he staid not long there Let vs therfore satisfie our selues with the knowledge of Gods creatures if it be but in a measure be contented though we sée not all but by and in them that we doo know let vs praise honor him who in such comely bewtifull vnsearchable sort hath made all Timantes a cunning Painter taking in hand to expresse the sorow of Agamemnō for the death of his daughter Iphigenia perceiuing his skill wold not reach so far couered the prince his face with a vaile leauing his sorrow to be cōceiued by the mind of the beholders whose eyes in this respect he could not satisfie In like sort finding my self vnable to fulfill thy desire and to set downe the consideration of all Gods creatures thinke it good to leaue the rest to thy studie and labour and take that to be sufficient for this present purpose which I haue said vsing silence where much may be spared thy studie eased and minde delighted For breuitie bringeth attention and a long discourse tediousnes The learned Philosophers and searchers of gods works perceiuing the excellency of gods creatures and the bewtifull frame of the world gaue it a a name agréeable thereunto and called it Bewtie it selfe For if the works of men deserue great commendation and that the Carpenter in the frame of his house the Mason in his stoneworke the Painter in his pictures may excel how much more excellent and passing bewtifull shall the frame of the whole world be and the workmanship of euery creature made and ordeined and created of God Who as he is in all respects worthie praise so doubtlesse must the works be which procéed from him infinit incomprehensible only good only almightie only wise only excellent in whatsoeuer may be said to be his When the Disciples of our Sauiour Christ shewed VVhether to endure him the faire building of the Temple and the garnished worke Maruell ye at these things saith he The time shall come that there shall not be a stone left vpon a stone which shall not be throwne downe The Temple it selfe yea euen the bewtifull gate of the Temple shall come to hauocke and ruine There is nothing excellent in the world that is of long continuance and the world it self hath but his time and shall passe away as though it had neuer bene nor euer created not through the default of the workemanship but through their procurement for whose benefit it was made and created Shewe me the light which will not darken shewe me the flower which will not fade shewe me the frute which will not corrupt shewe me the garment which will not weare shewe me the strength which wil not weaken shewe me the bewtie which will not wither shewe me the time which will not passe and tell me if thou canst whether that the worlde bee of the continuance but of an houre The ende whereof is compared to the trauaile of a woman the comming of a théefe in the night the flashing of lightning sodaine and vnlooked for in a moment in the turning of a hand in the twinkling of an eye before a man can say what is done or what is towardes For as GOD said It repenteth mee that euer I made man so not long after he vttered his voyce to Noah and sayd An end is come He created man and he fell he made the world and it shall not alwayes endure Man was made out of the dust and to dust he shall returne the world was made of nothing and to nothing shall it vanish it shall ware olde as a garment and at length be consumed with fire The goodnesse of the Lorde is great in the continuance of the worlde and longer should the time be if the wickednesse of men did not abounde Which time if it were not shortned no flesh should be saued but for the Elects sake for the benefit of the good and godly the dayes of the world shall be cut off Let mee alone saith God to Moses that I may consume this people vtterly Now come many miseries losses extremities and plagues vppon the world but for the sin that is practised in the world Which doubtlesse will be the cause of the ende of the world and of the destruction of gods bewtiful frame fire and brimstone fell vpon Sodom and Gomorrha a part of the world wheras if it had pleased God it might haue lighted on all the world The windowes aboue and the depthes beneath were opened and the whole earth was ouerwhelmed with water A token of a greater iudgement and of a greater destruction when not a part of the earth shall bee consumed with fire but the whole earth yea euen the heauens also and the whole world it selfe The glorious Sun shall be turned into darknesse and the Moone into blood the starres shall fall from heauen and the powers of the heauen shall be shaken the earth shall be dissolued the sea and the waters shall roare And if the wordes of the Apostle Saint Peter bee true as without all peraduenture they are moste certaine because the spirite of God hath set them downe which cannot lie neither can be deceiued as the world of old perished being ouerflowne with water so the heauens and the earth which are now are kept by the power of God in store and reserued vnto fire against the day of iudgement and of the destruction of vngodly men This latter day the end of the world shall come as a theefe in the night in the which the heauens shal passe away with a noise and the elements shal melt with heat and the earth with the workes that are therin shall be burnt vp Sin iniquitie and wickednes saith the wise man hath cast downe the thrones of the mightie and brought the earth to a wildernes and so it shal fal out the therby all things shal be brought to desolation and not only the earth but the whole world shal come to nothing Yet thrée daies and Niniue shal be destroied yet but a while and y◠a litle while and the time of the world shal be expired For the end of all things is at hand Plentifull Sodom bewtiful Gomorrha are defaced their beastly lustes and the abusing of Gods benefits was the cause Man should neuer haue died if he had neuer disobeied and the bewtie of the world should still haue continued if the inhabitants of the world had giuen no other cause But now all things tend to their decay the heauenly powers do faile in their operations and the hearbes haue not their former force and the Phisitian is driuen to vncertainties The bodie of man is not so perfect and healthfull as in the beginning but subiect to manifold diseases his time holdeth not out to hundreths as heretofore it hath done but fewe are his daies because his daies are euill Death to man destruction to the world yea all the creatures of the earth do grone vnder the burthen of that misterie whereunto they
world is my country Whereas the wicked enioying these earthly blessings do rather vsurpe them then that they are the true owners and lawfull possessours of them This straunge and wonderfull inriching of them that liue in the feare of God that wise King Salomon amongst the manifolde experiments of worldly affaies doth note and that is thus That howsoeuer the wicked labour and toyle for wealth riches yet at last it commeth into their hands that feare God and they are possessours thereof Eccl. 2. 26. So we reade in his booke called Ecclesiastes and these be the words verie héedfully to be marked of vs which this King layd vp in his highest remembrances Surely to a man that is good in his sight God giueth wisedome and knowledge and ioy but to the sinner hee giueth paine to gather and to heape to giue to him that is good before God Which words both the good and the bad may well consider and â—use vppon and laie it to their heart that they may learne and be wise Which words sence Iob. 27. 13. 16. 17. and meaning is confirmed in the historie of Iob. This is the portion of a wicked man with God and the heritage which he shall receiue of the Almightie Though he should heape vp siluer as the dust and prepare raiment as the clay He may prepare it but the iust shall put it on and the innocent shall diuide the siluer As it is in the booke of Prouerbs The wicked shall be a raunsome for the iust and the transgressour Pro. 21. 18. for the righteous When a plague and mischiefe and daunger is towarde the righteous shall escape and it shall fall vpon the wicked they shall be deliuered and the wicked shall come in their places so also though they gather great wealth and substance they shall be least owners of it for god will so dispose it that the good shall enioy it For it is nothing in the sight of god suddainly to make a poore man rich The Prophet Moses doth she we a manifest example and proofe of this commoditie and blessing from god towarde them that feare him God gaue the Deut. 6. 10. 20. Israelites his children and beloued people the land of Canaan which flowed with milk and hony and which abounded with all gods blessings hée gaue them this land which before was the possession of sinners But how He gaue them great and goodly Citties which they builded not houses full of all manner of goods which they builded not nor laboured for Wels of water necessary for their vse which they diggâ—d not Vineyards and Oliue trees to their comfort and delight which they planted not And this is it which is to be considered heerein that all came without their labour without their desert god gaue it it was his blessing As the selfe same Prophet dooth set it dewne for a punishment of them that feare not god Thou shalt haue Deu. 28. 4. 39. 30. Oliue trees in all thy coasts but shalt not annoynt thy selfe with the Oyle Thou shalt plant a Vineyard and dresse it but shalt neither drinke of the wine nor gather the grapes Thou shalt builde a house and shalt not dwell therein The excellent commodities which were performed to Abrahams posteritie were long before promised to Abraham for this cause onelie because hée feared god as we reade Genes 22. I knowe thou fearest God saith god to Abraham by the mouth of an Angel Therefore will I surely blesse thee and will greatly multiply thy seede as the starres of the heauen and so foorth as before I might enlarge this commendation of the feare of The greeuous punishments of the contrary god which is and ought to be the onely delight of a Christian minde by reckoning vp the miseries that fall on them in whome the feare of god is not séene Which are warre famine pestilence pouertie shame and discredite the torment of an euill conscience diseases and straunge kindes of death to make an ende of them in fearefull sort that they may bée an example vnto all other beside many other discommodities which now I doo not stand vpon but thinke good rather to leaue it to your consideration Helping your remembraunce with this one notable place of scripture recited in the Prophecie of Ieremy 15. 1. 2. 3. Then saide the Lorde vnto mee Ier. 15. 1. 2. 3. Though Moses and Samuel stood before me yet mine affection could not be toward this people Cast them out of my sight and let them depart And if they say vnto thee whither shall we depart then tell them Thus saith the Lord such as are appointed to death vnto death and such as are for the famine to famine and such as are for the captiuitie to the captiuitie And I will appoint ouer them foure kindes saith the Lord. The sword to slaie and the dogs to teare in peeces and the foules of the heauen and the beasts of the earth to deuoure and to destroy From riches and wealth which although it be a great The company of prophets holy men and angels blessing of God yet if it please God to exercise our faith and patience with pouertie and want we must take the one in as good part as the other let vs come to an other worldly blessing and great comfort and that is to a matter of credit and honour We should thinke our selues happie men if we might be thought worthie to entertaine and receiue into our houses those that were of highest account about the Prince but behold what great fauour is shewed them that feare God that not onely holy men and Prophets but Angels also haue made choice of them to come to their houses and to be familiar with them 1. King 18. Eliah that famous Prophet of the Lord appeared not to King Ahab but to his seruant Obadiah the gouernour of the house The reason is because Obadiah feared God greatly The same we shal read in the whole course of the Bible that the Prophets and messengers of the Lord they did not resort vnto the common sort but vnto them that feared God WheÌ„ our Sauior Christ sent foorth his Disciples to preach as it is in Mat. 10. 11. he willed them when they entred into a Citie or Towne to enquire who was worthie in it that is whether there were a man that feared God there and there to abide till they departed And that Angels haue resorted vnto them letting passe the rest it is recorded in the booke of Genesis of Abraham and of Lot Yea Angels haue comforted them in their distresses As the Angel that was séene with the thrée children in the firy fornace and the Angell that deliuered the Apostle S. Peter out of prison the Angels that comforted Iacob when he stood in feare of his brother Esau So is it Psal 34. 9. The Angel of the Lord pitcheth rounde about them that feare him and deliuereth them Let vs ascend yet higher from earthly commodities to
a fearefull word that although they dreame of mercy yet they shall finde the contrary For God will neuer recken them to be innocent nor euer reserue his mercie for them And although they crie Lord Lord yet shall they not enter into his kingdome For when they thinke to enter into his rest it shall be said vnto them Depart from me I know you not Let vs alwaies remember that the Lorde is strong and that his anger is fearefull and that his punishments are intollerable and hell torments euerlasting that so the feare of the Lord may still be before our eyes and that we may be affraide to offend his maiestie Then shall his mercy stand vs instead when wée fall and haue offended whereas otherwise we shall be bolde to commit sin and flatter our selues that god wil be merciful when as indéed we do but deceiue our selues and shal surely find hell when we thinke to go to heauen God graunt that the knowledge of God may turne to our good and that through our defaulte in flattering of our selues and presuming too much of Gods mercy we fall not away from mercy To whose mercy I commende you desiring you not to forget his iustice For God is a consuming fire and wilfull and obstinate sinners shall neuer escape his euer-during wrath To God the Father God the Sonne and God the holy Ghost be all glory and praise both now and euer Amen Deo gratia solique gloria Of his Creation Genesis 1. 1. In the beginning God created the heauen and the earth AS I haue set downe vnto you the knowledge of God by his properties and qualities so also is he further knowne by the consideration of his workes As saith the Psalme The heauens declare the glorie of God and the firmament sheweth his handie worke Amongst the workes of God first in order most notable is the worke of his creation wherein his power and wisedome is manifestly séene giuing vs a larger and more delightfull knowledge of him then that we should busily occupie our studies in searching the secret and hidden nature of God The spirit of God beginneth first with the declarion of this most excellent worke bréeding the knowledge of God in our mindes as it were by a wonder In the beginning God made the heauen and the earth Which sentence dooth affoord vs these thrée instructions First the consideration of the creation of the world Diuision and the creatures thereof and whither the world and the creatures were made to endure and to continue for euer Secondly how the world and all the creatures therin conteined were made Thirdly the cause the ende and vse wherefore they were made The world it selfe how beautifull a pallace is it and as it were a heauen in respect of hell beneath as it selfe also is a thing of nothing in respect of heauen aboue The heauen glistereth with the glorious sight of the Sunne the Moone and the starres The Sunne reioyceth to runne his course euen his spéedie and haiâ—ie course and as it were the glory of all Gods creatures commeth forth with a maiestie forbidding the eyes of all earthly creatures to behold it which by his force dooth burne the mountaines seuen times more then doth the heat of a furnace God giueth light to the darknes it self and causeth the Moone to appear when the light the glorious beames of the Sun are gone down The infinit multitude of the stars shew forth his wonderfull wisdome and decketh the heauens much more then all the precious stones costly ornaments the are in princes courts Cast down your eies behold the creatures on the earth The mighty lion which is a figure of gods power at whose roaring all the beasts of the forrest do tremble the rauening beare the instrument of his wrath as the example of the mocking children that did disdain the Prophet Elisha doth testifie the nourishing cloathing creatures the cow the shéep and the goat to the praise of his goodnes Wherin also the trées do instruct vs the oliue trée with his fatnesse the figtrée with his swéetnesse the vine trée with his cherishing How do the hearbes set forth the wisedom of God In that he hath giuen to euery hearbe his propertie some for comfort some for delight some to continue life some to restore life as none know it better then the expert Phisitian to whoÌ„ God hath opened his wonderfull works therin Besides these looke vpon the lilly of the field whom God hath so richly arraied that Salomon in all his roialty is not like to one of these A woÌ„der it is to sée how he hath hid great treasure in the lower parts of the earth not only tin lead brasse and iron but siluer also gold precious stones The earth the world euery part therof giue manifest witnesse what God hath wrought Euery element is furnished with his creatures the aire with birds the earth with trées hearbs and inestimable treasure and as the waues of the sea are innumerable so are the creatures therein conteined euen as the stars of the skie which no man can terme call by their names but only God himself To euery beast of the field and to euery foule of the heauen Adam gaue names but the creatures of the sea as the hidden work of God Adam saw not man knoweth not neither caÌ„ they euer be searched out that we may wonder at Gods wonders Some haue said that there is no creature on the earth but the sea doth yéeld the like Among the creatures of the sea none setteth forth the work of Gods creation so much as the huge great whale which ouerturneth mightie ships and striketh a feare into the hart of man As saith the Psalm 104. 24. O Lord how manifold are thy works In wisdom hast thou made theÌ„ all The earth is full of thy riches so is the wide great sea also wherein are things creeping innumerable both small and great beastes There goe the ships and there is that Leuiathan whom thou hast made to take his pastime therein When the wise man had delighted himself with the remembrance of the works of Gods creatioÌ„ either being rauished with the delight or vnable to satisfie his mind he breaketh forth saith Who hath seen all the creatures of God that he might tell vs For when he hath searched to the vtmost of his power yet may he truly say There are hid yet greater things then these be and we haue séen but a fewe of his works He doth not measure the knowledge of man in this matter that he hath attained the one halfe but leaueth him in the very enterance as though he had had but a glimce of some and not a sight of all As Adam being placed in Paradice had not a full view of all the secretes thereof neither had he any vnderstanding of the trée of life but assoone as he had tasted of the trée of knowledge for his rebellion and disobedience
are subiect by man and hope to be deliuered of it and hope to be purged from their corruption When our Sauiour Christ came neare to Ierusalem he wept to thinke of the desolation and destruction that should come on Ierusalem that faire and bewtifull Ierusalem that glorie and wonder of all the earth And the more that wée knowe the excellent woorke of God in the creation of the worlde and his creatures wherein we cannot choose but take passing delight so often as we doo consider and meditate on the same euen there withall also when we thinke that all thinges shall come to a ruine and downefall that the heauens and the earth shall be consumed with fire then may we begin to shead forth teares in a lamentable consideration that so glorious a workemanship and so wonderfull a frame should come to a finall destruction When Elisha the man of God looked stedfastly vppon Hazael he 2. Kin. 8. 12 wept because hee foresawe what great miserie hee should worke against the children of Israel Which thing saith he the Lord hath shewed me The woes that shall come vpon the worlde in the latter time shall make the godly minded to mourne in their thoughtes Reue. 12. 12. Wo to the inhabitants of the earth and of the sea for the diuell is come downe vnto you which hath great wrath knowing that hee hath but a short time and that his mischiefe ouer the world shall ende with the world Which thing maketh them to wish that their liues were at an ende that they might not behold such great calamities as also to reioyce at their estate which haue lest the earth and possesse the heauens Oh saith the Prophet Ieremy ca. 9. 1. that mine head were full of water and mine eyes a fountaine of teares that I might weepe day and night for my people euen for the slaine of my people as if he had said for them that are and shall be destroyed Because they are all adulterers and an assembly of rebels This is a waightie cause to make vs all to wéepe which cause also doth make the earth and all creatures else to mourn and grone Go to now ye rich men saith the Apostle S. Iames weepe houle and so might he haue warned al people all sorts and all degrées to wéepe as King Hezechias did when he turned his face to the wall being sorie that he had offended God and that an end was come vnto him therfore to weep as the Apostle S. Peter did bitterly for his gréeuous sin whereby hée forsooke his Lord and maister Let this make euery one to wéepe both for others and for themselues in their chambers and in their closets at home and abroad where euer they go and what euer they do cōsidering that the sinnes of others as also their owne sinnes should be the cause of so great an ouerthrow Turne vnto mee with all your heart and with fasting and with weepiing and with mourning and rent your harts and not your clothes and turn vnto the Lord your God saith the Prophet For who knoweth whether God will return leaue a blessing Let euery one thus wéepe for themselues and thus turne vnto the Lord for who knoweth whether God will change his anger and forget our sinnes And though death and destruction of the world be a heauy plague that shall light vpon the most part of the inhabitants of the world I say who knoweth whether this shall turne to vs for a great blessing The consideration of which blessing will make vs turne our teares into ioy and our mourning into mirth not such ioy as the worlde but as the spirit of God shall mooue our hearts vnto It shall make vs lift vp our heades because that when the ende of the world shall be our perfect redemption shall bee accomplished Finally it shall also make vs more warie by this warning According to that of the Apostle Saint Peter The ende of all thinges is at hande Bee yee therefore sober and watching in prayer Take heed saith Christ least that day come on you vnawares For as a snare shall it come on the face of the whole earth Take héed least ye be taken in surfetting and drunkennesse in chambering and wantonnesse Take héed lest ye be choked with the cares of this world and be too earthly worldly minded when ye shuld be heuenly minded séeing that the world shal haue an end and we know not how soone nor how sodaine it shall be Loue not the worlde nor the delights of the world and let not thy heart cleaue thereunto but lift vp thy heart and thy mind to heauen and an other life whereas thy dwelling is like to be for euermore if so be thou beest not thy own hindrance and be taken amongst the fiue sléepie and foolish virgines spoken of in the Gospell Qualis vita finis ita For as the trée falleth so it lieth and if in the ende of the world nay in the ende of thy life which is the ende of the world to thée shall be fire and flame so thy ende shall be hell fire and such gréeuous torments which can neuer be vttered and shall neuer be ended The seconde principall consideration which I noted 2 vnto you in this text is Howe and after what sort the world and all the creatures therein conteined were made consisting on these thrée circumstaunces First that God Of nothing made all things of nothing Secondly that they were made by his word and commandement Thirdly that all his creatures were created verie good A straunge and incredible maner that God should make all things of nothing Yet as we reade in the Epistle to the Hebrewes Chapter 11. 3. Through faith we vnderstand that the world was ordeined by the word of God so that the things which we see are not made of things which did appeare For he made all things of nothing when as yet there was none of them Wherein the Apostle doeth well attribute the matter vnto faith for by our naturall reason we were neuer able to comprehend it but contrariwise we should thinke it a matter too absurd and against reason As also in the conception of our Sauiour Christ that he should be borne of a pure virgin without the helpe of man hath séemed vnto many a matter in no wise to be beléeued In so much that some haue bene bold to say and their spéech vngodly inough that the bodie of our Sauiour Christ was rather a fained bodie then a bodie like vnto ours of flesh and blood Our Sauiour Christ said vnto his disciples That it was easier for a rope to passe through the eye of a néedle then for a rich man to enter into the kingdome of heauen Whereat they maruelled saying Who then shall be saued To whom Christ answered To men this seemes impossible but to God all thinges are possible And herein is the difference betwixt the workes of God and mē that they can bring nothing
to passe but by means but God sheweth his power vnto vs in yâ— without meanes of nothing he can doo all thinges Sarah Abrahams wife laughed when shée heard that shée should haue a sonne in her olde age séeing it had ceased to be with her after the manner of women and that her wombe had so long bene barreine and as it was to be thought now dead What saith shée after I am waxed olde and my Lord also shall I haue lust But the Angel answered Shall any thing be heard to the Lord who as of nothing made infinit creatures so caused he of one euen of one which was dead to spring so many as the starres of the skie in multitude and as the sande of the sea which is innumerable What more impossible then to put life into a stone Yet saith Iohn Baptist vnto the Iewes that boasted themselues that they were Abrahams posteritie God is able of these stones to raise vp children vnto Abraham Howe should we say in the Articles of our beliefe I beleeue in God the father Almightie vnlesse wee were fully perswaded that hee were able to doo all things whatsoeuer he would Which things also the Diuels knowe and doo beleeue Else the tempter woulde not haue saide vnto Christ If thou be the sonne of God commaund that these stones be made bread What foolishneshnesse is it then for vs to measure the infinit power of God within the narrow strait of our owne conceit Much like the seruant of the Prophet Elisha who sawe nothing when as there were round about his maister and himselfe horses and charâ—ts of fire the mountaine full Yet this matter of Gods Almightie power is more manifest in the resurrection that after our bodies haue béene consumed to earth and ashes and hath beene meate for the foules of the aire the beastes of the earth and the fishes of the sea when euery part and parcell of our bodies are brought to nothing yet shall they returne to their former estate and be renued againe As Iobe saith I hope to see my Redeemer in the latter day not with anie other but with these same eyes What is it for him when all thinges are vanished and consumed to nothing to bid them returne againe who as the Prophet faith Renueth the face of the earth and doth cloath it yearely as it were with a newe garment What is it for him to make a plentifull lande barraine and to bring foorth nothing as hée did by the lande of Sodome and Gomorrha and to make a barraine land to be plentifull and to bring foorth all things For as hée turneth the flouds into a wildernesse and drieth vp the water springes Psal 107. 35. So againe he maketh the wildernesse a standing water water springs of a dry ground Darknes and light to him are both alike so is it his onely propertie both to make all thinges of nothing and that there should be nothing impossible vnto him Wherefore let vs not foolishly imagine that out of nothing nothing can be made as some haue thought and those not meanly learned but when we come to the view of the workes of God all learning and wisedome of man must 〈◊〉 And although we reade that man was made of the dust of the earth the fishes and foules of the water the woman of man yet the first beginning of all things was of nothing let vs with Iobe cap. 26. 7. beholde yet a little more nearer very manifestly and also with great delight The wordes of Iobe are these Hee hangeth the earth vpon 2. Esd 16. 501. nothing VVhiche thing is subiect euen to our sences For the heauens euerie way foorthe doo compasse the Earth and the Sea and the Earth and the Sea standeth of it selfe without any manner helpe but onelie from GOD. And although euerie one cannot perceiue so muche yet the learneder sorte haue tryed it and found it out by learning and some passengers and trauellers if not by land yet by sea haue aduentured it If it hang vpon nothing wonder not For God hath laide the foundations of the earth Psal 104. 5. that it neuer should mooue at any time making it fast and giuing it a lawe which should neuer be broken till he saw good and that all should be ended But that we should be somewhat more resolued in this By his word doubtfull matter this we are to learne that as God made all things of nothing that did appeare so also he performed this wonderfull worke onely by the word of his mouth The Potter maketh his vessels out of the claie the Carpenter buildeth his house of timber the Smith forgeth his instruments out of iron but shewe me the workeman that can but wish his woorke made ready to his handes without any other helpe but onely to haue it for the wishing Onely and alone it was God that commanded and said Let it be so and it was so Psal 135. 6. For whatsoeuer it pleased God that did he in the heauen and in the earth in the sea and in all déepe places To vs that haue a very smal insight in the infinit works and power of God it séemeth vnpossible it should bee so yet the word of God which is the foundation of all truth hath certified vs that it is so Psal 33. 6. â— By the word of the Lord were the heauens made and all the hoste of them by the breath of his mouth For he spake and it was done he commanded and it stood His effectuall power was in his word and commandement In the beginning God created the heauen and the earth and said Let there be light and there was light Let there be a afirmament and it was so Let the earth bud forth hearbes and trees and it was so Let there be lights in the heauen and there were lights Let there be foules in the aire and fishes in the sea and there were multitudes and God was delighted in the worke Let the earth bring foorth all beastes and cattell and presently they were to be seene This was that eternall word of God which was before all things the ingraued forme of the image of God the second person in the godhead by the which all things were made This was the word of God which was before his works of old which was set vp from euerlasting from the beginning and before the earth When there were no depthes neither any fountaines abounding with water before the mountaines were setled and before the hilles he had not yet made the earth nor the open places nor the height of the dust in the world when he prepared the heauens it was there and when he set the compasse of the déepe When he established the cloudes aboue when he confirmed the fountaines of the déepe when he gaue his decrée to the sea that the water should not passe his commaundement when he appointed the foundation of the earth then was his word with him a nourisher and it was his daily delight
