began to come to himselfe againe and to returne to a good iudgment S. Peter likewise who by the doctrine works and example of Iesus Christ had a long time bene instructed and informed in his company in which he had bene borne-withall iâ— his ignorance and other infirmities and receiued infinite fauors of his maister Mat. 26.69 neuertheleâ— he denied him and at such time as he ought to haue bene nearest vnto him to haue assisted and comforted him Nowe all these aforesayd had for a time left God and were worthye through their ingratitude and disloyaltie to haue bene vtterly reiected of him but he did not execute the rigour of his iudgement against them Luk. 15.4 nor rewarded them as they had deserued because in deede they were his children but hath sought them himselfe as poore silly lost sheepe which were altogether ready to perishe if he by his great mercy and grace had not soone preuented them And all this good did betide them because he had neither giuen them ouer nor forgotten them as he had bene forgotten of them because this deepe roote of the good pleasure of God did still reserue and retaine in it some sappe and iuice to keepe them from withering and dying But the Apostates who willingly and of set purpose not being forced by any constraint haue reuolted from God Heb. 6.6 of whome we see so great a number in these latter daies what hope can remaine in them sithence they can not be renewed againe by repentance Heb. 10.26 seeing there remaineth no more sacrifice for their sinnes and seâ—ng they crucifie againe vnto themselues the sonne of God and make a mocke of him the Apostle doth propound vnto them nothing els but a fearefull looking for of iudgement and violent fire which shal deuoure the aduersaries Moreouer being no more participant of the prayers of the Church or of the prayers of Iesus Christ Ioh. 17.9 who going to his death declared that he prayed not for the world and by consequent they were excluded from the Communion of saintes what hope is there of their saluation I know well enough that the most part of them doe iest at those things which we say and that they doe not beleeue either the word of the Apostle or ours But they ought to note that which S. Paule speaketh 1. Cor. 10.22 namely that neither we nor they are stronger no nor so stronge as God that we should preuaile against him Matth. 5.18 Also the heauen and earth shall perish but one iotte of it shall not passe till all be fulfilled and to conclude that which the wise man sayth that men commonly make great discourses in their mindes but whatsoeuer they thinke the counsaile of God getteth the vpper hand and what imagination soeuer we haue to the contrary he remaineth stable firme and immoueable If then the Apostates hauing cast themselues out of the Church doe giue no more place or authoritie to the worde of God or to any admonition which may be made vnto them in his name it is time lost to speake vnto them as experience teacheth euery day those that will yet make proofe thereof And what shewe or likelihood soeuer they make that they haue a desire to returne to vs againe they do it either to deceaue vs or to content in some sort those of whom they haue yet some regard and not for any good wil they beare vnto it Let vs therefore leaue them in their filth following the counsaile of Sainte Iohn He that is vniust let him be vniust still Apoc. 22.11 he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Let those notable sayings of the Prophet neuer be blotted out of our harts Blessed are the people that be so Psa 144.15 Psal 33.12 yea blessed are the people whose God is the Lorde And this likewise Blessed is that nation whose God is the Lord euen the people that he hath chosen for his inheritance As also this Psal 73.27 They that withdrawe themselues from thee shall perish thou destroyest all those that goe a whoring from thee As for me it is good for me to drawe neere vnto God therefore I haue put my trust in the Lord God that I may declare all thy workes That the Apostates are euer pursued by the iustice of God which suffereth them not to haue any rest in their consciences Chap. 5. VVHen we sayd that the Apostates hauing left God are also in like maner reiected of him It must not be vnderstood generally as though God were altogether departed from them for filling all things as the Prophets save there is no part of the worlde which is not replenished with his essence but we vnderstand onely that he is separated from them as touching his grace his mercy his spirite his sanctification faith remission of sinnes repentance and all meanes of their saluation For as concerning the power wrath and iustice of God they can not so escape but that they shall be pursued incessantly For there is no meane betweene the mercye and wrath of God Ioh. 3. and it is necessary that whosoeuer doth disdaine his grace should in the ende taste of the rigour of his iustice But now the case standeth so that the wrath of God abideth vpon vs vntill such time as it be turned away and auoided by a true faith in the Gospell Heb. 10. that is stronge and stable vnto the ende The Apostates then who all at once haue not onely made shipwracke of their faith but also of the Gospell of God of Iesus Christ and of all religion haue they not day and night waking and sleeping the sword of the wrath of God continually hanging ouer their heades Numb 22.23 but as Balaam his asse perceiued the sword which pursued him before his maister who rode vpon him so such men are so blinded by the Deuill and their owne lustes that they can not perceiue the iudgements of God which are at their heeles and follow them steppe by steppe O that their eies were open as the eyes of Elisha and his seruant 2. King 6.17 then should they see about them millions of deuils ready to destroy them as the seruants of God saw themselues enuironed with an infinite multitude of Angels to defend and saue them though in deede they thinke nothing lesse they being vnto them inuisible neuertheles they ought to consider the danger to be so much the greater because hidden enemies are euer more dangerous then those who are altogether open and knowen So the Deuils and all the gates of hell yea and all the creatures which are in heauen and in earth be enemies vnto those that are enemies vnto God and to those from whome he hath withdrawen his fauor and there is not one of them which doth not with all her might and maine striue and contend to bring
more accursed for hauing bene being at this day liars couÌ„terfaits in their religion both true and false Dauid sayth speaking to God Psal 5.6 Thou shalt destroy them that speake lies the Lord will abhor the bloody man deceitfull O good God that these poore soules could open their eies see the miserable estate vnto which they are brought at this present for being destitute of the spirit of God they are nothing els but flesh Gen. 5. Esay 40. that is to say a lumpe of sin filth corruption are bondslaues vnto Satan seruants vnto sin death For there is no liberty but only where the spirit of God is they can not any more vnderstand or conceiue the things that are of God which also they esteme as foolish 2. Cor. 1. 1. Cor. 1. because they cannot be vnderstood discerned but onely spiritually So being not any more illuminated nor lightned by the spirit of God they haue neither wil nor desire to search for their saluatioÌ„ no guide to find it out nor vnderstaÌ„ding to comprehend it but haue a spirit of sluÌ„ber as the Apostle saith Eies that they shuld not see Rom. 11.8 eares that they shuld not heare And are of the number of those of whom Dauid writeth Psal 63.23 Let their eies be blind that they se not make their loâ—nes alwates to treÌ„ble Moreouer of whom can they receiue coÌ„fort in their aduersities being not assisted with the spirit of God Who is the great comforter that Iesus Christ promised to his Apostles and to all the faithful to cheare Ioh. 14.16 coÌ„fort theÌ„ in their afflictoÌ„s to mitigate the sharpe bitter potions which they were to drinke in following him bearing his crosse after him Furthermore without this spirite what streÌ„gth haue they left to beare the harsh stroÌ„g teÌ„ptations wherwith meÌ„ are coÌ„tinually assalted both inwardly outwardly Is not this the crooke of our shepherd vnder whose coÌ„duct the shepe may be assured of their safety Finally is not he the fire water which can burne our concupiscences heat vs in the loue of God wash away our filth water our heartes to make them beare fruite 1. Cor. 3. quench the thirst that we haue of the grace of God and of the life eternall and to sanctifie vs and consecrate vs wholly to God to be his temples to inhabite eternally Psal 51.7 Is not this the Isope whereby we are so purged that we become as white as snowe and as wooll that commeth from the fuller It is he that doeth create in vs a hearte wholly pure and a newe life who doeth put of from vs the olde man that he may put on vs the newe who printeth in vs the image of God and maketh vs newe creatures who doth draw our hearts from the earth to lift them vp wholly vnto heauen who doth open our lips and fill our mouthes with the praises of God who guideth our steps in the pathes waies of righteousnes causeth vs not to go astray out of them We ought then to maruell if Dauid desired with so great affection that he woulde continue those things vnto him Psal 51.11 Cast me not away from thy presence and take not thy holy spirit from me restore to me the ioy of thy saluation and strengthen me with thy free spirit For we can not haue a better schoolemaister to instruct vs nor a better counsellour to direct vs in all our affaires nor a better guide to lead vs safely in all our waies nor a better champion to defende vs nor to conclude a better or a more faithfull friende to sustaine and vpholde vs in aduersities least we should faint in them or be discomfited and hold vs short in prosperity least it shoulde cary vs away and make vs forget our dutie and also reprehende vs freely of all the faultes which we shall commit to cause vs to repent and to turne againe Seeing then the great commodities that doe redound vnto vs thereby when as we are once indued with the same ought we not carefully to take heede to retaine him still with vs Doing nothing that either may be greeuous vnto him or driue him away from vs For as soone as he departeth from vs Ephe. 4. the Deuill taketh place in vs to gouerne vs. 1. Sam. 15. Ioh. 13.27 Which we see euidently in the examples of Saule and Iudas and God knoweth howe they are handled that fall into the handes of such a squire who neuer ceaseth as sayth S. Augustine to gallop him on whom he is once gotten vp therough clouen rockes through bushes and through quagmires vntill such time as he hath cast him away headlong and spoiled him in all pointes which any man of iudgement may obserue in the Apostates who abiding with vs had yet some appearance and shewe of religion and vertue Matt. 7.15 and though they were hypocrites and wolues disguised in sheepes clothing yet they liued more continently in our Churches then they haue done since they forsooke them their malice being suppressed within their heartes partly because of the word of God which was preached vnto them and the exhortations which were made continually and partly by the example of many notable personages and vertuous people which they sawe among vs but especially by the discipline which we obserue and the punishmentes which are ordained for the offendors and for those who would liue dissolutely But when they had shaken of the yoke altogether and left the Church of Iesus Christ which is gouerned by his word by his spirit to returne to the Synagogue which is gouerned by the spirit of the Deuill and Antichrist Esay 59. Apoc. 9. 