churches elect II. they are called elect of the principal part and not because euery member thereof was indeed elect as it called an heape of corne though the bigger part be chaffe Secondly it is alleadged that Dauid praies that his enemies may be blotted out of the booke of life which is the Election of God and that Moses and Paul did the like against themselues Answear Dauids enemies had not their names written in the booke of life but onely in the iudgement of men Thus Iudas so long as he was one of the disciples of Christ was accounted as one hauing his name written in heauen Now hence it follows that mens names are blotted out of Gods booke when it is made cleare and manifest vnto the worlde that they were neuer indeede written there And where Moses saith forgiue them this sinne if not blotte me out of thy booke and Paul I could wish to be accursed c. there meaning was not to signifie that men elected to saluation may become reprobates onely they testifie their zealous affections that they could be coÌ„tent to be depriued of their owne saluation rather then the whole bodie of the people should perish and God loose his glorie As for that which Christ saith Haue I not chosen you twelue and one of you is a deuill is to be vnderstood not of election to saluation but of election to office of an Apostle which is temporarie and changeable The third point is that there is an actuall election made in time beeing indeede a fruit of Gods decree and answearable vnto it and therefore I added in the description these words whereby he hath chosen some men All men by nature are sinners and children of wrath shut vp vnder one and the same estate of condemnation And actuall election is when it pleaseth God to â—euer and single out some men aboue the rest out of this wretched estate of the wicked worlde and to bring them to the kingdome of his owne sonne Thus Christ saith of his owne disciples I haue chosen you out of the world The fourth point is the actuall or reall foundation of Gods Election and that is Christ and therefore wee are said to be chosen to saluation in Christ. He must be considered two waies as he is God we are predestinate of him euen as we are predestinate of the father and the H. Ghost As he is our Mediatour we are predestinate in him For when God with himselfe had decreed to manifest his glorie in sauing some men by his mercie he ordained further the creation of man in his owne image yet so as by his owne fall he should infold himselfe and all his posteritie vnder damnation this done he also decreed that the Word should be incarnate actually to redeeme those out of the former miserie whome he had ordained to saluation Christ therefore himselfe was first of all predestinate as he was to be our head and as Peter saith ordained before all worlds and we secondly predestinate in him because God ordained that the Exequution of mans Election should be in him Here if any demaund how we may be assured that Christ in his Passion stoode in our roome and steade the resolution will bee easie if wee consider that hee was ordained in the eternall counsell of God to be our suretie and pledge and to be a publike person to represent all the Elect in his obedience and sufferings and therefore it is that Peter saith that he vvas deliuered by the foreknovvledge and determinate counsell of God And Paul that grace vvas given vnto vs through Christ Iesus before the vvorlde vvas The fifth point is concerning the number of the Elect. And that I expressed in these words hath chosen some men to saluation If God should decree to communicate his glorie and his mercie to all and euery man there could be no Election For he that takes all can not be said to choose Therefore Christ saith Many are called but few are chosen Some make this question how great the number of the Elect is and the answeare may be this that the Elect considered in themselues be innumerable but considered in comparison to the whole world they are but fewe Hence it follows necessarily that sauing grace is not vniuersall but indefinite or particular vnlesse we will against common reason make the streames more large and plentifull then the very fountaine it selfe And this must excite vs aboue all things in the world to labour to haue fellowship with Christ and to be partakers of the speciall mercie of God in him yea to haue the same sealed vp in our heartes Benefits common to all as the light of the sunne c. are not regarded of any Things common to fewe though they be but temporall blessings are sought for of all God giues not riches to all men but to some more to some lesse to some none And hereupon how doe men like drudges toile in the world from day to day and from yeare to yeare to inrich themselues Therefore much more ought men to seeke for grace in Christ considering it is not common to all We must not content our selues to say God is mercifull but we must goe further and labour for a certificate in the conscience that we may be able to say that God is indeede mercifull to vs. When the Disciples would haue knowne how many should be saued he omitting the question answeares thus Striue to enter in at the straight gate The last point is the ende of Gods Election and that is the manifesting of the praise and excellencie of the glorious grace of God Thus hauing seene what Election is let vs nowe come to the Exequution thereof Of which remember this rule Men predestinate to the ende that is eternall life are also predestinate to the subordinate meanes whereby they come to eternall life and these are vocation iustification sanctification glorification For the first he that is predestinate to saluation is also predestinate to be called as Paul saith Whome he hath predestinate them also he calleth Secondly whome God calleth they also were predestinate to beleeue therefore sauing faith is called the faith of the elect And in the Acts as many as were ordained to life euerlasting beleeued Thirdly whome God hath predestinate to life them he iustifieth as Paul saith whome he hath predestinate them he calleth and whome he calleth them he iustifieth Fourthly whome he hath predestinate to life them he hath predestinate to sanctification and holines of life as Peter saith that the Iewes were Elect according to the foreknowledge of God the father vnto sanctification of the spirit Lastly they that are predestinate to life are also predestinate to obedience as Paul saith to the Ephesians Ye are the workemanship of God created in Christ Iesus vnto good workes vvhich God hath ordained that vve should walke in them This rule beeing the truth of God must be obserued for it hath
God to serve In the sixe dayes of the weeke manie men vvalke verie painefully in their callings but when the Lordes day commeth then every man takes license to doe what hee will and because of the princes lawes men will come formally to the Church for fashions sake but in the meane time how many do nothing else but scorne mocke and deride and as much as in them lieth disgrace both the worde and the ministers thereof so that the cōmon saying is this oh he is a precise fellow he goes to heare Sermons he is too holy for our cōpanie But it stands men in hand to take out a better lesson which is if we will haue God to be our father wee must shewe our selues to be the children of God by repentance and newnesse of life he can not be but a gracelesse child that will lead a rebellious life flat against his fathers minde Let us then so behaue our selves that we may honour our father which is in heauen and not dishonour him in our liues and callings rather let us separate our selues from the filthinesse of the flesh loathing those things which our father lotheth and fleeing from those things which our father abhorreth And thus much for the duties Now follow the consolations which arise from this point But first we are to know that there are three sortes of men in the world The first are such as will neither heare nor obey the word of God The second sort are those which will heare the word preached vnto them but they will not obey both these sortes of men are not to looke for any comfort hence Now there is a third sort of men which as they heare Gods worde so they make conscience of obeying the same in their liues and callings and these are they to whome the consolations that arise out of this place doe rightly belong and must be applyed unto First therefore seeing God the father of Christ and in him the father of all that obey and doe his will is our father here note the dignitie and prerogative of all true beleeuers for they are sonnes and daughters of God as saith S. Iohn So many as received him to them he gaue a prerogatiue to be the sonnes of God even to them that beleeve in his name This priviledge will appeare the greater if we consider our first estate for as Abraham saith We are but dust and ashes and in regard of the deprauation of our natures we are the children of the