he putteth men also in remembrance least they should be found more vnthankful then all other creatures and so not worthie of any of Gods benefits Praise the Lord ô ye kings of the earth and all people princes and all iudges of the world yoong men and maidens olde men and children high and low rich and poore one with another praise ye the name of the Lord. For his name only is excellent and his praise aboue heauen and earth In praising let vs end and ioyne our selues in this duty with the foure and twentie Elders spoken of in the Reuelation of S. Iohn béeing before the throne of God who fell downe before him that sat on the throne and worshipped him that liueth for euer who also did cast their Crownes before the throne saying Thou art worthie ô Lord our God to receiue glory and honour and power and to thee be giuen all dominion might and maiestie For thou hast created all things and for thy wils sake they are and were created Deo gratia solique gloria Of his Prouidence 2. King 7. 18. And it came to passe as the man of God had spoken to the King saying Two measures of Barley at a shekel and a measure of fine floure shall bee at a shekel to morrow about this time in the gate of Samaria But the Prince on whose hand the King leaned had answered the man of God and said Though the Lord would make windowes in the heauen could it come so to passe And he said Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it came vnto him for the people trode vpon him in the gate and he died After that God had created the world and all the creatures therein it may not be thought that he left them alone to themselues to liue or die to continue or perish although it maie séeme so to vs because when god had made his creatures he rested But he did neither cease nor rest as men do from theire workes which they haue made as after the house is built the worke man hath no further care and so in all other labours finished by mans hand Truth it is that God rested from making and creating more creatures but not from norishing and cherishing from gouerning and guiding the world and all the creatures therein Whose workes are wonderfull and daily séene of them which haue eies to sée it Wherein we must also consider howe God bringetth these matters to passe most commonly ordinarily and by meanes but sometimes extraordinarily and without meanes as the example set downe in this text which I haue reade vnto you doth shew Which Diuision text deuideth it selfe into these two parts whereof the first is a prophesie and a declaration of Gods gratious prouidence by the mouth of the prophet Elisha in these words Two measures of barley and so forth In the second part we may consider the vnbeliefe distrust and blasphemous spéech of one of the kings nobles as also the iudgement of God for his vnbeliefe and distrust and the iust punnishment for his offence in these words But the prince had aunswered and so forth In this first part not only is set downe the prouidence of God in nourishing but his mightie power and wise foresight in gouerning and ordering matters as séemeth best to the further manifestation of his glorie by his iustice and merice to the good of the godly and for a iust punishment to the wicked prophane and vngodly How God dooth nourish all his creatures cannot better bee set downe then by the words of the Prophet Dauid in his Psalmes Hee watereth the hils from aboue the earth is filled with the frute of thy woorkes hee bringeth foorth grasse and maketh the earth to bring out foode And least they should die for thirst hée also prepareth for their néede for hée sendeth the springs into the riuers which runne among the hilles All beasts of the fielde drinke thereof and the wilde asses quench their thirst Furthermore speaking of the infinite and innumerable company of Gods creatures in the Sea These saith hée wayt all vppon thée that thou maiest giue them meate in due season When thou giuest it them they gather it and when thou openest thy hand they are filled with good The eyes of all thinges looke vp vnto thée thou openest thine hand and fillest all things liuing with plenteousnes For hee maketh grasse to growe vppon the mountaines which may séeme verie straunge because of the patching heate of the Sunne For it is sayd that the Sunne doth burne the mountaines seuen times more then dooth the heate of a furnace His plenteousnes doth farther appeare in that as it is in the history of Iobe he not onely maketh the raine to fall vppon those places which are fit for mans dwelling but euen vppon the wildernesse also where no man is Iob. 39. 26. 38. How secret is his blessing and plentifull hand that he maketh euen the barren ground to yeelde forth pasture As in the same Chapter of Iobe we reade that he hath made the asse to dwell in salt places that is in vnfruitfull grounds whereas in mans reason there séemes no foode to grow Many creatures as farre as we can perceiue serue to no vse and that mightie creatures which will not be fed with a little yet God openeth his plentifull hand and they want not wherby we learne his great abilitie to preserue whatsoeuer wonderfully he hath made We cannot but wonder how beares and lions and suche deuouring beasts should be fed which are as it were vnsatiable Therefore Iob saith Wilt thou hunt the praie for the lion or fill the appetite of the lions whelpes Who is it that prepareth for the rauen when the birds cry vnto God wandring for lacke of meate The lions roaring after their praie do séeke their meate at God saith the Prophet Yea when cattle can looke for nothing else but drought and famine as in the time of winter when the earth denieth food and hath closed vp her sappe within her bowels and when the grasse is consumed with pinching frostes and couered with staruing snowes herein also is God said to open his hand and to be plentifull in that he graunteth them fodder and maketh the earth in sommer season to bring foorth aboundance that in time of néed the cattle may haue inough But some are so rash in their spéeches that they wil impute this ordinary course of gods daily prouidence to a secrete kinde of vertue which God say they hath giuen to euerie thing at his first creation Which reason of theirs howe fond and foolish it is we may perceiue by this that nothing can long endure without such foode as commeth by Gods hand and prouidence Some of them féeding vpon wholesome meate some vpon carrion some of grasse some of prouender some cleauing to stones and finding nourishment in them some on the sand of the sea and some vpon â—â—ime and mud some on the
the second death Sathan hath a throne in this worlde but Hell is his seate and euerlasting death is his due Be not deceiued for the amitie of the world is the enmitie of God The worlde loueth his owne and they that will stand to the triall of the truth in despight of the world they shall be excommunicated and in vtter disgrace with the world yea it shall so come to passe that the sheading of innocent blood shall be thought a thing of nothing in their sight Behold saith Christ Mat. 23. 34. I sende vnto you Prophets and wise men and Scribes and of them ye shall kill and crucifie and of them shall you scourge in your Synagogues and persecute from citie to citie That vpon you may come all the righteous blood Beware of men Mat. 10. for they wil deliuer you vp to the councels and will scourge you in their Synagogues And yee shall be marke this word ye shall be brought to the gouernours and kings for my sake in witnesse to them and to the Gentiles If any man come to me saith Christ Luk. 14. 26. and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my disciple Christ and the crosse I meane persecution and trouble are so néerly ioyned togither that nothing must part them And therefore Christ saith Hee that will follow me must take vp his crosse and follow mee and if any looke for a seate in heauen they must taste of a bitter cup here on earth The Apostle knowing how neare the loue of God and the crosse and persecution were ioyned togither sheweth vs how we should put foorth our selues vnto the triall Rom. 8. Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution and so forth The diuel that hath but a short time on earth wil raise vs vp innumerable troubles and we are subiect to the same so long as we liue in this world Ye shall wéepe and lament therfore settle your selues to abide it and to endure it For ye shall be betraied of your parents and of your brethren Acts. 14. 22. 23. 11. Act. 9. 16. 1. Thâ—s 3. 3. 4. and kinsmen and frends som of you shal they put to death And looke to be hated euery where Yet comfort your selues for a hair of your hed shal not perish By your patieÌ„ce possesse your soules And lay vp these things in your harts prouide for theÌ„ Behold I haue told you before CaÌ„ the childreÌ„ of the mariage chamber mourne as long as the bridegroome is with them But the daies will come when the bridegroome shall be taken from them and then shall they fast and then shall they mourne When Christ slept in the ship then waues and tempests and scourges It pleaseth God to absent himselfe and God leaueth vs awhile to sée what account we will make of him to sée whether we can finde in our hearts to leaue and forsake parents and kinsfolke and friends wife and children and that which we hold dearest in this world our owne life for his sake and whether there be courage patience strength and constancie to fight vnder the banner of persecution Well here we sée what Gods commandement is and how he hath laid trouble and persecution vpoÌ„ our loines and put adnesse into our harts and heauinesse into our mindes and happie is he yea happie are all they that can finde in their hearts willingly to fulfill his will and to performe his commandement and patiently to submit themselues to whatsoeuer shall fal out if God sée it good for his glorie and our profit Yet doubtlesse we shal perceiue a mightie striuing within The second reason is drawne from the punishment that may insue our selues before we shall finde in our hearts to obey If God appoint trouble shall we séeke case If God aske our life shall we deny it If his blessed truth be called in hazard and like to bee defaced vnlesse thou offer thy selfe to stand to the maintenance and in the defence thereof before kings and rulers and against their vnlawfull decrées and wicked statutes wilt thou shrinke Thou must yéeld to the one or to the other either thou must deny God his truth for the countenance of the world and the enioying of this life and the comfortes of this world or else thou must forsake yea and hate the world and the comforts thereof and despise thy life in this respect Choose which thou wilt take fire and water is set before thée life and death good euill stretch out thy hand to whether thou wilt leaue the one imbrace the other Now deceiue not thy selfe and thinke thou hast the choice for thou art not at thy libertie God hath commanded to endure all trouble yea and death it self rather then to forsake his truth and the maintenance of the same If we must passe through the fire shall we looke for water If we be commaunded not to feare the sword shall we bee desirous to sléepe in a whole skinne That which séemes to be good to vs is euill and that which we thinke to be life we shall finde to bee death Séeke not to saue thy life for thou must loose it and better to loose it in this world then in the world to come If thou refuse thou shalt be refused if thou deny thou shalt be denied Mat. 16. 26. Alas what shal it profit a man or any of vs all though we should be Kings and Emperours and though we should winne the whole world if wee léese our owne soules Or what what shall a man giue for the recompence of his soule TheÌ„ farewell life lest death follow and kéepe thy soule lest it be plunged in hell torments For whosoeuer shall be ashamed of me and of my words among this adulterous and sinfull generation of him shall the sonne of man bee ashamed also when he commeth in the glory of his father with all his holie Angels Mar. 8. 38. Mat. 10. 33. And whosoeuer shall deny mee saith Christ him will I deny before my father which is in heauen and when hee thinkes to haue euerlasting comfort hee shall haue euerlasting sorrowe and in steede of heauen hee shall finde hell Marke therefore the punishment that will follow if Gods commaundement in this behalfe bee not performed on thy part and tremble A heauie sentence there is if thou refuse to beare this burthen Set before thy eies the comfortable presence of a Sauiour The third reason is drawne from the reward and the fearefull countenance of a iudge And let the holy martyr S. Steuens comfort fill thy heart who in the midst of his persecution sawe the glory of God and Iesus standing at the right hand of God the heauens being open to receiue him into his inheritance the Angels being at hand to carry his soule into heauen And most certaine it is that there is no way more readie to
lament Which although we ought not to wish for yet being laide on our shoulders wee must both patiently and thankfully beare it According to the answeres of Ely the Priest and Hezekiah the King though in an other case It is the Lord let him doo what seemeth him good The Iere. 10. 19. word of the Lord is good which thou hast spoken The will of the Lord be done Act. 21. 14. 2. The next thing mentioned in the text is the difference betwixt the godly and the wicked concerning ioy and sorrow in these wordes And the world shall reioyce and ye shall sorrow Wherein it is worthy the consideration to know and vnderstand what is meant by this word world VVhat is meant by this word world Which generally is taken for the heauen the earth the sea and all thinges therein contained Yet more néerely it is taken for the people that dwell in the world Also the customes and fashions of the people are meant by this word world According to our prouerbe and vsuall phrase This is the world that is this is the dealing of the men in the world and this is practised now adaies Againe it is taken for a spéech of woonder It is a world to sée that is it is a maruellous matter Also for those chiefe desires wherwith men are much led and ouertaken in the world as honour dignitie and promotion riches pleasures All which are of chiefest account and doe most raigne in the world Confirmed by S. Iohn 1. Ep. cap. 2. ver 15. Loue not the world neither the thinges that are in the world If any man loue the world the loue of the father is not in him For all that is in the world as the lust of the flesh the lust of the eies and the pride of life that is ambition promotion and honour is not of the father but is of the world And the world passeth away and the lust thereof but hee that fulfilleth the will of God abideth for euer Elswhere it signifieth the wisdome of worldly minded men 1. Cor. 1. 21. For seeing the world by wisedome knew not God in the wisdome of God it pleased God by the foolishnesse of preaching to saue them that beleeue ca. 26. And we speake wisedome among them that are perfect not the wisedome of this world neither of the Princes and great men of this world which come to nought Sometimes it is taken for the elect people of God according to that we reade Iohn 3. 16. God so loued the world that he hath giuen his only begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting And although it be manifest that Christ his death is sufficient for all yet this benefite of his death doth rather properly pertaine to the elect that is to them that truely and vnfainedly haue repented them of their sinnes applying the mercies of God in Ieus Christ to the comfort of their distressed soules and relying and depending wholly vpon Gods promises But most commonly it is taken for the worser sort of the people in the world As it is said that Sathan is the prince of this world 2. Cor. 4. 4. Nay the God of the world because the most part serue him more then then God and in whose heartes and mindes and consciences he doth both rule and raigne The godly are against him and against his procéedinges and therefore by this word world the godly in the world are not meant but rather opposed against them that liue in the world Which is confirmed by the spéech of our Sauiour in his praier to God for the elect and godly Iohn 17. I pray for them which haue knowne me beleeued in me I pray not for the world The world hath hated them because they are not of the world as I am not of the world And in the fiftéenth chapter of the same Gospell verse 19. If ye were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you And in this last sence this word World is taken for wicked and naughtie men for the haters and persecutors of Gods truth and his Gospell We know we are of God saith Saint Iohn 1. Epist cap. 5. 19. and the whole world lieth buried in wickednesse and is giuen ouer to euill doing In the world saith Christ ye shall haue trouble afflictioÌ„ persecutioÌ„ ye shal be hated of al men for my sake the Gospels be of good comfort I haue ouercom the world Hauing opened vnto you what is meant by the world The ioy of the world and of the wicked it followeth that I should shew you the difference concerning ioy sorrow betwixt them that are of the world and them that are not of the worlde The worlde hath many things wherein it reioyceth but it is an vsurped and a couâ—erfeit ioy no true and sound ioy For the kingdome of God is not meate or drinke or any thing that the world yéeldeth but righteousnesse and peace and ioy in the holy Ghost Ro. 14. VVorldly matters 17. As they are of the worlde so are worldly matters the chéefest cause of their ioy as to be in honour and high promotion with Haman and Absolon although they know not how neare they are to the fall to swimme in wealth and riches to fare deliciously euery day and to go in purple fine silke with the rich glutton spoken of in the Gospell to enioy large dominions and great possessions faire houses and pleasaunt orchiards swéete gardens with all things that may satisfie the eie and fill the soule with pleasure like to King Nabuchodonosor that bâ—sted of his beautiful pallace Yea they imagine such continuance that they call their houses lands after their owne names as though they should endure for euer The viole tabret singing and dancing feasting banquetting riot and brauery this is the life the ioy of the world while the troubles of Ioseph are not remembred and the poore altogither forgotten in their sight This was the sinne of Sodom Pride idlenesse fulnes of bread contempt of the poore and néedie So that although the people of Sodome be consumed with fire and brimstone from heauen yet it séemeth that their posteritie remaineth and will remaine vntill the wordes ende till fire come downe from heauen the second time and make a wofull and finall destruction The iestures also and dispositions of the world are giuen vp to foolish reioycing and if any be sober and sadde they are not for their company Childish and péeuish gigling prophane laughter dissolute mirth wanton striking out disordered lifting vp the voice and mirth with incontinencie in euerie place All their life is spent in meriment and pastime as though God had not called euery one to painfulnesse and labour in that course of life wherein he hath placed them In time of diuine seruice when we should
and an heauie yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe til the day they returne to the mother of all things Namely their thoughtes and feare of the heart and the imagination of the thinges they waite for and the day of death From him that fitteth vpon the glorious throne vnto him that is beneath in the earth and ashes Wrath and enuy trouble and vnquietnes and feare of death rigor and strife And in the time of rest the sléepe in the night vpon his bed change his knowledge A little or nothing is his rest afterward in sléeping he is as in a watch-tower in the day He is troubled with the visions of his heart as one that runneth out of a battell And when all is safe he awaketh and maruelleth that the feare was nothing Such things come vnto all flesh but seuenfold to the vngodly There is no peace saith the Lord vnto the wicked Yea though they séeke peace and rest by many meanes indeuour to cast al troublesome feare from them now by instruments of musicke now by merrinesse of company now by diuersitle of repastes and pastimes nowe by drinking of wine and banquetting yea though they shoote out feare as by a double canon and séeme to remooue all disquietnesse farre from them and as it were send it into banishment yet it reconcileth and furneth backe vppon them So that in their mirth there is sorrowe in their laughter there is griefe and in their ioy there is heauinesse which vexeth their heartes continually This toucheth the inward sorrowe of their heartes and mindes and as for any outward sorrow they had rather be cut off by present death then to indure it King Zedekiah being told by the Prophet Ieremie that if hée went into captiuitie and would endure some sorrowe he should saue his life the thought of sorrow was so intollerable vnto him that he had rather suffer present death then to abide the least taste thereof Iere. 8. 3. And death saith the Prophet shall rather be desired then life of all the residue that remaineth of this wicked familie because of the afflictions that God would send vpon them Furthermore their sorrowes are expressed in the scripture by this word Woe Christ saith to the godly Ye shall VVoe weepe and lament but hee saith not vnto them any where Woe be vnto you And I beheld saith S Iohn in his Reu. 8. 13. and heard an angel flying through the midst of heauen saying with a loud voice Woe woe woe vnto the inhabitanies of the earth Which he said not concerning the good and godly who as he saith were sealed in their foreheades and whose names were written in the booke of life but of the wicked world whose sorrowes should be mightily increased Blessed are ye saith Christ when men reuile ye and speake euill of ye for my names sake But vnto them of the world he saith Woe bee vnto you when all men speake well of you That is because they fauour the wicked of the world and goe after the world and séeke friendship of the world therefore the friendship of the world departeth from them So true is that which Saint Iames saith The amitie of the world is the enmitie of God Woe bee to you that now laugh for you shall waile and weepe The wéeping of the godly is with comfort but the world and the wicked wéep without hope thinking of Gods iudgements to come which driue them to dispaire because they are fully perswaded the wofull and euerlasting wéeping and gnashing of téeth shall come vppon them and shall be their portion The Prophet Esay 24. speaketh of them of his time The mirth of the world is gone away because they did not vse Gods benefits aright And after a while the liues of the world went away Then what a sorrow is it to leaue their lusts and their pleasures to leaue the world their friends their wife and children their lands and possessions And yet behold this is but the beginning of their sorrowes In the midst of all their iolitie the very thought of death doth strike such a dumpe into their mindes that makes their excessiue ioy to vanish into woâ—ull sorrow and mourning Oh how bitter is the remembrance of death to him that liueth at rest in his possessions that hath nothing to vexe him and that hath prosperitie in all things When the sorrowe of death commeth in place all our ioyes are gone which endured but for a moment of time and were as a thing of nothing but the thing is farre worse For after these ioyes come sorrowes and neuer ioy againe And this is one of the â—â—â—fest sorrowes of worldly minded men whose minds and hearts had neuer any taste and féeling of heauen and heauenly ioyes that when death beginnes to looke them in the face whom they would auoyd if possibly they could this I say is their sorrow that they shall depart from their earthly happinesse that they shall neuer sée the face of their ioyes pleasures and vanities any more The paine of the bodie the feare of death the sight of thildren the weeping of the wife the flattery of the world the temptation of the diuell the dissembling phisitian who for gaine dooth put him in hope of life Sée how his ioyes are turned into sorrow and yet this is but the beginning of his sorrow For at the point of death these worldly griefes doo not so much vexe his minde as the fearefull remembraunce of an euill life past the day of iudgement and that they shall be called to an account the ougly sight of hell in their consciences and the intollerable paines and torments which they shall hereafter suffer The sorrow of these things at the very instant of their death dooth ouercome the griefe of their disease and all other sorrowes yea and hasteneth on their death which otherwise might be prolonged Whereas the godly as it is in the Psal 142. reioyce and sing loud in their beds hauing a quiet conscience and that they shal passe vnto vnspeakable ioyes from this vale of misery and troublesome persecuting world Greatly reioycing that neither sinne nor sathan nor hell nor the torments thereof shall preuaile against them shall touch them or come néere them to hurt them So much for the sorrow of the worldly which may be some ioy to the godly to ease their heart to sée and know that the world hath also sorrowe to soure their ioyes withall These two matters of the ioy of the godly and the sorrow of the wicked may séeme impertinent for this text which may be read or passed ouer at thy discretion 3. The third part of this text is taken out of these words But your sorrow shal be turned into ioy Which words containe a remedie full of all comfort and may be diuided into two parts A proposition Your sorrow shal be turned into ioy Secondly a coÌ„firmation by way of illustration drawne from a
thy sonnes take heed to their way that they walke before me in truth with al their hearts and with all their soules thou shalt not said he want one of thy posteritie vpon the throne of Israel So also because the Rechabites kept the commaundement of their father their continuance by posteritie was their blessing as we reade Iere 35. 18. 19. which God caused to be pronounced vnto them by the mouth of the Prophet Ieremiah Thus saith the Lord of hostes the God of Israel Because ye haue obeied the commandemeÌ„t of Ionadab your father and kept all his precepts and done according to all that he hath commanded you Therefore saith the Lord of hostes the God of Israel Ionadab the sonne of Rachab shall not want a man to stand before me for euer but his posteritie shal continue and be continually in my fauour What greater preserment can come to the godly to requiâ—e their sorrowes withall then that it pleased God to make them all men-children and also heires of his heauenly kingdome if so be they can frame themselues to be content to suffer with him else are they in no sort worthie to be glorified with him For all the sorrowes and afflictions of this life are nothing to the glorie that shall be reuealed They may also be well said to be heires of the crown which is not so lightly obteined for oftentimes such a matter costeth many a man his life And how many dangers are vndertaken before we may be capable of this royaltie or thought worthie to be princes fellowes All things that are excellent haue a deare price and he that would be a prince must perswade himselfe it shall cost him full deare Yet a worthie mind thinkes no labour too painfull no danger impossible and all sorrowes to be swéete which haue so swéete a recompence Reu. 4. 4. I sawe round about the throne foure and twentie seates and vppon the seates foure and twentie elders sitting cloathed in white raiment and had on their heads crownes of gold Reu. 3. 11. Behold I come shortly hold that which thou hast that no man take thy crowne To the preferment of the godly this also may be added Nâ—me that their name and good report shall liue for euer wheras 〈◊〉 39. 13. the remembrance of the wicked rot Many things are done by the wicked for a name but it turnes cleane contrary For the credite of their name shall be but shame and discredite shall be their glorie They that built the tower of Babel got themselues a name but with dâ—risition of their follie and as good haue no name as such a name But the name that the godly leaue after their death is precious and the constant Martirs that gaue vp their liues for the profession of Christ his truth are remembred with reuerence Their bodies although they haue bene put to extremities and gréeuous punishments yet shall their names liue for euermore The congregation shall talke of their praise and although they be dead they shall leaue a greater fame then a thousand The doating foolishnesse of the world is such euer to neglect heauen and to séeke for a name in earth where nothing is firme nothing continueth but sadeth away and perisheth as a thought What is a name of great wisedome of great wealth of great eloquence of warlike prowesse yea of the princes fauour In the world they are obtained in the world they are enioyed and to the world they must be left Besides this the name of the godly is more durable and of longer continuance he that will loose his life shall saue it he that estéemeth more of the fauour of God then the fauour of the world shall in this life haue sorrowes and persecutions but in the life come ioyes Their names are defaced on Reâ— 2. â—7 earth among the wicked but they are written in heauen and registred in euerlasting remembrance Reioyce saith Christ that your names are written in heauen Yea let them reioyce with ioy vnspeakeable because that none shall be saued at the dreadfull day of iudgement but they whose names are sounde in the writing of Israel and recorded in the booke of life For whosoeuer was not founde written in the booke of life Reuelat. 20. 15. was cast into the lake of fire where is nothing else but burning and brimstone wéeping and gnashing of téeth and wofull lamentation without any compassion The former part of the similitude and comparison being Application I will see you againe ended now followeth the second consisting in application set downe in these words And ye now are in sorrow but I will see you againe and your hearts shall reioyce and your ioy shall no man take from you This application Iohn 1. 51. 14. 19. as you sée is furnished with thrée proofes whereof the first is I will see you againe The woman when she trauelleth hath sorrow but when she is deliuered of a manchild her sorrow is turned yea and swallowed vp of ioy I will see you againe So still he performeth his word and promise Your sorrow shall bee turned into ioy When the Apostle Saint Paule tooke his leaue and his last farwell of the Church of Ephesus knéeling downe and praying with them they wept all aboundantly and fel on Pauls necite and â—â—â—ssed him Being sorrie for nothing so much as for the words which he spake That they should sée his face no more How then could the Apostles choose but be sorrie and wéep aboundantly at the departure of our Sauiour Christ which was so deare a friend vnto them and whose presence they had so long enioyed to their great comfort and contentment Departure of louing friendes bréeds paine and taking of leaue is often with great heauinesse As we sée when one is to depart from his friends and to take his iourney into some farre country this griefe of departing is ioyned with sheading of teares But when there is departure by death theÌ„ what wéeping what wringing of hands what outcries and lamentation The reason of this their excessius sorrow for the departure of their friends is that they are without hope Who although they shâ—l â—ée their face no more yet ought they to be assured that their soules shal be at rest and in the hands of God and that no torments shall touch them They that are thus perswaded leaue their sorrow and are contented with Gods will and are also thankful that it hath pleased God to take them to his mercy and that he hath released them out of the troubles of this miserable world Yet are there some that are of opinioÌ„ that euen in heauen also they shal haue knowledge and sée their friends again which are departed in the Lord which is a matter to abate all sorrow Neuerthelesse we may not imagine any worldly knowledge For greater things are reserued for the saints of God According to that we reade 2. Cor. 5. 16. Wherefore henceforth know we no man after the flesh
