sort passed from death to life whereof they haue a sure pledge But this their life is hid in Christ till this corporall death make them to steppe a degrée further and that the soule being loosed out of the band of the body enter into the ioy of the Lord Finally in the day appointed to iudge the quicke and the dead when that which is corruptible and mortall shall be clad with incorruption and immortalitie and God shall be all in all things then they shall sée his maiestie face to face and shall fully enioy that vnspeakable comfort and ioy which before all beginning was prepared for them which is also the reward that is due to the righteousnesse holinesse of Christ who was giuen for their sinnes and raised againe from death for their iustification By whose vertue and spirit they haue procéeded and gone forward from faith to faith as shall manifestly appeare by the whole In the Reprobate course of their life and good workes Whereas altogither contrary the reprobate conceaued and brought vp in sin death wrath of God when they depart out of this world they fall into an other gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies soules being ioyned againe they shall enter into euerlasting fire which is prepared for the diuell and his Angels Then by these two waies which are The glory of God cleane contrarie one to an other the last issue and end of Gods iudgement shall set forth manifestly his glory to all men foramuch as in his elect he shall declare himselfe most iust and most mercifull Most iust I say for that he Perfectly iust and perfectly mereifull hath punished with extréeme rigour seueritie the sinnes of his elect in the person of his sonne neither did receiue them into the fellowship of his glory before
come home with Salomon and may be Preachers vnto other Thus I haue shewen vnto you as it were a limme of Vanitie you may looke about you and sée the whole bodie For if shée bee any where in this lande this is her pontificall Sea where shée is neuer Nonresident Now I will leaue you to examine these sayings whether all things haue not bene in vaine vnto you yet If they haue bene vaine to you and yet are good in their owne nature then thinke how vaine you are who haue turned so many good things to vanty Yet to set you in the way before I end I will answere them which aske if All things be vanity As Salomon saith Tell vs what we should choose that we be not vaine Christ saith That one thing is necessary Is Salomon contrary to Christ No Therefore Salomon excepts one thing too To feare God and keepe his Commandements Therefore if all bee vaine but this let the tempter take thée vp againe and shew thée the kingdomes of the world when he saith All these wil I giue thée thou maist say All this I contemne for All is vaine What then Turne away my eyes saith the Prophet Dauid and my eares and my heart too from vanitie Trie and proue thou no longer for Salomon hath proued for thee it is better to beléeue him than to trie with him Therfore it remaineth that as they brought forth their vaine bookes after Paules preaching and cast them into the fire so ye should cast out all your vanities this day and sacrifice them to God for they haue bene your Idoles that neuer man may sée them after And as God gaue Iob other children so they will giue you other treasures feare not that your ioyes will goe away with your Vanities as many thinke they should neuer be merry againe if they should be conuerted to Religion But as Dauid daunced before the Arke as merrely as Herodias daunced before the King so knowe vndoubtedly that the righteous finde more ioy in goodnesse than euer the wicked founde in filthinesse nay saith Dauid more than they can finde in riches and Honours when their Wheate and Wine â—bounde As a Horse is a vaine thing to saue a man so all these thinges are too vaine to make a man happie I appeale to your selues if ye haue tried the pleasures of Vanitie alreadie as I know ye haue whether ye may readily say with Saint Paul What profit he loued her before so when the sport is past and Death lookes vs in the face we shall hate our Vanities more than we loue them now all this dooth conclude that our Sauiour saide to Martha But one thing is necessarie Which God graunt we may choose for his sonne Iesus Christ and then we haue learned this lesson FINIS Of the Word of God Iohn 5. 39. Search the Scriptures For in them ye thinke to haue eternall life And they are they which testifie of me A Heathen King and that famous Monarch that mighty conqueror knowne and renowmed throughout all the world for his victories Alexander the great among all his martiall affaires had great desire to search for wisedome and to increase his courage by reading the writings of learned Homer Quéene Sheba hearing the praise of Salomons wisedome could neuer rest vntill shée came into his presence to heare him Which signifieth a great desire of wisedome to be ingraffed in vs by nature and that the praise thereof doth passe with admiration For he that searcheth after wisedome and knowledge desireth more then gold if it were as pure as fine and precious as that of Ophir the eye may be satisfied with the glistering shewe of the one but it can neuer be weary in searching after the other which if indéed it might be séene with bodily eyes would stir vp a wonderfull loue and admiration therof in our hearts and mindes To heare a man of wisedome and grauitie speake what thronging woulde there bee to heare what heedfulnesse and attention to vnderstand If an Angel from heauen or God himselfe might bee heard to speake what a rare and singuler matter were it Doubtlesse it should bee heard with a shout greater then that of Herod when the people cried The voyce of God and not of man Yea with a farre more resounding voyce then that of the Idolaters mentioned Acts 19. who in commendation of their Idole god Diana gaue a shout almost for the space of two houres all crying out with one voyce Great is Diana of the Ephesians But so it is that although in the first age God spake to Abraham Noah Moses and other holy men yet now it hath pleased him to take an other course and that is that we should heare him speake out of his word And therefore it was well answered vnto the rich man in the Gospell that would faine haue his brebren that were aliue to be taught and instructed concerning the way of God if not from God himselfe yet by an Angel or at leastwise by one that should come vnto them from the dead that so they might amend their liues I say it was well answered They haue Moses and the Prophets they haue the word of God let them heare them if they wil not giue care to this word it is because there is no life in them if they yéeld not vnto it they will not be perswaded though one rise from the dead againe We cannot say it is farre off what may it be Say not in thy heart saith the Aposte Who shall ascend into heauen or who shall descend into the deepe For the word of God is nearer thee euen before thy eyes Thou néedest not to wander a long iourney as Quéene Sheba did to heare King Salomons wisedome for thou hast it at home and euen within thy owne doores When Quéene Sheba departed as one sorie that she could not alwayes bee present with him to bee further taught and instructed she pronounced his seruants to be happie that were alwayes about him to heare his wisedome Blessed are they saith our Sauiour Christ that heare the word of God and keepe it and as well it may be sayd as Sheba did of Salomons seruaunts O howe happie are they that haue the Word of GOD before them and in their presence to reade and search for wisedome farre greater then that of Salomons For behold a greater then Salomon is here As in the Gospel Mary that heard Christ preach the word is greatly commended aboue her sister Martha that was troubled with worldly cares and neglected the hearing of Gods word So doth the Prophet Dauid wonderously encourage vs not onely to the hearing but also to the reading of the word of God and searching the scriptures Psal 119. Lord saith he what loue haue I vnto thy law all the day long is my study in it No maruell then if the King were commanded to haue this booke this word and the scripture of God and that he should reade therein all the dayes of his life
the iniuring and oppressing of our neighbours to do good to all and by little and little it draweth vs not onely to the loue thereof but euen with an earnest purpose of mind we are therby wonne to take that way that leadeth to euerlasting life For it mortifieth our sinfull desires by shewing vs the It mortifieth sinfull desires bitter punishments that remaine and that they shall neuer enter into the kingdome of God that are led by them Let not sinne raigne in your mortall bodies for the wages of sin is death that is the euerlasting death of bodie soule Know ye not that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherit the kingdome of God God is not mocked for what we sowe that shall we reape for he that soweth to his flesh and followeth his fleshly desires shall therehence reape corruption and woe but he that soweth to the spirit shall of the spirit reape life euerlasting For we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that hee hath done whether it be good or euill And blessed are they that doo his commandements that their right may be in the trée of life and may enter in through the gates into y◠Citie For without shall bedogs inchanters and whoremongers and murtherers and Idolaters and whosoeuer loueth or maketh lies Finally to whom it shall be said Depart from mee ye cursed into euerlasting fire prepared for the diuel and his angels It abateth and restraineth sin within vs as we reade Psal It worketh bettering 119. I haue hid thy word in my heart that I might not sinne against thee Through the reading of thy word I got vnderstanding therefore I hate all wicked waies Yea they that are godly minded and painful and diligent in searching the scriptures with a desire by Gods grace to profit by them they for the most part bring foorth such plentifull good fruit to godward and such an vpright conuersation to the world that in their faith beliefe to God and in their life to men they séeme in a maner blamelesse without fault although indéed while we liue in this world we are compassed with many infirmities and greatly pressed with the burthen of our sinnes which doo so hang and cleaue so fast vnto vs. By the reading whereof and the working of Gods good spirit in our hearts and consciences and in our liues and conuersation wee beginne to bee altered and chaunged into that which wee reade And we become daily lesse and lesse proude lesse wrathfull lesse couetous and lesse desirous of worldly and vaine pleasures And daily forsaking our olde vicious life we encrease in vertue more and more Well therefore may the word of God Iames 1. 