deuill therefore of such rebels to be made the sonnes of God it is a wonderfull priviledge and prerogative no dignitie like unto it And to enlarge it further he that is the sonne of God is the brother of Christ fellow heire with him and so heire apparant to the kingdom of heauen and in this respect is not inferiour to the verie angels This must be laid vp carefully in the hearts of Gods people to confirme them in their conversation among the companie of vngodly men in this world Secondly if a man doe indeauour himselfe to walke according to Gods worde then the Lord of his mercie will beare with his wants for as a father spareth his owne son so will God spare them that feare him Now a father commaunds his child to write or to apply his booke though all things herein be not done according to his mind yet if he find a readinesse with a good indeavour he is content and falls to praise his childs writing or learning So God giueth his commandement and though his servants faile in obedience yet if the Lord see their heartie indeavour and their vnfeigned willingnesse to obey his will though with sundry wants hee hath made this promise and will performe it that as a father spareth his sonne so will he spare them If a child be sicke will the father cast him off nay if thorough the grievousnesse of his sicknesse he can not take the meat that is giuen him or if he take it for faintnesse pick it up againe will the father of the childe thrust him out of dores no but he will rather pitie him And so when a man doth indeauour himselfe through the whole course of his life to keepe Gods commandements God will not cast him away though through weakenesse he faile in sundry things and displease God This prerogatiue can none haue but he that is the child of God as for others when they sinne they doe nothing else but draw downe Gods iudgements upon them for their deeper condemnation Thirdly hence we learne that the childe of God can not wholly fall away from Gods fauour I doe not say that hee can not fall at all for he may fall away in part but hee can not wholly and so oft as he sinnes he depriues himselfe in part of Gods fauour David loued his sonne Absolon wonderfully but Absolon like a wicked sonne played a lewde pranck would haue thrust his father out of his kingdom And David although he was sore offended with Absolon shewed tokens of his wrath yet in heart he loued him and neuer purposed to cast him off Hereupon when he went against him he commanded the Captaines to intreat the yong man Absolon gently for his sake And when he was hanged by the haire of the head in pursuing his father then David wept and cried O my sonne Absolon my sonne Absolon would God I had dyed with thee Absolon my sonne And so it is with God our heauenly father when his children sinne against him and thereby loose his loue and fauour and fall from grace he forsakes them but how farre Surely he shewes signes of anger for their wickednesse yet indeed his loue remaines towards them still and this is a true conclusion the grace of god in the adoptiō of the elect is unchāgeable he that is the childe of God can neuer fall away wholly or finally On the contrary that is a bad and comfortlesse opinion of the Church of Rome which holdeth that a man may be iustified before God and yet afterward by a mortall sinne finally fall from grace and be condemned Fourthly the child of God that takes god the father for his father may freely come into the presence of god haue liberty to pray unto him We know it is a great priviledge to come into the chamber of presence before an earthly prince and fewe can alwaies haue this prerogatiue though they be great men yet the kings owne sonne may haue free entrance speake freely vnto the king himselfe because he is his sonne Now the children of God haue more prerogative then this for they may come into the chamber of presence not of an earthly king but of Almightie God the king of kings and as they are the sonnes of god in Christ so in him they may freely speake unto God their father by prayer And this ouerthrowes the doctrine of such as be of the Church of Rome which
to striue with him for he was neuer yet ouermastered and for this cause we must needes cast downe our selues vnder his hand It is a fearefull thing saith the holy Ghost to fall into the hands of the liuing God therefore if we would escape his heauie terrible displeasure the best way for vs is to abase our selues and be ashamed to follow our sinnes Christ biddeth vs not to feare him that is able to kill the bodie and can goe no further but we must feare him that is able to cast both bodie and soule into hell fire Example of this we haue in David who when he was persecuted by his owne sonne Absalon he said vnto the Lord If he thus say J haue no delite in thee behold here I am let him doe to me as seemeth good in his eyes But some will say I will liue a little longer in my sinnes in lying pride Sabbath-breaking in swearing dicing gaming and wantonnes for God is mercifull and in my olde age I will repent Answ. Well soothe not thy selfe but marke vsually when God holds back his hand for a season he doth as it were fetch a more mightie blow for the greater confusion of a rebellious sinner therefore humble submit and cast downe thy selfe before God and doe not striue against him his hand is mightie and will ouerthrow thee Though thou hadst all learning wisdome might riches c. yet as Christ said to the young man one thing is wanting that thou shouldest be humbled vntill thou be huÌ„bled nothing is to be looked for but Gods iudgement for sinne Secondly seeing God is almightie we must tremble and feare at all his iudgements wee muste stand in awe quake and quiuer at them as the poore child doth when he seeth his father come with the rodde Example of this we haue often in Gods word as when the sonnes of Aaron offered strange fire before the Lord he sent fire from heauen and burned them vp Nowe Aaron he was very sorie for his sonnes but when Moses told him that the Lord would be glorified in all that came neare him then the text â—aith Aaron held his peace So also wee reade that the Apostles reprooued Peter for preaching vnto the Gentiles but when Peter had expounded the things in order which he had seene then they helde their peace and glorified God As also Dauid saith I hâ—ld my tongue O Lord because thou didst it Isaiah saith In hope silence is true fortitude If a man be in trouble he must hope for deliuerance and be quiet and patient at Gods iudgements But the practise of the world is flat contrarie For men are so farre from trembling at them that they will pray to God that plagues curses and vengeance may light vpon them and vpon their seruanâ—s and children Now the Lord beeing a mightie God often doth answearably bring his iudgements vpon them Againe many carried with impaciencie wish themselues hanged or drowned which euils they thinke shall neuer befall them yet at the length God doth in his iustice bring such punishments vpon them Nay further in all ages there are some which doe scorne and mocke at Gods iudgements Hereof wee had not farre hence a most fearefull example One beeing with his companion in a house drinking on the Lords day when he was readie to depart thence there was great lightning and thunder whereupon his fellow requested him to stay but the man mocking and iesting at the thunder and lightning said as report was it was nothing but a knaue cooper knocking on his tubbs come what would he would goe and so went on his iourney but before he came halfe a mile from the house the same hand of the Lorde which before he had mocked in a cracke of thunder stroke him about the girdlestead that he fell downe starke dead Which example is worthie our remembrance to put vs in minde of Gods heauie wrath against those which scorne his iudgements for our duetie is to tremble and feare and it were greatly to be wished that we could with open eye beholde the terriblenesse and fearefulnesse of Gods iudgements it would make a man to quake and to leaue off sinne If a man passe by some high and daungerous place in the night when he cannot see he is not afraid but if yee bring him backe againe in the day and let him see what a stiepe and daungerous way he came he will not be brought to goe the same way againe for any thing so it is in sinning for men liuing in ignorance and blindnes practise any wickednes and do not care for Gods iudgements but when God of his goodnes bringeth them backe and openeth their eyes to see the downefall to the pit of hell and the iudgements of God due to their sinnes then they say they will neuer sinne as they haue done but become newe men and walke in the way to eternall life Thirdly we are taught by the Apostle Paul that if we be to doe any dutie to our brethren as to releeue them we must doe it with chearefulnesse for hee laboureth to perswade the Corinthians to cherefull liberalitie and the reason of his