one commending vnto vs the feare of God the other exhorting vs to the studie and knowledge of the word of God And although the Prophet Dauid dâ—â— greatly commend the studie of the lawe of God in his first Psalme yet also throughout his Psalmes he maketh speciall exhortations vnto the Feare of God As amongst the rest principally in this hundreth and twelfth Psalme Blessed is the man hée saith not that floweth in riches For godlines is great riches if a man bee content with that hée hath Hée saith not that enioyeth his pleasures because they fight against the soule Hée saith not that is aduanced to honour and promotion for it is an easie matter with the Lorde to bring them downe that are exalted Hée saith not that haue the fauoure of Princes for that may bee daunted by tales of ill will and buried in displeasure Hée saith not that are strong and valiant For the Lorde hath no pleasure in the strength of a man but hée delights in them that feare him and put their trust in his mercy Hée saith not who are wise For the wisedome of man is but foolishnesse in the sight of God and hée that will bee wise indéed must denie his owne wisedome that God may endue him with true wisedome Hée saith not they are beautifull for they are but snares to catch fooles But aboue all others Blessed is the man that feareth the Lorde and delighteth greatly in his Commandements His seed shall be mightie vppon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house Two great worldly blessings His seede shall be mightie and his generation blessed And againe Hee shall enioy plentie and abundance of riches and treasures Fully and sufficiently shall hée be satisfied to his contentment hée shall not néed to go farre as Merchants venture their liues vpon the seas to become wealthie Per mare pauperiem fugiens per saxa per ignes but it shall be in his house because God shall make all things prosper about him And this was the blessing that was promised to Abraham when God had tried him whether his feare were planted in his heart I will surely blesse thee and will greatly mâ—ltiply thy seede as the starres of heauen and as the sand which is vpon the sea shore And in thy seede shall all the nations of the earth bee blessed because thou hast obeyed my voyce because I haue perceiued my feare to bee within thée In stéed of wealth and treasures and worldly blessings this was Gods promise vnto him Gene. 15. 1. I am thy exceeding great reward Feare God and keepe his Commaundements For this is the whole dutie of man As if hée had said it is altogither and wholly the blessed estate of man According to which course and perfect rule wée ordering our liues wée shall doo those things which are pleasaunt and acceptable and so bee presented holie and blamelesse in the sight of God at that dreadfull day when we shall bee called to our accounts and when the secrets of all hearts shall be open and made manifest Somewhat I minde God willing to vtter vnto you concerning the feare of God in generall sort for the better lightning of that which I shall intreate off and so to passe purposely to the commodities and commendations thereof The feare of God is nothing else but a reuerent awe VVhat the true feare of God is and obedience due vnto him whereby we are loth to offend him not so much because he is able to punish vs as principally because his loue is shed abroad in our hearts and our mindes fully possessed therewith And that it may be the better knowne of vs we must seperate it from a false kind of feare For as the true feare of God bringeth life with it so the contrary feare betokeneth death Therefore the true feare of God is such as whereby we reuerence God and are most willing in all louely sort to do his Commaundements as childreÌ„ are obedient to their parents or if it may be said more tenderly But as for the other kinde of feare A false feare it is either seruile and â—lauish when we are driuen to this obedience for feare of punishment or else it is that wherewith the lawlesse and vnruly sort of people who haue not the true feare of God before their eyes are frighted and wonderously amazed do stand in horrible dread what shall become of them As they that are appointed to execution their feare is deadly so these considering how gréeuous the iudgements of God shall be against them for those heinous sinnes which they haue committed there is nothing before their eyes but the feare of death The which feare I must needs confesse the godly in a sort and for a time may be touched with and yet by the power of their reléeuing saâ—iour they are raised vp to comfort and the good spirit of God doth seale in their hearts the mercies of God the father through the forgiuenes of their sinnes in the blood of Christ But as for the wicked and vngodly who are voyd of the grace of God who spend their liues in all maner of leaudnesse and naughtinesse they are not onely ouertaken and inwrapped in this deadly dreadfull and desperate feare but they are ouercome thereof and as a ship in the sea that is suncke and past hope of recouery they are vtterly ouerwhelmed Three effects of the true feare for euer And yet there is a more certaine knowledge of the true feare of God consisting in these thrée effects First that 1. whereas corruption and naughtinesse lurketh in our harts and would faine haue a vent and issue the feare of God doth kéepe that euill backe and doth so restraine bridle and kéepe in our corrupt and euill inclinations that they shall not in any case breake foorth to the dishonour of God 2 and our owne shame and confusion The second effect note or marke of the true feare of God is by departing from euill For hée that feareth God truly departeth from euill and sinne vnfainedly deâ—esting and abhoring the same both in himselfe and others The third effect 3 and note whereby the feare of God is knowne to bee in vs is when we are purposely set to amend our former euil liues and stedsastly determined with the Prophet Dauid to kéepe the Commandements of our louing and gracious God Which matters would desire a longer discourse and hereafter God willing somwhat may be spoken but at this present they cannot be stood vpon Onely that which I promised that lieth vppon me to performe namely to set foorth the commodities and commendations of the true feare of God For nothing doth more perswade mens mindes theâ— the consideration of the high and great commodities and aduantages of that wherunto we would perswade them The feare of God is to kéepe our selues not so much The commodities of the feare of God within the order of the
and the defrauding of iudgement and iustice maruell not For so it is like to come to passe So that there are feares and cares inough and matters to make them guiltie and their soules heauie that haue set their hearts vppon honour howsoeuer at the first it haue a glorious shew in the sight of the world but as for delight to speake and say it truly there is none When the wise King had shewed me thus much what Pleasure flawes crackes and rents there were in the chéefest delights of worldly men it was a matter too easie to iudge of the rest and of the meaner sort Which could terme no otherwise but méere foolishnesse and madnesse toyes and trifle The viole and harpe and musicall instruments how do they delight the hart What a ioy is it to spend our time in minstrelcie and dancing But what if musicke haue his mourning and that such foolish mirth doo ende in heauinesse What is beautie but the prouoking of lust and the forgetfulnes of God which maketh vs with an impudent face to say when we are called to God from this and all other earthly vanities I am maried to bewtie haue set my hart on vanity therfore he saith not haue me excused but in plaine tearmes I cannot come And when we thinke of braue apparell and delicate fare as though that were a thing to be desired let vs remember the rich man which was cloathed in purple and fine linnen and fared well and delicately euerie day who though hée flaunted on the earth and made the worlde his chiefest heauen yet afterward fried in torments and found the dolefull hell to he his dwelling place for euer Now what purpose is it for vs to desire to liue long Long life when there are no true delights but shewes and shadowes thereof When all things in our life are vaine what pleasure is it to liue séeing that as it is most certaine the longer we liue the more sinfull wée are This life of ours must haue an ende and peraduenture a fearefull or an vngodly end which if we could but remember and thinke vpon it would abate and pull backe our reioycing hearts although all our delight were to liue How much better were it to prepare our selues against the day of death Séeing that a short life is sometime a great blessing of God when as the course of sinne shall be cut off in vs And againe when we are taken away from wofull times to come and from those miseries which fall vppon the world VVisedome 4. Enoch was taken away least wickednesse should alter his vnderstanding For wickednesse deceiueth and bewitcheth the minde and the vnstedfastnesse of concupiscence doth soone peruert the simple heart And because the soule of this holy man pleased God therefore hasted he to take him away from wickednesse Yet the people see vnderstand it and consider no such things in their hearts how the grace and mercy is vpon his Saints and his prouidence ouer the elect The wicked and vngodly although they liue long in great prosperitie and sée not the graue in many yeares yet is their estate accursed and they liue long to their greater vengeance and condemnation vntill the measure of their sinne be filled vp to the brim and that the iudgement of GOD wayt for them at the doore Séeing then that these delights which worldly minded men make so great account of come to nothing and are in themselues but méere vanities and as it were shaddowes without a bodie and therfore may fitly be compared to Sâ—dome Apples which in outward sight and shewe are very faire and beautifull but when we come neare to touch them they fall to ashes Let vs returne to the true delight and only paradice of the soule I mean the word of God in VVord which paradice is the trée of the knowledge of good euil the trée also of life and immortalitie wherein are perfections to be found and such as may well content the heauenly Angels and blessed soules Which is the onely instruction of wisedome the guide of our life the light in darknesse which sheweth vs a way to enter into paradice although Cherubins and the blade of a sword shaken be set to kéepe the way of the trée of life I meane it sheweth vs the way into the highest heauens although there be many lets and hinderances to kéepe vs backe And the way that it onely Feare chaulketh out vnto vs is this The feare of the Lord and the especiall regard of his wil and commandements which hath the promises and blessings of this life and of that also which is to come By which direction of the feare of God we reade that the famous Patriarch Abraham was safe from the iniuries of straungers Lot deliuered from the deuouring fire that came downe from heauen and from those dreadfull iudgements Noah escaped the drowning flood and perished not with the vngodly Iob that worthie mirrour of all succéeding ages preserued from the rage wicked intent of the diuel Iacob set frée from the murthering hand of his brother Esau Ioseph from misery exalted to honour Enoch taken from the wicked world and translated into heauen By which examples and testimonies drawne out of the word of God we sée the high and great commendations of the feare of God and that there is no worldly delight to be compared vnto it In a word the chiefest commodities and blessings that the heart of a naturall man can desire and the greatest glory that he can wish to rise vnto all are included and comprehended within the feare of God Vnto the which that I may as I would exhort you let vs call to our remembrance the words that God spake vnto his people by his seruant Moses saying O that there were such a heart in them to seare mee and to keepe all my commandements alwayes that it might go well with them and with their children for euer O that they were wise then would they vnderstand this then would they know that the feare of God doth make a blessed life and a happie end That we may perceiue that the fear of God doth teach vs to be vpright and iust and to eschue euill as it did Iob that so God may grant our requests as he heard and granted the praiers of Cornelius that it may come to vs as it did vnto Iudeth that none be able to bring an euill report of vs because we feare God Finally that it may be said of vs as it was of King Dauid that hée was a man after Gods owne hart because that with all the power that was in him he did performe those things which God woulde haue him and that we may be minded as he was I had rather be a doore keeper saith he in the house of the Lord then to dwell in the Pallaces of Princes And so as people indued with wisedome and with an heauenly spirit let vs passe by these delights of the world which
goe nor speake nor looke vainer Who doth not know that these are vanities and that they might leaue them if they would But that ye may sée that there is a heart within vainer then apparell without Therefore when these vanities are worne out they will haue new and still new till all be spent vpon vanitie and when they begin lyke the prodigall childe to sée how vain they were when they haue bought wisdom with sorrow What would Salomon say if he should sée how vanitie is growne since his time what a height she is mounted what a traine followes her that there is no Prince in the world hath so many attendants as Vanitie She was but an Impe then but now shée is a mother and who can number her sonnes and daughters The childe is vaine in playing the mother vaine in dandling the father vaine in giuing the Courtier vain in spending the souldier vaine in boasting the suter vaine in striuing the traueller vaine in talking the merchant vaine in swearing the gentleman vain in building the husbandman vain in carking the old man vaine in coueting the seruingman vain in soothing the yoong man vaine in sporting the papist vaine in superstition the Protestant vaine in conuersation Euery vanitie is so pleasant to one or other that they cannot misse one So she gads by sea and by land and still moe disciples flock vnto her of gamsters and swearers and players and tiplers and hacsters and Courtiers as thick as flies of Egipt which buzzed in their eares and their eyes and their neckes before and behinde that a man cannot set his foote but vpon vanitie As the waters couered the earth when but eight persons were saued so vanitie couered it again a worse deluge than the first because it hath not suffered eight persons to escape but euery man is tainted with some vanitie or other which God séeing in that place and Citie which should be best in the world that all men in the Cittie were vaine â—alls it the Cittie of Vanitie So we may call it the world of Vanitie because she hath an interest in euery person of it she sits vpon the earth like a Serpent and hatcheth all the sinnes which ye sée amongst men As full as heauen is of blisse so the world is fraught with Vanitie Court Citie Country whither doth not Vanitie go but to Heauen Séeing then that Vanitie is extolled amongst men Salomon giues his sentence that All is Vanitie Christ like a Mediator concludes vpon it that there is but one necessarie therefore let our sentence bee lyke theirs For sin if we had Salomons repentance we should sée such an image of Vanitie before vs as would make vs crie againe and againe as often as Salomon Vanitie of vanities Vanitie of vanities and all is Vanitie What a swéet sentence is this from a King who may liue as they list by authoritie as to say that all is Vanitie Oh that we might heare Kings speake so againe for it is a speech which had néed of some to countenance it for none are counted vaine now but they that speake against vanitie Then Salomon cried it but now we must whisper it You may sée howe times are chaunged Once this was sound diuinitie now it is flat railing to say that all is vanitie is euen the vpshot of a disturber If ye aske the Atheist or the Epicure rogish Players what is a disturber you shall sée that they will make Salomon one because he speaketh against vanitie For this is their definition he which will not allow men to prophane the Sabaoth but saith that Cardes and Dice and stage Players and May games and May poles and May fooles and Morris-dauncers are Vanities is a pratler a disturber and an Archpuritan by the law which the Iewes had to kill Christ The reason is because men cannot abide to be controlled of their pleasures Therefore they hold it as an offence to speake against their sports or their customes or their follies or their pleasures or their titles or their toyes and they which would not be counted precise in these times must take héede that they goe not so farre as Salomon to terme all Vanitie But they must say that the vanities of great men are necessary recreations and the vanities of the people are meanes to make vnitie Greater bookes are written to maintaine this then Salomon made to refute it so they haue made their wit their learning vanitie and are vaine in print But they that would know now of what standing such precise reprouers are and how auncient this reproofe is may sée hére that if this be a crime to call Vanitie Vanitie the wisest man that euer was before Christ was herein crimminate Not wheÌ„ he straied but when he repented in his best minde when he became like a Preacher he preached this first Vanitie of vanities All is Vanitie yet many had rather cry it with Salomon then beléeue it with Salomon And while they are wondring at him some are taken out of the way and cut short of the time which they set to repent from others God taketh away his grace so they neuer returne because their guide is gone This the holy Ghost pointed at when he saith They followed Vanitie and became vaine shewing that the thinges we follow will make vs like themselues and leade vs whither they belong to heauen or hell In Rom. 8. 20. Vanitie is put for destruction but it is neuer put for saluation If other creatures are subiect to a kinde of destruction for the sinne of man as Paul sheweth what destruction shall light vpon man for his owne sinne Therefore let our sentence runne with Salomon Vanitie of vanities All is vanitie We could affoord the world better words and fairer titles than Vanitie of Vanities but call what we wil Salomon shews what it is and what we will say in the end when we haue tried it then Vanitie of Vanities yet it is comfort of comforts glory of glories life of lifes But Laban shewed himselfe at parting so at parting you shall sée how it will serue you they séeme pleasant vanities and honest vanities and profitable vanities but Dauid calles them deceitfull vanities Ionas comes after and calles them lying Vanities that is which promise pleasure and profit and all but deceiue all when they should performe They play Laban which gaue Leah for Rachel If they be lying vanities and deceiful vanities then are théy wofull and miserable vanities therfore if we be not come to Salomons conclusion to think that All is vanitie it is because our owne vanitie will not suffer vs to sée the vanities of other things When we haue proued lyke Salomon as fast as euery man groweth in knowledge and experience so he begins to cry Vanitie and after Vanitie of Vanities and at last All is Vanitie so we contemne not all at once but one sin after another one pleasure after another till at last we count all is vanitie and then we are
matters should we be euer a whit the better in that we doo not vnderstand them Suppose they come into our Churches and preach vnto vs Gods word to what end are all their spéeches Among the plagues and punishments that God threateneth vnto his people for their disobedience this is not the least that they should go into captiuitie to such a nation whose language they should not vnderstand In the lawe it is written by men of othâ—r tongues and by other languages will I speake vnto this people yet so shall they not heare me saith the Lord. So that a straunge tongue which we vnderstand not is a signe vnto vs of Gods curse and punishment which he laieth on vs. Moreouer we are to vnderstand that it is the principall pollicie and secret mischéeueus working of the â—â—â—â—ll to hide the Gospel and word of God from vs who desireth nothing more then to seperate vs from God who desireth nothing more then our vtter ouerthrow and vndoing And to bring about this his pollicie and mischéeuous working he hath his ministers euen deceitfull workmen which thus teach that the word of God ought not to be read in a knowne tongue vnto the people Which indéed is the onely way to kéepe them in Idolatry and superstition when they know not the truth of Gods word and pure religion And while they perswade the people that ignorance is the mother of deuotion that the lesse they know the more deuout they are this is rather a furtherance to their damnation because they know not God and the way to saluation For as the extreame want of bodily foode procureth death to the bodie so the extreame want of spirituall foode that is of Gods word procureth death to the soule It is méet say they that the scripture should be set downe in an vnknowne tongue least some in reading peruert them vnto their owne damnation Which is not a sufficient reason to deny others the reading thereof as if we should neuer vse wine because some by abusing it haue falne into drunkennesse or neuer take a weapon in hand to defend our selues because many haue bene killed thereby But this reason of theirs is but a deuice of mans braine and hath no warrant from Gods word but is rather contrary vnto it And herehence also ariseth an other argument of theirs that because it is said The priests lips should kéep knowledge therefore it is not for euery one to search the scriptures Indéed it behoueth the Minister to be learned that the people may be resolued of their doubts by him yet neuerthelesse there is no estate of people debarred from the reading the scriptures For as God would haue euery man to come to the knowledge of his will so he willeth and commandeth euery one to search the scriptures no estate no calling excepted Otherwise if none but the priest and minister be to reade the scriptures as they are men so vnder the colour and pretence of Gods word they may put forth their own deuices and their own imaginations An other reason of theirs is this Pearls are not to be cast before swine comparing the word of God as it is indéed a most precious treasure and as much to vs as our soules are worth because it is the meane to win soules comparing it to a pearle and the laie people for whome Christ died and shead his blood to procure them saluation and euerlasting life to compare theÌ„ to swine Which spéech of theirs because it is vngodly vncharitable and vnchrististian I leaue it to the iudgement of others as not worthie of any answere God forbid that the laie people although they are vnlearned if they be so godly disposed and God do moue their hearts therunto as to séeke the comfort of their soules by reading of the scriptures and word of God God forbid that they should bee debarred from the reading and benefit thereof But euen as the Eunuch spoken of in the Acts of the Apostles being but a laie man and yet the chief gouernour to a Quéene although he were vnlearned did yet for all that reade the scriptures and could not vnderstand them to the full so may we according to his example although our capacitie be so weake that we cannot vnderstand them giue our selues to the reading of the scriptures For as God sent vnto him a teacher Philip by name into his charet vnaware to him as he was in his iourney and reading the scripture so we know not what helpes it may please God to grant vs that are desirous to read his word that thereby we may know his will and be edified and instructed to our soules comfort And séeing we haue that blessing that many a land hath not I meane to haue the scripture in our owne mother tongue how shall we excuse our selues before God if we bee not diligent and painefull to reade The other mightie hinderance whereby we debarre The second hinderance is that they say the word of God is too hard to be vnderstood our selues from the reading of the word of God is that we thinke it is too hard to bee vnderstood Like the slothfull man which saith a lyon is in the way because hée is loth to worke Whither I will not I cannot goe and the propertie of an vnwilling seruant is to answere his arrant before hée bee sent Why should we giue foorth that the scripture is hard before wee reade it Whereas the spirite of God doeth set it downe that the word of God doth giue vnderstanding euen to the simplest comparing it to a lanterne and to a light which lightneth euery one that commeth vnto it For as without the light of the Sunne there is nothing but darkenesse on the earth so without the knowledge of the word of GOD there is nothing but ignorance among men And this is a wonderfull disproofe of them that stand in this doubt thinking it to bee too hard for them being of a simple vnderstanding and that therefore the Doctors and learned men should reade the word euen this disproueth their opinion that heauenly matters are often hid from them that are learned when contrariwise it pleaseth God to open the eyes of the simple and to giue them vnderstanding Else how should it be true that Christ saith I giue thee thankes ô father Lord of heauen and earth because thou hast hid these thinges from the wise and hast opened them vnto babes euen so ô Lord because it was thy good will and pleasure If our Gospell be hâ—d saith the Apostle it is hid to them that are lost and if the word of God be hard to be vnderstood it is hard vnto the vnwilling and vnto vnbeléeuers and such as are blinded of their owne accord Which difficultie and hardnesse of vnderstanding commeth not to passe through the word of God which is euident and plaine to them whose eyes God openeth and whose hearts and mindes it pleaseth him to enlighten but through their default who either through
their sinnes and wickednesse deserue that Gods word should be hid from them for the knowledge of God entereth not into a sinfull soule or who stubburnly refuse it and will not bee taught thereby or who are of such a faithlesse heart that will not beléeue it and yéeld themselues thereunto Such are not onely blinded through their owne naturall weaknesse but moreouer God for a punishment vnto them doth giue them vp to a contrary sence to beléeue lies vanities vntruthes and such deceits that in so doing they may procure vnto themselues damnation because they wold not receiue the loue of the truth that they might be saued Indéed some things there are in the scripture according Some matters hard as we reade in the Epistle of S. Pet. cap. 3. v. 16. that are hard to be vnderstood No doubt to make vs not to thinke lightly of them or that our wisedome is able to comprehend them without the helpe of the spirit of God and also to make vs humble in our owne conceit and diligently and earnestly to craue of God in our daily praiers that he would make vs partakers of the knowledge of his wil. Many things are hard to be vnderstood which they saith the Apostle that are vnlearned and vnstable wrest and peruert as they do also other scriptures vnto their owne destruction The faults being remoued wherewith vnskilfull readers are ouertaken there is no cause to say that the scriptures are hard The vnskilfull and the vnlearned reading the scriptures and giuing that interpretation that their owne sancie or want of wisedome doth affoord them they may soone wrest and peruert them and easily mistake For the wisedome of man is but foolishnesse in Gods matters But when we settle our selues to the reading How the scriptures are easie and how to reade them to profit by them of the scriptures we ought therewithall to frame our selues to praier that it would please God to lighten our vnderstanding that otherwise is altogither darke and foolish by nature to open our eyes which are shut vp in the compasse of our own ignorance And thus reading the scripture with praier for Gods assistance that it would please God to grant vs wisedom to vnderstand them and that we may not be ouerruled by our owne foolish fancies when we read them with an earnest desire to profit by them then shal the scriptures be easie to vs which before thought them to be too hard Again in reading of the scriptures we ought not to be ouer rash to giue our iudgement out of hand especially in waightie matters but to compare one sentence and place of scripture with an other and alwaies to haue an eye that they agrée to the articles of our beliefe And if we cannot so be satisfied but that still doubts do arise we ought to haue recourse to them that haue further knowledge If there be any strife about landes and possessions we craue the sentence of the Iudge if any disease be in the bodie straightway we sende for the Phisitian So if any doubt or controuersie doo arise in matters of religion the learned Minister is to aunswere and resolue them by the word of God and to shew them the true meaning thereof Many thinges are harde to them that are vnsiable and vnconstant such as are readie to bee carried away with euerie winde of vaine doctrine alwaies wauering sometimes in one minde and sometimes in an other to such it is no maruell if the scripture be hard and little for their profite The nature of man as it is giuen to heare newes so it is maruellously inclined to searche out all secretes yet none are more confounded in their owne wisedome and none more driuen to vncertainties then they bee But as for those matters whiche are for our saluation and for the instruction of our liues they are most easie to be read knowne and vnderstood euen of the meanest and simplest that search thereafter in all humblenesse of minde The second principall matter which I noted vnto In them ye thinke to haue eternall life you in this portion of scripture wherehence my text is taken is the effectuall reason to moue vs to performe the commandement of our Sauiour Christ Search the scriptures The commandement is great For in them ye thinke to haue eternall life And they are they that testifie of me Health is more to be desired then wealth and a man will giue all that he hath for his life yet the life here spoken off doth farre excéede this life as farre as the heauen doth the earth and the way to procure that life is more easie then to preserue this mortall and transitorie life No way so easie as to search and finde to read and to be comforted to vnderstand wherein true life consisteth and to enioy it And because we should not finde this easie way and to kéepe vs from all searching therefore the diuell caused the word to bee closed vp in an vnknowne tongue and in the meane time we were carried away with vanities and held in darknesse and ignorance lest when we should heare others or read Gods word our selues we might vnderstand and beléeue that so we might be saued He blinded the world and cast a mist of ignorance before their eyes and kept away the comfortable sunshine of the word hindred the message of glad tidings and carried away the light of the glorious Gospel of Christ in a cloude that it might not comfort our hearts consciences that we might not be partakers of the blessed benefits of God toward vs in Christ Iesus As the forgiuenes of our sins the fauour of God a holy life a quiet conscience a stedfast hope of euerlasting life and of the ioyes that are to come We were hindred from this searching that we should not tread the right way to euerlasting life and saluation but that we should goe a by way to euerlasting death and condenmation In the latter times there shall be many false teachers so that if it were possible they should deceiue the verie elect And this deceit is no meane sleight but the indaungering of our soules that we shall neuer be partakers of euerlasting life And therefore we are willed to trie the spirits to trie such false teachers by the touchstone of Gods word and to examine their doctrine whether it be agréeable to the scripture Search the scriptures for in them ye shall haue life that is ye shall be assured that ye shall not be deceiued in the way of life Therefore the scripture may be compared vnto the starre that led the wise men vnto Christ so that when they came where he was it stood still Musicke doth not onely alaie raging and furious mindes but doth drawe them also to a further desire thereof so the word of God doth not only asswage and beate downe the euill inclinations of our hearts but also bréedeth in vs a minde to order our steppes aright to liue well to refraine from