21. be called a sauing word which is able thus to saue vs by bringing vs in hate of sinne and bréeding in vs the loue of God and all goodnesse So that we may say with the Prophet Dauid Thy word is the verie ioy of my heart It teacheth vs to be heauenly minded and to prepare our selues to heauen by setting the vanities of the world Prepareth vs vnto heauen before our eyes and the ende of the worlde and howe we should watch against that time that we be not condemned with the world Loue not the world saith Saint Iohn nor the things that are in the word For the loue of the worlde driueth out the loue of God but he that regardeth the word of God and fulfilleth his will abideth in GOD for euer whereas the world and all the vanities thereof doo perish and fade away 2. Pet. 3. 10. 11. The day of the Lord meaning thereby the latter day will come as a théefe in the night in the which the heauens shall passe away with a noyce and the elements shall melt with heat and the earth with the workes therein shall be burnt vp Séeing therefore that all these things must be dissolued what manner persons ought we to be in holy conuersation and godlines being prepared to heauen and heauenly minded Take heed to your selues watch and pray continually that ye may escape those things that shall fall on the world and that ye may stand before the sonne of man not tremblingly but with great ioy and comfort Aduersitie misery crosses and troubles through griefe VVorketh patience in all worldly miserie◠and thought cast many away but they that are practised in reading the word of God know that there is nothing more auaileable to lift vp our hearts to Godward and to settle our mindes there whereas true ioyes are to be found then is the reading of the word of God Many fret and fume and vexe themselues when losse of goods and friends and other such worldly helpes doo ouertake them but the word of God doth bréede a quiet and contented mind as to say with Iob Naked came I into the world and naked shall I go out The Lorde hath giuen and the Lorde hath taken away blessed be the name of the Lord And to say with the Apostle Saint Paule Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content and I can be abased and I can abound euery where in all things I am instructed both to be ful to be hungry and to abound and to haue want all which I am able to do through the helpe of Christ which strengthen me Godlines is great riches and a contented minde passeth all resoluing with our selues according to the direction of Gods word that God worketh all for the best to them that loue and feare him That which doth ouerthrow some and cast them in their graues through the fault of their owne impatient minds worketh wonderously in other some which haue recourse and séeke counsell in Gods word as to ioyne them vnto God and to bring them out of the loue of the world and all the vanities thereof And as he wisheth to the Colos so let vs desire that we may be strengthened through his glorious power vnto al patience with ioyfulnes giuing thanks vnto the father who hath requited all griefs and troubles all losses all miseries with a farre greater recompence in this that he hath made vs méete to be partakers of the inheritance of the Saints in light As the word of God doth strengthen vs in all worldly Maketh vs indure persecution death it selfe miseries to take all things with a contented and patient minde so euen in the losse of our liues for the defence of a good cause and Gods truth it moketh vs ioyfull and excéeding glad As some when they were whipped and scourged for the profession of Christ endured it with ioyfull mindes and praising God that they were counted worthie to suffer for his truth Reioycing in
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
he staid not long there Let vs therfore satisfie our selues with the knowledge of Gods creatures if it be but in a measure be contented though we sée not all but by and in them that we doo know let vs praise honor him who in such comely bewtifull vnsearchable sort hath made all Timantes a cunning Painter taking in hand to expresse the sorow of Agamemnō for the death of his daughter Iphigenia perceiuing his skill wold not reach so far couered the prince his face with a vaile leauing his sorrow to be cōceiued by the mind of the beholders whose eyes in this respect he could not satisfie In like sort finding my self vnable to fulfill thy desire and to set downe the consideration of all Gods creatures thinke it good to leaue the rest to thy studie and labour and take that to be sufficient for this present purpose which I haue said vsing silence where much may be spared thy studie eased and minde delighted For breuitie bringeth attention and a long discourse tediousnes The learned Philosophers and searchers of gods works perceiuing the excellency of gods creatures and the bewtifull frame of the world gaue it a a name agréeable thereunto and called it Bewtie it selfe For if the works of men deserue great commendation and that the Carpenter in the frame of his house the Mason in his stoneworke the Painter in his pictures may excel how much more excellent and passing bewtifull shall the frame of the whole world be and the workmanship of euery creature made and ordeined and created of God Who as he is in all respects worthie praise so doubtlesse must the works be which procéed from him infinit incomprehensible only good only almightie only wise only excellent in whatsoeuer may be said to be his When the Disciples of our Sauiour Christ shewed VVhether to endure him the faire building of the Temple and the garnished worke Maruell ye at these things saith he The time shall come that there shall not be a stone left vpon a stone which shall not be throwne downe The Temple it selfe yea euen the bewtifull gate of the Temple shall come to hauocke and ruine There is nothing excellent in the world that is of long continuance and the world it self hath but his time and shall passe away as though it had neuer bene nor euer created not through the default of the workemanship but through their procurement for whose benefit it was made and created Shewe me the light which will not darken shewe me the flower which will not fade shewe me the frute which will not corrupt shewe me the garment which will not weare shewe me the strength which wil not weaken shewe me the bewtie which will not wither shewe me the time which will not passe and tell me if thou canst whether that the worlde bee of the continuance but of an houre The ende whereof is compared to the trauaile of a woman the comming of a théefe in the night the flashing of lightning sodaine and vnlooked for in a moment in the turning of a hand in the twinkling of an eye before a man can say what is done or what is towardes For as GOD said It repenteth mee that euer I made man so not long after he vttered his voyce to Noah and sayd An end is come He created man and he fell he made the world and it shall not alwayes endure Man was made out of the dust and to dust he shall returne the world was made of nothing and to nothing shall it vanish it shall ware olde as a garment and at length be consumed with fire The goodnesse of the Lorde is great in the continuance of the worlde and longer should the time be if the wickednesse of men did not abounde Which time if it were not shortned no flesh should be saued but for the Elects sake for the benefit of the good and godly the dayes of the world shall be cut off Let mee alone saith God to Moses that I may consume this people vtterly Now come many miseries losses extremities and plagues vppon the world but for the sin that is practised in the world Which doubtlesse will be the cause of the ende of the world and of the destruction of gods bewtiful frame fire and brimstone fell vpon Sodom and Gomorrha a part of the world wheras if it had pleased God it might haue lighted on all the world The windowes aboue and the depthes beneath were opened and the whole earth was ouerwhelmed with water A token of a greater iudgement and of a greater destruction when not a part of the earth shall bee consumed with fire but the whole earth yea euen the heauens also and the whole world it selfe The glorious Sun shall be turned into darknesse and the Moone into blood the starres shall fall from heauen and the powers of the heauen shall be shaken the earth shall be dissolued the sea and the waters shall roare And if the wordes of the Apostle Saint Peter bee true as without all peraduenture they are moste certaine because the spirite of God hath set them downe which cannot lie neither can be deceiued as the world of old perished being ouerflowne with water so the heauens and the earth which are now are kept by the power of God in store and reserued vnto fire against the day of iudgement and of the destruction of vngodly men This latter day the end of the world shall come as a theefe in the night in the which the heauens shal passe away with a noise and the elements shal melt with heat and the earth with the workes that are therin shall be burnt vp Sin iniquitie and wickednes saith the wise man hath cast downe the thrones of the mightie and brought the earth to a wildernes and so it shal fal out the therby all things shal be brought to desolation and not only the earth but the whole world shal come to nothing Yet thrée daies and Niniue shal be destroied yet but a while and y◠a litle while and the time of the world shal be expired For the end of all things is at hand Plentifull Sodom bewtiful Gomorrha are defaced their beastly lustes and the abusing of Gods benefits was the cause Man should neuer haue died if he had neuer disobeied and the bewtie of the world should still haue continued if the inhabitants of the world had giuen no other cause But now all things tend to their decay the heauenly powers do faile in their operations and the hearbes haue not their former force and the Phisitian is driuen to vncertainties The bodie of man is not so perfect and healthfull as in the beginning but subiect to manifold diseases his time holdeth not out to hundreths as heretofore it hath done but fewe are his daies because his daies are euill Death to man destruction to the world yea all the creatures of the earth do grone vnder the burthen of that misterie whereunto they