perswasion is because God is able to make all grace to abound towards them Where also this duetie is taught vs that seeing God is omnipotent and therefore able to make vs abound therefore we must giue cherefully to our poore brethren which want Fourthly whereas there are many in euery place which haue liued long in their sinnes eueÌ„ from their cradle some in wantonnesse some in drunkennes some in swearing some in idlenes and such like out of this place to all such there is a good lesson namely that euery one of them doe nowe become new men and repent of all their sinnes for all their life past For marke what Paul saith of the Iewes which cut off from Christ through vnbeleefe haue so continued in hardnes of heart and desperate malice against him almost 16. hundreth yeares If saith he they abide not still in vnbeleefe they may be grafted into their oliue again and his reason is this because God is able to graft them in againe Euen so though we haue liued many yeres in sinne and sure it is a dangerous and fearefull case for a man to liue 20 30 or 40 yeres vnder the power of the deuill yet we must know that if we wil now liue a new life forsake all our sinnes turne to God we may be receiued to grace be made a branch of the true oliue though we haue borne the fruits of the wild oliue all our life long But some will obiect that they haue no hope of Gods fauour because they haue beene so grieuous sinners and continued in them so long Answ. But know it whosoeuer thou art God is able to graft thee in if thou repent he will receiue thee to his loue fauour This must be obserued of all but
humiliatiō in our selves Fourthly God in framing his creatures in the beginning made them good yea very good Now the goodnesse of the creature is nothing else but the perfect estate of the creature whereby it was conformable to the will and minde of the Creator allowing and approouing of it when he had made it for a creature is not first good and then approoved of God but because it is approoved of God therefore it is good But wherein will some say standes this goodnesse of the creature I answer in three things I. in the comelinesse beautie and glorie of euery worke in his kinde both in forme and constitution of the matter II. in the excellencie of the vertue which God hath giuen to it for as he hath appointed euery creature for some especiall end so he hath fitted and furnished it with sufficient power and vertue for the accomplishing of the same end III. in the exceeding benefite and profitablenesse that came by them to man But since the fall of man this goodnesse of the creature is partly corrupted and partly diminished Therefore when wee see any want defect or deformitie in any of them we must haue recourse backe againe to the apostasie of our first parents and remember our fall in them and say with a sorowfull heart this comes to passe by reason of mans most wretched sinne which hath defiled heauen and earth and drawen a curse not onely upon himselfe but upon the rest of the creatures for his sake whereby their goodnesse is much defaced Fiftly the end of creation is the glory of God as Salomon saith God made all things for his owne sake yea even the wicked for the day of evill And God propounds this principall end to himselfe not as though he wanted glorie and would purchase it unto himselfe by the creation for hee is most glorious in himselfe and his honour and praise being infinite can neither be increased nor decreased but rather that he might communicate and make manifest his glorie to his creatures and giue them occasion to magnifie the same For the reasonable creatures of God beholding his glory in the creation are mooved to testifie and declare the same among men The sixt shall be touching the time of the beginning of the world which is betweene fiue thousand and sixe thousand yeres agoe For Moses set downe exactly the computation of time from the making of the worlde to his owne daies and the Prophets after him haue with like diligence set downe the continuance of the same to the verie birth of Christ. But for the exact account of yeeres Chronologers are not all of one minde Some say there be 3929. from the creation to Christes birth as Beroaldus some 3952. as Hierome and Bede some 3960. as Luther and Io. Lucidus some 3963. as Melancthon in his Chronicle Functius some 3970. as Bullinger and Tremellius some towards 4000. as Buntingus Now from the birth of Christ to this day are 1592. yeeres and adding these together the whole time amounteth And God would haue the verie time of the beginning of the world to be revealed 1. that it might be knowen to the Church when the couenant of grace was first giuen by God to man and when it was afterward renewed and how Christ came in the fulnesse of time Gal. 4. 2. that we might know that the world was not made for the eternall and euerliuing God but for man 3. that we might learne not to set our hearts on the world and on the things therein which haue beginning and end but seeke for things eternall in heauen And before the time which I haue named began there was nothing beside God the world it selfe and all things else were vncreated Some men use to obiect and say What did God doe all that while before the world was how did he imploy himselfe what was he idle Ansvver The Iewes to this bad question make as badde an answere For they say he was continually occupied in making many litle worlds which he continually destroyed as he made them because none pleased him till hee made this But we must rather say that some things are reuealed which God did then as that he decreed what should come to passe when the world was that thē the blessed persons in Trinitie did take eternall delight ech in other If any man will needs know more let him heare what Moses saith Secret things belong to the Lord our God but things revealed to vs and to our children for ever and let him marke what one eluding the question answered namely that God was making hell fire to burne all such curious persons as will needs know more of God then hee hath revealed to them for where God hath not a mouth to speake there we must not haue an eare to heare therefore wee must let such curious questions passe Seventhly some may aske in what space did God make the vvorld I ansvver God coulde haue made the world and all things in it in one moment but he began and finished the whole worke in sixe distinct daies In the first day he made the matter of all things and the light in the second the heauens in the third day he brought the sea into his compasse and made the drie land appeare and caused it to bring forth hearbs plants and trees in the fourth hee made the Sunne the Moone the Starres in the heauen in the fifth day hee made the fishes of the sea the foules of the heauen and euery creeping thing in the sixth day hee made the beastes of the field and all cattell and in the end of the sixt day he made man Thus in sixe distinct spaces of time the Lorde did make all things and that especially for three causes I. to teach men that they ought to haue a distinct and serious consideration of every creature for if God had made the world in a moment some might haue said this work is so mistical that no man can speak of it But for the preventing of this cavill it was his pleasure to make the world and all things therein in sixe dayes and the seventh day he commaunded it to be sanctified by men that they might distinctly and seriously meditate upon euerie worke of the creation II. God made the world and euery thing therein in sixe distinct daies to teach vs what wonderfull power and libertie he had ouer all his creatures for hee made the light when there was neither Sunne nor Moone nor starres to shevve that in giuing light to the world he is not bound to the Sunne to any creature or to any meanes for the light was made the first day but the Sonne the Moone and the Starres were not created before the fourth day Againe trees and plantes were created the third day but yet the Sunne Moone and the Starres and raine which nourish and make hearbs trees and plantes to growe were not created till after the third day vvhich shevves plainely