the iniuring and oppressing of our neighbours to do good to all and by little and little it draweth vs not onely to the loue thereof but euen with an earnest purpose of mind we are therby wonne to take that way that leadeth to euerlasting life For it mortifieth our sinfull desires by shewing vs the It mortifieth sinfull desires bitter punishments that remaine and that they shall neuer enter into the kingdome of God that are led by them Let not sinne raigne in your mortall bodies for the wages of sin is death that is the euerlasting death of bodie soule Know ye not that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherit the kingdome of God God is not mocked for what we sowe that shall we reape for he that soweth to his flesh and followeth his fleshly desires shall therehence reape corruption and woe but he that soweth to the spirit shall of the spirit reape life euerlasting For we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that hee hath done whether it be good or euill And blessed are they that doo his commandements that their right may be in the trée of life and may enter in through the gates into y◠Citie For without shall bedogs inchanters and whoremongers and murtherers and Idolaters and whosoeuer loueth or maketh lies Finally to whom it shall be said Depart from mee ye cursed into euerlasting fire prepared for the diuel and his angels It abateth and restraineth sin within vs as we reade Psal It worketh bettering 119. I haue hid thy word in my heart that I might not sinne against thee Through the reading of thy word I got vnderstanding therefore I hate all wicked waies Yea they that are godly minded and painful and diligent in searching the scriptures with a desire by Gods grace to profit by them they for the most part bring foorth such plentifull good fruit to godward and such an vpright conuersation to the world that in their faith beliefe to God and in their life to men they séeme in a maner blamelesse without fault although indéed while we liue in this world we are compassed with many infirmities and greatly pressed with the burthen of our sinnes which doo so hang and cleaue so fast vnto vs. By the reading whereof and the working of Gods good spirit in our hearts and consciences and in our liues and conuersation wee beginne to bee altered and chaunged into that which wee reade And we become daily lesse and lesse proude lesse wrathfull lesse couetous and lesse desirous of worldly and vaine pleasures And daily forsaking our olde vicious life we encrease in vertue more and more Well therefore may the word of God Iames 1. 21. be called a sauing word which is able thus to saue vs by bringing vs in hate of sinne and bréeding in vs the loue of God and all goodnesse So that we may say with the Prophet Dauid Thy word is the verie ioy of my heart It teacheth vs to be heauenly minded and to prepare our selues to heauen by setting the vanities of the world Prepareth vs vnto heauen before our eyes and the ende of the worlde and howe we should watch against that time that we be not condemned with the world Loue not the world saith Saint Iohn nor the things that are in the word For the loue of the worlde driueth out the loue of God but he that regardeth the word of God and fulfilleth his will abideth in GOD for euer whereas the world and all the vanities thereof doo perish and fade away 2. Pet. 3. 10. 11. The day of the Lord meaning thereby the latter day will come as a théefe in the night in the which the heauens shall passe away with a noyce and the elements shall melt with heat and the earth with the workes therein shall be burnt vp Séeing therefore that all these things must be dissolued what manner persons ought we to be in holy conuersation and godlines being prepared to heauen and heauenly minded Take heed to your selues watch and pray continually that ye may escape those things that shall fall on the world and that ye may stand before the sonne of man not tremblingly but with great ioy and comfort Aduersitie misery crosses and troubles through griefe VVorketh patience in all worldly miserie◠and thought cast many away but they that are practised in reading the word of God know that there is nothing more auaileable to lift vp our hearts to Godward and to settle our mindes there whereas true ioyes are to be found then is the reading of the word of God Many fret and fume and vexe themselues when losse of goods and friends and other such worldly helpes doo ouertake them but the word of God doth bréede a quiet and contented mind as to say with Iob Naked came I into the world and naked shall I go out The Lorde hath giuen and the Lorde hath taken away blessed be the name of the Lord And to say with the Apostle Saint Paule Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content and I can be abased and I can abound euery where in all things I am instructed both to be ful to be hungry and to abound and to haue want all which I am able to do through the helpe of Christ which strengthen me Godlines is great riches and a contented minde passeth all resoluing with our selues according to the direction of Gods word that God worketh all for the best to them that loue and feare him That which doth ouerthrow some and cast them in their graues through the fault of their owne impatient minds worketh wonderously in other some which haue recourse and séeke counsell in Gods word as to ioyne them vnto God and to bring them out of the loue of the world and all the vanities thereof And as he wisheth to the Colos so let vs desire that we may be strengthened through his glorious power vnto al patience with ioyfulnes giuing thanks vnto the father who hath requited all griefs and troubles all losses all miseries with a farre greater recompence in this that he hath made vs méete to be partakers of the inheritance of the Saints in light As the word of God doth strengthen vs in all worldly Maketh vs indure persecution death it selfe miseries to take all things with a contented and patient minde so euen in the losse of our liues for the defence of a good cause and Gods truth it moketh vs ioyfull and excéeding glad As some when they were whipped and scourged for the profession of Christ endured it with ioyfull mindes and praising God that they were counted worthie to suffer for his truth Reioycing in
1. 1. 2. Ios 1. 8. Mat. 13. 23 That more delight be found And often must the land be til'd To make a perfect ground Causes why men vnderstand not the Scriptures Naturalll blindnesse Worldly wisedome No loue and hartie affection to reade the Scriptures A forestalled and preiucate minde An vnrepentant heart They read not to mend their liues and edifie their soules Necessary rules to vnderstand the Scriptures Praier that Gods spirit may take away our blindnesse To deny our selues A mind desirous to learne A renued and reformed heart A mind wholy setled on the loue of God The principall scope the glory of God the amendment of our liues and maners and the reformation of our errours Causes why we do not take profit by the Scriptures Slacknesse in reading Ignorance of certaine words and names Ignorance of the chiefe drift of the matter Ignorance of the effect of the law and the Gospell To erre from the rule of faith contained in the Creede and from the consent of scriptures by extrauagant opinions which haue not warrant in the word Contempt of Interpreters and godly Ministers whose learning and reading is sufficient to instruct thee to satisfie and resolue thee Of God Exodus 34. 6. 7. So the Lord passed before his face and cried The Lord the Lord strong mercifull and gracious slow to anger abundant in goodnesse and truth Reseruing mercy for thousands forgiuing iniquitie and transgression and sinne not making the wicked innocent SImonides a learned and wise Philosopher being on a time demanded what God was gaue not any suddaine answere but tooke a pause and stood much in doubt what answere to make At last perceiuing with himselfe that he was vnable presently to resolue the question desired a day longer to thinke on the matter which time being expired and his answer looked for he desired two daies more At the two daies ende being vnreadie as before he prolonged to giue his iudgement and still doubled the time Wherupon the other maruelling and desirous to know the cause wherfore he refused to answer séeing he could delaie the time no longer but that he must néeds speake somewhat He burst forth into these words saying The longer I consider of it the more darke your question séemeth to be to me and more intricate For it laie not in his wisedome nor in the wisedome of any man to comprehend the infinit nature of God Canst thou measure the earth or sounde the depth of the sea or perfectly discerne how high the heauen is from the earth If these matters be vnpossible vnto thée much lesse shalt thou be able to set downe what God is who filleth the heauen and the earth and all places Which thing when thou settest thy selfe about to knowe it is as if thou were placed in the midst of a labyrinth or maze wherein thou maeist goe too and fro and when thou thinkest thy selfe almost out then art thou intangled as if there were no end The longer wee muse vppon this mistery to know what God is the longer we may and yet neuer the nearer So that we may say as the Astrologians and Chaldeans answered King Nabuchadnezer It is a rare thing and none can declare it vnlesse it bee God himselfe whose dwelling is not with flesh More safe therefore it were only reuerently to think of God his sacred and incomprehensible maiestie and not to medle with so waightie a matter but that it hath pleased God himselfe to vtter the same to his seruant Moses and so to all posteritie For as God did not shewe his maiestie vnto Moses when he desired to sée him but only his hinder parts so also bicause Moses had not the capacitie to cōceiue the nature and essence of God therfore he let him vnderstand what he was by his properties and qualities in these words The Lord the Lord strong mercifull and gratious slow to anger and abundant in goodnes and truth Reseruing mercy for thousands forgiuing iniquitie and transgression and sin and not making the wicked innocent This Text standeth especially vpon these two principall points his iustice and his mercy which are the two notable effects of his nature and wherunto may be referred all that is spoken of him in the scriptures Which here in a fewe words is liuely set downe and described Of the which we may consider in order as they lye nothing vnto vs these fiue thinges First his sacred Maiestie and the force of his power Secondly his gentle disposition inclined rather to mercie Thirdly how hée vseth all meanes to kéepe vs in his feare and loth that any should offend Fourthly howe hée offereth and performeth mercy vnto sinners Fiftly his holy and righteous nature abhoring and punishing wickednesse These wordes which I haue reade vnto you did God giue forth of himselfe vnto Moses at the deliuery of his lawe principally to strike a maiestie and reuerence into the hearts of the people that they might haue care to fulfill his lawe and not to set light by it For although God did shewe himselfe so friendly and so fauourable vnto his people yet would hee not haue them too much to presume Therefore hée vseth a maiestie to remoue all contempt For as by nature wée are giuen to disdaine and to despise and are most prone vnto contempt so was it most requisite that this meane should be vsed to restraine and bridle our disordered nature The experience whereof we may sée in children toward their parents For the familiaritie which parents vse to their children doth make them lesse to be regarded And if their parents doo commaund them to doo any thing they will grudge thereat whereby they growe to such boldnesse that this familiaritie dooth bréede within them an inwarde kinde of contempt But if in their countenance iesture and all their behauiour the parentes shewe a gouernment agréeable to their estate to holde their children in dutifull subiection then will they vse great reuerence vnto their parents and stande in awe of them and in willing sort will be most readie to obey In like sort God would not haue his people so much to presume of his fauoure and good will toward them as though they could vse the same at their will and being his creatures they should lift vp themselues as though they were equall to their Creator But being their God and their Creator therby they should vnderstande that his moste highe supremacie was so great aboue them that by righte and authoritie hee mighte commaunde them To plante in their heartes suche a dutifull care as was méete and conuenient For nothing dooth sooner abrogate and abolish the waightie consideration of lawes which is the bond of ciuilitie and societie among men then contempt and againe nothing can more confirme and establish them then a dutifull care ioyned with reuerence Therefore had God an especiall regard of the estimation and reuerent account of his lawe least the Maiestie thereof togither with his authoritie might be neglected and little set
by Sanctifie the Lorde of hostes and let him be your feare and let him be your dread saith the Prophet Esay 8. For loe he that formeth the mountaines and createth the wind and declareth to man what is his thought which maketh the morning darkenesse and walketh vppon the high places of the earth the Lorde God of hostes is his name And therefore hée may iustly and that with a maiestie report himselfe vnto his people The Lord the Lord. Euen high and terrible and a great King ouer all the earth who is greatly to be exalted in the congregation of Princes For the Lorde is a great God and a great King aboue all Gods the Lord hath prepared his throne in heauen and his kingdome ruleth ouer all Greatnes and power and glorie and victorie are his hée excelleth and is most mightie he is the Lorde and his name is most glorious the earth is his footestoole and hee is higher then the Kinges of the earth who are but his vassalles And saith the King Nebuchandnezer vnto Daâ—iel Cap. 2. I knowe of a truth that your God is a God of Gods and the Lord of Kings Pharaoh also the King of Egypt who so gréeuously persecuted the Israelites was driuen so to confesse in that hée spake vnto Moses that he would pray vnto the Lord for him to take away those gréeuous plagues wherewith hée was iustly punished for his disobedience and hard heart against the Lorde By which his punishment of the highest in the earth and as it is in the Prouerbes of Salomon Although they be mightie on earth yet are there mightier then they by which his punishment he declareth himselfe to be the onely Prince the King of Kings and Lord of Lords Which thing the example of Sanehereib the King of Ashur can well testifie whom the Lord withdrew from the siege and slaughter of his people and put a hooke in his nostrils and turned him backe the same way he came and caused the Angel of his wrath to sley a hundreth foure score and fiue thousand of his souldiers Although Rabshakey his Ambassadour in his be halfe gaue forth these words Heare the words of the great King the King of Ashur Thus saith the King Let not your King Hezekiah make you trust in the Lord saying The Lord will surely deliuer vs for who are they among all the gods of the nations that haue deliuered their land out of mine hand that the Lord should deliuer Ierusalem out of mine hand But as you heard his souldiers were slaine himselfe was driuen to flight and furthermore as he was worshipping his Idole god Nisroch Adramelech and Sharezer his own sonnes flew him with the sword and escaped they flew this great King the King of Ashur The Lord raigneth let the people tremble he sitteth betwéene the Cherubins let the earth bee moued I make a decrée saith King Darius that in all the dominion of my kingdom men tremble and feare before the god of Daniel for he is the liuing god and remaineth for euer and his kingdome shal not perish and his dominion shall be euerlasting King Nebuchadnezar to iustisie the Lord in these words The Lord the Lord did extoll and magnifie the King of heauen praised and honoured him that liueth for euer whose power is an euerlasting power and his kingdome is from generation to generation And this did the King confesse after that he had felt the mightie hand of god and his power Let the spirit of Princes be subiect vnto the Lord that euen the chiefest with the lowest may acknowledge this soueraigntie that he is the onely Lord who is highly to be praised and greatly to be feared for glory and strength are before him Wherfore giue vnto the Lord ye families of the people the glory of his name giue vnto the Lord the power which is due vnto his maiestie When the lion roareth all the beasts of the forest tremble and when god commaundeth who will not obey If the Captaine that hath authoritie ouer his souldiers may say to one Go and he goeth and to another Come and he commeth and to his seruant Do this and he doth it Shall not we be as ready when the great Captaine the Lord of hostes shall charge vs If the seruants shall be diligent to fulfill their maisters will to how at his beck and to make haste when he calleth shal not we yéeld our selues to the obedience of our Lord maister which dwelleth in the heauens who hath the Angels at commandement and whose creatures we are who hath more authoritie ouer vs in the wide compasse of his dominion then hath the maister ouer his seruant within the circuit of his house The seruants that are disobedient may flie from their maisters displeasure and escape but if we be rebellious we cannot auoid the anger of the Lord. His eies are in all the corners of the earth neither is there any place wherein we may be frée if it please God according to our deserts to strike vs. Looke what the Prince may do among his subiects much more in the highest degrée may the lord of the whole earth do among vs. Many lawlesse people may resist that which the King commandeth although it may not be resisted by the authoritie of his crowne and dignitie yea furthermore may put the king in hazard but the authoritie of the highest King is such that he maketh the stoutest heart to tremble wel may they murmure grudge and set them selues in defiance against him but they shal be able to do no more although they were as mightie as the diuels in hell they shal no whit preuaile A consuming fire shall go before him the mountains shal be al in a smoke the earth shal tremble at his presence and the wicked yâ— disobey his commandements resist his wil and are as far as they dare at defiance shal in their time hide themselues in the holes of the rockes and wish yâ— the mountains might fall vpon them And then shall they know how yâ— he onely is the lord that he hath authoritie to command and yâ— they were bound to obey In diuers places of the holy scriptures in the prophecies of his seruants and messengers by whom he declared his wil and whom hee gaue in commandement to deliuer his message vnto the people when they speake of any matter of waight they vse these words Thus saith the Lord. To put yâ— people alwaies in remembrance of his high soueraigntie and authoritie ouer them As in the Prophecie of Ieremy the Lord saith vnto Ieremiah thou shalt say vnto them Thus saith the Lord If ye wil not heare me to walk in my lawes which I haue set before you and to heare the words of my seruants the Prophets whom I sent vnto you both rising vp early and sending them and will not obey them Then wil I make this house like Shiloh meaning that his Temple and his Church shuld be forsaken and the priests deliuered vp to the sword
and I will make this Cittie a curse to all the nations of the earth The destruction of this Citie shall be a matter of feare and wonder and shall be continually in euery mans mouth as an example of the reuenge that the lord hath wrought Worship the lord in the glorious Sanctuary tremble before him all the earth Say among the nations The lord raigneth surely he shall iudge the people In the tenth Chapter to the Hebr. The Lord shal iudge his people Before whose iudgement seate we shall all appeare to receiue those things which we haue done in our bodies according to that we haue done whether it be good or euill As the wise man in his booke called Eccle. putteth vs in mind Reioyce ô yoong man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thy heart and in the sight of thine eyes but knowe that for all these thinges God will bring thee to iudgement If thou set light by and disobey that which I command thee I am the Lorde thou shalt not escape when I shall shewe my selfe from heauen with my mightie Angelles in flaming fire rendering vengeance and paying euerie one according to his desertes The Lorde the Lorde shall appeare in glorie when hee commeth to iudgement and all his holie Angels with him And before him shall be gathered all nations and he shall seperate them one from an other as a shepheard seperateth the shéepe from the goates and he shall set the shéepe on his right hand and the goates on the left Vnto the goates that is to them that haue disobeyed him he shal say Depart from me ye cursed into euerlasting fire which is prepared for the diuel and his angels And if god spared not the angels that had sinned but cast them downe into hell and deliuered them into chaines of darknesse to be kept vnto damnation and spared not the old world but brought the floud vpon the vngodly and turned the Citties of Sodome and Gomorra into ashes coÌ„demned them and ouerthrew them and made them an ensample vnto them that after should liue vngodly Surely the Lord as yet and from this day vnto the end of the world will reserue the wicked and vniust vnto the day of iudgement vnto punishment The Lord shall consume them with the fire of his wrath and render vppon their heads their owne waies and they shall knowe how true and certaine this is that he is the Lorde For in his hand is a cuppe and the wine is redde it is full mixt and he powreth out of the same Surely all the wicked of the earth shall wring out and drinke the dregs thereof Therfore are we willed to lead our liues before the Lord in feare and trembling considering how dreadfull the Lord is As saith the Prophet Dauid My flesh trembleth for feare of thee and I am affraid of thy iudgements Knowing therfore the terrour of the Lord and his fearfull iudgement we perswade men that they haue a diligent regard to that which the Lord hath commanded And séeing that the Lord shall come in such dreadfull maner to iudge the vngodly and disobedient what maner persons ought we to be in holy conuersation and godlinesse And being fully perswaded thorof let vs be diligent that we may be found of him without spot and blamelesse And let vs marke what is written in the last words of the book of Salomon called Ecclesiastes his words are these Let vs heare the end of all Feare God and keepe his commandements For this is the whole dutie of man For God wil bring euery worke vnto iudgement with euery secret thing whether it be good or euill Thus much you haue heard concerning his sacred and Strong fearefull maiestie wherein also the force of his power doth shewe it selfe and yet it is further expressed in that hée is said to be strong Which especially is to be séene in his punishments where I might bring in manifolde and infinit examples of plagues against the wicked procéeding from his iust anger whereby the Lord hath shewed his mightie power and declared his maiestie to be most dreadfull and full of force As among the rest were most notorious the drowning of the old world and the burning of Sodome and Gomorrha with fire and brimstone from heauen This his mightie power did not the Lorde make knowne onely to straungers but euen to his owne people in making the earth to open and swallow vp some the fire to burne and consume others a mightie great plague to make a riddance of them firie serpents to sting them to death for their murmuring and rebellion that they also might confesse and acknowledge the mightie power of the Lord. And to declare howe strong hee is he maketh mention of his thrée great plagues the Sword and Famine and the Pestilence wherby not a fewe but thousands and infinit multitudes perish when it pleaseth God to strike by them as we may read in diuers places of the scriptures well knowne to them that are but meanely séene in them Againe this is a great argument to proue how strong he is that when one punishment is sent and past and gone he can send another and another in the necke of the same and still increase his power by adding and doubling and multiplying For as his mercies haue no ende so his iudgements cannot be numbred And where his anger is â—â—â—led there his power groweth stronger and stronger In the Prophecie of Iere. cap. 15. 2. 3. The Lord instructeth the Prophet what he shall answere the Iewes that had so greatly prouoked his wrath And if they say vnto thée Whither shall we depart then tell them Thus saith the Lord Such as are appointed vnto death vnto death and such as are for the sword to the sword and such as are for the famine to the famine and such as are for the captiuitie to the captiuitie And I will appoint ouer them foure kinds saith the Lord. The sword to sley and the dogs to teare in pieces the foules of the heauen to deuouâ— and the beasts of the earth to destroy He might haue gone further in reckoning vp his plagues and neuer bene wearied in throwing downe his thunderbolts That proud and hard hearted king Pharaoh that said Who is the lord that I should heare his voyce I know not the lord The lord that he might make manifest his power shewed himself to this wicked king in diuers plagues punishments Which were such that one excéeding an other one was more greeuous then an other The waters of his land being turned into blood the earth couered with frogges the dust of the earth chaunged into lice the aire replenished with great swarmes of flies the hand of the lord was vpon their beasts and cattle and they died by a mightie great murrain there came a scab-breaking out into blisters vppon man and vppon beast the lord sent lightning and thunder and haile mixed with