are subiect by man and hope to be deliuered of it and hope to be purged from their corruption When our Sauiour Christ came neare to Ierusalem he wept to thinke of the desolation and destruction that should come on Ierusalem that faire and bewtifull Ierusalem that glorie and wonder of all the earth And the more that wée knowe the excellent woorke of God in the creation of the worlde and his creatures wherein we cannot choose but take passing delight so often as we doo consider and meditate on the same euen there withall also when we thinke that all thinges shall come to a ruine and downefall that the heauens and the earth shall be consumed with fire then may we begin to shead forth teares in a lamentable consideration that so glorious a workemanship and so wonderfull a frame should come to a finall destruction When Elisha the man of God looked stedfastly vppon Hazael he 2. Kin. 8. 12 wept because hee foresawe what great miserie hee should worke against the children of Israel Which thing saith he the Lord hath shewed me The woes that shall come vpon the worlde in the latter time shall make the godly minded to mourne in their thoughtes Reue. 12. 12. Wo to the inhabitants of the earth and of the sea for the diuell is come downe vnto you which hath great wrath knowing that hee hath but a short time and that his mischiefe ouer the world shall ende with the world Which thing maketh them to wish that their liues were at an ende that they might not behold such great calamities as also to reioyce at their estate which haue lest the earth and possesse the heauens Oh saith the Prophet Ieremy ca. 9. 1. that mine head were full of water and mine eyes a fountaine of teares that I might weepe day and night for my people euen for the slaine of my people as if he had said for them that are and shall be destroyed Because they are all adulterers and an assembly of rebels This is a waightie cause to make vs all to wéepe which cause also doth make the earth and all creatures else to mourn and grone Go to now ye rich men saith the Apostle S. Iames weepe houle and so might he haue warned al people all sorts and all degrées to wéepe as King Hezechias did when he turned his face to the wall being sorie that he had offended God and that an end was come vnto him therfore to weep as the Apostle S. Peter did bitterly for his gréeuous sin whereby hée forsooke his Lord and maister Let this make euery one to wéepe both for others and for themselues in their chambers and in their closets at home and abroad where euer they go and what euer they do cōsidering that the sinnes of others as also their owne sinnes should be the cause of so great an ouerthrow Turne vnto mee with all your heart and with fasting and with weepiing and with mourning and rent your harts and not your clothes and turn vnto the Lord your God saith the Prophet For who knoweth whether God will return leaue a blessing Let euery one thus wéepe for themselues and thus turne vnto the Lord for who knoweth whether God will change his anger and forget our sinnes And though death and destruction of the world be a heauy plague that shall light vpon the most part of the inhabitants of the world I say who knoweth whether this shall turne to vs for a great blessing The consideration of which blessing will make vs turne our teares into ioy and our mourning into mirth not such ioy as the worlde but as the spirit of God shall mooue our hearts vnto It shall make vs lift vp our heades because that when the ende of the world shall be our perfect redemption shall bee accomplished Finally it shall also make vs more warie by this warning According to that of the Apostle Saint Peter The ende of all thinges is at hande Bee yee therefore sober and watching in prayer Take heed saith Christ least that day come on you vnawares For as a snare shall it come on the face of the whole earth Take héed least ye be taken in surfetting and drunkennesse in chambering and wantonnesse Take héed lest ye be choked with the cares of this world and be too earthly worldly minded when ye shuld be heuenly minded séeing that the world shal haue an end and we know not how soone nor how sodaine it shall be Loue not the worlde nor the delights of the world and let not thy heart cleaue thereunto but lift vp thy heart and thy mind to heauen and an other life whereas thy dwelling is like to be for euermore if so be thou beest not thy own hindrance and be taken amongst the fiue sléepie and foolish virgines spoken of in the Gospell Qualis vita finis ita For as the trée falleth so it lieth and if in the ende of the world nay in the ende of thy life which is the ende of the world to thée shall be fire and flame so thy ende shall be hell fire and such gréeuous torments which can neuer be vttered and shall neuer be ended The seconde principall consideration which I noted 2 vnto you in this text is Howe and after what sort the world and all the creatures therein conteined were made consisting on these thrée circumstaunces First that God Of nothing made all things of nothing Secondly that they were made by his word and commandement Thirdly that all his creatures were created verie good A straunge and incredible maner that God should make all things of nothing Yet as we reade in the Epistle to the Hebrewes Chapter 11. 3. Through faith we vnderstand that the world was ordeined by the word of God so that the things which we see are not made of things which did appeare For he made all things of nothing when as yet there was none of them Wherein the Apostle doeth well attribute the matter vnto faith for by our naturall reason we were neuer able to comprehend it but contrariwise we should thinke it a matter too absurd and against reason As also in the conception of our Sauiour Christ that he should be borne of a pure virgin without the helpe of man hath séemed vnto many a matter in no wise to be beléeued In so much that some haue bene bold to say and their spéech vngodly inough that the bodie of our Sauiour Christ was rather a fained bodie then a bodie like vnto ours of flesh and blood Our Sauiour Christ said vnto his disciples That it was easier for a rope to passe through the eye of a néedle then for a rich man to enter into the kingdome of heauen Whereat they maruelled saying Who then shall be saued To whom Christ answered To men this seemes impossible but to God all thinges are possible And herein is the difference betwixt the workes of God and mē that they can bring nothing
God heard vs whose hart the Lord opened that she attended vnto the things that Paul spake Our election is made sure vnto vs by the testimony of the spirit 1. Cor. 2. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God 1. Ihon. 3. 24. Hereby we knowe that he abideth in vs euen by the spirit which he hath giuen vs. 1. Ihon. 5. 20. We knowe that the Sonne of God is come and hath giuen vs a mind to know him And by the testimony of our conscience Ro. 8. 15. 16. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father The same spirit beareth witnesse with our spirit that we are the children of God Pal. 4. 6. And because ye are sonnes God hath sent forth the spirit of his sonne into your harts which crieth Abba Father Ko 8. 14. For as many as are led by the spirit of God they are the sonnes of God By the vertue of Gods spirit the elect are deliuered from the slauerie of sinne and it doth perswade and conduct them to will and worke the things which please God Phil. 2. 12. 13. Wherefore my beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make an end of your owne saluation with feare and trembling For it is God which worketh in you both the will and the déed euen of his good pleasure Ihon. 8. 36. If the sonne therfore shall make you frée by his spirit ye shall be frée indéed Rom. 6. 18. Being then made frée from sin ye are made the seruants of righteousnesse But because this faith is but weake and only begun in in this life that we may not only perseuere in it but also profit by it it is sealed in our hearts by the vse of the Sacraments Mar. 16. 16. He that shall beléeue and be baptised shall be saued but he that will not beléeue shall be damned Act. 2. 38. Then Peter said vnto them Amend your liues and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the holy Ghost Rom. 6. 3. 4. Know ye not that all we which haue bene baptised into Iesus Christ haue bin baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Gal. 3. 26. 27. Ye are all the sonnes of God by faith in Christ Iesus For all ye that are baptised into Christ haue put on Christ verse 29. And if ye be Christs then are ye Abrahams séed and heires by promise Gal. 2. 11. 12. In whom also ye are circumcised with circumcision made without hands by putting off the sinful bodie of the flesh through the circumcision of Christ In that ye are buried with him through baptisme in whom ye are also raised vp togither through the faith of the operation of God which raised him from the dead Ephe. 5. 26. 27. 28. Christ so loued the church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that he might make vnto himself a glorious church not hauing spot or wrinkle or any such thing but that it shuld be holy without blame The note thereupon Baptisme is a token that God hath consecrated the church to himselfe and made it holy by his word that is his promise of frée righteousnesse and holinesse in Christ 1. Pet. 3. 21. Noahs flood To the which also the figure that now saueth vs euen Baptisme agreeth not the putting away of the filth of the flesh but in that a good conscience maketh request to God by the resurrection of Iesus Christ 1. Cor. 10. 16. 17. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we all are partakers of one bread Rom. 4. 11. After he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had For this occasion it is mentioned that we being iustified by faith haue peace with God Rom. 5. 1. 2. 3. 4. Then being iustified by faith we haue peace toward God through our Lord Iesus Christ By whō also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of GOD. Neither do we so only but also we reioyce in tribulations Where faith is there is also perseuerance and a stedfast purpose to continue Phil. 1. 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ Nomb. 23. 19. God is not as man that he should lie neither as the sonne of man that he should repent Hath hée said and shall he not do it And hath he spoken and shall he not accomplish it Psal 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Psal 27. 4. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lorde all the daies of my life to beholde the beautie of the Lord and to visit his Temple Mat. 24. 24. And except those daies should bee shortened there should no flesh be saued but for the elects sake those daies shall be shortned Lest they should fall away as it is said of Enoch that he was taken away lest he shuld be deceiued by wickednesse and sinne Iohn 6. 37. All that the father giueth men shall come to me and him that commeth to me I cast not away Iohn 17. 15. I pray not that thou shouldest take them out of the world but that thou kéepe them from euil Iohn 10. 27. 28 My shéepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand Iohn 13. 1. As he loued his owne which were in the world vnto the end he loued them Hebr. 10. 23. 24. c. Let vs kéep the profession of our hope without wauering For he is faithfull that promised And let vs cōsider one an other to prouoke vnto loue and to good workes Not sorsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one an other and that so much the more because ye sée that the day draweth neare For if we sinne willingly there remaineth a fearefull