Lorde is eternall and this thirde heauen hath alwaies beene the place of the Lords abode and therefore it is also eternall Ansvver True it is that God doeth shewe his glorie and maiestie in the thirde heauen but yet that cannot obtaine his godhead as Salomon saith Beholde the heavens and the heavens of heavens are not able to containe thee Wherefore though God doeth manifest his eternall glorie in this thirde heauen yet it doeth not follow that therefore it shoulde be eternall for he needes no place to dvvell in for hee is every where filling all things with his presence excluded from no place The seconde question where this thirde heauen is Ansvvere There are some protestants say it is euery where and they hold this opinion to maintaine the reall presence of the Lordes body in or about the Sacrament But if it vvere euery where then hell shoulde be in heauen which no man will say but heauen indeed is aboue these visible heauens which we see with our eyes so the Apostle saith Christ ascended on high farre above all heauens c. And againe it is saide of Steven that beeing full of the holy ghost He looked up steadfastly into the heauens and sawe them open and the sonne of man standing at the right hand of God Thirdly it may be demanded why God created this thirde heauen Ansvver God made it for this cause that there might be a certaine place wherein he might make manifest his glorie and maiestie to his elect angels and men for the which cause it was created a thousand folde more glorious then the two former heavens are in which respect it is called Paradise by reason of the ioy and pleasure arising from Gods glorious presence And our Sauiour Christ calleth it the house of God his father because into it must be gathered all Gods children It is called the kingdome of heaven because God is the King thereof and ruleth there in perfect glorie True it is God hath his kingdome here on earth but he ruleth not so fully and gloriously here as hee shall in heauen for this is the kingdome of grace but that is the kingdome of his glorie where he so reigneth that he will be all in all first in Christ and then in the elect both Angels and men Now followes the duties wherunto we are moved principally in consideration of the making of the third heauen First if God created it especially for the manifestation of his glorie unto men that at the ende of this world by the fruition of Gods most glorious presence there they might haue perfect ioye and felicitie wee haue occasion here to consider the wonderfull madnesse of the vvorlde that reigneth euery where among men which onely haue regarde to the state of this life and cast all their care on this world and neuer so much as dreame of the ioyfull and blessed estate which is prepared for Gods children in the highest heauen If a man hauing two houses one but a homely cottage and the other a princely pallace should leaue the better and take all the care and paines for the dressing up of the first would not euerie man say he were a mad man yes undoubtedly And yet this is the spirituall madnesse that reigneth euery where among men for God hath prepared for us two houses one is this our bodie which we beare about us which is an house of clay as Iob saith VVee dvvell in houses of clay whose foundation is dust which shall be destroyed before the moth and as Peter saith a Tabernacle or tent which wee must shortly take downe and wherein we abide but as pilgrimes and strangers Againe the same God of his wonderfull goodnesse hath provided for us a second house in the third heauen wherein we must not abide for a time and so depart but for euermore enioy the blessed felicitie of his glorious presence For all this marke a spirituall phrensie possessing the mindes of men for they imploy all their care and industrie for the maintaining of this house of claye whose foundation is but dust but for the blessed estate of the second house which is prepared for them in the kingdome of heauen they haue no regarde or care They vvill both runne and ride from place to place day and night both by Sea and lande but for vvhat Is it for the preparing of a mansion place in the heauenly Ierusalem Nothing lesse for they will scarse goe forth of the doore to use any meanes whereby they may come unto it but all their studie is to patch vp the ruines and breaches of their earthly cabbine Now let all men iudge in their owne consciences whether as I haue saide this be not more then senselesse madnesse Againe the body is but a tabernacle wherein we must rest as it were for a night as a stranger doeth in an Inne and so away but the second house is eternall in the heavens an everlasting seate of all felicitie And therefore our dutie is aboue all things to seeke the kingdome of heauen and the righteousnesse thereof as Christ himselfe biddeth us And if the Lorde haue there prepared such a place for vs then wee must in this worlde use all good meanes whereby we may be made worthy the fruition of it also fitte and ready at the day of death to enter into it which at the day of iudgement we shall fully possesse both in soule and body and there reigne eternally in all happinesse with God Almightie our creatour the father the sonne and the holy ghost But some may say how shall a man so prepare himselfe that he may be fitte for that place Ansvver This the holy ghost teacheth us for speaking of this heauenly Ierusalem hee saith There shall enter into it none uncleane thing neither whatsoever vvorketh abomination or lyes The meanes then to make our selues fitte is to seeke to be reconciled to God in Christ for our sinnes past and withall to indeauour to haue an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come wee must remember what S. Iohn saith Euery one that hath this hope purifieth himselfe meaning that he which hath hope to reigne with Christ in heauen vseth the meanes whereby he may purifie and keepe himselfe from sinne as also he saith after that he which is borne of God keepeth himselfe and the wicked one toucheth him not Signifying that all such persons as are truly iustified and sanctified carrie such a narrowe and straite watch ouer the whole course of their liues and conuersations that the deuill can neuer giue them deadlie wounds and wholly ouercome them Now the man that is resolued in his conscience of the pardon of his sinne for the time past and hath a steadfast purpose in his heart to keepe himselfe upright and continually to walke in righteousnesse and true holinesse all the daies
must not imagine it to be an inclination or prones to one or two faults but a prones to all and euery sinne that is practised in the world and that in all persons yong and old high and low male and female It is a most horrible villanie for a man to kill his father or his mother or his child yet some there be that doe so at the hearing whereof we vse to wonder and to testifie our dislike by saying that the doers thereof were wicked diuelish persons and it is truly saide Neuerthelesse we must vnderstand that although we abstaine from such hainous practises yet the very root of such sinnes that is a disposition vnto them is found in vs also Iulian the Apostata both liuing and dying blasphemed Christ. Herod and Pontius Pilate the wicked Iewes crucified him and Iudas betraied him Men vse to say that if Christ were now aliue they would not doe so for all the world But let vs better consider of the matter The same naturall corruption of heart that was in theÌ„ is also in vs we being the childreÌ„ of Adam as well as they and by the force of this corruption if Christ were now liuing on earth thou wouldest if like occasion were offered either doe as Iudas did in betraying him or as Pilate did deliuer him to be crucified or as the souldiers thrust him through with their speares or as Iulian pierce him with all maner of blasphemies if God withhild his graces from thee and leaue thee to thy selfe In a word let men conceiue in minde the most notorious trespasse that can be though they doe it not nor intend to doe it nor neuer doe it yet the matter beginning and seed thereof is in themselues This made Ieremie say The heart of man is deceitfull and wicked aboue all things who can know it It is like an huge sea the bankes whereof cannot be seene nor the bottome searched In common experience we see it come to passe that men protestants to day to morrowe papists of Christians heretikes nowe friends but presently after foes this day honest and ciuill men the next day cruell murderers Now what is the cause of this difference surely the hidden corruption of the heart that will thrust a man forward to any sinne when occasion is offered This point must be remembred and often thought vpon From originall sinne springeth actuall which is nothing els but the fruit of the corrupt heart either in thought word or deede Thus much touching mans fall into sinne by Gods iust permission Nowe followes the good vse which we must make thereof First by this we learne to acknowledge bewaile our owne frailtie For Adam in his innocencie beeing created perfectly righteous when hee was once tempted by the deuill fell away from God what shal vve doe then in the like case vvhich are by nature sold vnder sinne in our selues a thousand times weaker then Adam vvas Many men there be that mingle themselues with all companies tell them of the danger thereof they vvill reply that they haue such strong faith that no bad companie can hurt theÌ„ But alas silly people Satan bevvitcheth them and makes them to beleeue falshood to be truth they knovve not their miserable estate If Adam saith Bernard had a dovvnefall in Paradise vvhat shall vve doe that are cast foorth vpon the dunghil Let vs therefore often come to a serious