continue constant But this is one of the vnchaungeable properties of god as to be stedfast in his promises According to that of the Apostle Saint Iames 1. 17. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights with whome is no variablenesse neither shadowing by turning All his promises are yea and Amen that is to say certaine truthes For as he is aboundant in goodnes so also is he aboundant in truth God is alwaies mindful of his promise although it bee to a thousande generations As the Psalme doth testifie concerning the Israelites That God remembred his holy promise and Abraham his seruant For as he promised that his séed shuld increase into multitudes so also was it his promise that they shuld possesse the gates of their enemies For although they were a long time euil intreated and held vnder cruell slauery and bondage yet God for his promise and mercy sake at length did set them frée And brought them into a good and plentifull land flowing with milke and honie and abounding with all Gods blessings but so that it pleased God to trie them by many extremities Wherein our fraile nature is too weake for if god do not performe when we looke for it wée are readie straightway to say Is the promise of the Lord come to an end and hath he forgot to be good and gratious Should we receiue good at the Lords hand and not euill saith Iob And is it not for vs to wait and staie the Lords leisure And although many fall away for want of present performance yet let not vs doubt the goodnesse of God which is a sure staie in the time of néed if we be stedfast in hope and not too impatient in trouble And why should not we wait for the goodnesse of god although our miseries be great Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine If God for diuers necessary considerations regarding that which is most for his glory and our good do withdraw his helpe in this world yet he requites it in an other world graunting vs a better matter then we can desire of him And so it falleth out that when we thinke his promise doth vs least good then doth it turne to our best aduantage and greatest comfort requiting earthly miseries with heauenly ioyes So excéeding good is he vnto vs by vsing all meanes to kéepe vs in his feare and so doth hée helpe and staie vs lest we should fall away from him Yet fraile flesh is readie to fall away euery houre and 4 doth often fall away for all gods goodnes neuerthelesse the Reseruing mercy c. mercy of the Lord is such that he lifteth vs vp againe As the Psal 90. 3. saith When we are fallen into destruction yet the Lord hath a comfortable word and biddeth vs Come againe The Lord hath mercy in store and his goodnes is so great that he reserueth mercy for vs. It is too manifest that there are but a fewe that cleaue to the Lord and again that infinit thousands cast themselues away yet is the Lord so pittifull that he reserueth mercy for thousands The day of his wrath last iudgement is but one day but he delaieth that day many a thousand daies yéeres because he would Offering mercie haue no man perish but all to come to repētance Reseruing mercy by offring repentance saying At what time so euer a sinner repenteth him of his sinnes from the bottome of his heart I wil put out all his wickednes out of my remembrance saith the Lord. If the wicked wil return from all his sinnes that he hath committed and kéep al my statutes and do that which is lawfull right he shall surely liue shall not die And in an other place if he returne he shall saue his soule aliue Euery where in the scriptures doth God shew forth his mercy by his seruants the Prophets warning his people early late in season and out of season Yet as the raine that falleth vpon the barren ground hath no effect so the mercy of God being offered doth not alwaies enter into our hearts Yea so hard a matter it is euen for those which pertaine to God to receiue his mercy offered that vnlesse God himself do turne their harts by giuing them repentance they shuld Giuing repētance neuer be saued What then shal we say to them that are left in their sinnes Surely as he is mercifull to his seruants so his reuenging hand is vpon the vngodly For on them he will raine suares fire and brimstone as saith the Psalme The more the God did offer mercy vnto his people the more they did refuse it Neuerthelesse saith God Psal 89. My mercy will not I vtterly take away nor suffer my truth to faile According as the Prophet Esay remembreth Except the Lord of hosts had reserued vnto vs euen a smal remnant we should haue bin as Sodom and should haue bin like vnto Gomorrha Euen as a firebrand is taken out of the fire halfe burnt so doth the Lord reserue mercy euen when we deserue destruction and so it fareth with vs as with a théefe who is brought to the gallowes to suffer death with the halter about his neck yet by som extraordinary fauour is saued Doubtlesse by our sin desert al are lost and in the way of damnation but yet by the mercy and fauour of god whē many are left in their sins and sent to eternal punishments some after a wonderfull sort are saued And y◠which is more to be wondred Sauing thousands at euen thousands are saued As we read in the Reuelation of S. Iohn of such a Tribe wer sealed 12. thousand vntil it came to many thousands yet in respect of many other also y◠shal be saued they are but a few thousands Reseruing mercy for thousands as it were by a thousand meanes For A pluralitie of Gods mercies there is a pluralitie of gods mercies and more waies hée hath to bring vs vnto him then we can wel consider of Hée calleth vs vnto him by offering repentance he assisteth vs with his grace to do good moueth our mindes inwardly by infinit good inspiratiōs giueth vs space to repent by diuers occasiōs opportunities incouragements allureth vs outwardly with exhortations promises Feareth vs by his gréeuous punishments shewed vpō others for an example laieth gēlle correctiōs vpō vs as pouerty aduersitie losses sicknes threatneth vs with eternal death least we should vtterly be lost destroied with others Yet further are ther his preuenting mercies whereby he either vseth meanes to withdraw vs from our wickednesse or hindereth and stoppeth the euill intents of the diuell and the worlde kéeping vs from euill company and from euill counsell arming vs and giuing vs strength against them So soone as we rise in the morning we go
reioycing alway before him She is the breath of the power of God and a pure influence that floweth from the glory of the Almightie She is the brightnesse of the euerlasting light the vndefiled mirrour of the maiestie of God and the image of his goodnesse Which being one she can do all things and remaining in her selfe renueth all In the beginning was the word and the word was with God and that word was God The same was in the beginning with God Al things were made by it and without it was made nothing that was made In it was life euen the life of all gods creatures quickning and preseruing all things and in great wisedome disposing all things in their due order So that the wise man might well call it the delight of God which sitteth about his throne and the bewty of all his creatures through the beholding wherof it pleased God to pronounce and say That all things that were made were very good and in respect of their workemanship excellent This also is woorthie the marking in the worke of gods creation that whereas in the workes of all earthly creatures there is labour and sweate and wearinesse god by his almightie power brought this wonderfull matter to passe with great ease with great delight and ioy It was no more with him but his word and his commandement onely it was his will it should be so At whose will and word and commaundement as all the liuing creatures were made which he in his infinit wisedome thought good off so also might hee haue caused many more to bee made and created not because he was a weary of his worke but because hée thought it not expedient Yet some may thinke that Gods Creation was a laboure vnto him and a wearisome labour because we reade that he rested the seuenth day from all his worke which he had made VVhich he did not because he fainted as it were vnder the burthen of so waightie a businesse for it was neither a businesse nor a matter of waight nor a burthen vnto him or for his ease and refreshing but onely for his delight and further contentation but only because it was his will and that it so pleased him The easinesse of this woorke is so muche the more to be wondred at not onely that it was without paine and wearinesse but also that he did both vndertake and finish the same of his owne accord and of himselfe without any other helpes and meanes Nothing excellent nay if it be neuer so meane that is done on the Earth but hath great helpes The Citie and the Tower which Nimrod and his company went about to build the top whereof they purposed should reach vnto the heauens a mirrour to the worlde if it might haue bene finished was it done by one or by two No an infinit multitude put their heades and their hands to it and all little inough There were Carpenters and Masons and suche as should make bricke and burne it in the fire there were maister deuisers and maister builders and inferiour drudges and a number of labourers as thicke as the swarmes of Egypt They laboured all ioyntly with heart and hand heauing and shouing toyling and sweating and all to no purpose to their great griefe and discontentment for all was dasht How were the Pyramides of Egipt those famous monuments erected and set vp as easie think you as if one stone might be laide View the building but of a smal cottage and say what a busie piece of worke it it But with God was no such thing he was all alone and there was none other he begunne it and he brought it to passe hée commaunded and neuer laboured he created and neuer rested vntill all was as you sée The night and faintnesse come vppon man and hée must of necessitie leaue off That creature which hath not his rest cannot continue his strength to labour When the Sunne riseth man goeth foorth to his woorke and to his labour but how long If sixe or seuen houres togither without some foode and some refreshing it is a maruell but if hee continue vntill the euening hée can staie no longer at it for the weakenesse of his bodie will not suffer him and the light of the day is closed vp with night and darknesse Againe the woorkes of men may haue manie chaunges before they come to perfection and the workeman himselfe may bee displeased at his worke and beginne anewe but GOD as hee is vnchaungeable so euen at the first was his worke perfect without any alteration VVho hath made the earth by his power and established the world by his wisedome and hath stretched out the heauen by his discretion Ier. 10. 12. Furthermore in the maner of Gods creation this is All good not the least and meanest thing to be considered of That all that God made was good And God sawe all that hee had made and beholde it was verie good Euery thing in his order and in his kind perfect and absolute as saith the Prophet Moses though not durable and alwayes to continue No maruell then if the learned did name the worlde to bee bewtie séeing God himselfe after hée had created all sawe that they were verie good Also because the maiestie wisedome and power gods workmanship did giue a grace to euery thing to adorne it and to set it foorth to the commendation of man The works of the Lord saith the Psalme are great and worthie to be praised and had in honor which also are sought out of all them that haue pleasure therein All the workes of the Lord saith the wise man are good and he giueth euery one in due season and when need is So that a man néed not say this is worse then that For in due season they are all worthie praise And therefore praise the Lord with whole heart and mouth and blesse the name of the Lord who vpon all his workes hath powred foorth his blessings and hath made the wise and godly to beholde it although this knowledge be kept from the wicked who in no sort are worthie to be partakers either of gods goodnesse or of his blessings and comforts None are so set to dispraise and discommend and to disdain at gods workes and his creatures as the wicked which are readie to finde fault where they haue no cause and to despise that whereof they sée no present vse and to curse and abhorre those creatures whereby they may haue any hurt or hinderance Yet certain it is that god hath made nothing that hath any fault although many a gracelesse people thinke so which are destitute of wisedome For the one commendeth the goodnes of the other and who can be satisfied with beholding gods glory in them For through him all things are directed to a good end Many creatures séeme to be created hurtful and some wil say what good is in them Doubtlesse god forelawe that the earth should be filled and inhabited with two sorts of people the
he had created them wondring as it were with himselfe that so great wickednesse should ouergrow and ouerwhelme his excellent goodnesse as though light had bene put out in vtter darkenesse and life for euer swallowed vp of death For after a while God sawe that the wickednesse of man was great in the earth and that all the imaginations of the thoughts of his heart were onely euil continually Then his mercy and his wrath did strine togither now for pittie he mourned and then in iustice he thought vpon punishment to destroy them from the face of the earth All the workes of God were verie good but let vs be hold yâ— works which are now brought into the world which being neuer made by God are crept in by the diuels malice and mans corruption as breaches and blots of Gods order and of his good creation Such are sinne deformitie confusion tyrannie calamitie death and destruction Which workes deserue hatred and lamentation and are farre from praise and commendation For they are the horrible deprauation of the order first made by god For god hath not made death neither hath he pleasure in the destruction of the liuing For he created all things that they might haue their being and the generations of the world are preserued and there is no poison of destruction in them Concupiscence is not of the father but of the world Sinne came of the diuell Death through sinne The Diuell the father Sinne the mother and Death the childe the childe of perdition and euerlasting condemnation 3 The third and last matter of waight which I gaue you The vse and end of Gods creation and of his creatures to consider of was the end and vse of Gods creation why and wherefore all his creatures were made Which is twosold First and principally herein God regarded his owne glory Secondarily and consequently the vse and benefit of mankind The Lord hath made all things for himselfe saith Salomon which the Prophet declareth in these words The heauens declare the glory of God and as yet is more plainly expressed in the wordes of the Apostle writing to the Romanes Chapter 1. 20. For the inuisible things of him that is his eternall power and Godhead are seene by the creation of the world being considered in his workes But so vaine are men by nature and ignorant of God that they cannot know him by the good thinges that are séene neither consider by the workes the morkemaister For they haue thought the fire or the winde swift aire or the course of the starres or the raging water or the lights of heauen to be gouernours of the worlde and gods Who though they had such pleasure in their beautie that they thought them gods yet should they haue knowne how much more excellent he is that made them For the first authour of beautie hath created these thinges Or if they maruelled at the power and operation of them for in his creatures God sheweth his power yet should they haue perceiued thereby howe much hée that made these thinges is mightier For by the beautie and greatnesse of the creatures the Creator being compared with them may bee considered Hée walketh vppon the cloudes and bringeth the windes out of his treasure hée ruleth the raging of the sea the Lorde God of hostes is his name hée is the Lorde of power Which is partly séene in the thunder and lightening whereat not only the cruell beastes of the forrest doo tremble but euen the hearts of wicked men which are giuen to dishonour and to blaspheme God doo quake Which is the feare of all creatures and the amazement and astonishment of the whole world The foolish gods of mortall men what power haue they in their woorkes or what glorie One hath a scepter and cannot rule an other hath a sword in his hand and cannot wounde his enemies or defend his friendes or saue himselfe but GOD sheweth his power and glorie heerein by destroying his enemies out of heauen and thundering vppon them For as the Prophet Samuell â—â— Sa. 7. 10. offered the burnt offering the Philistines came to fight against Israell but the Lorde thundered with a great thunder that day vpon the Philistines and scattered them so they were slaine before Israell But more fearefully hée shewed his power by this meanes against the Egiptians Exodus 9. 23. For when Moses stretched out his rodde towardes heauen the Lord sent thunder and haile and lightning vppon the grounde and the Lorde caused haile to raine vpon the land of Egipt So there was haile and fire mingled with the haile so gréeuous as there was none the like throughout all the land of Egipt since it was a Nation And the haile smote throughout all the lande of Egipt all that was in the field both man and beast also the haile smote all the hearbes of the field and brake to pieces all the trées of the fielde This is not vsuall but then it was for his glorie Moreouer God shewed his glorie his power and his might to his owne people to strike a feare into their hearts and that they should not transgresse his lawe For at the deliuery of his lawe he shewed his terrible maiestie by thunder and lightning by fire by a cloude and darkenesse So that the people said Beholde the Lorde our GOD hath-shewed vs his glorie and his greatnesse and we haue heard his voyce out of the midst of the fire Yea when they sawe the thunders and the lightnings and the sound of the Trumpet and the mountaine smoaking they fledde and stood a farre off The Prophet Dauid prayeth that God would be reuenged of them Cast forth thy lightning saith hée and teare them shoote out thine arrowes and consume them And in an other place as hee speaketh of the thunder The Lorde thundred out of heauen and the highest gaue his thunder hailestones and coales of fire so hee speaketh also of his lightening Hee sent out his arrowes and scattered them hee cast foorth lightenings and destroyed them The heauens declare his Godhead by the creation of those beautifull creatures whiche the Heathens haue taken for Gods the Sunne the Moone and the starres his Godhead and his goodnesse in sending downe raine and showers and causing fruitfull seasons to fill our hearts with ioy and great gladnesse According to that of the Prophet Ieremy cap. 14. 22. Are there any among the vanities of the Gentiles meaning their idoles and silly gods that can giue raine or can the heauens themselues giue showers Is it not thou ô Lorde our God Therefore we will wayt vpon thee for thou hast made all these things The extraordinary course of Gods creatures when it pleaseth Almightie GOD so to worke dooth wonderfully set foorth his glorie How should the fire loose his strength and forget to burne as we reade of the thrée children that were cast into the firie furnace which was made excéedingly hotte and yet they were not hurt nor any smell of fire about their
garments How should the sea part it selfe and stand vpon heapes as it did to giue the children of Israel passage and to set them frée from their enemies Howe shoulde the earth open and swallowe vp people as it hath done to execute Gods iust iudgements An example whereof wee haue in Corah Dathan and Abiram and since their time hath bene séene in the worlde Howe should all this come so to passe vnlesse onely it were to set foorth the glorious and fearefull name of the Lorde This made the people to wonder at the great power and might of our Lorde and Sauiour Iesus Christ in taming the raging of the Sea and breaking the extreame force of the blustering windes For hee rebuked the winde and the waues of water and they presently ceased and it was calme againe as before And all they that sawe and behelde the same were sore amazed and sayd Who is this that commandeth both the windes and water and they obey him Glorifying God because they neuer sawe any such thing The hurtfull creatures that God hath made euen by them his glorie doth more appeare The white hath a fairer shewe being compared with blacke the comfort of the daie is made more manifest by considering the discomfort of the night and darkenesse after sicknes wée are more thankefull for our health and hurtfull creatures do make vs more to estéeme the benifit of gods goodnes in the helpe of those creatures which are for our vse and profit For God in great wisedome hath made as well hurtfull things as others that by contraries a fuller knowledge might grow in man to the praise of God that hath done all so well Concerning which hurtfull creatures let vs not be too rash but bridle our thoughts with wisdome and moderation For although presentlie and at the verie first sight wée knowe not the good of a creature yet God is not therefore presumptuously to bee misliked for creating the same who maye doo with his owne as pleaseth him best Againe many creatures there are which séeme to serue to no vse yet most certaine it is that God hath made nothing in vaine And a man néede not to say What is this Wherefore is that For he hath made all things for their owne vse Wherein let vs referre all to Gods secret wisedome who knew what was best for his glorie And although the vse of them be vnprofitable to vs yet is it wel knowne to God and let vs be of the same mind with the Apostle saying Of him and through him and for him are all things to whom be praise and glorie for euer Amen Neither let vs be backwards in giuing God this glorie due vnto him séeing the creatures themselues do glorifie God in their obedience The starres shine in their watch and reioyce When he calleth them they say Here we be and so with chearfulnesse they shewe light to him that made them And of al the rest of gods creatures so it may be said Lastly and principally God hath made man for his glory For as he hath made all things for his owne sake so hath he made euen the wicked for the day of euill Because the iustice of God shall appeare to his glory euen in the destruction of the wicked For as the scripture saith vnto Pharach For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the world Again as God would haue his power knowne by suffering with long patience the vessels of wrath prepared to destrustruction so also was it his pleasure to declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Who hath chosen vs in Christ before the foundations of the world that we should be holy and without blame before him in loue who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued Although God hath made the wicked against the euill day to shewe his glory by his iustice yet doth his glory more consist in the workes of mercy For mercy reioyceth against iudgement and his mercy is ouer all his woorkes His wrath reacheth to the third and fourth generation but his mercy vnto thousands Aboue all other creatures as God is gracious and mercifull For mans vse vnto man so also is he more bountiful vnto him then vnto all the rest For he hath created all things for mans vse graunting vnto him most largely and that more liberally then any prince his gift can be in all his royaltie For man was the world made and ordeined not for angels nor for others creatures but onely so farre foorth as they serue for the vse and benefit of man And what greater comfort can there be to the godly then to thinke as God hath principally created the heauenly Angels for his glory so also secondarily for their benefit There be reuenging Angels as in the Psalme 78. 50. God sent euil Angels among the Egiptians and also in the destruction of Sodom the which laie on sure stroakes on the wicked and there be comfortable Angels which wayt vppon the godly As it is in the Psalme The Angell of the Lorde tarrieth rounde about them that feare him and deliuereth them As the Angels for the defence of Iacob against the iniurie of his brother Esau the Angell in the firie furnace with the thrée children the Angell that deliuered Peter the Apostle out of prison Thou hast man saith the Prophet lower then the Angels and yet behold the goodnesse of God in that hee hath made them seruaunts vnto man And if hee hath ordeined the Angels to helpe vs much more other creatures to serue vs in our néede to cherish and to comfort vs to féede vs and to cloath vs. Let vs looke vppon other creatures and consider the heauens the moone and the starres which God hath ordeined and it shall make vs to say in ioy and comfort O Lord what is man that thou art so mindfull of him The Sun as it chéereth all other creatures so is it a great comfort vnto man and it is a pleasure vnto him to beholde the faire beautie thereof and giueth him courage in all his worke and labour The Moone hath her diuers obseruations and great profit which is the schoole mistresse vnto the husbandman to teach him to sowe and to plant and a chiefe director vnto the Sea-man to order his voyages and nauigations by Sea to marke the ebbe and the flow by the new and the change And with the husbandman and the Sea-man we may yet learne further with great delight and singuler helpe that God hath sent Sée how the sea doth swell in waues and rise in mountaines and roare as it were for discontentment that it cannot ouerflow the face of the earth For by the course of nature the
frutes of the trées and some vpon the flowers of the field He hath appointed some beasts to be a foode for other as the asse is the lions praie and diuers smal fishes are swallowed vp of greater And who is it that can perfectly set downe the diuers sorts of nourishment and foode which God hath ordained for all his creatures to the preseruation of their liues Which if it had not bene so I meane if God had not had care of the preseruation of his creatures his creation had not lasted but for a moment and the glory thereof had not reached vnto this time neither should it haue continued as it is like to doo vnto the worldes end But as God created all things to set forth his glory and next for the vse of man so also hath he appointed foode to all liuing creatures that they might minister foode vnto man Wherin we may wel perceiue the gracious and louing care that God had for man who before he wold haue him to be in the world prouided all things necessary for him Not vnlike to a man here among vs that louing the friend whoÌ„ he intendeth to haue with him and to come vnto him ere euer that he wil haue him come maketh all things ready that may be either for his pleasure or for his necessitie and then sendeth for him to come all things thus being ready and prepared Which is not so to be vnderstood as though God of necessitie did doth so prouide for man but rather of his goodnesse and of his mercy For in stéed of health we deserue sicknesse in stéed of plentie penury and scarcitie in steed of wealth riches pouertie and misery Therfore God through our prouokement doth sometime withdrawe his plentifull hand and in stéed of his gracious prouidence calleth for a famin for a drought vpon man vpon beast and breaketh the staâ—â—e of bread wherby mans hart is strengthned Indéed God reléeueth man aboue all other creatures but yet for sinne God taketh his foode away from him If ye kéepe all my statutes and continue in my feare ye shall eate the good things of the land if not I will withdraw my blessings and send the contrary saith God by his Prophets As especially we may read Deu. 28. among the rest of gods blessings If thou shalt obey diligently the voice of the Lord thy God and obserue do all his commandements blessed shal be thy basket thy dough thou shalt haue plentie the Lord shall open vnto thée his good treasure euen the heauen to giue raine vnto thy land in due season But if thou wilt not obey cursed shall thy basket be and thy dough and the Lord shall shut vp his good treasure against thée and the heauen that is ouer thy head shall be brasse and send downe no rain and the earth that is vnder thée shal be iron so fast closed that it shall yéeld thee no frute nor any increase Thou shalt carry out much séede into the field and shalt gather but little in for the grashoppers shal destroy it Thou shalt plant a vinyard dresse it but shalt neither drink of the wine nor gather the grapes for the wormes shal eat it All thy trées fruit of thy land shall the grashopper consume God shall prepare for thée and send thée plentie but for thy offences thou shalt not be partaker of it but he wil giue it vnto vermin before thy face to make thée wonder at his iudgements and to descend into thy self examine thy own hart conscience that hast giuen such cause As the Prophet Ezechiel testifieth cap. 14 13. Sonne of man when the land sinneth against me by committing a trespasse then wil I stretch out my hand vpon it and wil break the staffe of the bread therof and wil send famin vpon it and I wil destroy man beast forth of it For he wil cause the heauen to staie it self from dewe the earth to deny her fruit And he wil call for a drought vpon the land and vpon the mountains and vpon the corn vpon the wine and vpon the oyle vpon all that the ground bringeth foorth both vpon men vpon cattle and vpon all the labour of the hands And what a grief wil it be to sée the séeds of corn rot in the earth and to be chaunged from corne into wéedes How gréeuous shal it be to heare the dumbe beasts for to mourn and to sée the heards of cattle to pine away because they haue no pasture and the flocks of shéepe to be destroied for want of fodder Yea the riuers of waters also are dried vp because the fire of the wrath displeasure of the Lord shal deuoure all How should a hundreth fall before tenne vnlesse God had giuen them vp to the handes of their enemies And how should Gods prouidence be debarred from man but that God did shorten his hand through their faulte For when Gods anger is hot against men then doth he cause the enemy to besiege them and in the distresse of the siege shall they féele the want of gods gratious prouidence As we reade in the aforesaid chapter of Deutronomy The enemy shall besiege thée in all thy citties vntill the high and strong walles fall downe wherin thou trust est Then shall the tender and excéeding daintie man that loathed common meates for want of foode eate his owne children also the tender and daintie woman which wold scarce put her foote to the ground and was fed as it wer with princes delicats be glad to eate her after burthen and hunger shall so byte her that she shall be readie to eate her child before it be deliuered Which distresse being foretold afterward fel out in the daies of wicked king Ioram For his enemies did so besiege him his people vntil the famine was so great that an asses head was at foure score pieces of siluer and that the women did eate their children Wel therfore might the king say séeing the Lord doth not succour thée how should I help thée with the barne or with the wine presse Meaning that it laie not in him to helpe them to any vittaile For when God shutteth his hand and withdraweth his prouidence who can help When there is plenty we thinke all things come by a coÌ„mon course but vntil we be pinched with waÌ„t we shal neuer perceiue gods prouidence then we crie to God for foode and neuer before For the sin of man God turneth plentie into scarcitie and in stéed of foode they finde famine yet to comfort the hearts of the godly when other are readie to die for famine they shall haue to serue their turn On euery side death famin misery crying wéeping and yet God shall fâ—ed them God shal prouide for them and they shall be so wel prepared that whatsoeuer fall out they shall be content with Gods visitation As the raine falleth in one place and not in an other so