13. it hath not beene long but they haue shewed the exchange which they made and by what spirite they are nowe led for there is no vice that seemeth too abhominable vnto them there is neither shame feare nor religion that can hinder them from blaspheming seruing of Idoles deceiuing quaffing whoring committing all things without regard or shame to which the Deuill their lusts do lead theÌ„ I know some whose credit names at this time I spare who since their Apostasie are so out of frame that notwithstanding they be already very aged and euen vpoÌ„ the edge of their graue yet there is no law shame nor feare that can bridle their losenes licentiousnes which they grant to their flesh to seke take without any nay all pleasures wherein they doe iustifie our Churches as it hath beene said in which they were constrained whilest they abode in the to be more precise in their manners and conuersation then they are and to shew in them at least a greater appearaÌ„ce of vertue honesty then they haue done since they departed from them As the Apostates haue giuen ouer God which is the author of life so also they do contemne those meanes which they may
after thee O God My soule thirsteth for God euen for the liuing God when shall I come â—nd apeare before the presence of God And not onely Dauid but also the whole church in all â—ges hath euer in her greatest afflictios sought â—nd founde her principall consolation in the countenance of God Let vs therefore heare what she saith Turne vs againe O God Psal 80.3 and â—ause thy face to shine that we may be saued And 〈◊〉 litle after Turne vs againe O God of hostes vers 7. Cause thy face to shine and we shall be saued As â—e saith in an other place also Psal 34.5 They shall looke vnto him and runne vnto him and their faces â—hall not be ashamed A man who euery where would fly the light of the sunne and seeke to â—iue in darkenesse would he not be most miserable abhorring the fairest the pleasantest the most necessarie creature that God hath placed in the world What will then become of the Apostates who flie the face and presence of God which is a light in which there is no darkenesse 1. Ioh. 1.5 and of which as of the sunne all the earth ought to reioice when as by his grace he sendeth downe his cleare light and bright beames vpon her For as the moone looking vpon the sunne by her aspect doth receiue from him all her beautie and brightnesse so we receiue of God alone all the vertue and perfection that is in vs when as it pleaseth him to looke vpon vs with the eye of his mercieâ— And as the earth is commonly desert barren and not inhabited in those regions which lye farre distant from the sunne hauing neither delight nor commoditie that either may draw strangers to frequent it or else allure the inhabitants to remaine abide in it so when God is departed from any realme prouince citie house or priuate person all is darke and out of order in it and there is neither delight nor any good at all that can reioice or content him that dwelleth therein Cicero The olde Philosophers had wont to say to cause friendshippe to be more commendable and amiable to the whole world that without it man his life was loathsome and vnsauery and that in the society and trafficke of men it did serue to that vse that falt doth in meates that is to say to season them and cause that the one take pleasure and delight to liue and occupy with the other Which is true daily experience doth teach vs that when we power out either our ioyes or our sorowes in the bosome of our friendes such communications serue greatly to increase the one and diminishe the other But there is no comparison betwene the friendship of men which is inconstant and vncerteine and the â—oue of God which is neuer more sure and ready then when all the other fade and faile as saith the Prophet Psal 27.10 Though my father and my mother should forsake me yet the Lord will gather me vp Ought we not then to feare contrary to the Apostates least God shoulde turne away his louing countenance from vs looke vpon vs with an angrie eye as Dauid Hide not thy face from me Psal 27.9 nor cast thy seruant away in displeasure Psal 143.7 And in an other place Heare me speedely O Lorde for my spirit faileth hide not thy face from me else I shal be like vnto them that go downe into the pit Consider in what a perplexitie the Church is that is to say the true spouse of Iesus Christ as soone as she feeleth not her husbande by her and howe she will not cease seeking of him both day and night not being able to take any rest vntill she hath found him Cant. 3.1 In my bed by night sayth she I sought him that my soule loued I sought him but I found him not I will rise therefore now and go about in the citie by the streetes and by the â—en places and will seeke him that my soule loâ—â—h I sought him but I founde him not The â—â—chmen that went about the citie found me to whom I said haue you seene him whome my soulâ— loueth When I had passed a little from them the I found him whom my soule loued I tooke hold on him and left him not till I had brought him vnto my mothers house into the chaÌ„ber of her that conceiued me By these words we may gather how great the desire of the Church is to be euer in the presence and company of her espouse and the sorow which she conceiueth when as she misdoubteth his departure from her be it neuer for so short a space and we may note also the difference which S. Augustine maketh betwene the true and the bastardly Church the one saith he resembling a good woman who being chast and loiall towardes her husbande whom she honoreth and loueth intierely doth dread nothing so much he being present then least he should depart very speedily from her and being absent least he tarie long before he returne vnto her home againe And the other contrariwise who being vnfaithfull vnto her husbande and not contented with his company hath one or many louers desireth nothing more then if he be absent then that he tarie long before he returne and if he be present she feareth nothing more than that there shoulde befall vnto him some business wherby he might be constrained to abide a 〈◊〉 continue with her a longer space then she desireth The Apostates then who hauing nothing in more horrour then to come before God and appeare in his presence in the companies which assemble themselues together in his name and who would for very shame and â—emorse of conscience which doth pricke and â—ting them incessantly that none should euer â—alke of any Christian assembly or any exerâ—ise of true religion but that all the worlde â—ccording to their example should returne to â—heir former abhominations do they not shew â—uidently by this by what spirit they are led â—nd that they haue forsaken the chast and hoâ—est Church to returne to the vnchast and disâ—iall synagogue in which they are euer vexed â—nd tormented with the feare which they haue â—ontinually to be preuented by the sodame â—omining of the Lorde and by his iudgement â—nlooked for euen as the adulterous woman 〈◊〉 in a perpetuall feare mistrust to be found â—nd taken in her fact by the sodaine returne of â—er husbande Let not those then who reuolt â—om God voluntarily as we see a number eâ—erie day thinke euer to be at quiet or safety whatsoeuer they do to finde rest being pursuâ—d by the Sergeantes and ministers of the iuâ—â—ice of God among whom the principall and most combersome is their owne conscience and afterward as many creatures as are in heauen in earth and in hell For as S. Paule sayth The wrath of God is reuealed manifestly from heauen Rom. 1.18 that is to say from all parts vpon allinfidelitie and vnrighteousnes