consideration of our ovvne vveaknes and follovv vvithall the practise of Dauid vvho being priuie to himselfe touching his ovvne corruption praieth to God on this manner Knit my heart to thee O Lord that I may feare thy name Secondly vve learne hereby absolutely to submit our selues to the authoritie of God and simply to resolue our selues what soeuer he commaÌ„ds is right and iust though the reason of it be not known to vs. For Eve condiscended to listen to the speach of the serpent and without any calling shee reasoned with it of a most vâ—â—ightie matter and that in the absence of Adam her head husband namely of the truth and glorie of God hereby was brought to doubt of Gods vvord so ouerturned Thirdly if all men by Adams fal be shut vp vnder daÌ„nation there is no cause vvhy any of vs should stand vpon his his birth riches wisdome learning or any other such gifts of God there is nothing in vs that is more able to couer our vilenes and nakednes then figgetree leaues were able to couer the offence of Adam from Gods eyes VVe stand vnder the wrath of God by nature and cannot attaine to euerlasting life of our selues VVherefore it doth stand euery one of vs in hande to abase our selues vnder the hand of God in that we are become by our sinnes the very basest of all the creatures vpon earth yea vtterly to dispaire in respect of our selues and with bleeding hearts to bewaile our owne cases There is no danger in this it is the very way to grace none can be a sound member of Christ till his conscience condemne him and make him quite ont of heart in respect of himselfe And the want of this is the cause why so fewe perceiue any sweetnes or comfort in the Gospell and why it is so little loued and imbraced now adaies Lastly if all mankinde be shut vp vnder vnbeleefe the dutie of euery man is to labour in vsing all good meanes whereby we may be deliuered from this bondage and to pray to God with David Create in me a cleane heart O God and renewe a right spirite within me And cry out with Paul O wretched man that I am who shall deliuer me from this bodie of death And we must neuer be at rest till we haue some assurance in conscience that in Christ wee haue freedome from this bondage and can with the Colossians giue thanks that we are deliuered from the power of darknes and translated into the kingdome of Christ. This should be the affection of euery man because the spirituall thraldome vnder sinne is of all miseries most loathsome and burdensome And in this respect the day of death should be vnto vs most welcome because it doth vnloose vs froÌ„ this miserable estate in which we do almost nothing but displease God For this is the greatest griefe that can be to the children of God by their sinnes to offend their mercifull father And as for all those which feele not the weight of their naturall guiltines and corruptions but lie slumbring in the securitie of their hearts they are therfore the more miserable in that beeing plunged in the gulfe of all miserie yet they feele no miserie Thus much of the permission of the fall of man Nowe we come to the Couenant of grace Which is nothing else but a compact made betweene God and man touching reconciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden immediately after
but he which is very God IV. It was the pleasure of God to shewe his incomprehensible goodnes in this that his grace should not onely be equall to our sinne but also by many degrees goe beyond it And therefore the first Adam beeing but a meere man the second Adam must be both God man that as the second was more excellent then the first so our comfort might be greater in our redemption by the second then our miserie and discomfort was by the fall of the first Hitherto wee haue shewed howe Christ is the sonne of God Now let vs come to the second point namely that he is the onely sonne of God And he is so tearmed because he is the sonne of the father in that manner as nothing else can be but he Angels indeede are tearmed the sonnes of God but that is onely in respect of their creation and all that beleeue in Christ are the sonnes of God by adoption being receiued into the familie of God which is his Church by the merit of Christ whereas by nature they were the children of wrath Christ also as he is man I say not his manhood which is a nature and no person is the sonne of God by the grace of personall vnion and not by nature or by adoption Lastly Christ as he is the second person in trinitie the eternall worde of the father coeternall and consubstanciall with him is also the sonne of God But how neither by creation nor adoption nor by the vertue of personall vnion but by nature as he was begotten of the very substance of the father before all worlds and therefore he is called the proper and onely begotten sonne of God It may be obiected on this manner If the father beget the sonne he doth it either willingly or against his will if willingly then the sonne is begotten by the freewill of the father and no sonne by nature Answer The father did communicate to the sonne his whole Godhead willingly without constraint yet not by his will and therefore he is the sonne of the father by nature not by will It may be further said that if Christ be the sonne of God by nature as he is the essentiall word of the father by personall vnion as he is mā then is he not one but two sonnes Answ. As he is but one person so is he but one sonne yet not in one but in two respects two respects make not two things whereas one and the same thing and so remaining may admit sundrie respects Thus much of the meaning of the third title Now follow the comforts which may be gathered hence Whereas Christ Iesus is the sonne of God it serues as a meanes to make miserable and wretched sinners that are by nature the children of wrath and damnation to be the sonnes of God by adoption as Saint Iohn testifieth Now what a benefit is this to be the child of God no tongue can expresse Christ saith Blessed are the peacemakers but why are they blessed for saith he they shalbe called the sonnes of God Whereby he testifieth that the right of adoption is a most excellent priuiledge and not without cause For he which is the childe of God is spiritually allyed to Christ and to all the saints and seruants of God both in heauen and earth hauing him for his elder brother and all his members as his brethren and sisters yea if we be Gods adopted children we are also heires euen heires of God and heires annexed with Christ. Well how great soeuer this prerogatiue is yet few there be that rightly waigh it and consider of it Children of noble men and princes heires are had in account and reputation of all men they are the very speach and wonder of the world But it is a matter of no account to be the sonne of God and fellow-heire with Christ. The dearest seruants of God haue beene esteemed but as the offscouring of the world And no meruaile for they which are after the flesh sauour the things of the flesh Fewe men haue their vnderstandings inlightned to discerne of such spirituall things as these are and therefore are they little or nothing regarded A blinde man neuer seeing the sonne is not brought to wonder at it and earthly minded men neither seeing nor feeling what an excellent thing it is to be the child of God cannot be brought to seeke after it But let all such as feare God enter into a serious consideration of the vnspeakeable goodnes of God comforting thēselues in this that God the father hath vouchsafed by his own sōne to make thē of the vassals of Satā to be his own deere childrē Now follow the duties which are two First we beleeue that Iesus Christ who was to be the Sauiour of mākind must needs be God what is the reason hereof surely because no creature no not all creatures in heauen and earth were able to saue one man so vyle wretched and miserable is our estate by Adams fall And therefore the sonne of God himselfe pitied our estate and beeing king of heauen and earth was faine to come from heauen and lay downe his crowne and become a seruant and taking vpon him our nature was also faine to take vpon him our case and condition suffer death for our sinnes which otherwaies euery one of vs should haue suffered both in bodie and soule world without end To make this more plaine let vs suppose that some one hath cōmitted an offence against a prince now the trespasse is so grieuous that no man can appease the kings wrath saue onely the kings onely sonne and which is more the kings sonne cannot release him vnlesse he suffer the punishment for him in his owne person which is due vnto the malefactour Now what is to be thought of this mans estate surely all men will say that he is in a most miserable taking and that his trespasse is notorious and so it is with euery one of vs by nature whatsoeuer we are No man could saue our soules no not all the angels in heauen vnlesse the king of heauen earth the only sonne of God had come down from heauē suffered for vs bearing our punishment Now the cōsideratiō of this must humble vs and make vs to cast down our selues vnder the hād of God for our sinnes pray continually that the Lord would send some Moses or other which might smite the rocks of our hearts that some tears of sorow repentāce might gush out for our woful miserie Secondly whereas God the father of Christ gaue his only sonne to be our sauiour as we must be thankfull to God for all things so especially for this great vnspeakeable benefite Cōmon blessings of God as meat drink health wealth liberty must at all times mooue vs to be thankful but this that Christ Iesus the onely sonne of God redeemed vs beeing vtterly lost this I say must be the mayne point of al our