would honour and Haman himselfe was hanged on the same trée which he had prepared for Mordecay Was this Hamans destiny or was it Gods prouidence to bring it so to passe for the benefit of his people and for the ouerthrow of this proude and wicked Haman King Darius because the spirit was excellent in Daniel preferred him aboue all other rulers and gouernours in his kingdome and further thought in his mind to set him ouer the whole realme And because the king had so preferred Daniel his enemies being moued with enuy they sought occasion against Daniel and preuailed so farre against him that he was cast among the lions to be deuoured of them God shutteth the mouthes of the lions the hungry lions that Daniel may be preserued The accusers of Daniel and they which sought his blood by the kings commandement they their wiues and their children are cast into the denne of lions and the lions had the maistry of them and brake all their bones a pieces ere euer they came at the ground of the denne The righteous escapeth out of trouble and the wicked shall come in his stéed saith Salomon in his Prouerbes Looke into the selfe same history of Daniel and there shal ye read of Susanna the wife of Ioachim a beautifull and that which is rare a chaste and godly woman also Through her beautie two wicked Iudges were inflamed and hauing gotten time and occasion to come priuily into her presence néedes she must yeeld vnto them or else no way but death She refuseth and committeth her cause to God and crieth out The wicked Iudges they beare witnesse against her that she would haue bene naught with a yoong man And when she was led to death God raised vp the spirit of a yoong child to trie out the matter and the Iudges being founde guiltie were stoned to death and Susanna deliuered Was this their destinie or or was it the manifestation of the iustice of God in his iudgement God knoweth by his wonderfull prouidence howe to bring the mischieuous intents of the wicked to naught turning all to the setting forth of his glory by shewing his iustice on the one sort and declaring his mercy vnto the other to the comfort of the godly and to the terrour of the wicked For as god hath a prouident and fatherly care ouer the godly not only prospering their estate of life by his manifold blessings and helping them in all their necessities but furthermore asswaging their griefes and easing comforting them in all their miseries distresses so also hath he a stroke in the practises of the wicked that they shal be able to do no more then that which he hath determined shall giue thē leaue to do As our Sauior Christ answered Pilat when he said vnto him Answerest thou nothing knowest thou not that I haue power to loose thée and power to condemne thée Iesus answered said vnto him Thou couldest haue no power vnlesse it were giuen thée frō aboue Which also is confirmed by the sayings of the Apostles Act. 4. 28. concerning the death of Christ Doubtlesse say they against thy holy son Iesus whom thou haddest annointed both Herod and Pontius Pilate with the gentiles and people of Israel gathered themselues togither to doo whatsoeuer thy hand and thy counsell had determined before to be done Diuers waies hath god to restraine the mallice of the wicked and to breake their mightie purposes Sometimes he casteth a dumpe into their mindes and taketh away their vnderstanding sometimes although their sences be fresh and and their mindes currant and marnellous readie as a lyon to the praie yet before they come to the déede God casteth a feare into their hearts or stoppeth them some way or other that they cannot do as they would Sometimes god giueth them leaue a degrée further as to beginne and to put their mischiefe in practise but before their matters come to an ende he crosseth all and they stand amazed to thinke what was done Absolon he laieth his plot to put his father out of his kingdom and vseth flattering means and stealeth away the hearts of the people his minde was currant and his sences fresh he taketh counsell of the matter and it goeth forward The trumpet is blowne and the people rebelliously are vp in armes against their lawfull king the matter beginneth now to be set on foote Achitophel he giues mischéeuous counsell but god turneth it into foolishnesse The armies méete but vpon a sodain Absolon and his army are discomfited and dismaid and before he can come to the victory and to enioy his fathers kingdome and his crowne he hangeth vpon an oake being caught by the long locks and haire of his head and thus taken vp betwéen the heauen and the earth he hangeth til Ioab one of the chief captaines of his fathers army came and thrust thrée darts through him and dispatched him of his life King Pharaoh he cannot away with the people of god that dwell in his land hee is affraide they will be more mightie than his people He taketh vppon him to be wise and to stop the increase of the people and giueth commandement to slaie the men children the midwiues fearing god they kéepe them aliue Yea he that afterwarde was moste against him was preserued aliue by his owne daughter and daintily kept as one of the kings stocke so long as he would himselfe When this deuice failed he laieth vpon them sore oppression and gréeuous burthens and taskes them to the death belike to make them flie his land God taketh such order in their behalfe that they should depart out of his kingdome I know not how but the king will not giue them leaue and when they were going out he pursued after them to destroy them and in the pusuit lost his owne life and many moe of his people The histories of France can tell that although their persecuting king be in his complet harnes and in his roialtie shall shew his valour among his friends and subiects yet while he is Iusting a splinter of Momorance his speare shall enter as the arrow did betwéene the ioynts of king Ahabs Brigandine that he died and shall strike him through the holes of his eyes into the braines that he dieth euen a little before that he ioyeth to sée and beholde the death of a fewe poore Christians Marke and wonder at the estate of our Soueraigne and gratious Quéene Elizabeth whom pray we that God may long continue among vs to his glory and our comfort What mallice and mischiefe against her One curseth an other reioyceth to performe treachery the third in a holy and deuout minde counteth it religion to murther her whome God hath annointed and established to rule and gouerne vs. Poysoning assaied Sorcery and witchcraft put in practise She taketh them to be her friends which are come to dispatch her of her life Either in her countenance they sée Gods presence or in their hearts is a fainting feare that
the dagge charged cannot shoote off or the poinado readie can do no hurt No counsell and no practise against Gods care and prouidence and mercy What hindered king Saul from killing Dauid who afterward was king in his place Or who hindered the desperate Iewes from killing the Apostle S. Paul Or how came it to passe that Esau after he had purposed the death of his brother Iacob yet in stéed of crueltie shewed him mercy There was no other cause but Gods working and his prouidence who defendeth his with a stretched out arme and turneth his wrath against the rest Where also we may learne in the examples before remembred that none méete sooner with harme then they that most meant it they dig a pit for others and fall into it themselues they thinke it shall not so fall out but they know not what Gods power is and how he bringeth his matters to passe Which he so doth that we may haue iust cause to say Doubtlesse there is a God that iudgeth the earth and ruleth all things by his prouidence And the more that we may wonder hereat and glorifie God certain it is that Gods prouidence doth then shine most brightly when our matters are most troublesome yet how troublesome soeuer they be God directeth all to a good end to the good of the one and the punishment of the other to his iustice and to his mercy The thunder séemes to shake the heauens the lightning to burne vp all raine and haile and tempestes make men agast and yet in a moment God taketh away all and maketh the weather faire The blustering windes are vp the sea rageth riseth vp in mountains and threatneth to ouerflow the earth and suddainly there is no such matter but a still and quiet calme The Aramites they come in multitudes and readie to swallow vp the Israelites nothing before them but feare and hunger and famine and death and suddainly againe safetie and plentie and peace As if one in a dreame had séene dreadfull things as to bee slaine by his enemies or deuoured of wild beasts or drowned in the sea but when he was awake it was nothing so In all extremities God helpeth his by his gratious and mightie prouidence yet so that he will haue vs also to put Nomb. 14. 44. too our helping hand and not to stand still idlely and looke that God should do all for vs neither are we againe to put our selues rashly into daunger and so to tempt God If God do offer vs meanes of deliuerance let vs not neglect them or be slow to vse them if he foresheweth daungers let vs not rush into them as king Ioas did who although he were a godly king yet through his rash enterprise lost his life who being foretold what would fall out yet foolishly would aduenture God hath graunted vnto men the reason to beware and also to consult of doubtfull and daungerous matters which God vseth diuersly to the performance of his prouidence Let wisedome and care and diligence be vsed and commit thy wisedome and counsels to Gods will and then God will further our causes Be flothfull and negligent and sée what will follow euen dangers and mischiefs before thou art aware Yet let vs wade further into the affaires of men and search these two waightie points concerning prosperitie and aduersitie What greater prosperitie can there be in the world then is the prosperitie of a king yet nothing is more ruled by gods prouidence then this matter as though God had especiall care of them that should represent his owne person Wherein he hath alwaies regard to them who walke vprightly to kéepe his statutes and commandements As it was said vnto Ioshua Meditate in the lawe of the Lord that thou maiest obserue and do according to all that is written therein For then shalt thou make thy way prosperous and then shalt thou haue good successe and I will be with thée saith the Lord whither so euer thou goest Which is confirmed by the example of king Dauid who gaue his sonne Salomon this charge Take héede to the charge of the Lord thy God to walke in his waies and kéep his statutes and his commandements and his iudgemeÌ„ts and his testimonies as it is written in the lawe of Moses that thou maiest prosper in all that thou doest and in euery thing whereto thou turnest thée That the Lord may confirme his word which he spake vnto me saying If thy sons take héed to their way that they walke before me in truth with all their hearts and with all their soules thou shalt not said he want one of the posteritie to sit vpon the throne of Israel Nowe marke howe the prouidence of God doth worke vpon this foundation and vpon this ground King Saul when hee thought vppon no such matter was made king by Gods appointment for God commanded the prophet to annoint him king who so continued vntill he disobeied Gods commandement And then he that annointed him was the messenger to tell him that God had dispossessed him of his kingdome Because saith he thou hast cast away the word of the Lord the Lord hath cast away thée that thou shalt not be king ouer Israel any more The Lord this day hath rent the kingdome of Israel from thée and hath giuen it to thy neighbour that is better then thou The like we reade of king Salomon the sonne of Dauid who had so large a promise with this excription if he kept the couenant of God Salomon brake it and in stéed of worshipping the true God he followed after other Gods euen strange Gods and such as his godly father knewe not Wherefore the Lord said vnto Salomon Forasmuch as this is done of thee and thou hast not kept my couenant and my statutes which I commanded thee I wil surely rent the kingdome from thee and will giue it to thy seruaunt As we reade 1. K. 11. 26. Ieroboam Salomons seruaunt and the â—uerscer of his works lifted vp his hand against the king and this was the cause The Prophet Ahijah met with Ieroboam and the prophet caught his garment and rent it in twelue péeces and bid him take ten péeces vnto himselfe signifying that the most part of the kingdome should be his because his maister king Salomon did most worship God aright but fell away from him by idolatry And that the prouidence of God may be more manifest we reade that after Ieroboam rebelled against Salomons son which sate in his throne I say this young and vnwise king he gathethereth a greater power to go against him But the word of God came vnto Shemaiah the man of God saying Thus saith the Lord Ye shal not go vp nor fight against your brethren the children of Israel Returne euery man to his house For this thing is done by me They obeied therefore the word of the Lord returned and departed And so was Ierochoam king Salomons seruant established in the crowne and the true heire put by
may take a little And Andrew an other of his disciples sayd There is a Lad which hath fiue barly loaues and two fishes But what are they among so many And Iesus said Make the people sit downe and he gaue thanks brake The men yâ— sat down wer in nomber about fiue thousand and they had all inough left And they filled twelue baskets with the broken meat that remained Let no man distrust Gods prouidence God hath inough in store for vs all Let vs descend from the best and looke into the minds of that common sort As in this example which followeth which I haue vsed before but to an other purposc How farre did the Israelites go astraie who had manifest proofe of Gods prouidence euen from heauen and diuerse waies else and that in straunge and miraculous sort They begin to grudge and to distrust as it were against their owne conscience Hée brought water say they out of the stonie rocke so that it gushed out like the riuers yet for all this they sinned against him and prouoked the most highest in the wildernesse they tempted god in their harts required meat for their lust they spake against god also saying Shal god prepare a table in the wildernesse He smote the stony rocke indéed but can he giue bread also or prouide flesh for his people When the Lord heard this he was wroth I will adde one example more concerning the prouidence of god in the gouernment of the affaires of men The example is not so wonderfull as the hearts of men are fearfull and their mindes distrustfull God had promised to giue vnto his people the lande of Canaanites to possesse and to inherite but before they had ouercome it god willed Moses that one of euery Tribe should goe to espie and search the land These spies they knew for a certaintie that by gods promise they should possesse the lande and yet when they came backe there was nothing but distrustful spéeches in their mouthes The land say they floweth with milke and hony and is plentiful of all gods goonesse neuerthelesse the people be strong that dwell in the land and the citties are walled and excéeding great and moreouer we sawe the sonnes of Anake there And we be not able to go vp against the people for they are stronger then we It is a land that eateth vp the inhabitaunts thereof for the giants that dwelt there were so cruel that they spoyled killed one another and those also yâ— came to them all the people yâ— we saw in it are men of great stature for there we sawe giants the sons of Anake which come of the giants so that we séemed in our sight like grashoppers and so we were in their sight They did not thus only bring vp an euil report and distrust themselues but also made all the peoples hearts to saint so that they cried and wept and wished they were dead and sayd Wherefore now hath the Lord brought vs into this land to fall vpon the sword Our wiues our children shall be a pray And they said one to an other let vs make a captaine and returne into Egipt All these examples are to prooue not onely howe wée are giuen to distrust but also that it is a great offence against GOD and that they that haue bene faultie herein haue smarted for it To teach vs to hope although we sée no present helpe and not in any sort to distrust God in whome is all power and who bringeth to passe what euer hee will both in heauen and earth God gaue Moses leaue to sée the plentifull land of Canaan that goodly mountaine and Lebanon but he suffered him not to enter into it although he praied God I pray thée let me go ouer and sée the good that is beyond Iordan But the Lord saith he was angry with me for your sakes would not heare me And the Lorde said vnto me Let it suffice thee and be content speake no more vnto me of this matter Get thee vp into the top of the mount Pâ—sgah And assoon as he had viewed that pleasant land God caused him to die there What was the cause no other but this the people murmured and Moses distrusted The people of Israel had bread inough nay they had hony out of the stone and oyle out of the hard rock yet they thought yâ— God was not able to giue them flesh But they had triall thereof to their cost For God caused that they had flesh as thick as dust and feathered foules like as the sand of the sea and that in such plentie that they were al aweary of it But now commeth soure sauce to their swéete meate When the Lord heard their grudging and distrust he was wrath So the fire was kindled in Iacob and there came vp heauy displeasure against Israel because they beléeued not in God and put not their trust in his helpe While they were chewing yâ— meat the wrath of the Lord was kindeled and the people were consumed with an excéeding great plague and the chosen men and the chiefest of account in all Israel were smitten downe And yet for all this they sinned still and beléeued not Gods wondrous workes Therefore their dayes did he consume in vanitie and their yeares in trouble and soone and hastily they perished as though they had not bene Last of all let vs sée the heauy iudgements of God vpon the difcomfortable spies and vppon the distrustfull people The spies that brought vp that vile slaunder died by a plague before the Lord and the people whose harts fell away from God through their ill report God pronounced that for their disobedience they should wander in the wildernesse fortie yeares Certainly saith the Lorde I wil do so to all this wicked faint-harted and vnbeléeuing company For in this wildernesse they shal be consumed all of them from twenty yeare old and aboue that haue murmured and there they shall die and leaue their carkasses Furthermore saith the Lord Your children which you said should be a praie them will I bring in and they shall know the land the land which you through your distrustfull hearts haue refused Wherefore content your mindes and set your hearts at rest there is none of you all shall enter into the land or see it saue onely Ioshua the sonne of Nun and Caleb the sonne of Iephnueh which spake comfortable words and who in their hearts and mindes were fully assured of Gods helpe and doubted not but that God would performe his promise and encouraged and cheared vp the peoples mindes saying Let vs go vp at once and poslesse the land for vndoubtedly wee shall ouercome it As if he had said God is the same god that euer he was and his power is not weakened Feare not the people of the lande for they are but bread for vs and we shall easily ouercome them Their shield is departed from them there is no strength in them and the Lord is with vs
rose vp warre against me yet will I put my trust in him Although I walke in the shaddowe of death and looke euerie houre to loose my life yet I am resolued in comfort trust committing my life and all my affaires into thy hand Walk vprightly and set God alwaies before thy eyes and there shall no euill happen vnto thée neither shall any plague come nigh thy dwelling Psalme 91. Thou shalt not be affraide for any terror by night nor for the arrow that flieth by day nor for the pestilence that walketh in the darknesse nor for the sicknesse that destroteth in the noone day A thousand shall fall beside thée and tenne thousande at thy right hand but it shal not come nigh thée because thou hast made the Lord thy shield and thy buckler thou shalt be as deare vnto him as the apple of his eye and he shall carry thee as the Eagle doth carry her yoong ones vpon her wings and be as carefull for thee as the henne is ouer her chickens Away then with fortune and destiny which is the feare of heathen people and leaue them to bee punished and plagued by such péeuish gods and let vs which know the trus God being taught by his word and who haue learned otherwise referre all to Gods prouidence What if there be diuerse hainous matters practised in the world What if the mightie oppresse the poore and the wicked the godly Yet we knowe that there is a God in heauen that seeth all and iudgeth all and in due time will call all men to their accounts and although God do suffer them vnpunished in this world yet they shall surely paie for it in an other In the meane time let vs reuerently thinke of gods workes who ruleth all well though we knowe not how and it be altogither hid from vs. And who is it that dare aske account at Gods handes whose power is neuer idle but what euer fall out he ordereth it as séemeth good vnto him and without his decrée shall nothing come to passe Great is our discomfort and we are intangled in much misery for want of the knowledge of Gods prouidence the full trust whereof when it hath taken déepe roote in our hearts come good successe or ill successe our hearts are well at rest And this maketh vs to be of a quiet contented and patient mind in all aduersitie trouble as also to be thankfull in prosperitie and in all the course of our liues there shall appeare a calme although the tempestes be vp And so much the more is our comfort because we are assured that God is our louing father farre passing the loue of any earthly father and therefore will follow vs with constant good will And because he is also God Almightie he holdeth all creatures in his power so that without his pleasure they are not able not only to doo any thing but not so much as to stirre For they that oppresse and do wrong are by the bridle of Gods prouidence brought into order to consider that they haue no other power to moue themselues or to do any thing but as they are directed of God Who appointeth euill men as roddes to what purpose so euer he thinketh good neither haue they any power of themselues to hurt but contrariwise we haue sufficient helpe in God against their and all other harmes whatsoeuer Why should such spéeches be vttered through a weake and faint minde as to say If God would open the windowes of heauen could it be so Or else to say the like speech This is impossible to be brought to passe For with God shall nothing be impossible The Lords hand is not shortned but stretched out to doo vs good yea doubtlesse he wil open the windowes of heauen to powre downe his blessings vpon vs if we doo not deserue the contrary To conclude crauing pardon that I haue bene so long let me say vnto you as the Apostle S. Paul said to the Corinthians O Corinthians our mouth is open vnto you our heart is made large Ye are not kept straight in vs but you are kept straight in your owne bowels Gods hand is open and his bountifulnesse is vnsearchable God is not straight to vs but we are straight vnto our selues God is of power to helpe and right readie he is because his mercy endureth for euer Let vs not be so backward as not to aske and pray for it and to vse all meanes that are lawfull For God worketh by meanes and sildome by miracles Let vs not be impatient and distrustfull neither in any case giue foorth vngodly and blasphemous spéeches auoyding all meanes to procure Gods anger and committing our selues wholly to his mercy and fatherly care in all our necessities And God open our eyes as he did open the eyes of Hagar Abrahams maid that so we may alwaies depend and waite vpon his enduring and bountifull prouidence To God the father God the sonne and God the holy Ghost c. Deo gratia solique gloria Of Creating man after his Image Genesis 1. 26. Furthermore God said Let vs make man in our Image ac-according to our likenesse and let them rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and moueth on the earth VVHen GOD had made the light the heauen the Sunne the Moone and the Starres the earth and the sea and had replenished the sea with fishes the aire with birds the earth with beastes and had prouided foode and maintenance fit and conuenient for the vse of man thē did he make and create man Of whome first I thinke good to intreate somewhat concerning the creation of the bodie and so to passe to the creation of the soule in respect whereof and of those heauenly quallities wherewith his soule was then endued he is said to be made in the image of God and according to his likenesse The Lorde God made the man of the dust of the grounde and breathed in his face breath of life and the man was a liuing souls The first man is of the earth saith the Apostle And all men are of the ground saith the wise man Which God so wrought in great wisedome knowing full well the softie minde of man and how farre hée would excéede in pride For as that proude King Nabuchodonosor by Gods appointment was thrust out of his Throne and turned among beastes that thereby hée might learne to humble himselfe so it pleased God to create man of so base a matter as dust that by the remembraunce thereof hée might frame himselfe to lowlinesse What more contemptible then the dust which the winde bloweth too and fro and which we tread vpon Go to the pismire and to the ant saith the wise man to the sluggard and as well he might haue warned the proud mind and hautie heart of man to looke vppon the pecocke which beeing lifted vp with the brauery of
heauen which shall be immutable and without chaunge and without swaruing For then shal we do nothing but that which good is and that with a constant minde alwaies to perseuere and to continue in laâ—ding and praising God and dooing his will as now the Angels of heauen doo And this may suffice concerning Freewill both that we may know what power of Fréewil was giuen to man in his first creation and also what is to be thought and how we ought to be perswaded of it When by mans Fréewill he came to his downefall then he proued Gods word to be true Thou shalt die the death whereas before he was in the state of life and immortalitie For he was created immortall with this condition if he had continued in Gods obedience but being wilfull and carelesse he came to his death and was in the way to hell when he thought to climbe vp into heauen When he was immortall he knew not what it meant but when through his follie hee perceiued his dayes to bee shortened he wondred at the one and gréeued to remember the other The estate of immortalitie wherein our first parentes were created was nothing else but a continuance and endurance of life and a freedome from death And although it be now vsuall and common and nothing more common then for euerie one of vs to die yet at the first it was not so If our first parents had obeied they had neuer suffered death but when they gaue themselues to sin and to deceitfull vanities then they knew themselues to be mortall and then death came vpon them As we read Rom. 6. 23. The wages of sinne is death but euerlasting life is the gift of God through Iesus Christ our Lorde And in the first Chapter of the same Epistle verse 12. As by one man meaning Adam the first man sinne entered into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned so that the cause and only cause of death is sinne And because the best sort of men and women are sinfull though not in that degrée and in that measure as the wicked and vngodly are yet because euen they also haue procured the wrath of God through their sinne they must néedes vndertake the punishment of sinne which is death But there is a great difference to bee considered off For death to the godly is life and happie are they that are deliuered out of this miserable and wretched world For they knowe that while they are here they are absent from God that is from the enioying of his presence And againe they know that if their earthly house their bodies of dust and claie be destroyed they shall haue a building giuen of GOD that is an house not made with handes but eternall in the heauens For therefore they sigh desiring to be cloathed with their house which is from heauen that mortalitie might bee swallowed vp of life and their earthly mansion chaunged for an euerlasting habitation In the godly there is a great desire of death what moueth them hereunto Euen this that they may enioy immortalitie and be made partakers of that part of the image of God which by the meanes of sinne they were depriued off and put from But as for the vngodly it is nothing so with them For they tremble and shake at the remembrance of death as we reade of Naball who when his wife tolde him heauie newes which was toward him his hart died within him The sea men when they are tossed vp and down with the waues of the sea and néer to be cast away their ship drowned their soule melteth within them so the wicked their hart dieth within them al the parts of their body quake their soules within ar sore vexed miserably tormented with yâ— present forethought as it were feeling of yâ— euerlasting death and those endlesse torments which they shall endure And this moueth them in a wonderful secret sort to that feare they are in that they know by death they shal be taken from all their ioy and that they shall passe from this short life which they haue here in this world to death and from this light death which is no more but a seperation of the soule from the bodie to a second death which is euerlasting death And from death to these torments which are the worme of a continuall guiltie conscience the wrath of God increasing their punishment from time to time the restlesse crueltie of the diuell and hellish spirits to punish them where there shal be nothing else but wringing of hands weeping and gnashing of teeth Felix the gouernour shooke and trembled when he heard Paule disputing of righteousnesse and temperaunce and of other waightie matters as of death the resurrection and of the iudgement to come and willed him to depart out of his presence Much like to king Belshazzar who when he sawe a hand writing vpon the wall wherby was declared the end of his kingdome and the ende of his life his countenance chaunged his thoughts troubled him so that the ioynts of his loines were looced and his knees smote one against the other The feare of death is in them as it was in king Saul 1. Sam. 28. 20 who when he was tolde howe neare his death did approach he was sore affraied his soule fainted within him and he fell along on the earth neither was there any strength in him he refused meate and would not be comforted because through the sorrow of his death he had a taste of the death and torments which were to come The cause why we lost this benefit of immortalitie is sin and disobedience which brought vs to our death and to our last home The difference of death betwixt the godly and the wicked is this the one sort is greatly desirous to die the other are greatly affraied of death That man was created vnto immortalitie we may perceiue in that one part of man neuer dieth which is his soule Furthermore the bodie also shall receiue immortalitie at the day of resurrection when the generall iudgement shall be and when all flesh by the sound of a Trumpet shal be summoned togither from the foure quarters of the earth Then the bodies of all that haue bene departed from the beginning of the world togither with them that shall die vnto the end of the world being raised vp shal be ioyned vnto their soules and both shal be immortall and shall liue for euer either to receiue ioyes and euerlasting blisse or torments which shal neuer haue end The one sort to liue with God and his Angels the other sort with the diuel and the fiends of hell Which immortalitie of the bodie is confirmed by that of the Apostle writing to the Corinthians 1. Cor 15. 52. 53. In a moment in the twinckling of an eye at the last trumpet shall the dead be raised vp incorruptible and we shall bee chaunged For this corruptible must