Heb. 10.26 If we sinne willingly after we haue receiued the knowledge of the truth there remayneth no more sacrifice for sinnes But a fearefull lookyng for of Iudgement and violent fire whiche shall deuoure the aduersaries To the Reader THere is some space of time expired since that I purposed to write some litle treatise of Apostasie and especially since the slaughter committed on Saint Bartholomewe his day in the which there chaunced a most horrible fearfull reuolting in all our Churches so that of three partes two of them at the least slipped backe of those which in the beginning entered into it with so great readinesse and courage that it seemed they would continually abide in it without a mind euer to departe whatsoeuer temptation shoulde offer it selfe vnto them Neuerthelesse I had hitherto deferred the same hoping that the feare being ouerpassed which as a storme and vehement wind had carried them away from the sheepefold and hauing had leisure to settle themselues and gather their wits together they might either of themselues returne or else be easily called backe againe by the voice of their pastors But perceiuiÌ„g that the most part of the Apostates do not only slumber harden themselues in their sins but also become contemners of God and blaspeme without shame his word and the true religion and not content with this striue by all meanes to withdrawe those from the house of God which continued stedfast in his seruice and to hinder those that desire to enter into it againe I deemed it not meete to dissemble any longer but to be necessary to put in execution the charge which God hath giuen his seruants whom he hath placed in the Church not onely to pronounce remission of sinnes to all those who by a liuely faith vvill lay hold of it through the preaching of the Ghospell but also the vvithholding of the same from all those vvho vvith an hard and obstinate heart do stillreâ—ect the vvordes and promises of saluation Which must not seeme strange seeing the Ministers of the Ghospell be not onely ordained to vnloose absolue those that beleeue but also to binde and condemne those that remaine obstinate in their infidelitie For vvhich cause God seeing the stubbornnes and hardnes of the Ievves doth send vnto them his Prophet Esay to blind and harden them yet more Esay 6.9 Go saith he and say vnto this people ye shall heare in deede but ye shall not vnderstand ye shall plainely see and not perceiue Make the heart of this people fat make their eares heauy and shut their eyes least they see with eyes and heare with eares and vnderstand with their hearts and conuert and he heale them Which afterward was oftentimes alledged against the Iewes by Iesus Christ Matth. 13. Mark 14. Luk. 8. Acts. 28. Rom. 11. his Apostles to condemne their obstinacy And as Moses publishing the law said to the people that in it he set before their eies life death according to their obedience or disobedience towardes the same so S. Paule writeth that the one the other are represented in the Gospell according as the men to whom it is preached are faithfull or vnfaithful We are 2. Cor. 2.15 saith he vnto God the sweete sauour of Christ in them that are saued and in them that perish that is to say to the one the sauour of death vnto death to the other the sauour of life vnto life And Iesus Christ also as Simeon said to the Virgin is not he as well appointed for the fall as for the rising againe of many in Israell Luk. 2.34 And as he is to some sanctification and saluation is he not likewise to others a blocke of stumbling and of offence a snare and a net vnto all those which abide in vnbeleefe If then it chance that any Apostates or delayers of time vvill spare so much leisure as to reade this treatise I desire them that it may be with great attention and that vvithout any passionate or preiudicate minde they vveigh all the reasons and argumentes of the same setting alvvayes that before their eyes vvhich Iesus Christ spake to his Apostles that vvhatsoeuer they shoulde binde on earth by his vvorde shoulde be ratified firmly bound in heaueÌ„ To the end they may not deceiue themselues in their discourses vaine imaginations esteeming the thoughtes of God to be as their thoughts his waies as their wayes coÌ„trarie vnto that which the Prophet sayth Let all of vs therefore giue place vnto the worde of God and let vs beleeue that it shall be sure for euer endure eternally And considering that by the decree and irreuocable ordinance of God it is necessary that all knees should bende to do homage vnto Iesus Christ let vs rather choose to acknowledge and embrace him nowe for a Sauiour and welspring of life then in the ende be constrained to auouche him and finde him as the Deuils a iudge that will not be intreated and a consuming fire A TREATISE OF APOSTASIE MADE BY M. I. DE L'ESPINE MInister of the word of God in the Churche of Anger 's The Preface Chap. 1. THE inconstaÌ„cie of men is a thing which cannot be but most wonderfull vnto those who will coÌ„sider it well which may be perceâ—ued diuers wayes but especially in the varietie and alteration of their purposes affections and in that they can not find any state of life in this world whiche may either wholly satisfie their humor or in which they an abide and rest any long time for being by â—and by glutted with the thing whiche they â—resently enioye they do either with grief deâ—re that which is not any more in their power â—r els long for those thinges which they could â—ot as yet obtaine and when they haue obtaiâ—ed them they will loath them aswell as those which earst they had enioyed And are like vnto those who hauing a queasie stomake finde nothing wel seasoned for their tooth or as sick bodies whiche are not able to finde any good resting place in bed wheresoeuer they be layd And although God by an especiall fauor doth call some of them into his house Heb. 6.4 and bringing them into his church doth adopte theÌ„ into his familie to lighten theÌ„ and to make them taste of the heauenly gift and of the good word of God to make theÌ„ partakers of the holy ghost of the powers of the world to come which is a coÌ„dicion the best that can be chosen or desired in the world and the which alone is able to bring contentement and a perfect felicitie to all those that can obtaine it Neuerthelesse there are some so crooked froward that hauing tasted of it do in the ende loath and disdaine it aswell as the other Though in deed the dwelling in the house of God be so happy a thing Psal 84. that the silly doorekeepers of the same ought to account themselues more happy for hauing a
Apoc. 9.8 by Saint Iohn in the Reuelation Where we may beholde a most notable â—nd ample description of their pompes riotes â—nd all their royall magnificences Apo. 17.4 vnder the figure of the great Whore arayed in purple â—nd scarlet and guilded with gold and pretious â—ones and pearles hauing a cuppe of golde in her hand sull of abhominations and filthines of her fornication And the mortall hatred likewise which they al beare vnto the truth which they caÌ„not abide to be published without woÌ„derfull griefe passion of minde nor without spilling cruelly the blood of the faithfull witnesses of Iesus Christ and that in such aboundance that they and the whole earth are drunken and ouercharged therewith All the world seeth euery daye the attempts and practisâ— which they worke by their Ambassadors whome they sende forth into all quarters like a companie of Furies to shake all the cornerâ— of heauen and earth to stir vp by all meaneâ— they may the great Princes Potentates thaâ— they should hinder their abuses from being descried and that the trueth shoulde not bâ— knowen nor the kingdome of Christ establiâ—shed Seeing then that the Apostates are reâ—turned to the worlde and are gone againe tâ— the campe of Antichrist and doe employe aâ— their fetches and forces to quench the light 〈◊〉 the Gospell and to hinder the aduancement 〈◊〉 the truth may we not iustly say of them thaâ— they are the enemies of Christ For those thaâ— are of his flocke and are his sheepe 〈◊〉 Ioh. 10.3 heare hâ—voice and obey him acknowledging him foâ— their sheepeheard follow him as their lighâ— They are neither afraid nor ashamed to confesse his name publikely by their testimony to confirme the whole doctrine which he hath preached and are not held backe from following of him by the remembrance of the hatred of the world which might be set before their eâ—es of the losse of their goods of the danger of their life of a thousand other incoÌ„modities which doe accompany all those that make a true and right profession of the gospell The Apostates then who wil not beare these burdens nor submite themselues to these condiciâ—ons can not be the disciples of Iesus Christ neither can he receiue them otherwise into his schoole and companie Moreouer did he not say that no man could be his disciple except he were resolued indeede to abide constant and â—table in his doctrine vnto the end those then who for a time haue receiued followed and apâ—roued it tentations comming haue slidde â—acke from it haue they not shewed thereby â—hat it had neuer taken roote in theire heartes that the profession thereof which they made for a tyme was but in shewe and outward apâ—earance onely which action he hath in abhoâ—ination aboue al other things which he doth â—eclare by effectie when departing from Ieruâ—lem Math. 21.19 finding by the citâ—e a figge tree without fruite which had but leaues only cursed it at the same time Neither ought it to be marueiled at if god who is for euer true who loueth a rouÌ„dnes sincerity in al things caÌ„ not suffer long in his house such hypocrites disguised persons without discouering and making them knowen When a branche of the vine is shred of shall we say it is yet of the vine or any member to be yet of the bodie after it is cut of If then the Apostates not staying the censure or iudgement of the Church haue preueÌ„ted it haue excoÌ„municated themselues seâ—uering theÌ„selues of their owne accord not only from the body but also from the head what caÌ„â— they looke or hope for at Iesus Christ his haÌ„dâ— from whom they are altogether separated did they not euedently shewe by that that they were not the plantes which God the Fatheâ— had planted Mat. 15.13 For if they had bene of the number he woulde not haue rooted them vp Ioh. 10. And that likewise they were neuer of the fould oâ— Iesus Christ for who were able to plucke oâ— take them out of his handes by force and also that they were neuer well grounded for thâ— house which hath not his grounde vppon thâ— sande but vpon a stronge rocke can not fall oâ— be beaten downe by anie winde that blowetâ— vpon it nor by any tempest or waue that beaâ—teth teth against it To conclude Mat. 7.24 they haue shewed by this their reuoulting that they were neuer of the seede or of the children of Abraham to whom the promises of saluation and blessings doe belonge Gen. 15.5 For such are as the starres of heauen which are so fastened and fixed within the firmament that they can neuer be moued out of the place wherin they were set in the beginning So likewise the children of God being â—nce in the kingdome of heauen they do abide â—n it as in their houses and dwell therein withâ—out