he had fully and perfectly instified and sanctified them in his sonne And most mercifull forasmuch as he fréely appointed with himselfe to elect them and according as he had purposed chose them fréely in his sonne by calling iustifying and glorifying them by meanes of that same faith which he had giuen them through the same grace and mercie On the other God is perfectly iust ther side touching the reprobate their corruption and infidelitie with such frutes as come thereof and testimonie of their owne conscience shall so reprooue and accuse them that although they resist and kicke against the pricke yet the most perfect iustice of God shall be manisest and shine by all mens confession in their iust condemnation The chiefe notes with proofes As God is iust so it is necessarie that he should saue the iust and condemne the vniust Nowe amongst men none are iust but by faith being by faith ioyned to Christ grafted rooted in him and made on body with him and thereby also iustified sanctified by him and in him Whereof it followeth that the glory to the which they are destinate to the glory of God appertaineth to them as by a certaine right or title Ge. 18. 25. Be it farre from thée from doing this thing to flay the righteous with the wicked and that the righteous should be euen as the wicked be it farre from thée shall not the iudge of all the world do right Ro. 11. 19. 20. Thou wilt say then The braunches are broken off that I might be graft in Well threugh vnbeliefe they are broken off and thou standest and are graft in by faith be not high minded but feare Colloss 2. 6. 7. 8. 9. As ye haue therefore receiued Christ Iesus the Lord so walke with him rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing Beware lest there be any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Made one bodie 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we are all partakers of one bread Iohn 17. 21. I pray for them that they all may be one as thou O father art in me and I in thée euen that they also may be one in vs and the world may beléeue that thou hast sent me And thereby sanctified and iustified in him and by him Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them also he gloried 1. Cor. 1. 30. But ye are of him in Christ Iesus who of God is made vnto vs wisdome and righteousnesse and sanctification and redemption Rom. 3. 25. Whom God hath set foorth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes that are passed through the patience of God To she we at this time his righteousnesse that he might be iust and a iustifier of him which is of the faith of Iesus And also glorified Rom. 9. 23. And that he might declare the riches of his glory vpon the vessels of mercy which he hath prepared vnto glory Ro. 8. 30. And whom he iustified them he also glorified Iohn 17. 22. 23. 24. 25. And the glorie that thou gauest me I haue giuē them that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued me Father I will that they which thou hast giuen me be with me euen where I am that they may be hold my glorie which thou hast giuen me On the other part they which remaine in Adams pollution and death are iustly hated of God and so condemned by him not excepting so much as them which die before they sinne as did Adam Ro. 5. 14. But death raigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam Ephe. 2. 3. We were by nature the children of wrath as well as others The elect in that same moment that they haue receiued the gift of faith haue after a cerraine sort passed from death to life Ihon. 5. 24. Verely verely I say vnto you he that heareth my word beléeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life Whereof they hane a sure pledge the Spirit of God that dwelleth within them and certifieth their hearts 1. Cor. 1. 22. It is God which stablisheth vs in Christ who hath also sealed vs and hath giuen the earnest of the Spirit in our hearts And chap. 5. 4. 5. For indéed we that are in this tabernacle of this earthly body sigh and are burthened because we would not be vncloathed but would be cloathed vpon that immortalitie might be swallowed vp of life And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the spirit Ephe. 1. 12. 13. 14. That we which trusted in Christ should be vnto the praise of his glory In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation Wherein also after ye beléeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory But this their life is hid in Christ 1. Cor. 1. 7. 8. Ye are not destitute of any gift waiting for the appearing of our Lord Iesus Christ Who shall also confirme you vnto the end that ye may be blamelesse in the day of our Lord Iesus Christ Rom. 5. 2. By whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of God and chapter 8. 23. 24. 25. 26. And not only the creature but we also which haue the first frutes of the spirit euen we do sigh in our selues waiting for the adoption euen the redemption of our bodie For we are saued by hope but hope that is séene is not hope For how can a man hope for that which he seeth But if we hope for that we sée not we do with patience abide for it Colloss 3. 3. 4. For ye are dead and your life is hid with Christ in God When Christ which is our life shal appear then shall ye also appeare with him in glory Vntill this corporall death make them to step a degree further and that the soule being loosed out of the bands of the bodie enter into the ioy of the Lord. Ephe. 2. 6.
11. 12. According to the eternall purpose which he wrought in Christ Iesus our Lord. By whom we haue boldnesse and entraunce with confidence by faith in him 1. Thes 5. 24. Faithfull is he which calleth you which will also do it Hebr. 10. 23. Let vs kéepe the profession of our hope without wauering for he is faithfull that promised Rom. 8. 38. 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. And therefore I cannot nor I may not doubt of my saluation So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone dooth open vs the way to search out and vnderstand by the power of the holy Ghost Gods deepe secrets 1. Cor. 2. 9. 10. 11. 12. 13. The things which eye hath not séene neither eare hath heard neither came into mans hart are which God hath prepared for them that loue him But God hath reuealed them vnto vs by his spirit For the spirit searcheth all things yea the déepe things of God For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God Now we haue receiued not the spirit of the world but the spirit which is of God that we might know the things that are giuen to vs of God It maketh vs painfull in good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he in him and thereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that we cannot do the same things that we would Knowing this infirmitie to be in vs it stirreth vs to good workes And chap. 6. 7. 8. 9. 10. 11. Be not deceined God is not mocked For whatsoeuer a man soweth that also shall he reape For he that soweth to the flesh shall of the flesh reape corruption And he that soweth to the spirit shal of the spirit reape life euerlasting Rom. 6. 1. What shall we say then Shall we continue stil in sin that grace may abound God forbid Hebr. 10. 24. And let vsconsider one an other to prouoke vnto loue and to good workes Iam. 3. 17. The wisedome that is from aboue is first pure then peâ—â—eable gentle easie to bee intreated full of mercy and good workes without iudging and without hipocrisie It maketh vs inuincible against all temptations and vexations For how shall he stand sure and constant against so many grieuous temptations both within and without against so many assaults of fortune as the world doth terme it that is not well resolued in this point of Gods predestination toward him and of his election in Christ Iob. 13. 15. Loe though hée slaie me yet will I trust in him Rom. 8. 28. Also we know that all things worke togither for the best vnto them that loue God euen to them that are called of his purpose Verse 31. What shall we then say to these things If God be on our side who can be against vs Verse 35. 37. Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or peril or sword In all which things we are more then conquerours through him that loued vs. Iohn 16. 33. Maruell not though the world hate you In the world ye shall haue affliction but in me ye shall haue peace Be of good comfort I haue chosen you out of the world and none shall take you out of my hands Rom. 15. 3. Through Christ we reioyce in tribulations that we may say with the Apostle We are persecuted but not forsaken cast downe but we perish not Ia. 1. 2. 3. 4. 5. My brethren count it exceeding ioy when ye fall into diuerse temptations knowing that the trying of your faith bringeth forth patience And let patience haue her perfect work that ye may be perfect and intire lacking nothing Of the which number of the elect he is that findeth himselfe in this daunger and trouble Rom. 8. 16. 17. 18. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him For I count that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs. Luke 23. 43. Iesus said to the théefe on the crosse Verily I say vnto thée To day shalt thou be with me in Paradice This part is to be considered and weighed and that with great modestie principally in these two considerations First that the height of Gods iudgements may at all times bridle our curious fancies Secondly that we doo not apply it to any man particularly or any certaine company For the first let it be sufficient that we vnderstand generally that there be vessels prepared by Gods iudgement and appointed to destruction The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently to endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horible vices we almost dispaire Mat. 5. 16. Let your light so shine before men that they may sée your good workes and glorifie your father which is in heauen 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euil of you as of euill dooers may by your good workes which they shall sée glorifie God in the day of the visitation And chap. 3. 15. 16. Sanctifie the Lord God in your hearts and be readie alwaies to giue an answere to euery man that asketh you a reason of the hope that is in you And that with méekenesse and reuerence hauing a good conscience that when they speake euill of you as of euill dooers they may be ashamed which blame your good conuersation in Christ 1. Cor. 9. 19. 20. 21. 22. 23. 24. For though I be frée from all men yet haue I made my selfe seruant vnto all men that I might winne the moe And vnto the Iewes I become as a Iewe that I may winne the Iewes to them that are vnder the lawe as though I were vnder the lawe that I may win them that are vnder the lawe to them that are without the lawe as though I were without the lawe when I am not without the