put on incorruption and this mortall must put on immortalitie and then shall death bee swallowed vp in victorie death shall bee vtterly vanquished neither shall it haue any further power Two men we reade of in the scriptures that were partakers of this benefit of immortalitie and fréedome from death and these two were taken from the earth into heauen without any seperation of soule bodie neither did they suffer death according to the vsuall course of men The names of these men were Enoch and Eliah Of Enoch we reade Gen. 5. 24. And Enoch walked with God that is he pleased God and he was no more séene for god tooke him away and he was translated and carried vp into heauen Eccle. 44. 14. Vpon the earth was no man like Enoch and therefore was he taken vp from the earth for an example chap. 4. 16. to the generations of men that shall come Yet we may reade of him more plainly Hebr. 11. 5. By faith was Enoch taken away that he should not sée death neither was he founde for God had taken him away For before hée was taken away he was reported of that he had pleased god Of Eliah we shall reade 2. Kin. 2. 11. And as Eliah and Elisha went walking and talking togither behold there appeared a chariot of fire and horses of fire and did seperate them twaine So Eliah went vp by a whirle winde into heauen And for the better proofe hereof it followeth in the same Chapter that certain children of the Prophets which were at Iericho desired of Elisha that they might send to finde him out And said vnto him Beholde now there be with thy seruaunts fiftie strong men let them goe wee pray thee and seeke thy maister if so bee the spirite of the Lorde hath taken him vp and cast him vppon some mountaine or into some valley But he answered them yée shall not send yet they were instant vpon him till he was ashamed wherefore he saide Sende So they sent fiftie men whiche sought thrée daies but founde him not Which two examples doo sufficienly declare in what estate man had bene being frée from death if he had pleased God For as among men they were the most righteous so passed they into heauen after an extraordinary and most happie sort to shewe there was a better life prepared and also to bee a testimony of the immortalitie of soules and bodies Who were taken from the earth into the heauen that after this life they might liue with God enioying all happinesse How mankinde was created immortall and frée from Gouernment ouer all Gods creatures death ye haue heard and now it remaineth that I should shewe vnto you what authoritie and priuiledge in respect of the gouernment of beastes God gaue vnto man and in what sort After that God had made all his creatures he brought them vnto man to sée how he would call them and as he called them so were their names Furthermore God had planted in the beastes a kinde of reuerent feare and dutifull seruice toward man In respect whereof the Prophet Dauid doth greatly extoll Gods goodnesse in that he did not only indue the soule of man with heauenly qualities but also in that he gaue him the dominion ouer al the workes of his hands Psal 8. What is man saith he that thou art mindfull of him and the sonne of man that thou visitest him Thou madest him a little lower then the Angels to crowne him with glory and worship Thou madest him to haue dominion of the workes of thy hands and thou hast put all things in subiection vnder his feet All sheep oxen yea and the beasts of the field the soules of the aire and the fishes of the sea and whatsoeuer walketh through the pathes of the seas Among the rest of the fishes of the sea I reade this of the Dolphine Fishes according to their first creation saith the Authour at the sight of man acknowledge his dominion ouer them And the Dolphine though he be a most regall and princely fish yet when he seeth man come neare him he sheweth reuerence as to his Lord. But as after mans fall and his disobedience to God the earth became vnfrutefull for mans cause so also are all other creatures disobient to man euen to this day Yet as they of all others are partakers of immortalitie that come nearest to the Image of God in all true holinesse and vnfeined righteousnesse so especially vnto them is the rule and gouernment graunted ouer beastes But they that are quite contrarie disposed and enemies vnto God in their sinfull liues and behauiour the beastes and all other creatures haue rather rule and gouernment ouer them and as it were a power to set themselues against them and to ouermaster them For God doth sometimes punish men by the rage of beastes who herein are at Gods commandement and are readie to execute his will and pleasure The fiercest and cruellest creatures that euer god made haue had no power ouer the godly as we may reade in the histories of the bible but rather they haue had a reuerent estimation of them as it were acknowledging the image of god in them No beast so fierce as a lion to deuour a man and therefore in the Epistle of S. Peter the diuell is fitly compared vnto a roaring lion séeking whome he may deuoure Yet Daniel being cast into the lions denne they doo not only not offer to touche him but also sit by him as though they had him in reuerence and were set to guard and kéepe him A Viper is a moste hurtfull venemous and deadly Worme muche after the order of blind wormes stinging adders and where the worme lieth it procureth death Yet we reade Act. 28. that when the Apostle S. Paul and his company were greatly refreshed of the Barbarians at Melita and S. Paul had gathered a nomber of sticks and laid them on the fire there came a viper out of the heate and leapt on his hand Now when the Barbarians sawe the worme hang on his hand they said among themselues Surely this man is a murtherer whom though he hath escaped the sea yet vengeance hath not suffered to liue But he shooke off the worme into the fire and felt no harme Howbeit they waited when hee should haue swolne or falne downe dead sodainly But after they had looked a great while and sawe no inconuenience come vnto him they chaunged their mindes and said That he was a god This holy and godly man shooke off the worme into the fire and felt no harme Wis 16. 10. The téeth of the venemous dragons could not ouercome them that feared god among the children of Israel For gods mercy came to helpe them and healed them It was neither hearbe nor plaister saith the wise man that healed them but thy word O Lord which healeth all things According as Christ promised to his Disciples Mat. 16. that they should haue power not only ouer venemous beasts but ouer
the diuels themselues Ye shall take away serpents and if ye drink any deadly thing it shall not hurt you So in the tenth Chapter of the gospell after S. Luke Behold I giue vnto you saith Christ vnto his Apostles power to treade on serpents and scorpions and ouer all the power of the enemie and nothing shall hurt you This power which he gaue to his Apostles was so much the more manifest that it was in him to giue them that gift because he himselfe was in the wildernesse fortie daies among the wilde beastes and had no hurt of them yea his presence made them amazed whose anger if they had felt they could not haue liued an houre The Israelites Deut. 8. 15. were in the great and terrible wildernesse amongst the firie serpents and scorpions yet he was their guide Well therefore might the Prophet Dauid say Psal 91. Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie and he that maketh God his defence and trust shall perceiue his protection to bee a most sure safegard There shall no euill come vnto him He shall walke vpon the lion and the aspe the yoong lion and the dragon shall he tread vnder his féete and be as safe as was the Apostle S. Paul that shooke off the viper from his hand being neuer a whit the worse 1. Sa. 17. 36. King Dauid before he was exalted to the throne of Israel and being at that time in no higher estate then a shepheard before that he did incounter with Goliah that great giant of the Philistines that he might be suffered to vndertake that enterprise he shewed king Saul that as he was kéeping shéep there came a lion and a beare to deuour and to take their praie but he not only tooke the praie from them but slue them both Sampson also of whom we reade Iudges 14. 6. As a yoong lion roared on him he rent him in péeces as it were a kid and yet had nothing in his hand The Prophet Fsay chap. 11. 6. 7. 8. did foretell that when Christ should come to restore the image of GOD in man from which he was fallen he sheweth in what obedience cruell and fierce beastes be euen to the little childe The wolfe shall dwell with the lambe and the leopard shall lie with the kid and the calfe and the lion and the fat beast togither and a little childe shall leade them And the Cowe and the beare shall féede their yoong ones shall lie togither and the lion shall eate strawe like the bullocke And the sucking childe shall plaie vpon the hole of the aspe and the weaned childe shall put his hand vpon the cockatrice hole What lions and beares are we know the leopard is a beast that inticeth other beastes vnto it and being in his compasse reach he deuoureth them The aspe and the cockatrice are two most hurtfull and poysonable beastes whereof the one that is the cockatrice destroyeth a man a farre off with the forcible poyson of his sight A little youth of seuen or eight yeares old as by experience we sée ruleth both oxen and horses which are great and strong beastes Our prouerbe is If the horse knew his strength no man should tame him Yet euen children do rule and guide them not that they so much feare the children but because they reuerence the image of God in man euen in the children Wherby they shewe what priuiledge in the rule and gouernment ouer beastes at the first time when man was created God had preferred him vnto and graunted him The rauen is a bird that standeth greatlie in néede of foode whose birdes cry vnto God wandring for lacke of meate yet how néedie so euer they be they brought the Prophet Eliah his meat As we reade 1. King 17. 6. And the rauens brought him bread and flesh in the morning and bread and flesh in the euening and he drancke of the riuer That fierce and cruell beastes at Christ his comming should be so milde and gentle it giueth vs to vnderstand what a punishment was laide vppon man for sinne in that beastes were not onely not vnder his rule and gouernement but wilde and vntameable and putting them in daunger of their liues The Prophet Hoshea chapter 2. 18. telleth the Iewes that when they shall repent them of their idolatrie that in that day God will make a couenant for them with the wilde beastes and with the foules of the heauen and with that that créepeth vpon the earth that hée would so blesse them that all creatures should fauour them that they should haue no néede to feare but might sléepe safely Which thing also is promised to the godly as we may reade in the historie of Iob Chapter 5. 22. Thou shalt laugh at destruction and death and shalt not bee affraide of the beast of the earth for the stones of the field shall bee in league with thée and the beastes of the field shall be at peace with thée At home and abroad thou shalt haue nothing to make thée sorrowful but all things before thy eyes shall giue thée large cause to giue God thankes I haue shewed you how men haue preuailed that is the best and godliest sort of men against fierce and cruell beastes and howe they haue reuerenced them and stood them greatly in stéed Now as for the vngodly and wicked sort of men they haue bene farre from this rule and gouernment insomuch that the meanest and the weakest kind of creatures haue had power ouer them For example A flie is a beast which lightly no man careth for yet Pharao king of Egipt and all his people were so troubled and molested with them that great swarmes of them came into the kings pallace and into his seruaunts houses and into the houses of all the Egiptians so that through all the land of Egipt the earth was corrupt by the swarmes of flies Exod. 8. 24. As we reade Wised 16. 9. The biting of grashoppers and flies killed them and there was no remedie found for their life for they were worthie to be punished by such A frogge is a beast of as little account yet the same king his seruants and his people were so pestered with them that they came into their chambers leapt vpon their tables as they were at meate molested them in their beds while they slept so that for the time they could be at no rest and quiet for them A louce is of lesse account then Wisd 16. 9. Psal 78. 45. VVis 12. 8. any of these two yet was he his people greatly vexed with them Herod the king mentioned Acts 12. in most stately and royall apparrel pronounced an eloquent oration before Hornets the people insomuch that the people gaue a shout saying The voice of God not of man But immediatly the Angel of the Lord smote him because he gaue not the glorie vnto God so that he was eaten of wormes and gaue vp the ghoast as
without spot that he might vndertake that punishment that was due vnto our sins and endue vs with his righteousnes So that now we are iust and righteous in him not that we can satisfie the iudgement of God by our owne workes but that we are accounted iust and righteous through Christ who is ours through faith Who is made vnto vs wisdome and righteousnesse satisfaction and redemption that he that reioyceth might only reioyce in the Lord for whose sake we are fréely accounted both iust innocent before god in whom are seene the glorious treasures of God that wée might bée inriched by him For if wée looke for saluation wée are taught by the very name of Iesus that it is in him if wée séeke for any other gifte of the spirit they are to bée found in his annointing if wée séeke for strength it is in his dominion if we séeke for cléerenesse it is in his conception if we séeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all things like vnto vs that he might learne to sorrowe with vs. If we séeke for redemption it is in his passion if we séeke for absolution it is in his condmnation if wée séeke for release of the curse it is in his crosse if we séeke for satisfaction it is in his sacrifice if wee séeke for clensing it is in his blood if wée séeke for reconciliation it is in his going downe into hell if we séeke for mortification of the flesh it is in his buriall if wée séeke for newnesse of life it is in his resurrection if for immortalitie it is in his victory ouer death if we seeke for the inheritaunce of the kingdome of heauen it is in his entraunce into heauen if wée séeke for defence for assurednesse for plentie and stoare of all good thinges it is in his kingdome And therefore this is the diademe and bewtifull crowne that is sette vpon our heads the fine linnen and the silke and the broidered worke wherewith wée are couered these are the ornaments wherewith wée are decked the bracelets on our hands and the chaine that is put about our neckes this is the frontlet on our face the earings in our eares this is the garment of siluer and gold wherewith wée are cloathed this is the fine flower the hony and the oyle whereby we become so bewtiffull Euen the remssion of our sinnes and the imputation of Christ his righteousnesse who hath put away our transgressions like a cloud and our sinnes like a mist and filled our harts with ioy and gladnesse that in a sure confidence we may break out and say Nowe there is no condemnation to them which are in Christ Iesus Reioice therefore O ye heauens at the goodnes and mercie of the Lord for he only hath done it shout ye lower partes of the earth brast foorth into praises yee mountaines 3. Sanctification The lawe is fulfilled of the regenerate by reason of Christ O forrest and euerie trée threin The third braunch is sanctification and holinesse of life whereby as before being vnregenerate we hated the lawe and the lawe was vnto vs the cause of death nowe being reconciled to God of our owne accord respecting our former rebellion we are readie and obedient to doe the will of God yea and all our delight is therein so nowe vnto vs it ceaseth to bee a curse and condemnation for the lawe of God is writte in our harts whereby we vnderstand the will of God and are stirred vp to the obedience thereof So then through faith the lawe is not made of none effect but it doeth rather establish the lawe For without Christ the lawe is not fulfilled yea it setteth our concupiscence on fire and maketh vs subiect vnto condemnation but in Christ we find the exact righteousnesse of the lawe for he is the end of the lawe to eucrie one that beleeueth by whom also we are sanctified and our hearts framed to the obedience of the lawe which though it be vnperfect yet doth it aime at perfection And this obedience procéedeth from faith which through the merit of Christ obtaineth the holie spirit which spirit doth make vs newe harts doth exhilarat vs doth incite and inflame our harts to doe the lawe willinglie Nowe the lawe in the regenerate that is in those whose sinnes are forgiuen vnto whom the righteousuesse of Christ is imputed who are sanctified bringeth foorth good frutes Therefore euill actions procéede not from the lawe and from The workes of the regenerate no cause of iustification the regenerate but from sinne and our corrupt nature Neither let vs thinke so highly of these frutes as though from thence our iustification were deriued For though we hate sinne in other men and especially in our selues although we delight in all things which are agréeable to the A true doctrine of good workes will of god although all our actions and conuersation do expresse the same yet are they but signes and tokens of our loue to God and arguments to vs of our election and frutefull examples to drawe others to that excellent knowledge which is in Christ The lawe in the regenerate a mind rightly formed and ruled perswaded on thing but corruption also which hath her seate in the regenerate an other thing for it striueth against the spirit and the lawe of the In the regenerate is a fight betwixt the flesh and the spirit An especiall comfort in this fight is that we are vnder grace mind so that they cannot either liue as wel as they would or be so voide of sinne as they could wish Neuerthelesse this is their comfort that they are not vnder the lawe but vnder grace whereby enioying the fauour mercie fréegoodwill and beneuolence of God towarde vs in Christ the reliques of sinne are not imputed vnto vs but we are reputed and accounted before God as men fullie and perfectly iust He hath giuen vs his spirit the fulnes whereof we do not enioy because in this life there will alwaies remaine in vs remnants of sinne which fight against the spirit Which conflict the Apostle plainly setteth forth before our eies hauing sufficient experience thereof in himself For the mind of a regenerate man is spirituall but he himself is carnall sold vnder sinne and that which he hateth that doth he in his flesh there is no good thing To wil is present but he findeth no means to perform that which is good yea euil togither continually is present with him and though his inner man delight in the lawe of God yet doeth he sée an other lawe in his members rebelling against the lawe of his minde and leading him captiue vnto the lawe of sinne which is in his members And that euen the godly might know that they are laden The profit of this fight with infirmities therefore is this sting left in their flesh that they might alwaies haue recourse vnto the Lord who is able to beate downe
also retaining the faithfull in godly life and manners what moueth these our aduersaries séeing they are ouercome with the manifest and inuincible trueth to thinke they speake well saying Although this doctrine of Predestination be true yet it ought not to be preached vnto the people Nay so much the rather it is good to be throughly preached that he that hath eares to heare may heare And who hath them But he that hath receiued them of God who promiseth to giue them And as for him that doth receiue it let him refuse it if he will so that he that doth receiue it may take it drinke it be sufficed and haue life For as we must preach the feare of God to the end that God may be truly serued so must wée preach predestination that he which hath eares to heare may heare and reioyce in God not in himselfe for the grace of God towards him This is the mind of that excellent Doctor as touching this point Which notwithstanding bindeth vs to two conditions The one is that we speake no farther héerein then Gods worde doth limit vs. The other that we set forth the same thing which the scripture teacheth accordingly and to edification Wherefore we will briefly speake of both these partes first of the doctrine it selfe and next of the vse and applying of the same The second chapter Of the eternall counsell of God hidde in himselfe the which afterwards is knowen by the effects thereof GOD whose iudgements no man can comprehend The councell purpose will of God is the fountaine and originall of all causes whose waies cannot be found out and whose will ought to stop all mens mouthes according to the determinate and vnchaungeable purpose of his will by the vertue whereof all things aremade yea those things which are euill and execrable not in that they be wrought by his diuine counsell but forasmuch as they procéed of the prince of the aire and that spirit which worketh in the childrē of disobedience hath determined from before al beginning with himselfe to create all things in their time for his glory and namely men whome hée hath made after two sorts cleane contrary one to the other Whereof hée maketh the one sort which it pleased him to choose by his secret will and purpose partakers of his glory through his mercie Vessels of honor and these we call according to the word of God the vessels of honour the elect the children of promise predestinate to saluation And the other whom likewise it pleased him to ordaine to damnation that hée might shewe foorth his wrath and power to bée glorified also in them wée doe Vessels of dishonor call the vessels of dishonour and wrath the reprobate and cast off from all good workes This election or predestination to euerlasting life being Our election is hid in the secret purpose of God considered in the will of God that is to say this selfe same determination or purpose to elect is the first fountaine and chief originall of the saluation of Gods children neither is it theron grounded as some say because god did foresée their faith or good workes But only of his owne good will from whence afterwards the election the faith and the good workes spring foorth Therefore when the scripture will confirme the children of God in full and perfect hope it doth not stay in alledging the testimonies of the second causes that is to say in the frutes of faith nor in the second causes themselues as faith calling by the Gospell neither yet sometimes in Christ himselfe in whom notwithstanding we are as in our head elected adopted but ascendeth higher euen vnto that eternal purpose which god hath determined only in himselfe Likewise when mention is made of the damnation of the reprobate although the whole fault thereof be in thēmselues Reprobation is hidde in the secret purpose of God yet notwithstanding sometimes when néede requireth the scripture to make more manifest by this comparison the greate power of Gods patience and the riches of his glory towards the vessels of mercy leadeth vs vnto this high secret which by order is the first cause of their damnation Of the which secrete no other cause is knowen to men but only his iust will which we must with all reuerence obey as comming from him who is onely iust and cannot by any meanes nor of any man in any sort be comprehended For wée must put difference betwixt the purpose or ordinance of reprobation and reprobation it selfe The secret purpose to elect or reproue only appertaineth to God but the causes of election reprobation are manifest in the Scriptures because God would that the secrete of this his purpose should be kept close trom vs and againe wée haue the causes of Reprobation and Damnation which dependeth thereof expressed in Gods word that is to say corruption lacke of faith and iniquity which as they bée necessary so are they also voluntary in the vessels made to dishonor like as on the other part when wée describe orderly the causes of the saluation of the elect wée put difference betwixt the purpose of the electing which God hath determined in himselfe and the election which is appointed in Christ In such sort that this his purpose or ordinance doth not only go before election in the degrée of causes but also before all other things that followe the same The chiefe matters gathered out of this second chapter with places of proofe taken out of the worde of God ioyned thereunto God disposeth all according to his will and hath created all things for his glory and namely man Concerning whome first hée challengeth the ordering of all affaires as also the hardening of hearts Secondly hée hath made them after two sorts the one contrary to the other That God disposeth all according to his will Esay 46. 9. 10. 11. 12. Remember the former things of old For I am God and there is no other God and there is nothing like me Which declare the last thing from the beginning and from of old the things that were not done saying My counsaile shall stand and I will do whatsoeuer I wil. I call a bird from the East Cyrus which shal come as swift as a bird and the man of my counsel who shal execute that which I haue determined from farre As I haue spoken so will I bring it to passe I haue purposed and I will do it Esa 14 26. The Lord of hostes hath determined it and who shal disanull it and his hand is stretched out and who shall turne it away Dan. 4. 32. All the inhabitants of the earth are reputed as nothing and according to his will he worketh in the army of heauen and in the inhabitants of the earth and none can stay his hand nor say vnto him What doest thou Ephe. 1. 9. 11. And he hath opened vnto vs the mistery of his will according to his good pleasure which
lawe as pertaining to God but am in the lawe through Christ that I may winne them that are without the lawe to the weake I become as weake that I may winne the weake I am made all things to all men that I might by all meanes saue some And this I doo for the Gospell sake Rom. 1. 14. I am debter both to the Grecians and to the Barbarians both to the wise men and vnto the vnwise Philip. 2. 12. 13. Make an end of your owne saluation with feare and trembling lest that through the deceit of sinne ye should fall away or else lest ye be any offence to the weake For it is God that worketh in you both the will the déed euen of his good pleasure Concerning the second that we do not apply this doctrine to any man particularly or to any certaine company For in this also it differeth from election Because election as hath beene said is reuealed to vs by the spirit of God within our selues not in others whose hearts we cannot know And Reprobation is euer hid from men except it bee disclosed by God contrary to the common course of things For who can tell if God haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdly wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne vngodlinesse For I speake of those things which we ought to consider in others For the examples of such mercy of God are very rare Neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power Iam. 4. 13. 14. 15. 16. Goe too now yée that say To day or to morrow we will go into such a citie continue there a yeare and buy and sell and get gaine And yet ye cannot tell what shall be to morrowe For what is your life It is euen a vapour that appeareth for a litle time and afterward vanish away For that yée ought to say If the Lord will and if we liue we will do this or that Now if we cannot promise the continuance of life vnto our selues how much lesse may we assure our selues of Gods mercie at our pleasure Luke 12. 19. 20. The rich man said vnto his soule Soule thou hast much good lain vp for many yéeres liue take ease eate drinke and take thy pastime But God said vnto him O foole this night will they setch away thy soule from thée 2. Tim. 2. 25. The minister is willed to instruct the euill disposed with méeknesse and such as are contrary minded prouing if GOD at any time will giue them repentance Therefore repentance is not at our pleasure or leasure 1. Pe. 1. 14. 15. 16 17. 18. 19. Fashioning not your selues vnto the former lusts of your ignorance But as he which hath called you is holy so be yée holy in all manner of conuersation And if yée call him father which without respect of persons iudgeth according to euery mans worke passe the time of your dwelling heere in feare Knowing that yée were not redeemed with siluer and gold and such corruptible things Hebr. 12. 14. Follow peace with all men and holinesse without the which no man shall sée the Lord. And if we obserue this order wee shall receiue great fruite of this doctrine especially in these foure considerations First it maketh men humble and to submit themselues to God Secondly it maketh the grace of God to be better knowne of the elect seeing it is not common to all Thirdly it bringeth a godly care to receiue faith when it is offered and to labour to increase it Fourthly it doth confirme vs against all offences All which reasons are more plainly set downe in the last part of this eight chapter Deo gratia A Praier for the Queenes most excellent Maiestie O Most gracious God and heauenly Father by whose disposition Kingdomes and Kealmes are gouerned and by whose power Kings Princes raigne we giue thée hartie thanks that in thy great mercy thou hast set such a Prince and Quéene ouer vs vnder whose godly and peaceable gouernment we enioy glad tidings of thy Gospell and the truth of thy word in manifest sort deliuered vnto vs with peace and quietnesse and other worldly great blessings of thine in a plentifull measure Endue her so with heauenly gifts that her heart may be alwaies framed to the obedience of thy will that by her godly and gracious gouernment thy name may be glorified thy Church edified the poore members of Christ relieued vertue aduanced and vice beaten downe and punished that so in wealth she may surpasse that prosperitie y◠was in the daies of King Salomon and that in life and health she may so be preserued long among vs to thy glorie and our comfort that the yeares of her royall fathers gouernment may bee doubled vpon her And although we for our parts haue and doo daily prouoke thy wrath against vs and haue worthily in respect of thy blessings deserued the contrary as for the heauenly vlessings of thy Gospell and truth ignorance idolatry and superstition for wealth and prosperitie penury and scarcitie for peace and quietnesse troubles and warres for our health and the continuance of our life diseases and death yet in thy mercy be fauourable vnto vs mollifie our hard and stonie hearts that we may repent mortifie sinne in vs that there may be séene amendment in our liues and conuersation that we may yéeld our soules and bodies to the obedience of thy blessed will and commaundements whereby thy manifold and good blessings and benefits may be both increased and continued toward vs. That the heauens may send downe their raine that the earth may giue forth her plentifull encrease that our garners may be full and plenteous with all maner of store that our shéepe may bring forth thousandes that our oxen may be strong to labour that there be no decaie no leading into captiuitie and no complaining in our stréets wherein we shall be blessed who haue the Lord for our God As for her enemies who séeke her destruction let them fall into the pitte that they haue digged for others and let their owne shame light vpon them And let thy crowne florish vpon her head whom thou hast annointed that in the maintenance of thy truth and of thy people it may be knowne that though the heathen rage so furiously togither and the Kings of the earth stand vp in armes against thée and against thine annointed that thou breakest the bowe and knappest the speare in pieces that thou art able to turne the swordes of her enemies to murther themselues And though the horse bee prepared vnto the battaile yet the victorie is from thée who can mightily confounde her foes and put a hooke in their nosthrilles and turne them backe the same way they came The straunge deliuerances which thou hast wrought in her behalfe both