euer departing from thence as the Prophet saieth Psal 65.4 Blessed is he whome thou choosest and cauâ—est to come to thee he shall dwell in thy Courtes Psal 23.5 And in an other place Thou doest annointe my â—eadwith oile and my Cuppe runneth ouer Doutâ—s kindnes and mercy shall follow me all the dayes 〈◊〉 my life and I shall remaine a long season in the â—use of the Lord. Wherunto that agreeth which â— spoken by our Sauiour Christ in S. Iohn Ioh. 6.37 all â—ut the Father giueth me shall come to me and â—m that cometh to me I cast not away Whereby â— appeareth plainely that when the chosen are â—nce entred into the fould of the shepeheard it â— to abide therein and to be nourished in the â—me for euer and therefore S. Iohn speaking â—f those who in his time had reuolted and forâ—ken the church saide they were not of vs 1. Ieh 2.19 for if they had bene of vs Iud. 13 they would haue continewed with vs. What shall we saye then of those wandring starres which could not stay themselues in the house of God to be coÌ„tinually partakers therein of the brightnes of the Sonne of righteousnes which doth shine daye night without end and for euer but that they are all eclipsed and haue loued darkenes rather then light the company of the deuill who is the Father a murtherer from the beginning more theâ— Iesus Christes Ioh. 8.4 who is the waye the life and the trueth That the Apostates being departed from Iesus Christ are miserable Chap. 8. BY the reasons and argumentes which wâ— haue heretofore rehearsed we haue sufficiâ—ently proued that as the Apostates are without God so also they are without Christ Whereof it may be inferred that they are moâ—miserable for who can be happy without Goâ— who is the welspringe and fountaine of liâ—â— and all happines and without whome all othâ—â— goodes are nothing but a curse and miserie Fâ—â— the temporall goodes as are riches possessioâ— and frends the corporall goods as helth streÌ„gâ—anâ—â— beauty the goodes
peace by god the father by our Sauiour Iesus Christ to teach vs that all prosperity commeth from God who doth giue send it by his sonne Iesus Christ which the Prophet Malachy would also haue signified vnto vs when calling him The sonne of righteousnes Mal. 4.2 He doeth adde that it is he that doeth beare health vnder his winges that is to say who by his light and heat which he sendeth to all the world by his beames doth reioice and blesse all his creatures Ioh. 8. 9. For by the selfe same reason he is called the light of the world not onely because he doth lighten our vnderstanding in the knowledge of God and of all things which are profitable vnto vs but also because in that respect he doeth resemble that corporall light that as it is the meanes of the bringing foorth growth and ripenesse of all the fruites plantes trees and sensible creatures of the earth so is Iesus Christ the cause and meane of the saluation of the good and of all the happinesse and felicity of the world And what other thing would the Prophet Esay teach Esay 11.6 when as prophesying of him he sayd that at his comming The wolfe shoulde dwel with the lambe the leopard shouldly with the kid the calfe the lyon and the fat beasts together and a litle childe should lead them and that the cowe and the beare should seede and their yong ones should lye together and the lyon shoulde eate straw like the bullocke and the sucking child should play vpon the hole of the aspe and the weaned child should put his hand on the cockatrice his hole Then should none hurt nor destroy in all the mountaine of his holines for the earth shoulde be full of the knowledge of the Lorde as the waters that couer the sea The Prophet by all this discourse by all these allegories which he hath vsed and wherewith he hath beautified his speeche woulde signifie vnto vs nothing else but that the felicity which had bene banished out of the worlde by the sinne of our first parentes shoulde be brought in againe at the comming of Iesus Christ by his righteousnes Whereof the Apostle in his epistle to the Romanes speaketh more plainely after this sorte Likewise then as by the offense of one Rom. 5.18 the fault came on all men to condemnation so by the iustifying of one the benefite abounded toward all men by the iustification of life And in the first to the Corinthians For as by man came death 1. Cor. 15.21 so by man came the resurrection of the dead for as in Adam all dye euen so in Christ shall all be made aliue In death which is extreame miserie he doeth comprehende all other calamities and curses which by sinne haue ouerflowed as a flood and violencie of waters and haue drowned the whole worlde and on the other parte by life which is the chiefest felicitie he doeth vnderstande the good the happinesse and all the blessinges that Iesus Christ comming into the worlde and taking in it our nature hath by his obedience brought vnto the elect as well in this worlde as in the worlde to come The case then standing so that he is the onely meanes whereby men may be blessed considering the Apostates haue separated themselues from him may it not thereof be inferred that they are wretched and miserable not onely in their persons but also in the vse and fruition of all other thinges which are in their power to attaine vnto though they doe not perceiue or feele it at this present because they are blockish and like vnto children who at the age of two or three yeares lose their fathers mothers with the rest of their friends who in the absence of their parentes might helpe and succour them in their necessities this losse is a great misery vnto them which neuerthelesse they doe not conceiue No more likewise doe fooles consider the losse of their vnderstanding and vse of reason though it be the greatest euill that can befall them So these poore soules being in the extremitie of all miseries as well for hauing forsaken as for hauing beene forsaken of God and of Iesus Christ thinke to be at safâ—tie because they haue abandoned the Church and hope in time to come to liue at their ease and in the meane season doe not perceiue a thousand thousand miseries which they dragge after them in euery place wheresoeuer they goe An old Father had wont to say he was content if it were possible neuer to be sicke but if he were he desired to haue a feeling of his sicknes and surely not without a cause for the sore which is not felt is a double sore so that the miserie of the Apostates is so much the more dangerous by howe much the lesse they feele and knowe it Nowe that we may conclude these thinges namely that as those who are and doe abide in Iesus Christ are by his meanes happye in all things so contrariwise those that are separated from him in whome alone consist all the blessings which are in the worlde can not be but most miserable As it doth appeare by the sentence which shall be pronounced at that last iudgement wherein those that shall haue abode constantly with Iesus Christ shall be called the blessed of God and the other Mat. 25.34 who haue forsaken him cursed eternally with the Deuils O good God! how should we be happie without Iesus Christ who is our righteousnes 1. Cor. 1.30 without him then we are in sinne Secondly he is our life without him then we are in death He is our sanctification without him then we are polluted and profane He is our light and wisedome what are we then without him but darkenes and silly blind men groping and going at all aduentures vntill we haue found the pit euen to cast our selues headlong into the same He is our redemption and without him we are seruantes vnto the Deuill who is the cruellest and most barbarous tyrant that can be imagined Psal 17.8 He is our King our Protector and Defender and we are at safetye vnder the shadow of his wings but if we be once from vnder them we are a pray to all our enemies He is our suerty and if by him we be not acquited considering it is impossible for vs to paye the debt otherwise 1. Ioh. 2.1 we must remaine in perpetuall prison He is our Aduocate and he onely can make our attonement with God without him then we are in perpetuall ennemitie and discord with God Neither can we call vpon him or demand any thing at his hands without him S. Ambr. for he is our mouth and spokesman neither if he speake vnto vs can we vnderstand him for he is our eare To conclude he is our eye without which we can neither see nor beholde him He is our hand without which we can neither offer vnto him any thing nor
vse to come vnto him Chap. 10. IN the couenant which God hath made with his people he doth promise to geue vnto theÌ„ his spirit his word which are two things vnseperably knitt together to worke the saluatioÌ„ of men as it is written in Esay Esay 59.21 This is my couenaÌ„t with them saith the Lord my spirit that is vpoÌ„ thee my words which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seede sateth the Lord froÌ„ heÌ„ceforth for euer For as in the bringing forth of the frutes of the earth the seed is first requisite afterward the husbandmaÌ„ tilleth the earth maketh it fit to receaue the seed cast theron so in the regeneratioÌ„ of meÌ„ the word of god which is an immortal seed is first necessary then the spirit who as an husbaÌ„dmaÌ„ prepareth our hearts to receiue it to make it fructifie in them But the Apostates haue it at this day in disdaine conteÌ„pt 1 Pet. 1.23 2 Cor. 2.16 nay ther is nothing more odious vnto theÌ„ It is vnto theÌ„ the sauor of death vnto death and the cause of it is that as the euil doer taketh no plea sure to heare the seÌ„teÌ„ce wherin his death is pronounced vnto him nor to se the gibet wheron he must be executed so these traitors can not abide to heare the worde of God wherin their condemnation is written wherein they see the gallowes set vp wheron they must be hanged and punished for there disloyalty They are like vnto those that are sicke of the drowsie euill who will not be awaked but dye in their sleepe and as they doe exasperate themselues against those that woulde come nighe their bed and twitch them by the eare to hinder them from sleping therby to deliuer them from death wherevnto they runne by sleepe so the Apostates woulde neuer meete with anie that might awake them and tell them of their disease and laye before