hearts our affections and dispositions the bodie all the actions thereof now are chaunged the whole man is nowe framed to a new man as though he were cast in a new mould Worldly lusts haue their warning to be packing and to goe into exile and banishment and now are good and godly waies imbraced The féeling of sinne and their former euill life bréedes a hatred thereof and the loue of God of vertue and goodnesse which are arguments and tokens of Gods good grace begin to haue the vpper hand And howe ioyfull a thing is it for him that by sicknesse was almost brought to his death to come to health and enioy life A life in sinne is but a sicke life a languishing life and death it selfe so that when we leaue it and the custome thereof we rise againe as it were from the nethermost pit clap our hands for ioy that we sée life before we were vtterly dead And herehence followeth a true amendment of our life whereby we dedicate giue our selues to the seruice of God as in time past we gaue our selues to the seruice of the diuel now righteousnesse holinesse is our delight where before we serued sinne iniquitie They who by the grace of God are brought so farre as to deny their worldly lusts they do daily more and more hate and flie from their sinnes as from a serpent which would sting theÌ„ to death Yea there is also a sorrow in their mindes that they haue so highly displeased offended god Which their sorrow the Apostle doth liuely expresse 1. Cor. 7. 11. For behold saith he this thing that ye haue bene godly sorry what great care it hath wrought in you yea what indignation yea what feare yea howe greate desire yea what zeale yea what punishment Yea then shall we knowe and féele also the working of Gods grace in denying our worldly lusts when there is a true sorrow according to God in our hearts consciences for euery thing which we know to be forbidden by God yea the least matters as all light oathes idle wordes profitable lies or vaine actions and when we féele a study and an endeuour in our selues to auoid the first motions that créepe in our mindes When there is a clearing of ourselues from all suspition by auoiding all appearance of euil when there is an indignation and anger for al such things past and a fear lest through our corruption they should fal out again when there is a great desire to preueÌ„t them a zeale against them and a punishing of them by exercising all due authoritie which God hath giuen vs against sinne and finally when there is a great desire in vs to spende all the rest of our time not according to the will and commaundements of God The denying of our worldly lustes is nothing but the hatred of our sinfull waies which by these thrée reasons will growe to bee moste forcible and effectuall in vs. As first if wee consider that it is the greatest pleasure that can be to the diuel to sée men and women who were created to the image of God to delight more in the workes of darknesse then of light and so with might and maine as they say to make spéede to their owne destruction Secondly if we consider what harme sinne bringeth and how much it hurteth not our selues only but others also through our example According to that saying Mat. 18. 7. Woe be to the world because of offences necessary it is that offences fall out but woe to them by whome they fall out and better it were that a milstone were hanged about their neckes and they throwne into the bottome of the sca The third and last reason by the which the hatred of sin shall grow effectuall in vs is when we call to minde howe foule and horrible a thing it is to gréeue the holy spirit who dwelleth as a guest within vs and by the which we are sealed as it were with a sure pledge against the day of Redemption and of the accomplishment of our saluation 1. Iohn 3. 24. Hereby we know that god by his grace dwelleth in vs euen by his sanctifying spirit which he hath giuen which teacheth vs to deny vngodlinesse and worldly lustes and to liue Soberly Righteously and Godly in this present world Thrée good effects and apparant tokens of Gods good Soberlâ— grace sobrietie righteousnesse and godlinesse For whereas before we were giuen to all excesse and riot following our desires in drunkennesse gluttonie lecherie in pride and braue apparell in gathering heaping and couetting other mens goods in carrying a mind altogither not contented with our estate when the grace of God hath fully perswaded our mindes to deny all worldly lusts then wée beginne to frame our mindes to a meane and to a measure knowing that as Gods blessing is in the vse of his creatures so in the abuse and sinfull vsing of them they turne to our curse and vnlesse we amend to our condemnation The propertie of our sinnefull lusts is in all excesse and Lusts therefore it is well said that they that are bewitched with the diuels temptations follow their lusts with gréedinesse but they whose mindes are renued frame themselus to a godly meane and as we say to a golden meane that is wondrous well and in good sort soberly For Sobrietie is nothing else but the right vse of Gods creatures Nature is content with a litle sobrietie asketh no more and when we excéede nature is ouerpressed sobrietie is disgraced and we in so doing by the iudgements of all contemned and despised Great difference there is betwixt necessitie and superfluitie euen as much as betwixt life and death Who knowes it not that of drunkennesse gouts dropsies and such diseases grow which make a man loathsom to other yea to himselfe and he is aweary of his life and so at last his painefull and languishing daies are cut off who might haue liued longer many a faire day What doth gluttonie bring but surfettings and oftentimes a spéedy riddance Therefore it was well said of a wise man Plures gula quaÌ„ gladio periere That is more die by surfetting and distemperature then by the sword and by violent death What séeking there is to the phisitian in such cases whereas sobrietie might be our phisitian if we would followe the rule thereof which is nothing else but to vse a meâ—ne Who liues longer then the ploughman and the countrey man whose diet and fare is but to serue his turne and no more Bibbing and bowling carousing and gurmundizing this is the diuels vadge and the messenger of death Sobrietie teacheth vs that meate and drinke was ordained of God for the sustenaunce of our bodies that we may bee the better able to performe those duties which God hath appointed to euery one of vs in our vocation and not to the satisfying of our pleasures And therefore we are commanded to pray O Lord giue vs our daily
and will not tarrie Let no man bee wearie of well dooing For in due season wee shall reape if wee fainte not Let none of vs deceiue our selues God will not bee mocked For if our life be godly wee shall hereafter reape life and ioyes eternall If otherwise death standeth at the doore The crop must bee sowed in this worlde the haruest must bee in another worlde and then shall the Angelles bee the reapers For they shall seperate and diuide the good from the bad The grace of God teacheth vs to liue soberly righteously Present world and godly in this present world For all the doubt is in this present world where it is a hard matter for vs to goe upright and to behaue our selues in the feare of God as we ought to do For the life of man may well be compared vnto the passage of a ship in the sea which through tempestuous weather may be ouerturned by the mounting waues of the sea or torne in pieces by the gunshot of the enemie and théeuish and mischieuous pirates or else may be dasht in pieces against the rockes or suddainly sunke in the quicke sands or vnawares taken within the compasse of a whirlpoole and by the force and strength thereof carried violently into the bottome but after it hath once arriued at the hauen there is no such doubt there is no such feare So is our life in this present worlde subiect to many an ouerthrow the life of the bodie I meane not but the life of the soule whereof we ought to haue especiall care sinne within vs abounding like the force of the enemie the pirate or the mounting waues frailties infirmities like the quick soft sands euill examples of other and their wicked counsailes like the dashing of the rockes the temptations and snares of the diuel like the force of a whirlepoole which neuer leaue vntill we be brought to the bottome If any of these take hold of vs in this present world so that they preuaile against vs we are gone Therefore thrice happie is he who by a godly life can auoyd all these and at last arriue at the hauen and take vp his euerlasting rest in heauen Oh that we could be godly and watchfull in this present world for in the world to come we shall haue no hinderance and nothing to let but that most freely we may serue God and leade a godly life Let vs pray that the grace of our Lord Iesus Christ may be with vs and that it may abound who gaue himselfe for the sacrifice and satisfaction of our sinnes that hee might deliuer vs from this present euill worlde Gal. 1. Before that he suffered his passion he praied for vs Iohn 17. that in this present euil world we should not fall away from God I pray not saith he that thou shouldest take them out of the world but that thou kéepe them from euil And herehence groweth the exhortation of the Apostle written to the Phil. chapter 2. 15. wherby he warneth them and vs also by them that we should behaue our selues blamelesse and pure as the sonnes of God without rebuke and that we should endeuour to shine as lights in this present wicked world dwelling in the midst of naughtie and bad people Who by our example of godly life may be won to be godly in the day of Gods visitation whom the grace of God shall teache and touch their hearts and call them throughly A great comfort we haue and a great incouragement to be godly because we are not vnder the lawe but vnder grace that is we are frée from the curse of the law that we may the more chearfully giue obedience therunto being furthered assisted by the grace of God which strengthneth vs to doo his will For the lawe is not giuen to the righteous but to the vnholy and to the prophane The curse to the one and the blessing to the other Let vs be sanctified and holy and kéepe our harts from an euil conscience let vs hold out our profession without wauering séeing that we looke for the performance of great promises which he hath made vnto vs that will not deceiue vs. The deceit of sinne is readie to harden our hearts and make vs continually fall away The best are mightily tempted and much adoo they haue to kéepe and hold their owne How necessary therefore is it for euerie one of vs to prouoke one another to loue and to good workes Let euery one of vs striue aboue our strength with praier for Gods assistance and so much the more because the day of the Lord the comming of Christ draweth néere And i◠this do not perswade vs yet that which may follow and fal out through our backsliding may through feare inforce vs. For if we sinne willingly after that we haue vndertaken the course of a godly life there remaineth for vs a fearfull looking for of iudgement which God in his wrath and heauy vengeaunce shall powre out And better it had béene for vs not to haue knowne the way of godlinesse then after we haue knowne it to turne away Rather let vs bee stirred vp and incouraged by the words of the Apostle S. Peter 2. Epist 1. 10. 11. Wherefore brethren giue rather diligence to make your calling and election sure by your holy life and godly connersation For if ye do these thinges ye shall neuer fall And furthermore by these meanes an entring shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ And if we finde that we are risen with Christ let vs séeke those things which are aboue where Christ sitteth at the right hand of God Our affections must be aboue and not on things beneath which are on the earth And if we be dead vnto sinne our life is hid with Christ in God So that when Christ which is our life shall appeare then shall we also appeare with him in glorie Thus by gods help I haue set downe vnto you the effect of sanctification contained in these words of the Apostle The grace of God hath appeared teaching vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Now followeth the second part of my diuision noted in the text which is a perswasion and a reason mouing vs to this santification A perswasion vnto sanctification and that is the glorious inheritance of the kingdome of God expressed by the circumstance of Christ his comming at which time the godly shal be receiued into the kingdome of heauen their ioyfull dwelling place gathered out of these wordes Looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ We cannot giue our selues vnto the duties of godlinesse vnlesse we shal be in the expectation and looking after the hope of another life and therfore very fitly doth the Apostle ioine vnto the duties of a godly life this spéech Waiting for