praying all the daies of a mans life for hereby the bond of nature is broken and a man can not doe the duty vnto his parents which Gods law requireth and Christ here himselfe practiseth nor the duties of a meÌ„ber of Christ which are to be done to the whole Church and to the rest of the members thereof The place where Christ suffered is called Calvary or Golgotha that is the place of dead meÌ„s skulls without the walls of Ierusalem Concerning the reason of this name men be of divers opinions Some say it was so called because Adam was buried there that his skull beeing there found gaue the name to the place And this is the very opinion of some ancient divines that Christ was there crucified where AdaÌ„ was buried but because it hath no certen ground I leaue it as uncerten Others thinke it was called Calvary because the Iewes were wont to cary out the bones of dead men there to heape them togither as in times past the manner was in the vauts of sundry Churches in this land And some others thinke it was called Golgotha or Calvary because theeues and murtherers and malefactours were there executed stoned burned whereby it came to passe that many skulles and bones of dead men were found there The time vvhen Christ was executed was at the Iewes passeover when not onely the Iewes but also many Proselytes of many countries and nations were assembled and therefore this execution was not in a private corner but openly in the viewe of the worlde For as he was a Sauiour not to the Iewes onely but also to the Gentiles so it was verie requisite that his death shoulde be publicke before all men both Iewes and Gentiles As for the houre of the day in which he suffered there is some difficultie in the Euangelists for S. Iohn saith that hee was condemned about the sixt houre of the day and S. Marke saieth he was crucified the third houre Hence it may be demaunded how both these can stand togither Answer Howsoeuer the Iewes naturall day began at evening yet the artificiall day began at sunne-rising and ended at sunne-setting and it was divided two waies First into twelue partes called twelue houres whether the daies were longer or shorter Secondly into foure partes or quarters and euery part contained three houres as from the first houre to the third was one part called morning from the third houre to the sixt an other part called the sixt houre from the sixt houre to the ninth the third part called the ninth houre and from the ninth houre to the twelfth the fourth part called euening Nowe when S. Iohn saieth Christ was condemned about the sixt houre it must be understood of the second quarter of the day called the sixt houre and whereas S. Marke saith he was crucified the thirde houre of the day he speakes of the lesser houres twelue whereof made the vvhole day and thus they both agree for the third houre of the day and the beginning of the 2. quarter followe ech other immediatly Againe it may be answered that Christ was condeÌ„ned at six of the clock after the Roman account which begins the day at midnight crucified at 3. which is 9. of the clock in the morning with us aftet the Iewes accouÌ„t who begin their artificiall day as I said at the sunne-rising The fourth last point is the order whole proceeding of Christs executioÌ„ vvhich may be reduced to 4. heads the first his going to execution the 2. his crucifying the 3. his death the 4. the consequents of his death Againe in his going to execution we may consider many pointes The first that he is brought out of Hierusalem as a malefactour For the olde and ancient custome of the Ievves was to put those whome they iudged to be notorious offenders to death without â—heir tentes when they wandred in the wildernesse and without the walles of Hierusalem lest they should any way be defiled with their blood And this fell out by the speciall providence of God that that might be fulfilled in Christ which was prefigured in the sacrifices of the old testament when the bodies of beasts were not eaten of the priests but burnt without the campe therfore saith the H. ghost even Iesus that he might sanctifie the people with his owne blood suffered without the gates Hence may all Christians learne to know their owne estate and condition first in this world they must looke to be accounted the offscouring of the earth and the filth of the worlde as the Apostle saith and vvee must all prepare our selues to beare this estate They that vvill be Gods children must not looke to be better accepted of in the vvorld then Christ vvas Secondly by this every one of us must learne to be content to use this vvorld as straungers pilgrimes being every day and houre readie to leave the same for if Christ the sonne of God himselfe vvas brought out of Ierusalem as not beeing vvorthy to haue his abode there then must euery Christian man looke much more for the like extremitie And therefore it is not good for us to haue our hearts tyed to the vvorlde to seeke alvvaies to be approoued of the same for that argueth that vve are not like to Christ but vve must rather do as poore pilgrimes in strange cuntries that is only to look for safe conduct through the miseries in this vvorlde hauing in the meane season our hearts vvills affections set on the kingdome vvhich is in heauen The second thing is that Christ vvas made to beare his ovvne crosse for so it seemes the maner of the Romanes was to deale vvith malefactours And this must put vs in mind of that notable lesson vvhich Chtist himselfe taught his disciples namely that if any man vvill be his disciple he must denie himselfe take up his ovvne crosse daily and follow him where by the crosse we must vnderstand that portion of affliction which God hath alotted to euery one of his children for there is no child of God to whome hee hath not measured out as it were some bitter cup of misery in this life And therfore Paul saith Now reioyce I in my suffering for you fulfill the rest of the sufferings of Christ in my flesh By Christes sufferings he meaneth not the passion of Christ but the sufferings of the bodie of Christ that is the Church whereof Christ is the head Moreouer wee must suffer as he did that daily because as one day followeth another so one crosse comes in the necke of another And whereas Christ beares the crosse that was laide on him by the hands of the soldiers it must teach us not to pull crosses upon ouâ— selues but waite till God lay them on vs and then we must willingly bend our shoulders stoope downe and take them up whether they be in body or in soule and that every day if it
themselues and you shall finde that they haue many excuses and defences as plaisterworke to cast ouer their foule and filthie sinnes and if they be vrged to speake against themselues the worst will be thus God helpe vs we are all sinners euen the best of vs. But certen it is that he which is thoroughly touched in conscience for his sinnes both can and will speake more against himselfe for his manifold offences then all the worlde besides Thus Paul when he was conuerted calls himselfe the chiefe of all sinners And the prodigall childe confesseth that he had sinned against heauen and against his father and was not worthie to be called his childe The third fruit of his conuersion is that he excuseth our Sauiour Christ and giueth testimonie of his innocencie saying But this man hath done nothing amisse Marke here Pilate condemned Christ Herod mocked him all the learned Scribes and Pharisies condemned him and the people cry away with him let him be crucified and among his owne disciples Peter denied him and the rest ranne away there remains onely this poore sillie wretch vpon the crosse to giue testimonie of Christs innocencie whereby we learne that God chuseth the simple ones of this world to ouerthrow the wisdome of the wise and therefore we must take heed that we be not offended at the gospel of Christ by reason that for the most part simple mean men in the world imbrace it Nay marke further this one thiefe being conuerted had a better iudgement in matters concerning Gods kingdome then the whole bodie of the Iewes And by this all students may learne that if they desire to haue in themselues vpright iudgement in