them the great dangers wherein they are and if by chaunce they fall in companie where their fault is shewed them and the great offence which they haue geuen vnto the Church of God they will either bringe them to another matter or else by and by geue them the slipe finally they are like vnto ill pay maisters who cannot abâ—de to heare any talke of their debtes because they will not discharge them And like vnto those who had rather die then to heare the newes of death leaste they shoulde take some fearefull conceite thereof The occasion then that causeth the worde of God to be so odious vnto them is not in it selfe which as the Prophet sayeth Is sweeter then the honie and the honie combe Psal 19.10 But in that they do reiect it who because they haue their heartes full of gall can not taste nor feele the sweetenes thereof As those who haue some inflammation in the roofe of their mouth can not eate breade nay they abhorre it though it be the best foode and most sauorie that may be founde for among all other meates there is not one wherewith in time we are not wearied glutted be it neuer so daintie notwithstanding any sauce prepared for the seasoning thereof yet we are neuer weary of the taste of breade Nay there is not so much as sugar and honie but they seme vnsauorie of an ill taste without it And as those who hauing sore eyes can not abide the light though it be the pleasantest and most delectable thinge that can be desired although the onely cause which maketh them to flie it is not in it but in the euill disposition and desease of the eye which can not receaue it In like manner that that causeth the Apostates to haue in such abhomination the word is nothing but their owne desease for that at this present their eares and heartes are vncircumcised They go often to the sermons of these paltrie friers taking pleasure to heare their blasphemies lyes and slauerings and do feel themselues like rauens or filthy beasts on carrions and rotten things hauing more delight in that then to eat the foode of Angels and to refresh themselues with the pure word of God which as a sweete breath proceeding from the mouth of God doth quicken all those on whome it is breathed And they are like vnto those that grudged at the stincking garlick which they had left in Egipt Num. 11.5 and preferred it before Manna that was sent them downe from heauen And vnto Adam who gaue more credit vnto the speach of the Deuil then to the word of God chosing rather to tast of the tre of knowledg of good euil against the expresse commaundement which had bene giuen vnto him and by that meanes make himselfe mortall wretched for euer then to enioye peaceably the fruite of the tree of life and in obeying the wil of god to become he and his children happy for euer and vnto Esau who esteemed more a messe of pottage then the birthright wherevnto were annexed the promises of the couenant of God Gen. 25 33 Luk. 8.37 and by consequent a certaine and euerlasting happines And to the Gadarens who had a greater care of the losse of theire hoggs Mar. 5.17 then of Iesus Christ and his word to which are adioyned all manner of temporall corporall and spirituall blessings And vnto Iudas who loued rather thirty peeces of siluer with a gibbet and a miserable death then saluation and an assured happines with Iesus Christ for the Apostates are as much or rather more wretched then all those aboue named because that departing willingly froÌ„ the church they do depriue theÌ„selues not onely of the participation that they shoulde haue therein of the treasures Coloss 2 Iohn 1. and knowledge of the wisedome of god which are bestowed geueÌ„ as a pledge vnto it but also of the fulnesse of Iesus Christ that is to say of all the goodes which his father will distribute vnto vs by his meanes by his grace which they loose by their sliding back which is worst Heb. 10 the hope also of euer recouering it againe for the meanes thereof is wholly taken away from them when as they loose the fruition of the word of God which is called in the Scripture The word of reconciliatioÌ„ 2 Cor. 5. because it is the instrument which God doth vse to reconcile vnto vs him and to adopte vs for his children and to regenerate vs and make vs new creatures Gen. 1. And as in the beginning god vsed his word onelie to create the heauen the earth and all that is contained in them so wheÌ„ he woulde renue the worlde and draw it from the corruption whereunto it was fallen by the sinne and disobedience of our parents he hath wrought it by his worde which he hath sent vs in these latter dayes first by his
withdrawing themselues from the church they are gone out of paradise wherein God sheweth his face Cant. 4. his glory Matt. 11. Ioh. 1. Esa 66. his magnificence and his great workes euery day and where he doth vnfold his great riches and blessings and the riche treasures of his deepe wisedome in the fulnes of his sonne to enter into hell where they finde nothing els but a fire to consume them and a worme that doth gnawe their heart and a torment and perpetuall disquietnes in their consciences without all hope to finde any remedye or any comfort or any refreshing in their miseries They are like vnto that poore wretched Caine Gen. ◠14 who was the firste Apostate in the worlde who hauing abandoned his fathers house and the Churche that did assemble it selfe therein and being by that meanes departed from before the face of the Lorde was all the rest of his life a vagabond and vnquiet in his minde not able to finde any resting place as also after him haue bene all his successors Cham Nimrod Ismael Esau Ieroboam with the tenne tribes that followed him the Sadduces Pharises Scribes and Priestes in the time of Iesus Christ and his Apostles and finally Simon Magus Ebion Chemnitus Carpocrates Marcion Valentinus Arrius Nestorius Eutiches and other Heretikes that came afterward who hauing seperated themselues from the Church of Iesus Christ haue met with a thousand miseries as also the two Princes and Heades of all the Apostates shall shortly doe that is to say Mahomet and the Pope with all their adherents 2. Thes 2.8 whom the Lord doth destroy euery day by litle and litle with the breath of his mouth vntill such time as he doth pronounce vnto them their last sentence and iudgement wherewith they shall be cast and banished into the pitte with the Dragon and his Angels that is to saye Apoc. 12.9 as Saint Iohn doth expound it that olde serpent called the deuill and Satan which deceiueth all the world For it is certaine that the great Captaine Michael who is the God of battailes and head of the army of the Lord after a long fight he will remaine victorious ouer all his enemies Apoc. 14.9.10 whome he will put vnder his feete to wit the Dragon the beast and all those that will worship him and receiue his marke on their foreheades or on their handes who shall drinke of the wine of the wrath of God yea of the pure wine which is powred into the cuppe of this wrathe and they shall be tormented in fire and brimstone before the holye Angels and before the Lambe And that great Babylon the mother of whoredomes and abhominations of the earth Apoc. 17.5 which beareth a name written in her foreheade a mysterye whiche is dronken with the blood of the Saintes and with the bloode of the Martyres of Iesus muste stumble and her fall must be so great that all the earth shal be astonied therat Apo. 14.8 For which cause all the children and seruantes of God are exhorted by a voyce comming from heauen to go out of her quickly Apoc. 18.4 that they be not partakers of her sinnes and consequently of her plagues What will then become of the Apostates who in steade of cōming and going from it Apoc. 18.2 doe returne vnto it thinking to be at more safety in Babilon which is as S. Ihon saieth the habitation of Deuills and the houlde of all foule spirites and a cage of euery vncleane and noysome birde then in the Church of God which is the holy city Heb. 12.22 and the celestiall Ierusalem where there is an innumerable companye of Angels set round about it for to keepe it and the fauour of God which is in the midst as a tower to fortifie strēghthen it on all sides may not one saye of them with the Prophet Psal 94.8 vnderstand ye vnwise among the people and ye fooles when will ye he wyse for ar they not wonderfully depriued of their senses that do preferre Bethauen before Bethel that is to say a house of impiety of errors and lyes of Idolatry of blasphemy of abhomination before the house of God of piety trueth and holynesse of prayers and thanks geuing and loue rather to returne againe into Egypt there to feede of Garlike and rotten Onions which they had left behind them then to be daintily fed with the Manna of heauen and with the foode of Angels Dauid desiring with griefe in banishment the dainties and great comforts he did receaue in the house of God then when he had libertie to frequent it with the rest of the people whereof he sawe himselfe depriued Psal 84.34 liuing amonge the barbarous and idolatrous spake vnto God complaining Where be thine altars O Lorde of Hostes vers 10. my King and my God Blessed are they that dwell in thy house they will euer praise thee for a day in thy Courts is better then a thousand otherwhere I had rather be a doore-keeper in the house of my God then to dwell in the Tabernacles of wickednesse If the Prophet esteemeth them happy 1. Cor. 14. which may with all libertie frequent the house of God and therewith enioye the exhortations comforts prayers confessions and publike prayses which are songe to his Name Psal 42. and moreouer beholde his glorious face whiche doth shine in this notable order which is kept in these holye assemblies of the people doth he not repute contrariwise all those vnhappy who are excluded from the enioying of so great a good and especially when as they doe depriue themselues thereof and forsake it willingly Ge. 25 33. making no more accompt of it then Esau did of his birthright which he solde vnto his brother Iacob for a mease of pottage made of Lentils I dare saye that none of all the Apostates who haue left our Churches to returne to Papistrye and to their Masses that is to saye 2. Pet. 2 22 to their owne vomite as Dogs and to the wallowing in the myre as Swine did euer taste except it were with the tippe of the tongue onely the sweetenes of the pretious and exquisite meates wherewyth God doeth nourishe and feede his familye For if they had swallowed them kept and well digested them in their stomachs they woulde haue forgotten all the davnties of the worlde in which the children of God after they haue once with a good appetite eaten of the celestiall bread doo finde no more sauour Ioh. 6 67. When Iesus Christ demaunded of the Apostles whether they woulde follow the Apostates who beeinge offended at hys Sermon touching the eating of hys flesh and drinking of his bloud had gone backe from him and walked no more with him Saint Peter answering for all his fellowes sayd Maister to whome shall we go For thou hast the wordes o◠eternall life Shewing thereby the good will that hee and hys fellowes had neuer to forsake hys companie because of