you not only for the friendship I haue found at your Worships hands but also because this kinde of doctrine cannot better be receiued then of resolute minds and of such hearts which are throughly established in the truth Profitable also it may bee for others not only to prepare their mindes against the time of aduersitie but also to lift them vp againe and to comfort them with the consideration of God his goodnesse who will recompence their vniust sorrowes with vnspeakable ioyes A time there is for all things though it may be long first ere it come Whereof in this place I might speake much if in the handling of the text I had not satisfied the Readers mind I wold the briefnesse of this Preface might make recompence for the tediousnesse of the Treatises Wherin I am to desire the Reader to pardon me perswading my selfe that it shall be to his great good and bettering if he shall vouchsafe not only to read them but also to keep them in remembrance to meditate thereon and throughly to disgest them Considering this with himselfe that Nulla remedia tam sunt salutaria quam quae dolorem faciunt Nullaque gaudia tam esse cordi taâ—toque in pretio quam quae sequuntur dolorem I haue troubled your Worship though in fewe words yet it may be somewhat too long considering your waightie businesse that can hardly spare anie time to extraordinarie matters praying God to keepe such men as your selfe long among vs to the great good example of the Ministers the comfortable reliefe of the poore and them that are in distresse to the maintenance of learning and poore Schollers to your own hearts desire and comfort to the commoditie welfare and furtherance of this Common-weale and especially to the glorie of God Your Worships in his praiers to God for you and yours S. I. A REMEDIE FOR SORROW HANDled in three parts or Treatises Iohn 16. 20. 21. 22. 23. Verily verily I say vnto you that ye shall weepe and lament and the world shall reioyce and ye shall sorrow but your sorrow shall be turned to ioy A woman when she trauelleth hath sorrow because her houre is come but assoone as she is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the world And ye now therefore are in sorrow but I will see you againe and your hearts shall reioyce and your ioy shall no man take from you In which text are haÌ„deled three especiall matters 1 The burden imposed Ye shal weep lameÌ„t 2 The difference betwixt the godly and the wicked concerning sorrow and ioy The world shall reioyce and ye shall sorrow 3 A remedie full of all coÌ„fort consisting on A Proposition Your sorrow shal be turned into ioy CoÌ„firmation by way of illustration drawne from a fit comparison In which confirmation are to be noted the Comparison it selfe declaring the estate of a woman in child-birth respecting her Throes A woman when she trauelleth c Ioyes But assoone c. Application furnished with three proofes I will see you againe Your harts shal reioyce Your ioy shal no no man take from you OVr Sauiour Christ shewing his Disciples that had enioyed his comfortable presence to their great contentation that he must depart from them and also that they should be left to the iniurie of the wicked world which would put them to all trouble and to death it selfe doth therfore forewarne them that for no trouble no not for death it selfe that they shrinke from him Because it was their lot and they were not to looke for better entertainment of the world then he him selfe had Wherefore they mnst ether ioine with the world or cleaue vnto him loue the one and forsake the other And if they did looke to liue in ioy with him they should indure some sorrow yea heapes of sorrow For nothing that is excellent is gotten with ease The worlde shall procure ye sorrow inough the world shall hasten your death which is but your triall yea they shall do these things toward you with such an earnestnesse and such a blinde zeale that although they most wrongfully and most spitefully and that most cruelly kill ye yet will they thinke they doo God seruice No maruell therfore that these dumps of Christ his departure and of the worlds troublesome and cruell behauiour did bring them sorrow inough As Christ confesseth himselfe Because I haue said and shewed you these things your harts are full of sorrow In these wordes which I haue read vnto vnto you thrée principall matters may be noted worthie of your consideration The first is the burthen imposed and laide vpon the disciples as also vpon all the godly Verily verily I say vnto you that ye shall weepe and lament In the second part is noted out the ioy of the wicked wherein by reason of the words following may also be comprehended a difference betwixt the godly and the wicked concerning ioy and sorrow The word shall reioyce and ye shall sorrow The third principall matter setteth downe a remedie full of all comfort to the godly that their sorrowes and troubles and crosses shall be requited and recompenced with ioy and such ioy that shall not be taken from them When any sorrowfull matter was toward a people or a nation and it pleased God to let them vnderstand thereof by his Prophets their heauy message they terme it a Burthen Burthen No doubt a burthen too heauie to beare but yet such as could not be auoyded And such in this place is the burthen which our Sauiour Christ laieth vpon his disciples and all the godly so certaine and so sure that Christ himselfe confirmeth it with an oath Verily verily I say vnto you that ye shall weepe and lament Which is inough to cast a wordling beside the practise of all godlinesse seeing that sorrow and griefe is ioyned therewith The yong man spoken of in the Gospell would follow Christ but when he must part with his goods he departed from Christ being sadde and heauie When godlinesse hath the countenance of the world euerie one will be godly but when the hatred of the world is ioyned therewith that makes many make a pause We cannot serue God and riches so neither can wée serue God and the world they be two maisters Euery one desireth ioy but ioy with wéeping and lamentation they will none The sonnes of Zebedeus looke for heauen and the highest roomes but it was first told them that they must taste of a bitter cup and take vp the crosse Our hastie desires cannot bee satisfied neither can we presently flie into heauen a heauie burthen must first be borne much sorrow must first be endured No man willingly desireth a burthen it must not therefore be sought after but borne when wée cannot auoid it Christ sweat bloud before he was taken vp into heauen neither is it inough to shead teares but we must goe through many matters that cause teares
lament Which although we ought not to wish for yet being laide on our shoulders wee must both patiently and thankfully beare it According to the answeres of Ely the Priest and Hezekiah the King though in an other case It is the Lord let him doo what seemeth him good The Iere. 10. 19. word of the Lord is good which thou hast spoken The will of the Lord be done Act. 21. 14. 2. The next thing mentioned in the text is the difference betwixt the godly and the wicked concerning ioy and sorrow in these wordes And the world shall reioyce and ye shall sorrow Wherein it is worthy the consideration to know and vnderstand what is meant by this word world VVhat is meant by this word world Which generally is taken for the heauen the earth the sea and all thinges therein contained Yet more néerely it is taken for the people that dwell in the world Also the customes and fashions of the people are meant by this word world According to our prouerbe and vsuall phrase This is the world that is this is the dealing of the men in the world and this is practised now adaies Againe it is taken for a spéech of woonder It is a world to sée that is it is a maruellous matter Also for those chiefe desires wherwith men are much led and ouertaken in the world as honour dignitie and promotion riches pleasures All which are of chiefest account and doe most raigne in the world Confirmed by S. Iohn 1. Ep. cap. 2. ver 15. Loue not the world neither the thinges that are in the world If any man loue the world the loue of the father is not in him For all that is in the world as the lust of the flesh the lust of the eies and the pride of life that is ambition promotion and honour is not of the father but is of the world And the world passeth away and the lust thereof but hee that fulfilleth the will of God abideth for euer Elswhere it signifieth the wisdome of worldly minded men 1. Cor. 1. 21. For seeing the world by wisedome knew not God in the wisdome of God it pleased God by the foolishnesse of preaching to saue them that beleeue ca. 26. And we speake wisedome among them that are perfect not the wisedome of this world neither of the Princes and great men of this world which come to nought Sometimes it is taken for the elect people of God according to that we reade Iohn 3. 16. God so loued the world that he hath giuen his only begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting And although it be manifest that Christ his death is sufficient for all yet this benefite of his death doth rather properly pertaine to the elect that is to them that truely and vnfainedly haue repented them of their sinnes applying the mercies of God in Ieus Christ to the comfort of their distressed soules and relying and depending wholly vpon Gods promises But most commonly it is taken for the worser sort of the people in the world As it is said that Sathan is the prince of this world 2. Cor. 4. 4. Nay the God of the world because the most part serue him more then then God and in whose heartes and mindes and consciences he doth both rule and raigne The godly are against him and against his procéedinges and therefore by this word world the godly in the world are not meant but rather opposed against them that liue in the world Which is confirmed by the spéech of our Sauiour in his praier to God for the elect and godly Iohn 17. I pray for them which haue knowne me beleeued in me I pray not for the world The world hath hated them because they are not of the world as I am not of the world And in the fiftéenth chapter of the same Gospell verse 19. If ye were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you And in this last sence this word World is taken for wicked and naughtie men for the haters and persecutors of Gods truth and his Gospell We know we are of God saith Saint Iohn 1. Epist cap. 5. 