matters of religion first of all they must become repentant sinners and though a man haue neuer so much learning yet if he be carried away with his owne blinde affections lusts they will corrupt darken his iudgement Men which worke in mynes and coale-pits vnder the earth are troubled with nothing so much as with dampes which make their candle burne darke sometimes put it quite out Now euery mans sinnes are the damps of his heart which when they take place do dimme the light of his iudgement and cast a mist ouer the mind darken the vnderstanding reason and therefore a needefull thing it is that men in the first place should prouide for their owne conuersion The fourth fruite of his repentance is that he praieth for mercie at Christs hands Lord saith he remember me when thou commest into thy kingdome in which praier we may see what is the propertie of faith This thiefe at this instāt heard nothing of Christ but the skornings and mockings of the people and he saw nothing but a base estate full of ignominie and shame and the cursed death of the crosse yet neuerthelesse he now beleeues in Christ and therfore intreats for saluation at his hande Hence we learne that it is one thing to beleeue in Christ and an other to haue feeling and experience and that euen then when we haue no sense or experience we must beleeue for faith is the subsisting of things which are not seene and Abraham aboue hope did beleeue vnder hope and Iob saith though thou kill me yet will I beleeue in thee In Philosophie a man begins by experience after which commes knowledge and beliefe as whē a man hath put his hand to the fire and feeles it to be hoat he comes to know thereby that fire burnes but in Divinitie we must beleeue though we haue no feeling first comes faith and after comes sense and feeling And seeing the ground of our religion stands in this to beleeue thinges neither seene nor felt to hope aboue all hope and without hope in extremitie of affliction to beleeue that God loueth vs when he seemeth to be our enemie and to perseuere in the same to the ende The answer which Christ made to his praier was This night shalt thou be vvith in Paradise Whereby he testifies in the middest of his sufferings the power which he had ouer the soules of men and verifies that gratious promise Aske and ye shall receiue seeke and ye shall finde knocke and it shall be opened to you and withall confutes the popish purgatorie For if any man should haue gone to that forged place of torment then the thiefe vpon the crosse who repenting at the last gaspe wanted time to make satisfaction for the temporall punishment of his sinnes And by this conuersion of the thiefe we may learne that if any of vs would turne to God and repent we must haue three thinges I. The knowledge of our owne sinnes II. From the bottome of our heartes wee must confesse and condemne our selues for them and speake the worst that can be of our selues in regard of our sinnes III. We must earnestly craue pardon for them and call for mercie at Gods handes in Christ withall reforming our liues for the time to come if we doe we giue tokens of repentance if not we may thinke what we will but we deceiue our selues and are not truly conuerted And here wee must be warned to take heede least we abuse as many doe the example of the thiefe to conclude thereby that wee may repent when we will because the thiefe on the crosse was conuerted at the last gaspe For there is not a second example like to this in all the whole Bible it was also extraordinarie In deede sundrie men are called at the eleuenth houre but it is a most rare thing to finde the conuersion of a sinner after the second houre and at the point of the twelfth This mercie God vouchsafed this one thiefe that he might be a glasse in which we might behold the efficacie of the death of Christ but the like is not done to many mē no not to one of a thousand Let vs rather cōsider the estate of the other thiefe who neither by the dealing of his fellow nor by any speach of Christ could be brought to repentance Let vs not therefore deferre our repentance to the houre of death for then we shall haue sore enemies against vs the world the flesh the deuill and a guiltie conscience and the best way is beforehand to preuent them And experience shews that if a man deferre repentance to the last gaspe often when he would repent he cannot Let vs take Salomons counsell Remember thy creator in the daies of thy youth before the euill daies come If we will not heare the Lord when he calleth vs he will not heare vs when we call on him The third signe was the ecclipsing or darkning of the sunne from the sixt houre to the ninth And this ecclipse was miraculous For by the course of nature the sunne is neuer ecclipsed but in the new moone whereas contrariwise this ecclipse was about the time of the Passeouer which was alwaies kept at the full moone Question is made touching the largenes of it some mooued by
to leaue our flesh behinde vs. For the purchase that is made is worth tenne thousand worlds And besides if we loose it by fainting in the way our purchase shalbe the blacknes of darknes for euer with the deuill and all his angels who therfore would not striue though he lost his life in the gate The vrging of this point is needefull in these daies There is striuing ynough for worldly preferment but a man almost may goe alone in the straight way that leadeth to heauen he shall haue none to beare him companie And where are they that striue to enter in where is the violence offered to the kingdome of heauen where be the violent which should take it to themselues as in the daies of Iohn Baptist. Fourthly if Christ haue prepared a place for vs in heauen then we are in this world as pilgrimes and straungers and therefore must learne the counsell of Saint Peter As straÌ„gers pilgrimes abstain froÌ„ fleshly lusts which fight against the soule He that doth esteem him self as a pilgrime is not to intangle himselfe with the affaires of this world nor put in practise the behauiour thereof but to behaue himselfe as a freeman of heauen as straungers vse to liue in forraine countries according to the fashion of their owne And therefore in thought word and deede in life conuersatioÌ„ he must so carrie himselfe as thereby he may appeare to all the world of what cuntry he is An ancient divine speaking of such as had curled and embrodered haire biddeth them consider whether they must goe to heauen with such haire or no and wheras they adorned themselues with winkles made of other womens haire he asks them whether it may not be the haire of a damned person or no. If it may be he further demaundeth how it may beseeme them to weare it which professe themselues to be the sonnes and daughters of God The like may be saide of all other sinnes they that be of gods house must behaue themselues as free men there And when god hath made us free it doth not beseeme us to make our selues bondmen of sin satan and of this world Fiftly seeing Christ went to heauen to prepare a place for all that beleeue in him here is a good duetie for parentes Many of them are verie carefull to preferre their children to great places and noble mens houses and they are not to be blamed therefore but if they would indeede be good parents to their children they should first endeauour them-selues to get roomes for them in heauen they that doe this are good parents indeede Some will say how shall wee get this preferrement for them Ansvver God hath two houses his Church and the kingdome of heauen The Church is his house of grace heauen is his house of glorie Now if thou wouldst haue thy child to haue a place in the house of glorie then thou art first of all to get him a place in the house of grace bringing him up so in the feare of God that both in life and conuersation he may shewe himselfe to be a member of the Church and then assure thy selfe that after this life he shall be remooued to the second house of God which is the house of glorie and there be free-man for euer in the kingdome of heauen Add if thou shalt thus prouide for thy childe thou shalt not leaue him as an orphan but he shall haue God for his father Christ for his brother and the holy ghost his comforter And therefore first of all and aboue all remember to make thy childe a member of Gods Church Let the example of Dauid excite all parents hereunto I had rather saieth hee be a dore keeper in the house of God then to dwell in the tabernacles of wickednesse For a day in thy courtes is better then a thousand else where Lastly hence we may finde remedie against the tediousnesse of sickenesse and the feare of death Thou which fearest death remember that Christ is gone to heauen to prepare a place for thy bodie where it must be glorified and liue for euer with the blessed trinitie and all the saintes and angels though for a while it lie dead and rotte in the graue Remember this also thou which continuest in any lingring sicknes