their coÌ„sultations The first shal be that ther is no saluation but in the church As the Prophet sayth Ioel. 2.32 And it shal come to passe that whosoeuer shal cal one the name of the Lord shal be saued for in mouÌ„t Sion in IerusaleÌ„ shal be deliueraÌ„ce as the Lord hath said in the reÌ„â—ant whom the Lord shal cal Esay 4.5 Esay saith as much The Lord shal create vpoÌ„ euery place of mouÌ„t SioÌ„ vpoÌ„ the assemblyes therof a cloud smoke by day the shining of a flaming fire by night for vpon al the glory shal be a defence a couering shal be for a shadow in the day for the heat a place of refuge a couer for the storme for the rayne So doth Zachary in his song Luc. 1.68 Blessed be the Lord god of Israel because he hath visited redeemed his people That we may theÌ„ be made partakers of the saluation which god the Father doth offer vnto vs in his sonne we must be vnited vnto him made members of his body that is to saye that we be adopted into the houshold of Abraham with whom the couenant hath bene made and associated by faith with the holy vniuersall church which caÌ„ not be done except we beleue the communion of the Sainctes and vntil such time as we be ioyned with theÌ„ in the publicke assemblyes wherein the word of God is preached the Sacramentes administred the order kept in confessions prayers and open thankes geuinges and in the discipline and censures which are made of maners to put in authoritie the practise and vse of the worde of God and to meete with those corruptions which otherwise easily enter into the Church and alter it The second Axiome is Luke 12. that in thinges which God doth commaunde we ought not to delaye nor to be slowe to put them in execution But alwayes to haue our loynes girded vp and houlde in our handes the burning lampe to be readye to goe euery where whether it shal please him to send vs. And to do readily that which he coÌ„maundeth vs Rom. 1. Heb. 11. Gen. 12.4 For true faith is euer accompanied with this ready obedience as we see by experience in Abraham the Father of the beleeuers who was ready to departe out of his countrey and leaue all his commodities yea and to sacrifice his owne sonne in whom he put the effect and truethe of the promise Gen. 22.3 as soone as God had commaunded him And that is it which Iesus Christ teacheth vs to aske of his Father to wit Mat. 6.10 that his will should be done in earth as it is in heauen That is to say that he do graunt vs the grace that we be as ready and willing to doe his will as the Angells which are in heauen who haue no sooner receaued the commandement of God but euen in the verye instaunt they put it in execution for God loueth not those dodgers which bargayne and aske still more dayes of aduise to deliberate vpon that which he commaundeth them whether they should do it or not For sithens he is the Soueraigne Lord commandeth nothing but that which is reasonable and for the profit of those whome he will employ in his seruice must we take counsell whether we should obey him or no in that which he doth commaunde vs and to be more hastie or slower in accomplishing his will then are senseles creatures which doe not come short or go beyonde in anie one litle point of that which the creatour doth command them Psal 23.5 Exod. 4.14 Ier. 1.7 The Scripture teacheth how God was greeuously prouoked against Moses Ieremy and Ionas in that they were wayward in taking the charge and commission which he was to giue them in obeying that which he commaunded them And the great daunger wherein Ionas fell because because he would haue fledde away Ion. 1.4 to the end he might haue exempted himself from going to Niniuye whether God would haue sent him doth shew plainly enough the iminent perill to which they lay open themselues who delay so long to enter into the Church to obey in that the calling of god who doth summone inuite them so willingly vnto him Esay 65. hauing euery day from morning to night his armes stretched forth to receaue and embrace them comming vnto him And are they not amased at that which Iesus Christ spake vnto him that would haue followed him but vpon that condition that he would suffer him Luk. 9.62 first to go bid them farewell which were at his house No maÌ„ sayeth he to him that putteth his hand to the plowe and looketh backe is apt for the kingdome of God The thirde Axiome that we ought neuer to let flippe the occasion of weldoing nor a receauing the benefite that God doth set before vs when occasion offreth it selfe but apply our selues immediatly vnto it and vse it lest that it being once lost it cannot be possiblye recouered againe That is it which Christ Iesus sayde speaking vnto the Iewes Yet a litle while is the light with you Ioh. 12 35. walke while ye haue light least the darknesse come vpon you for he that walketh in the darke knoweth not whether he goeth admonishing them thereby that they should take heede of reiecting of the grace which God offred vnto them in him by him that if they did it being taken from theÌ„ they could no more come by it which they haue fouÌ„d in deed for hauing not receiued the light then when it was offred they haue bene vtterly depriued therof and are yet at this day So that since fifteene hundred yeares ago there hath not beene in the whole world a people more wretched than that because they haue not knowne the time of their visitation Luk. 19 44 and haue not receyued the great benefites which God would haue bestowed on them then wheÌ„ they were offered those that were bidden to the wedding of the kings son did excuse them selues Matt. 22 5. the one alledging their merchandize the other their domesticall busines and the rest those impediments which they had they were so farre from satisfiyng and contenting the king by these excuses that contrariwise his anger beeing more extremely kindled against those that had not made any account of the honor fauour that he did vnto them he pronounced them vnworthy of his liberalitie and of euer being receiued into his house Mat. 25.10 The foolish virgines because they had not the care to light their lamps in due time were ouertaken by the comminge of the bridegroome and excluded out of the hall where the banket was made which dothe teache vs not to imitate the slouthefull who gaspe and wringe their handes or hange downe their armes then when they shoulde worke in the time of neede But to followe the example of the Ant who earelie and betimes maketh her prouision foreseeing that in
Lorde and to departe from euill And heare what the wisedome of God sayth by Salomon Prou. 1.24 Because I haue called and ye refused I haue stretched out my hande and none woulde regarde but ye haue despised all my counsell and woulde none of my correction I will also laugh at you destruction and mocke when your feare commeth like sodayne desolation and your destruction shall come like a whirlewinde when affliction and anguish shall come vppon you then shall they call vpon me but I will not answer they shall seeke me earely but shall not finde me because they hated knowledge and did not choose the feare of the Lorde They woulde none of my counsell but despised all my correction therefore shall they eate of the fruite of their owne way and be filled with their owne deuises for ease slayeth the foolishe and the prosperitie of fooles destroyeth them But he that obeyeth me shall dwell safely and be quiet from feare of euill It is recorded of Fabius Maximus that in prolonging the time he stayed and aswaged by litle and litle the fiercenesse of Hanniball and by delay he deliuered the common wealth of Rome from the greatest perill that euer befell vnto it by reason whereof the wise worldlings vse of tentimes dissimulation and leasure in their affaires and condemne swiftnesse and speedinesse for great rashnesse and in trueth for those who haue to doe amongest men it is requisite to haue a stayed and well settled wit that doeth not hasten too muche but ponder and weigh wisely all counsels and all reasons before it conclude what to do For as the Grecians say the latter thoughtes are commonly the wisest and best but towardes God there is nothing more dangerous then to delay nor more necessarye to saluation then a swiftnesse and readinesse to heare and put in practise that whiche God commaundeth vs because he commaundeth nothing but with reason and for the great benefite of those that obey him Let vs not then be slacke But let vs cast away euery thing that presseth downe Heb. 12.1.2 and the sin that so easily compasseth vs about let vs run with patience the race that is set before vs looking vnto Iesus the author finisher of our faith who for the ioy that was set before him indured the crosse and despised the shame and is set at the right hand of the throne of God Cōsider ye delayers him who hath suffered such gainesaying of sinners against himselfe that you giue not ouer in your heartes 1. Cor. 9.24 Know ye not that they which runne in a race runne all yet one receiueth the price So runne that ye may obtaine See that ye despise not him that speaketh Heb. 12.25 for if they escaped not which refused him that spake on earth much more shall we not escape if we turne away from him that speaketh from heauen Pray ye vnto him that he may breake the nets which holde you so intangled and that he vnwrap you out of all those vayne