19. and the whole world lieth buried in wickednesse and is giuen ouer to euill doing In the world saith Christ ye shall haue trouble afflictioÌ„ persecutioÌ„ ye shal be hated of al men for my sake the Gospels be of good comfort I haue ouercom the world Hauing opened vnto you what is meant by the world The ioy of the world and of the wicked it followeth that I should shew you the difference concerning ioy sorrow betwixt them that are of the world and them that are not of the worlde The worlde hath many things wherein it reioyceth but it is an vsurped and a couâ—erfeit ioy no true and sound ioy For the kingdome of God is not meate or drinke or any thing that the world yéeldeth but righteousnesse and peace and ioy in the holy Ghost Ro. 14. VVorldly matters 17. As they are of the worlde so are worldly matters the chéefest cause of their ioy as to be in honour and high promotion with Haman and Absolon although they know not how neare they are to the fall to swimme in wealth and riches to fare deliciously euery day and to go in purple fine silke with the rich glutton spoken of in the Gospell to enioy large dominions and great possessions faire houses and pleasaunt orchiards swéete gardens with all things that may satisfie the eie and fill the soule with pleasure like to King Nabuchodonosor that bâ—sted of his beautiful pallace Yea they imagine such continuance that they call their houses lands after their owne names as though they should endure for euer The viole tabret singing and dancing feasting banquetting riot and brauery this is the life the ioy of the world while the troubles of Ioseph are not remembred and the poore altogither forgotten in their sight This was the sinne of Sodom Pride idlenesse fulnes of bread contempt of the poore and néedie So that although the people of Sodome be consumed with fire and brimstone from heauen yet it séemeth that their posteritie remaineth and will remaine vntill the wordes ende till fire come downe from heauen the second time and make a wofull and finall destruction The iestures also and dispositions of the world are giuen vp to foolish reioycing and if any be sober and sadde they are not for their company Childish and péeuish gigling prophane laughter dissolute mirth wanton striking out disordered lifting vp the voice and mirth with incontinencie in euerie place All their life is spent in meriment and pastime as though God had not called euery one to painfulnesse and labour in that course of life wherein he hath placed them In time of diuine seruice when we should
the day y◠we looked for we haue found and séene it Yea they counted so basely of the Israelites that they would not vouchsafe to touch them saying Depart ye polluted depart depart touch not All our enemies saith the prophet haue opened their mouth against vs. Lam. cap. 1. 2. 3. 61. Thou hast heard their reproach O Lord and all their imaginations against me The lippes also of those y◠rose against me and their whispering against me continually Behold their sitting downe and their rising vp howe I am their song Thus doth the world sollace themselues and reioyce at the sorrowes of the godly And if they see any crosse or punishment Rash in their iudgementi against the godly laid vpon them straightway they are readie to iudge the worst as the Barbarians when they sawe a viper hung on Paules hand surely say they this man is a murderer As the prophet Esay 53. reporteth of our Sauiour Christ He is despised reiected of mē we hid our faces frō him he was dispised we esteemed him not yea we iudged him as plagued smitten of God humbled The children of fooles and vilaines saith Iobe cap. 30. 8. and such as were more vile then the earth haue made me their song and I am their talke They abhorre me flie far from me and spare not to spit in my face because that God hath loosed my cord humbled me they haue loosed the bridle before me and in my misery they are impudent licentious The punishments and sorrows of the godly are the arguments reasons which caruall and worldly men through the sight of afflictions do make against the children of God especially against those whom couertly they hate Séeking thereby to quench the rage of their furious mindes vnder the colour cloake of the iustice of God Like haukes they pry behold and like lions they teare in pieces And if it be but the least fault that they can finde they amplifie it seuerely and tragically and paint it out to the vtmost As if they had said with our tongues we Biting in their tannts and scoffing in their behauiour will preuaile and who is Lord ouer vs Their lying lips are giuen cruelly disdainfully and despitefully to speake against the righteous whē they sée them they laugh them to scorne they shoote out their lippes and shake their heads In mine aduersitie saith the prophet they reioyced and gathered themselues togither yea the very abiects came togither against me vnawares making mowes at me and ceased not With the flatterers were busie mockers which gnashed vpō me with their téeth reioycing greatly at my trouble saying Aha Aha there there so wold we haue it My enemies liue are mightie they y◠hate me wrongfully are many in number they also the reward euil for good are against me because I follow the thing that good is I wept and chastened my selfe with fasting and that was turned to my reproofe I put on sackcloth they iested vpon me They y◠sit Ezekil 25. 3. 7. 26. 2. Ioy to see them oppressed and murdered in the gate and are rulers they speake against me poore and rich despise me and make a sport of my trouble Not only in iesting scoffing at the godly do they reioyce but also to sée them oppressed yea they delight in the ouerthrow and murthering of Gods saints Herod and Pilot are made friends in persecuting Christ And K. Antiochus 2. Mac. 7. maketh the blood of the Martyrs his spectacle Herod he killeth Iames the brother of Iohn with y◠sword when he saw y◠it pleased the Iewes he procéeded further Act. 12. 2. Many other examples might be alledged but y◠I haue bin tedious And this may suffice to haue shewed how wherin the world reioiceth It may séeme some what impertinent to intreat in this The ioyes of of the Godly place of the ioy of the godly but only that by contrarieties matters are made more plain euident Among the ioyes of the godly this is one of the chiefest to haue the ioy quietnes of conscience vnto the which they haue a speciall regard The Apostle S. Paule being brought to his tryall and examination A good conscience first of all alledgeth this for himself Acts. 23. 1. Men and brethren I haue in al good conscience serued God vntill this day Writing to the Corinthians 2. Epist cap. 1. 12. Our reioycing is this saith he the testmony of our conscience that in simplicitie and godly purenesse by the grace of God we haue had our conuersation in the world The Prophet Samuel 1. Samu. 12. 3. taking his leaue of the people had nothing wherin he might so greatly reioyce before them as in the testimony of a good conscience I haue walked before you saith he from my childhood vnto this day Behold here I am beare record of me before the Lord and before his annointed whose oxe haue I taken or whose asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eies therewith and I will restore it you Then they said thou hast done vs no wrong nor hast hurt vs neither hast thou taken ought of any mans hand And he said vnto them The Lord is witnesse against you and his annointed is witnesse this day that yee haue founde nought in my hands And they answered he is witnesse Sée how he doubles it and almost trebles it and makes it all his song and the crowne of his reioicing Whose example the Apostle S. Paul following at his departure from the Ephesians excellently set downe Act. 20. 17. amongest the rest hath these words And now brethren I commend you to God and to the word of his grace which is able to build further and to giue you an inheritance among all them which are sanctified I haue coueted no mans siluer nor golde nor apparrell yea you knowe that these handes haue ministred vnto my necessities I haue shewed you all things and haue kept backe nothing but haue shewed you all the counsell of God Wherefore I take you to reccord this day that I am pure from the blood of all men And not only the soule of man which is the chiefest part within him reioyceth at the testimonie of a good conscience but also this ioy is séene in his countenance and in his louely behauiour which is meant by that saying set downe Prou. 15. 13. A ioyfull heart maketh a cheerfull countenance This is it whereby we are holy temples vnto the Lord and whereby we sanctifie the Lord as the Apostle S. Peter speaketh 1. Pet. 3. 15. Who also in the same chapter setteth downe two notable effects of a good conscience which cannot but bring great ioy to the godly The one is that when we be euill spoken of without desert then is the testimony of our conscience the chiefest comfort
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
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
he said vnto them Ye are from beneath I am from aboue Ye are of this world I am not of this world I said therefore vnto you that ye shall die in your sinnes Phil. 3. 2. Beware of dogs beware of euil workers beware of the concision Iohn 6. 64. But there are some of you that beléeue not for Iesus knew from the beginning which they were that beléeued not and who should betraie him Although men must be vsed after diuers sorts some by gentlenesse and some by sharpnesse 2. Tim. 2. 24. But the seruant of the Lorde must not striue but must be gentle toward all men apt to teach suffering the euil men patiently Instructing them with méeknesse that are contrary minded prouing if God at any time will giue them repentance Mat. 3. 7. O generations of vipers c. Esay 1. 