Christ Iesus hath prepared a place for thee wherin thou shalt rest in ioy blisse without all paine or faintnes The fourth benefiâ—e is that Christ ascended vp to heaueÌ„ to send the comforter vnto his Church This was a speciall end of his ascension as appeares by Christs own words It is saith he expedient that I go away for if I goe not the comforter will not come but if I depart I will send him unto you And againe I will pray unto the father hee shall give you another comforter which shall abide with you for euer even the spirite of truth But some will say how can Christ send his spirit unto his Church for the person sending the person sent are unequall whereas all three persons in trinitie are equall none greater or lesser then another none inferiour or superiour to other Ans. It is true indeed but we must know that the action of sending in the trinitie makes not the persons unequall but only shewes distinction and order among equals The father sendes the sonne the father and the sonne both send the holy ghost yet the father is not aboue the sonne neither the father or the sonne aboue the holy ghost but all are equall in degree though in regarde of order one is before another and it standeth with reason For two men that are equall in degree may upon mutuall consent one send another But it may be further demanded how the holy ghost can be sent which is euery where Ans. The holy ghost indeed is euery where therfore he is sent not so much in regard of the presence of his essence or substance as of his operation whereby he renueth guideth the members of Christ. Now here first we haue occasion to consider the miserie of the world When a man is troubled in his minde as no ungodly man but sometime he feeleth the terrour of conscience for his sinnes then he labours to remoue it by mery company pleasant bookes whereas Christ at his ascension sent his holy spirite to be the comforter of his Church therefore when we are troubled in conscience for our sins we should not seek ease by such slender means but rather seeke for the helpe comfort of the holy ghost and labour to haue our sinnes washed away and our hartes purified and clensed by the blâ—od of Christ. As for wine and mirth such like meanes of comfort neither at the day of death nor at the day of iudgement shall they stande us in stead or be able to comfort us Again when crosses calamities fall the counsell of the minister is not sought for but the help of such as are called
Considering we looke for life euerlasting after this life we must not deceiue our selues lingring and deferring the time till the last gaspe but wee must lay the foundation of life eternall in our selues in this worlde and haue the earnest thereof laide vp in our hearts against the day of death But how is that done wee must repent vs heartily of all our sinnes and seeke to be assured in conscience that God the father of Christ is our father God the sonne our redeemer and God the holy Ghost our comforter For as Christ saith this is life eternall to knowe thee the onely God and whome thou hast sent Iesus Christ. And wee must goe further yet endeauouring to say with Paul that we liue not but that Christ liueth in vs which when wee can say wee haue in vs the very seede of eternall life The second degree is in the ende of this life when the bodie freed from all diseases paines and miseries is laid to rest in the earth and the soule is receiued into heauen The third is aftâ—r the day of iudgement when bodie and soule revnited shall both be aduanced to eternall glorie Againe in this thirde degree of life there be in all likelihood sundrie degrees of glorie Daniel speaking of the estate of the elect after this life saieth They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for evermore Now wee knowe there is difference betweene the brightnesse of the firmament and the brightnesse of the starres Agane there be degrees of torments in hell as aâ—peares by the saying of Christ It shall be easier for Tyrus and Sydon in that day then for this generation and therefore there be proportionall degrees of glorie And Paul saieth There is one glory of the Sunne another glory of the moone another glory of the Stars for one starre differeth from another in glory so is the resurrection of the dead In which words he applies the differences of excellencie that be in the creatures to set forth the differences of glorie that shall be in mens bodies after the resurrection Furthermore if we may coniecture it may be the degrees of glorie shall be answerable to the diuers measures of giftes and graces bestowed on men in this life and according to the imployance of them to the glorie of God and edification of the Church And therefore the twelue Apostles who were exceedingly enriched with the giftes of the spirite and were master-builders of the Church of the new Testament shall sit on 12. thrones and iudge the twelue tribes of Israel But it may be obiected that if there be degrees of glorie in heauen some shall want glory Ansvvere Not so though some haue more and some lesse yet all shall haue sufficient Take sundry vessels whereof some are bigger and some lesse and cast them all into the sea some will receiue more water and some lesse and yet all shall be full and no want in any and so likewise among the saintes of God in heauen some shall haue more glorie some lesse and yet all without exception full of glorie And whereas it is alledged that all the labourers in the vineyarde receiue each of them a pennie equallie for their hire the answere is that our Sauiour Christ in that parable intendes not to set foorth the equalitie of celestiall glorie and what shall be the estate of the godly after this life but the verie drifte of the parable is to shew that they which are called first haue no cause to bragge or insulte ouer others which as yet are uncalled considering they may be made equall or be preferred before them Thus much of life it selfe now followes the continuance thereof which the scriptures haue noted in calling it eternall or euerlasting And to this ende Paul saieth that Christ hath abolished death and brought not onely life but also immortalitie to light by the gospell And this verie circumstance serues greatly to commende the happinesse of the godly in that after they haue made an entrance into it they shal neuer see terme of time or end Suppose the whol world were a sea and that euery thousand yeeres expired a bird must carrie away or drinke up one onely drop of it in processe of time it will come to passe that this sea though verie huge shall be dried up but yet many thousand millions of yeres must be passed before this can be done Now if a man should enioy happinesse in heauen onely for the space of time in which the sea is in drying up he woulde thinke his case most happie and blessed but behold the elect shall enioy the kingdome of heauen not only for that time but when it is ended they shall enioy it as long againe and when all is done they shall be as farre from the ending of this their ioy as they were at the beginning Hauing thus seene what life euerlasting is let us now come to the use of the article And first of all if wee beleeue that there is an eternall happinesse and that the same belonges unto us then wee must use this present world and all the things therin as though we used them not and whatsoeuer wee doe in this worlde yet the eyes of our mindes must be alwaies cast toward the blessed estate prepared for us in heauen As a pilgrime in a straunge lande hath alwaies his eyes towarde his iourneyes ende and is then grieued when by any meanes hee is out of the way so much wee alwaies haue our mindes and heartes set on euerlasting life and be grieued when wee are by any way hindred in the strait way that leadeth thereunto wee haue a notable patterne of this dutie set out unto us in the patriarke Abraham who beeing called of God obeyed to goe out into a place which hee shoulde afterward receiue for inheritance and hee went out not knowing whither hee went and by faith aboade in the lande of Canaan as in a straunge cuntrey and as one that dvvelt in tentes Now the cause that mooued him was life euerlasting for the text saith Hee looked for a citie having a foundation whose builder and maker is God And wee ought euerie one of us for our partes to be like affected to all the things of this life neuer setting our hearts upon them but using them as a pilgrime doth his staffe in the way so long as it is an helpe and stay for him in his iourney hee is content to carrie it in his hande but so soone as it beginneth to trouble him he casteth it away Secondly all that professe the Gospell of Christ may hence learne to beare the crosses and afflictions which God shall lay on them in this worlde It is Gods usuall manner to begin corrections in his owne family upon his owne children and as Peter saieth Iudgement beginneth at Gods house Looke as a mother that waines her