feares and desires which hinder you and cause you to let his spirite from directing you in doing his will Psa 119.32 Say vnto him as sayth Dauid I will runne the way of thy commandementes when thou shalt inlarge mine hearte Furthermore I will keepe thy statuts forsake me not ouerlong Tertullian speaketh that which we shall finde daily to be most true that is that our flesh which by nature is rebellie us against thē will of God can not stoope to submit and suffer it selfe to be tied to the yoke of his worde but will still striue to the contrary And as it is craftie and politike and hath euer some subtiltie and sophistrie to flotter her selfe in her iniquitie and doeth alleage alwaies an excuse to those that do exhort her to do her dutie when they vrge her somewhat more instantly to doe any thing which is against her will and when one of her reasons be answered she doeth presently inuent an other to make reply againe so that she findeth as manye or more shiftes and exceptions to excuse her from doing well then an onion hath skinnes to couer it selfe But we oughte to thinke or at least we shoulde thinke with whome we haue to deale and that we dispute in vayne against God who as Dauid sayeth Psal 44.21 Psal 138.6 Knoweth the secretes of the hearte And as in an other place For though the Lorde bee highe yet hee behouldeth the lowlye For euery thinge that hee commaundeth and whatsoeuer hee doeth is most iustly and most wisely done and there is nothing in all his counsailes his wordes and his workes that is not void of all blame or reproofe Psal 111.8 As the Prophet sayth All his statutes are established for euen and euer and are done in truth and equitie Wherefore it were most safe and expedient for vs when God speaketh to stoppe our mouthes continually to reply nothing against that he sayth to open our eares and to hearken attentiuely to that which pleaseth him to command vs and to be alwayes ready to craue his grace to obey and execute chearefully his will For we can not offer vnto him a more acceptable sacrifice then a readye and willing obedience But to shewe how friuolous the excuses are which the delayers cōmonly bring forth to acquite themselues from performing their dutie and entring into the Church which is the onely place where they ought to seeke and are able to find their saluation We wil examine some of them more perticularly to the end we may see what shewe of ground they can haue The commonest is for the most part that which all vse to alledge the feare that they haue of falling into those dangers whereunto they see those layd open who would withdrawe themselues from the company of Antichrist to follow Iesus Christ But nowe I demaund of them whether the feare of God ought not to take place and be preferred before all other feares And whether as the loue of God which commaundeth vs to loue him with all our hart with all our strength ought to be the rule of al other our affectiōs So also the feare of God ought not so to gouerne all other feares that we loue and dread him as much or rather more then any other thing But if this true feare which is the chiefe and principal point of true wisedom and godlines Prou. 1.7 were well imprinted in our hartes it woulde streight way chase away all other vaine feare as Saint Augustine sayth Wilt thou feare nothing sayth he feare God And experience hath proued in all honest persons of time past who walking vprightly in their calling and setting alway before their eyes the fauour and grace of God which did assist them in all their wayes were not daunted with any danger that could happen vnto them Exod. 14. Had Moses any feare and dread of Pharaoh when he sawe himselfe and all the people which he ledde inclosed betweene the sea
19. and to followe him readily lefte Father mother wife children friendes houses and all other thinges euen to nettes and boates And after they had continued a space in his company and perceaued the great treasures of the knowledge and wisedome of God that flowed out of his mouth as it were out of a liuely spring then they forgat altogether the commodities ease which they had in their houses hauing not any mind to returne vnto them for the pleasure and contentement that they receaued of the wordes of life which he preached vnto them Ioh. 6. Mat. 9.9 Luke 19.2 S. Matthew leaueth his custome his chief traffique Zacheus the chiefe receauer of tribute a man riche and welthie giueth liberally the halfe of his goodes to the poore and restoreth fourfold if he had taken away from any man by forged cauillation so sone as the one and the other had knowne Iesus Christ and the great benefites which he brought from heauen to those which would receaue them on earth And after that Iesus Christ was ascended vp into heauen and the holy Ghoste being descended vpon the Apostles and the Church beganne to growe and â—â—ultiply in Ierusalem All those that beleued were they not together making all thinges coÌ„mon and selling all the possessions and goodes to impart them vnto all according to euery one his neede Whereby it may appeare that that which was propouÌ„ded heretofore is most certaine namely that the sence and feeling which we haue of Iesus Christ and of the heauenly treasure which he bringeth vnto vs doth impaire and diminish much the value of the earthly and bodily goods the desire and loue whereof beguineth by litle and litle to fade away assoone as we haue tasted of the other which are sound and stable and which bring a true ioy vnto all those that doe possesse them Moreouer is there any good thing more to be desired then the peace the rest of the spirit and that our harts be euer constant and setled to beare moderately all chances mutations and alterations that may happeÌ„ without troubling them or being amafed at them Nowe there is nothing but the faith which we haue in Iesus Christ that can bring vnto vs this great benefit for it is he alone that is the Prince of peace Rom. 5. and who is able to stil the stormes Esay 19. torments of our consciences when they are oppressed with the feare which they haue of the wrath and iudgement of God because of our sinnes Ephe. 3. and that he dwelleth by faith in our hartes doth make vs feele in them by his spirite the remission that he hath obtained for vs by his death But otherwise the desires doe neuer cease troubling them and it is not possible for a man that is desirous to take any sound sleepe to rest at his ease because daye and night he is euer dreaming how he may satisfie all his couetous lustes but it is in vaine for they are insatiable and infinite Euery man then is miserable who for the feare he hath of forgoing some corruptible goods which doe but torment him loseth goods incorruptible which woulde by and by content him if he woulde receiue them when they are profered vnto him But the moste parte of men thinke no more then brute beastes of any other life but of this And therefore also they are not carefull but onely to seeke those thinges which can set the fleshe at ease for that short time which they haue to liue in this world without remembring at all what they shall aske when by death they shall be constrained to forsake them It is of them of whome Dauid speaketh Psal 49.18 when he sayth While he liued he reioyced himselfe and men will praise thee when thou makest much of thy selfe he shal enter into the generation of his fathers they shal not liue for euer man is in honour vnderstandeth not he is like beasts that peâ—â—ish Such persons seeme to be accursed as the Serpent was because as he so they also liue with earth and yet are not afraid that their hearts being buried in the earth do rotte as all other things which are couered therwith It is here where they make their paradise like Moules For as Iesus Christ sayth Matt. 6.11 Where their treasure is there will their heart be also where their heart is there will be their God and where their God is there will their paradise be O poore soules that for an apple as I may say do giue ouer not earthly paradise as our first parents did but the kingdome of heauen where the maiestie and glory of God doth shew it selfe openly to the blessed spirits that be with him Mat. 18.8 Here it is here it is I say where we should vse violence vnto our selues and plucke out not our eies if they cause vs to offend not cut of our hands if they giue vs occasion to stumble as Iesus Christ aduiseth vs but cut downe euen to the roote this cursed desire which entangleth our harts hindreth them froÌ„ lifting themselues vp on high from meditating and seeking those things that are heauenly as all Christians that are regenerate that is to say dead and risen againe in Iesus Christ ought to do which those neuer did in whom sin raigneth as yet So that they are more possessed of their goods theÌ„ they possesse theÌ„ more seruants to their own affections then to God They say also that the feare which they haue of persecution and losing their ease and rest doth withholde and keepe them backe from adioyning themselues to the Church Mat. 10. Whereby they shew themselues to be of a lither and cowardly hart and altogether vnworthy of Iesus Christ refusing to go with him to the battell that he maketh in their behalfe against their enemies wherein they are sure to beare away the victorie going vnder his banner and conduct and besides that first to enioy a glory and immortall praise afterward an eternall and heauenly kingdome in which they shall triumph for euer 2. Tim. 2.12 For this is a true saying that if we suffer with him we shall also raigne with him if we deny him he will also deny vs. But I would gladly demaund of them whether they desire or hope one day to enter into paradise and whether there be any other way to leade vs thither then that which the sonne of God hath traced out vnto vs who sayth himselfe Luk. 24.26 that he ought to haue suffred and to enter into his glory To which also that agreeth which Saint Paule sayth Act. 14.22 That by many afflictions we must enter into the kingdome of God 2. Tim. 3.12 And in another place All those which will liue in the feare of God and of Iesus Christ shall suffer persecution For it is an ordinance of God which is generall that if we be partakers of the glory of his sonne Rom.