10. O Princes of Sodome and people of Gomorrha The eight Chapter How euery man may with profit apply this vniuersall doctrine to himselfe IT is most euident that they which teach that mans saluation Iustification by faith is vnprofitable if it be seperate from election either in part or wholly dependeth or is grounded in works destroy the foundation of the Gospel of God And contrariwise they that teach Iustification fréely by faith ground on a sure foundation but so that they build vppon that eternall counsell of God whereupon Christ himselfe and the Apostle Paul folowing Christ his steps groundeth his doctrine For séeing perseuerance in faith is requisite to saluation to what purpose shall faith serue me except I be sure of the gift of perseuerance Nor we néed not feare lest Peace of conscience depēdeth on Predestination this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the son of god séeing he is moued and gouerned by the spirit of God will neuer through the consideration of Gods benefit take occasion of negligence and dissolution Then if by this doctrine we had but this one commoditie that we might learne to assure and confirme our faith against all brunts that might happen it is manifest that they which speake against and resist this artickle of religion either through their wickednesse or else through ignorance or some foolish blind zeale which happeneth when men will measure God according to the capacitie of their owne wits subuert and destroy the principall ground and foundation of our saluation And in very déed although some as I must confesse do it not purposely yet do they open notwithstanding the doore to all superstition and impietie As for them which now adaies maliciously oppugne the truth I beséech the Lord euen frō the heart either to turne their mindes if so be they appertain to the elect or else to send them a most spéedy destruction that by their owne example they may confirme and establish that doctrine which so maliciously they resist These other I will desire most instantly and require them in the name of GOD that they would better aduise themselues what they do Now to touch bréefely how this doctrine may be applied let vs marke that all the workes of GOD euen the least of all are such that men cannot iudge of them but in two sorts That is either when they are done or else by foreséeing them to come to passe by the disposition of the second and manifest causes whose effects haue bin diligently and by long vse obserued As men accustome in naturall things to do wherein notwithstanding men are wonderfully blind In this matter then which is most obscure of all others it is no maruell if mans witte be driuen into this strait what is determined as touching himselfe in this secret counsell of God But because these are most high misteries and therefore stand in the obseruation of those causes which passe all naturall things wée mnst néedes séeke further and come to Gods word which forasmuch as without all comparison it is more certaine then mans coniectures so it can best direct vs herein and assure vs. The scripture then witnesseth that all those that God How a man may haue assurance of his election hath according to his counsell predestinate to be adopted his children through Iesus Christ are also called in their time appointed yea and so effectually that they heare the voice of him that calleth and beléeue it so that being iustified and sanctified in Iesus Christ they are also glorified Wilt thou then whosoeuer thou art bee assured of thy predestination and so in order of thy saluation which thou lookest for against all the assaultes of Sathan Assured I say not by doubtfull coniectures or our owne fancie but by arguments and conclusions no lesse true and certaine then if thou were ascended into heauen and had heard of Gods owne mouth his eternall decrée and purpose Beware thou beginne not at that most high degrée for so thou shouldst not be able to sustaine the most shining light of Gods maiestie Begin therefore beneath at the lowest order and when thou shalt heare the voice of god sound in thine eares and in thy heart which calleth thée to Christ the onely Mediator consider by litle litle and trie By what signs faith is known diligently if thou be iustified sanctified in Christ through faith For these two be the effects or frutes whereby the faith is knowne which is their cause As for this thou shalt partly know by the spirit of adoption which crieth within thée Abba father and partly by the vertue effect of the same spirit which is wrought in thée As if thou fal and so declare indéed that although sin dwell in thée yet it doth no more raigne in thée For is not the holy Ghost he that causeth vs not to let slippe the bridle and giue libertie willingly to our naughtie and vile concupiscences as they are accustomed whose eyes the prince of this world blindeth or else who moueth vs to pray when we are cold dull and slothfull Who stirreth vp in vs those vnspeakeable gronings Who is he that when we haue sinned yea and sometimes wittingly and willingly ingendereth in vs an hate of the sinne committed and not for the feare of punishment which we haue therefore deserued but because we haue offended our most mercifull father Who is he I say that testifieth vnto vs that our sighings are heard and also moueth vs to call daily God our God and our father euen at that time when we haue trespassed against him Is it The assurance of the vocation is knowen by faith and so by the vocation the election not that spirit which is fréely giuen to vs as a gift for a sure and certaine pledge of our adoption Wherefore if wée can gather by these effects that we haue faith it followeth that we are called and drawen effecttually And againe by this vocation which we haue declared properly to belong to the
as the worlde giueth giue I vnto you Therfore let not your heart be troubled nor feare The worlde can giue but outward comforts if it shewe neuer so much fauour but as for the inward comfort of the minde and conscience it cannot reach thereinto it is past the power thereof and must let that alone to the working of an other And if it were not for the heauenly comfort the heart of the godly would soone fall away And vnlesse our Sauior Christ had perceiued such weaknesse and such doubtfulnesse in the féeble and vnconstant nature of man hee would not haue vttered these words to make their comfort stedfast and sure in him Ye haue heard saith he how I said vnto you I goe away and will come vnto you If ye loued me ye would verily teioyce because I said I goe vnto the father for my father is greater then I. As if hee had saide If ye loued mee throughly and my loue were stedfast in you your hearts would reioyce and no troubles should mooue you and no discomfortes should perswade you to the contrary This haue I spoken vnto you before it come that when it is come to passe ye might beléeue and your hearts then might abound with ioy For surely those things which I haue promised shall come to passe and therefore doubt nothing and let your hearts be confirmed and setled in ioy Ouer and besides I will send the comforter vnto you my holy spirit the comforter of the elect and chosen which shall not suffer your hearts to faile but stil shal raise them vp in comfort in their greatest griefes and sorrowes What cause therefore haue the godly séeing these great comforts as mightie proppes may staie them from falling though in the sight of the world there be great cause of sorrow but séeing they are we aned from the world and are not of the world what cause haue they I say to cast downe their hearts with sorrow and penâ—â—uenesse Wherefore let the counsell of the wise man take place with them Giue not ouer thy minde to heaninesse The ioy of the heart is the life of man and a mans gladnesse is the prolonging of his daies Griefe and sorrow shorten the time and bring age before the time Wherefore comfort thy heart and driue sorrow farre from thée For sorrow hath slaine many and there is no profit therin Sorrow did slaie the hearts of the Canaanites because God had weakened their hearts According to the confession of Rahab of whom we reade Iosh 2. when she talked with the spies I know saith she that the Lord hath giuen you the land and that the feare of you is fallen vpon vs and that all the inhabitants of the land faint because of you And when we heard of you our hearts did faint and there remained no more courage in any of vs all This is one of Gods great punishments toward them that do not liue in his feare and obedience that he wil giue them a trembling heart and a sorrowful mind Le. 26. 36. to throw them out of their possessions and to make them haue no ioy of their goods Which we may partly see in the example of churlish Nabal denying to giue comfort to them that were greatly distressed Who when his wife had told him what heauie things were toward him his hart died within him and he was like a stone For the Lord smote Nabal with that sorrowe that hee died Samu. 25. 38. But séeing in all wel-doing God doeth comfort our hearts why should we be enemies to our selues and to our owne welfare With the Apostles imprisoned let vs sing Psalmes to testifie the ioy of our hart to Godward Speaking vnto our selues in Psalmes and himnes and spirituall songes singing and making melodie to the Lord in our hearts And séeing all our hope is or ought to bee in God who is our only treasure why should not our hearts be there also Saying with the blessed virgine My soule doth magnify the Lord and my spirit hath reioyced in God my Sauiour Who although he be absent from vs yet hath he promised to come againe and to sée vs and to comfort our hearts and to make them reioyce So that when your redemption shall drawe nigh then lift vp your heads and when your ioy shall approach let your hearts also be lifted vp with excellent comfort Considering what hath béene fortold long agone by the Prophet Esay 65. 13. 14. Concerning the sorrow of the wicked and the ioy of the Godly Thus saith the Lord God Behold my seruants shall eate and yee shal be hungry Behold my seruants shall drinke and yee shal be thirsâ—ie Behold my seruants shall reioyce and yee shal be ashamed Behold my seruants shall sing for ioy of heart and yee shall cry for sorrow of heart and shall houle for vexation of mind Foure times Behold for the certaintie thereof and in token of admiration as also to establish the hearts of the godly with ioy As for all worldly ioy which doth not agrée with God and godlinesse let vs vtterly abandon it and banish it farre from vs neither let our hearts in any sort delight therein Because they be meanes to drawe vs from God All these will I giue thée if thou wilt fall downe and worship me Wherefore if thou mightst be set vpon the highest mountaine there to beholde the ioy of earthly maiestie if thou mightst be possessed and inthroned in the glory thereof yet farre is it that thy heart should be setled in any certain comfort Take hold of that comfort and ioy which Christ thy sauiour and redéemer hath promised which though thou canst not sée as yet in due time thou shalt be partaker therof Let thy heart therefore rest vpon this and despise the other for the one shall vanish the other shall neuer decaâ—e Which is very well confirmed by the last place of proofe in the application Your ioy shall no man take from you I will see you againe your harts shall reioyce and your Your ioy shall no man take away from you ioy shall no man take from you Which toy is so much the more estéemed because it is no common ioy no worldly ioy where sorrow and trouble may follow as a chaunge For worldly ioyes are often taken away and haue diuers ellipses alterations and chaunges Soone come and soone gone soone ripe and soone rotten Moses could not sée that goodly mountaine and Lebanon which if he had séene the sorrow and trouble of the back-sliding people would haue danted his ioy Besides his longing would soone haue bene satisfied and there is a kinde of glut in worldly ioyes But although he could not sée that goodly mountaine of Lebanon yet he was brought into the highest mountaine farre more goodly beautifull and pleasant then all the mountaines of the world being full of oliue braunches for Noahs doues Where such ioyes are setled and are hereafter to be séene which suffer no chaunge no alteration no