rather of power of loue and of a sound mind How can they then that are destitute of this spirit assure thēselues in their consciences that they are Christians But I do maruel much howe these persons thinke that they may be of the church of Iesus Christ in the mean time be freed frō persecutiō seing Iesus Christ hath foretolde to all his disciples that in the worlde they should suffer affliction and that if he hath bene hated persecuted in the world Ioh. 15.20 Chap. 16. so shall they be also purposing to teach thē therby that iniuries persecutions can by no meanes be auoided of thē Wherefore Lactantius saith that it is the poesie of the true church 1. Tim. 13. to do good suffer euill in being the piller and the prop of truth Ioh. 8.44 as it were a witnes thereof considering that the truth is hath bene of al antiquity odious vnto the deuil who is the father of lies to all men who by nature are vaine liers but aboue all other to Princes great Lords who loue to be flattered Psal 39. 116. Is it possible that either the true ministers seruāts of God cā make a true profession of preaching thereof or his children beleue folow it not raising against thē by by the ioint hatred both of men and deuils So that the painters which woulde draw her haue giuen vnto her a sword in her hande which she thrusteth throgh the throte of him that beareth her 3. Esd 4. But that ought not to astonish vs for howsoeuer it stādeth she wil in the end remaine victorious ouer all her enemies And we are certaine that God who is the Father thereof will vphold all those that will freely embrace her wil destroy not only those who by hatred because they are possessed by the deuill do reiect fiercely resist it but also those who for feare lest they should incurre the hatred the euil wil of the world do loue rather to dissemble delay time with the enemies thē to ioyne thēselues to the companies of her friēds put themselues vnder her banner to defend her Ought we not to thinke that to preserue faith and other graces and vertues which God hath ingrafted in vs it is needefull that they should be practised And that without exercise they doe rust and become in tyme cankered as Iron in the ende come to nothing It is then for our profite that we shoulde haue enemies whiche make warre continually agaynst vs to exercise vs. For that maketh vs vigilant strong and ready as Sainte Paule sayth My power is made perfect through weakenes 2. Cor. 3.9 verye gladlye therefore will I reioyce rather in my infirmities that the power of Christ may dwell in me Wherefore I take pleasure in infirmities in reproches in necessities in persecutions in anguish for Christs sake for when I am weake then am I strong Seneca sayth that vertue will fayle and fade away if she haue not an aduerfary who in exercising of her doth make her to florish Let not the delayers then alledge anye more either their persecutions or their infirmities to excuse themselues withall from entring into the Church for both the one and the other ought to driue them vnto it The crosse because it is an occasion to fight and fighting a meane to come vnto the glorye honour rest crowne happines and felicity whereunto they aspire and their infirmity to the end they may be strengthened for the church is the schoole wher al vertues are learned but especially magnanimity constancy which do stil accōpany faith to cause her to contemne death threateninges Mat. 16. dangers prosperity aduersity and all other frayle and corruptible thinges Is it possible that hearing so many excellent promises of God Psal 46. whereby he doth make vs certaine for euer of his presence and fauour and that he will neuer forsake vs either in fyre or water but wil keepe vs euer in our ingoinges and outgoinges whether soeuer we walke Esay 43.2 Psal 83. Psal 121. And after seing so many examples of those who being vpholden by the spirite of God in the church haue bene inuincible against all temptations and tormentes Heb. 11. is it possible but that we should be encouraged And although we were more fearful then heartes is it possible I say that following so many valiant captaines and champious we should not be vnder their conduct as bould as Lions Hasten you o ye delayers to enrowle your selues among the company of olde beatē souldiers that neuer fledd back for any assault whatsoeuer was made against them and who continually esteemed the glorye of God and of his trueth dearer then all the dainties of the worlde There be some also that feare to be expelled out of their owne countrye where they are had in honour and haue great offices and gorgeous houses where they their wiues and their children be at their ease and well prouyded of all those thinges they neede dare not commit themselues to the church lest that perfecution comming they be in daunger to loose all their commodities To aunswer particularly to all that which they obiect I saye first that the true countrey of a Christian man as saith S. Basill is the Church wherein he is borne a newe and where he hath his father Ioh. 3. his mother his bretheren and friendes his dwelling his goodes his inheritaunce And I say furthermore that it is the best happiest and most delightfull and pleasantest soiourning that is in all the world For it is the gard on which God hath plated which he himselfe hath tilled and wherein he taketh all his delight where the trees of righteousnes the blessed plantes of the house of God the tree of the knowledge of good and euill and the tree of lyfe which is alwayes greene are to be found besides there are the cleere riuers and springes of the water Cant. 4. of lyfe springinge to life eternall There are also the sweete flowers the smellinge of the lillye the roses the camphire the spikenarde the Lauender saffron calamus cynnamon with the trees bearing incense myrrhe aloes with all other chiefe spices Apoc. 21. And to conclude there is the golde and pretious stones the most rare and excellent that can be founde Esay 5. desired and wished for It is the vine of the Lorde which he hath adorned withall the greatest excellencies that can be wished to take his pleasure therein If then God do contente himselfe to dwell therein as in the stateliest pallace as in the gallantest garden of pleasure that he hathe shoulde not this dwelling like vs Moreouer is not our habitation in heauen Phil. 3. since we are heauenly plantes as Plato sayde and that we are risen with Iesus Christ Wherefore then haue we our heartes still in the earth to seeke the thinges that are beneath why doe we not
lifte vp our selues to heauen where our treasure is Coloss 3 when it was demaunded of Socrates from whence he was He aunswered I am a citizen and burgesse of the worlde Shewing by his aunswere that a good man ought to esteeme the whole earth to be his countreye and that there is no place so desolate or so waste nor any Nation so barbarous in whiche God doth not lodge and place his when it pleaseth him to call them from their natiue countrye to place them els where where hee knoweth they will fructifie best As we see in the examples of Abraham Ioseph Mardochie Daniell all whiche came to highe estates out of their owne countrye There was an oulde father who sayd that honest men yea euen the faythfull ought to be like vnto Torteises and Snayles and carye still their houses aboute with them For they whiche builde in one place thinkyng euer to dwell there deceiue them selues and do not consider that the condition of the Christians in this world is not to haue any certaine house or Citie Eb. 13. 1. Cor. 4. Heb. 11 but to be in it as trauailers pilgrimes now in this place anone in another And so passe therein as pilgrimes and strangers not restyng our affections in any place but so long as God shall appoint Briefly we ought to builde purchase and possesse as though we possessed not and vse the worlde and all the thinges that are therein as though we vsed it not as the Apostle sayeth that The fashion of this worlde goeth awaye and there is nothing certeine therein 1. Cor. 7.30 If our earthly affections were well mortified and the worlde were well crucified vnto vs and we vnto the world as we ought to be we shoulde not be so curious or so coy in all these things which doe but serue for the body and for this present life as we are For verie little or nothing at all is needefull to content a minde which desireth nothing but that which is necessary to maintaine it selfe This vnsatiable desire then which we haue to dwell at our ease and onely caring to leaue our houses well stored and furnished of all thinges that may be desired for delight can not proceede from any other cause then from too too great desires of those superfluous things and of a false opinion which we haue that without those thinges we can not liue coÌ„inodiously For if we coulde content our selues with the thinges which are necessarie for the preseruation of this life we coulde not haue so little but it would suffise vs. We would not feare that seruing God lodging foode or garmentes should neuer fayle vs in what place soeuer we should be were it in the middest of Scythia Gen. 28.11 Iacob slept at his ease though he were in the fieldes in the rawnes of the night and had but a stone vnder his head for his boulster 1. Kin. 19.6 Elias contented him selfe for a meale to haue but a cake baked vppon coales and a pott of water Mat. 3.4 So Ihon who was apparalled but with cammels heare and was nourished but with locustes and wilde honie was contented therewith Luke 19. The Apostles hauing barlye bread with two or three little fishes broyled vpon the coales with a little water desired no more Dan. 1. Daniell and his fellowes which were fedde onely with herbes were fatter and in better case then the other children which were serued with the Kings dishes And Iesus Christ the sonne of God being in the worlde had not where to lay his head and yet none of all these euer wanted any thing that was necessarie for the preseruation of their bodelye life Trew it is that God sometimes to proue and put in practise the faith of his children and seruauntes or else to make them knowen that they may serue for examples to others doth driue them to great necessitie so that it seemeth he will giue them ouer or else that he hathe forgotten them But he neuer faileth to be readye at the â—erie houre and instant wherein they haue most neede of his helpe making them to vnderstande and proue aboundantlye the remembraunce that he hath of his promise and care to succour his when nederequireth Whereof Paule warneth the Corinthians and all of vs 2. Cor. 4.8 that we be not discouraged Though sometymes being in affliction we be brought to the pinche sayeth he yet are we not in distresse being in pouertye we are not destitute being persecuted we are not forsaken being caste downe we perishe not Psal 66.9 And Dauid to this purpose sayeth He holdeth our soules in life and suffereth not our feete to slippe for thou O God haste proued vs thou haste tried vs as siluer is tried thou haste brought vs vnto the snare and laide a streight chayne vppon our loynes Thou hast caused men to ride ouer our heades We went into fyre and into water Heb. 13. but thou broughtest vs out into a welthie place I will goe into thy house with burnt offrings and will paye my vowes Hauing then so manye promises of God that he will not leaue vs Mat. 6. 1. Pet. 5. nor giue vs ouer that in seeking his kingdome and his righteousnes all temporall charges shall ouer and besides be administred vnto vs Let vs then caste all our care vppon him and assure our selues that he wil be carefull to prouide all thinges that shal be necessarye in what place soeuer we doe remaine I saye necessarye and not superfluous for what neede haue wee of them when we maye be without them And moreouer they hinder vs and encrease the cares and vexations of our mindes and finallye they serue for nothinge else but to kindle and stirre vp the concupiscencees of our fleshe Which we shoulde mortifie Ye Iam. 4.3 aske Saiethe Saincte Iames And ye receaue not because ye aske amisse that you might consume in youre owne lustes Let vs then take heede that we so rule all our affections that hauing our foode and wherewithall to couer our bodies that is to saye our daylye breade whiche we aske euerye daye of God we contente our selues therewithall And then we shall knowe by experience that God neuer faileth to prouide in tyme for all the necessities of all those that hope in him and call vppon his name For that which maketh as so to mistruste pouertie and to feare that entring into the Churche to serue God sincerely wee shoulde haue great discommoditie through the wante of manye thynges is because we couet to many thynges to satisfie not our necessities but rather our delights and pleasures When then our desires shall be well gouerned and brought vnder the yoke of reason whiche will keepe them vnder through sobrietie and temperance we shall not feare but that we shall haue euer in all sufficiencie that which is needefull for vs. If they feare the losse of their offices and that keepe them backe from the seruice of