and performeth nothing but that which is wondrous wise and also in respect of vs who cannot enter into the depth of Gods counsailes nor any way of our selues can we attane vnto the knowledge of his workes it may also well be termed a misterie For flesh and blood cannot conceaue the things which are of God which onely are knowen and perceiued by the spirit of God We speake wisdome among them that are perfect not the wisdome of this world neither of the princes of this world which come to naught But we speake the wisdom of God in a mistery euen the hid wisdome which God had determined before the world vnto our glory Which none of the princes of this world hath knowne For had they knowne it they would not haue crucified the Lord of glory When our first parents had offended thy hid themselues from God because this grace and mercy was hid from theÌ„ vntil God reuealed it vnto them saying The séed of the woman should breake the serpents head This grace of God is hid froÌ„ the wise who maketh account to be saued by their workes and who also are puffed vp with the same conceipt of their owne wisdome For the Scribes and the Pharisées and the Doctors of the lawe refused yea and condemned the grace of God to them offered From whom the grace of God was hid who had eyes to sée would not sée it According as we read in the 9. tha of the gospel after S. Ioh. V. 41. If ye were blind saith our Sauiour Christ to the Pharises ye should not haue sinne but now ye say we sée therefore your sinne remaineth Which is the iust iudgment of God vpon those the are wilfully blind wil not be partaker either of the grace of god or of their owne saluatioÌ„ Ioh. 9. 39. I am come saith Christ vnto iudgement into this world the they which sée not might sée that they which sée might be made blind Indeed this grace of god is offered vnto al but few there be yâ— do receiue it therefore few shall be saued Yet so the this matter commeth to passe through their owne fault and the whole world is left without excuse they especially who haue eies to see and sée not or rather wil not sée whose damnation in time to come wil be most iust But how hath this grace of God appeared It hath appeared not only wheÌ„ men least looked for it but also in such a time when it might doo most good wheÌ„ it might best be accepted As if Christians being vnder the Turkish slauery might be set frée when as they looked for nothing but perpetuall misery in the time of most cruel extremitie or as if one lying in a dangerous sicknes looking for nothing but death should haue remedie eueÌ„ then wheÌ„ al hope were past or as one being taken of the enemy preseÌ„tly to be slain yet shuld be rescued set frée And what greater slauery then the thraldom of the diuill and what greater death then the death of yâ— soule and what greaenemy then he whose hatred neuer endeth Yet such is the mercy of god yâ— when we haue deserued death damnation he commeth with these glad tidings Repent amend for the kingdom of God is at hand The Angels sing it Luk. 2. 14. Glory be to God in the high heauens and peace in earth and toward men good will Hereunto do all the prophets witnesse as saith the Apostle S. Peter preaching vnto Cornelius Act. 10. That through the name of Christ all that beleeue in him shuld receiue forgiuenesse of sins Yea our sauior Christ appeared vnto the Apostle S Paul from heauen as we reade Act. 26. Sending hun forth to open the eies of the people yâ— they might return froÌ„ darknes to light and from yâ— power of satan vnto god yâ— they might receiue forgiuenes of sins inheritance amoÌ„g them yâ— are sanctified by faith Which thing he witnessed most earnestly vnto the Ephesians Act. 20. 18. Ye know saith he from the first day that I came into Asia after what maner I haue bin with you at all seasons seruing the Lord with all modesty and with many teares tentations which came vnto me by the laying await of the Iewes And how I kept back nothing that was profitable but haue shewed you taught you openly throughout euery house Witnessing both to the Iewes to the Grecians meaning therby all sorts of people repentance toward God and faith toward our Lord Iesus Christ Yea he is very carefull yâ— this grace of God might bee preached vnto all to their bettering and to their profit in that he warneth Timothie and by him all other ministers preachers and teachers counsailing him and them to instruct with méekenesse them that are contrary minded prouing if at any time they may receiue this grace And that they may come to amendment out of the snare of the deuill which are taken of him at his will Tit 3. 3. We our selues also saith the Apostle were in times past vnwise disobedient deceiued seruing the lusts and diuers pleasures liuing in maliciousnesse and enuie hatefull hating one an other But when the bountifulnesse and loue of God our Sauiour toward man apreared not by the workes of righteousnesse which we haue done but according to his mercy he saued vs by the washing of the newe birth aâ—d the renuing of the holy Ghost Which he shead on vs abundantly through Iesus Christ our sauiour that we being iustified by his grace should be made heires according to the hope of eternall life Without controuersie greate is the misterie of godlinesse which is God is manifested in the flesh iustified in the Spirit séene of Angels preached vnto the Gentiles beléeued on in the world and receiued vp in glory Which misterie although it lay in the beginning of the world as hid and vnknowne yet nowe is reuealed hath appeared and this sauing health hath nowe shewed it selfe the grace of God which bringeth saluation vnto all hath bene made manifest vnto all That which was foretold by the prophets and holy men and was reuealed but to a fewe hath appeared as glorious as the sunne in his brightnesse whose beames are spread ouer the world this great grace hath béene and must be preached to all nations and to the end of the world is like to be offered vnto all It appeareth vnto all yet all â—â— not receiue it Christ came to saue sinners and his merâ—â—â—â— preached vnto them they are negligent wilfull and 〈◊〉 they make litle or no account and onely the repentent they are partakers of this grace For this is the condemnation of the world that light being come into the world men loued darknesse rather then light because in the workes of darkenesse all their delight was set And howe can this grace being offered take any place in our hearts before we haue remorce of our wicked waies before we féele and
perceiue the gréeuousnesse of our sinnes and haue a desire to leaue and forsake them before we hunger and thirst for this grace This is euen the light of the world which did shine abroad and yet the world knewe it not Christ came vnto his owne his owne receiued him not Oh howe secret are God his iudgmeÌ„ts that his grace is hid from some and appeareth vnto other And yet howe is this grace hid But froÌ„ them that make more account of their pleasures and fulfilling of their lusts who make more account of their wealth and riches as it is set downe in the parable of the séede cast in the earth then they do of this grace yea of this rich grace who cleaue vnto the world and loue the world more then God In whose mindes and hearts the God of this world that is to say the diuil doth raigne by his temptations As the Apostle witnesseth writing to the Corinthians 2. Cor. 4. 4. If our gospell and if this grace of God be hid it is hid to them that are lost In whom the God of this world hath blinded the mindes that the light of the glorious gospell of Christ should not shine vnto them And as the world knew him not and his owne people to whom he was sent receiued him not so as many as did receiue him to them he gaue power to be the sonnes of God euen to them that beléeue in his name and so are partakers of his grace Which are borne not of blood nor of the will of the flesh nor of the will of man but of God Which grace although it hath bine a mistery hid since the world beganne and from all ages yet nowe is made manifest to his saincts to his beloued and those that do receiue him To whom God would make knowne what is the riches of this glorious mistery among the gentiles which riches is Christ the hope of glory in euery one of vs that are saued Whom we preach saith the Apostle admonishing euery one and teaching euery man in all wisdom that wée may present euery man perfect in Christ Iesus and that euery one may be capable of this grace For God that commaunded the light to shine out of darkenesse is he which hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ hath sent vs foorth to preach that this his grace may euery where appeare Which doth appeare and shewe it selfe to all but so that the repentant sinners the faithfull beléeuers those onely that are made righteous in Christ do receiue the same Who as by this grace they are receiued into the fauour of God their sinnes being forgiuen them so are they not in any sort to take a libertie vnto themselues to sinne againe The lawe entred hereupon that the offence should abound and be made notorious neuerthelesse where sinne abounded their grace abounded much more That as sin had raigned vnto death so might grace also raigne by righteousnesse vnto eternall life through Iesus Christ our Lord. What shall we say then Shall we continue still in sinne yâ— grace may abound God forbid How shal we yâ— are dead to sinne liue yet therein After the Apostle had shewed that by grace the mercy of god wée were saued fréely beloued fréely iustified and made righteous he sheweth also howe we are sanctified that is by practisiing all good workes so continning in this grace As we reade Tit. 3. 8. This is a true saying these things I wil thou shouldest affirm teach that they which haue beléeued in god might be carefull to shew foorth gods workes The good spirit of god and his grace it teacheth vs how we should be sanctified that is by denieng all vngodlinesse worldly lusts also by liuing soverly righteously godly in this present world They who beléeue are also iustified made righteous and they who are iustified yâ— is made righteous are also sanctified made holy This worke therefore of sanctification procéeding from the grace of god is liuely expressed in this text which I haue read vnto you And so much for the generall proposition The grace of God hath appeared vnto 〈◊〉 Vnto this generall proposition may be added thrée other principall parts of this text As first what is the effct of this Diuisicâ— grace that is sanctification wherein this sanctification coÌ„sisteth which is mortification viuification or yâ— I may vse more plaine euident termes in vtterly foresaking the lusts of our flesh our owne will desires imbracing all the is good leading a life agréeable to God his will Which part is set downe in these words teacheth vs to deny vngodlinesse worldly lusts and yâ— we should liue soberly and righteously godly in this present world The second part is a perswasion reason mouing vs to this sanctification that is the glorious inheritance of the kingdome of god set downe by the circumstance of Christ his comming At which time the godly shall be receiued in to the kingdome of god in these words looking for the blessed hope appearing of the glory of the mighty god of our sauiour Iesus Christ The third part setteth downe the cause of this sanctification and yâ— is Christ who hath redéemed and purged vs to his purpose yâ— we might performe all good workes in these wordes Who gaue himselfe for vs yâ— he might redéeme vs from all iniquitie purge vs to be a peculiar people vnto himselfe zealous of good workes The grace of god hath appeared vnto all and teacheth vs. In the life of man there are two teachers There is the wicked spirit of the diuil being accompanied The eâ—fect of this grace with our be â—raâ—eng flesh the naughty examples wicked 〈◊〉 of the world this teacher moueth vs to all 〈◊〉 worldly luâ—ts which fight against the soule this 〈◊〉 〈◊〉 hath an 〈◊〉 multitude of schollers The other teacher is the spirit of God the grace of God which hath but a fewe followers because yâ— fewe imbrace the godly 〈◊〉 Mortification which 〈◊〉 Of which distinction I might 〈◊〉 stand on bring 〈◊〉 matter of godly edifieng but I leaue 〈◊〉 The grace of God teacheth vs howe farre héeretofore wee haue gone astray and openeth vnto vs howe loâ—t 〈◊〉 but â—aies haue bene wherein wée haue so â—elighted and howe greatly wée haue offended GOD. Whereas otherwise the eies of our vnderstanding are shut vp and we togither with the world and wicked company are carried away And first it sheweth vs how greatly we haue offended concerning religion and the seruice of God mentioned in these words Teaching vs to deny vngodtinesse which hath respect to that dutie we owe vnto God comprehended in the foure first commandements God hath created vs to serue and to worship him and to come to the knowledge of his wil as he
hath appeinted vs in the fourth commandement to kéepe holy the Sabboth day and therein Prophane to heare and meditate in his word But fewe there are that haue this care as they ought to haue nay are there not many that say in their hearts Let God depart from vs for we desire not the knowledge of his waies Iob. 21. Who is the Almightie that we should serue him and what profit shall we haue if we pray vnto him They that haue no inward taste and féeling of Gods benefits and from whence all goodnesse commeth but are puffed vp with the conceit of their wealth and worldly helpes they carry this vngodly minde as though they had it not from Gods hand Haus not I built this house for the honour of my maiestie saith Nabuchodonosor Who is the Lord saith King Pharao Exod. 5. 2. that I should heare his voice I know not the Lord. Againe some perceiuing that their praiers are not presently heard grow to this vngodlinesse as to say What profit shall we haue if we pray vnto him Certain it is that God doth not heare all requestes but those that are agréeable to his will And therefore the Apostle S. Iames dooth well take them vp Ye aske saith he and receiue not because ye aske amisse that ye might coÌ„sume it on your lusts The Prophet Dauid also putteth in this eaueat That the Lord doth only heare the praier â— and requests of them that feare him Some thinking yâ— there is no resurrection giue ouer the mselues to all vngodlinesse and 〈◊〉 â—â—â—â—nesse VVisd 2. As the wise man vttereth their spéechâ—â— The 〈◊〉 godly say as they falsly imagine with themselues Our life is short and tedious and in the death of a man there is no recouery neither was any knowne that hath returned froÌ„ the graue For we are borne at all aduenture and we shall be hereafter as though wee had neuer bene The breath is a smoake in our nosthrils and the wordes as a sparke raised out of our heart which béeing extinguished the bodie is turned into ashes and the spirit vanisheth as the softe aire Our life shall passe away like the trace of a cloude and come to naught as the mist that is driuen away with the beames of the Sunne Our name also shall be forgotten in time and no man shall haue our workes in remembrance Our time passeth away as a shaddowe Come therefore and let vs enioy the pleasures that are present Let vs fill our selues with costly wine and oyntment and let not the floure of life and youth passe by vs. Let vs crowne our selues with rose buddes afore they be withered Let vs be partakers of our wantonnesse and let vs leaue some token of our pleasure in euerie place For that is our portion and this is our lot Let vs oppresse the poore that is righteous Let vs not spare the widdow nor reuerence the white haires of the aged that haue liued many yeares Let our strength be the lawe of vnrighteousnesse Concerning the latter day of iudgement this vngodlinesse shall be in the minde of many that they shall thinke there is no such day nor no such time 2. Pet. 3. 3. This first vnderstand that there shall come in the last daies mockers which will walke after their lusts and say Where is the promise of his comming For since the Fathers died all things continue alike from the beginning of the creation For this they willingly know not that the heauens and earth are reserued vnto fire against the day of iudgement and of the destruction of vngodly men No god no heauen no iudgement no hell This is the mind of many If any thing fall out amisse with vs if any crosse or affliction come vppon vs wee are readie with Iobes wife to murmure against God If the world go well with vs and if we be in prosperitie we attribute all our welfare not to Gods good blessing but to blinde fortune and chaunce If our enemies doo hurt vs and doo vs any wrong and iniury we are stirred vp and inflamed as it were in a rage to reuenge it to the vtmost This vngodlinesse is rife in the world and ruleth in our corrupt nature But the grace of God doth teach vs and perswade our harts to deny this and all other kind of vngodlinesse and to haue a reuerent opinion of all matters which concerne God and godlinesse The grace of God it teacheth that there is no heauenly gift where with we are indued but commeth of God who is the fountaine from whence godlinesse learning wisedome and all other excellent gifts doo flow When Gods outward blessings be in aboundance with vs by his grace we know that his prouidence doth enrich vs and not our labour our wisedome or wealth but the bountifull hand of God which is all in all Whereby we are perswaded to loue and feare God to haue a reuerent regard of him to make our praiers vnto him séeing all our welfare and good estate dependeth on his blessings Whereas being voyd of Gods grace and wanting his holy spirit to direct vs and our thoughts with king Pharao we aske who is God and with the wicked sort we say What profit shall we haue if we serue him and pray vnto him because our vnlawfull and vngodly requests be not granted vs. Being throughly instructed by Gods spirit we then learne that there is no meane so effectuall to make God our friend as praier is especially if it be well and rightly vsed as it ought to be And when the feare of God by his grace is planted in our hearts then begin we to know that there is a heauen and the ioyes of heauen reserued for those that doo well and hell and gréeuous torments prepared for them that follow euill waies and are delighted with doing euill And when we knowe and are taught by Gods spirit that all both heauenly and worldly benefits come to vs from God so also we learne that when any crosse or any affliction and trouble and losse and casualtie dooth befall vs that it is gods hand and his pleasure to strike and to punish vs for our sinnes It is the powerfull effect of gods grace to bréede in vs a charitable minde euen towardes our enemies and which teacheth vs that it is Gods will and commaundement that we should forgiue others as we our selues would bee forgiuen But if this alteration and sanctification be not bred in vs by Gods grace that teacheth vs to denie vngodlinesse howe were it possible but that with the world we should be most prophanely minded and as a people without God in this present world This word vngodlinesse toucheth not only the prophanesse of our mindes and our heathenish imaginations but hath respect also vnto superstition and all heresies in religion For the darkenesse of our deceiued mindes doth herein go farre astray and are so mightily ouercome by it that diuers nay insinite multitudes are vtterly ouerthrowne hereby As we reade in the
women to moderate themselues men also ought to haue regard as where men in other respects are warned there women also must haue care For what is spoken to the one is spoken to the other also And this moderation here spoken of and whereunto by the Apostles and seruants of God we are warned is not in men and women as of themselues except the grace of God doth first worke it Next vnto pride and brauery of apparrel may follow the Building brauery of building wherein the richer and wealthier sort are giuen much to abound And euery one almost hath this in his minde if not in his mouth which king Nabuchodonosor vaunted of Dan. 4. 27. Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of my maiestie These stately buildings make stately mindes and drawe on the owners to excessiue expences to maintaine the port thereof and sobrietie is shut out and banished which should haue all the roome within God foreséeing what hinderance it would worke in the mindes and hearts of his people if they should build them costly houses and lest they should be too much wedded vnto this world commanded them to dwell in tents that they might be put in minde as the Apostle saith Heb. 11. That héere they haue no dwelling places to continue but are as pilgrims and strangers on the earth Whereas they that haue all their hope and all their ioy in this world delight to build gorgious houses as though they should neuer die and call their lands after their own names What profit had the Canaanites of their goodly houses when as others were made the owners In the 28. chap. of Deu. a curse was fortold and denounced against them that did not feare God that althogh they built houses yet they should not dwell therein A iust iudgement for them that spend their goods supersluously whereas they should bestow them otherwise Stately Babel which was purposed to be built vp to heauen was not finished and I could wish that such Babel buildings might haue a fall or some gazing impediment for euery one to behold to point at much like to suppressed Abbies that the owners might come to some sobrietie and learne to imploy their wealth and riches not to honor themselues but to honor God therby Somewhat also might be said of lauishing expences were it not that debt pouertie and such shreud afterclaps Expences did make thē sober against their wils and too late to wish that they had kept a mean being brought now to extremite Sobrietie also hath his vse in withdrawing the minde from the gredie desire of couetousnes where with many are Couetousnes carried away headlong and thinke they shall neuer haue inough Heaping and gathering and scraping much like to the wont or mole whose continuall practise is to scrape vnder the earth so are their minds earthly though they were made to be heauenly Being made the good creatures of God they haue made themselues monsters their hands turned into nets their fingers into limetwigs their heart and their head and all the rest of their bedie being turned into mettall as though they were hewen out of some golden or siluer mine Their mindes being no better then their bodies a lumpe of clay The barrein wombe is not satisfied the earth hath not inough hell is bottomelesse and the minde of the couetous is insatiable What a plague is it for vs to be drudges when we may be free and to make wealth riches our maisters which should be our seruants What a crosse and misery is this vnlesse one would kil himself for a man to spend all his life in carking and pining and scraping Therefore couetousnes may wel Prou. 13. 7. be called misery and the couetous miserable for they are miserable indeede Of them which séeme to be wise there be no such fooles in the world as they that loue mony more then themselues This is a gréeuous sickenesse which makes people dead being aliue that makes them wander vp and downe with pale faces and pined bodies and withered carkasses as though they were goasts And no maruel For they that drinke quick-siluer die a languishing death and weare away by little and little What phisicke what wisdom what ioy and happines what life and libertie then doe they finde who by the grace of God haue learned sobrietie who hath alwaies contentation to beare her company Which moderateth and staieth the min◠when their is inongh and bréedeth a full perswasion and a resolution And so much the more because it hath ground and assurance from the promise of God As we may read Heb. 13. Let your connersation be without couetousnesse for it is said I will not leaue thee nor forsake thée If we had but the word of some wealthy man to assure vnto vs a sufficiencie how would it comfort our harts and lessen our labors and cares Behold the words of the highest for him that is content with that he hath O then doe farre away couetousnes and desire and couet no more then that as may serue thy turn and relieue thy present necessitie God hath appointed thée to get thy liuing by thy labor adde therunto thy earnest praiers that it would please God to blesse thy labour so shal not couetousnesse like a hungry diuel enter within thée and possesse thée For if thou hast inough what néedest thou to haue more Then shall God send downe his grace to endue thy mind with sobrietie when once thou hast learned y◠god hath inough for vs all And as sobrietie giueth a lesson to the poore to content themselues with that portion which y◠Lord hath sent them so also may the rich hold themselues contented and remember that they haue their bounds appointed them and the to acquaint their affections to finde contentation and a moderate sufficiencie which is a rich portion So shall they truly according to their bounden dutie be thankfull to God for the same For in very déed these hearts of ours must finde them in their owne perswasion prouided for ere they shall in truth and vnfainednesse bee ioyfull in the Lord. It is not couetousnesse that can kéepe thée from pouertie if God laie his hand vpon thée neither can it make thée rich if God hath otherwise ordained Only the blessing of God it maketh rich and he addeth no sorrow vnto it All things fall out vnto the best vnto the godly come wealth come woe come pouertie come riches The rich must learne to bee poore and with contentation of heart to vndergo a poore estate yea to assure himselfe to finde the Lords blessing and comfort in it Frame and acquaint thy minde alwaies to the liking of a lower estate Behold a meditation in riches and a lesson that is of all men to be studied and not that only but perfectly learned also and throughly taken out that if their estate should yet be
brother be it that he be a gentleman and of a good house yet he may be farre both from the title and from the possession of an heire Which makes yonger brothers oftentimes to come to hard miserable ends while they séeke euill waies to maintaine their gentry and theire state to hold vp their port and countenance which by their pride commeth to a fall and which by humilitie would haue bin both increased and exalted The humble in soule cōscience god regardeth he maketh thē heires who thinke full basely of themselues God oftentimes taketh the poore out of the mire and placeth him among the princes And the poore and sorrowfull spirite the repentant and sanctified minde is royally furnished euen as Mordecay was cloathed in royall apparell because hee had the fauour of the king and had the crowne royall set on his head who looked to haue his head smitten from his shoulders The whip and stripes belong to a seruaunt and yoonger gracelesse brethren come neuer to inheritance So we being seruantes to sinne and gracelesse in the sight of God should neuer haue come to the royaltie of heires if god by his mercy had not graunted vs repentance vnto life and sowed the séede of his grace in our heartes establishing our weake spirites with a sound faith and confirming the same with the certaintie of this hope that we shall be heires Heires not one or two but euen all heires as many as are his sonnes and children heires of that inheritance which cannot be taken from vs vnlesse through our owne fault and negligence we fall away from it before we come to the full possession thereof Father I haue sinned against heauen and before thée and am no more worthy to be called thy sonne The father accepting his repentance caused the best robe to be brought forth and put vpon him a ring to be put on his finger and shooes on his féete and killed the Yoongest fatted calfe and reioyced and was merry What could he haue done more for his sonne euen the eldest sonne the heire making the yoongest sonne an heire too as well as his eldest brother Indéede the eldest in euery common weale doth carry away inheritance neither is the yoonger pertaker with him But as the Prophet saith God seeth not as man neither is his iudgement as mans is The first borne in earth hath the honour and the wealth but in Gods account it falleth not out so alwaies It is not impossible for the rich to be saued and for the eldest to be heires euen Gods heires yet the yoongest haue often preuailed with God and béen most accounted Iacob haue I loued and Esa◠haue I hated Ismael the heire in fight but Isaac was the true heire euen the heire of promise by gods appointment Dispised Ioseph came to honour and to a kingdome although the youngest of all his brethren when as it was said to Reuben the eldest brother thou shalt not be excellent thy dignitie is gone The woman of Canaan receiued and strangers honoured and they that thought themselues to be the only children of God debarred and they that thought themselues nothing else but heires shut out from the kingdome of heauen Promotion commeth neither from the East nor from the West but God pulleth downe one and setteth vp an other Yea there shall come many from the East and from the West and from the North and from the South and shall sit at table in the kingdom of heauen And behold there are last which shal be first and there are first which shal be last None think you but the children of Zebedeus to be heires whose mother made request for them vnto Christ that her sonnes might sit the one at his right hand and the other at his left hand in the kingdome Nay saith Christ that may not be granted but it shal be ginen to them for whome it is prepared of my father He is not a true Israelite which is one outward neither is that circumcision which is outward in the flesh but he is the true Israelite which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God So not all are heires which séeme to be heires but happy are they whosoeuer that haue the seale of Gods spirit within them and warranting their harts that they are heires heires by promise and heires of al Gods precious promises The worldlings which carry a faire shewe may be far from this inheritance because what through pleasures and what through cares of worldlie desires they are hindred from séeking after this inheritance The rich they made excuses when as the poore the halt the maimed and the blind yea the beggers in the stréete were made partakers of the marriage feast God calleth by his word and by his grace from day to day from time to time such as are despised in the world and such as are reckoned to be the offscouring of all such as make least account of themselues euen such and so manie as shal be saued so many as shal be heires Go saith Christ to Iohns disciples Math. 11. and shewe Iohn what thinges ye haue heard and séen The blind receiue their sight and the halt go the leapers are clensed and the deaf heare the dead are raised vp and the poore receiue the gospel The poore and humble in spirite receiue the inheritance which no man thought should euer haue béen heires This is Gods doing and it is maruellous in our sight Hearken my beloued brethren saith the Apostle S. Iames. cap. 2. 5. Hath not God chosen the poore of the world that they should be rich in faith and heires of the kingdom which he hath promised to them that loue him Let not the poorest be dismaied who though they haue no inheritance in this world yet if they be rich in god rich in faith rich in all holy obedience to Gods will if here they haue none inheritance no not so much as the breadth of a foote yet shall their lot and portion fall out in a large roome in the kingdome of heauen so that they may say with ioy that they haue a large inheritance Their ragges and poore estatehere shal be requited with roial robes elswhere and they shal be heires in heauen which shall farre surmount the estate and dignitie of a king here on earth although it be as glorious and glistering as euer was that of Salomon Whose estate séemeth to be expressed by the words of the Prophet Although ye haue lien among the pots yet shall ye be as the winges of a doue that is couered with siluer winges and her fethers like gold Againe they that thinke themselues the heires of God and the eldest in holinesse of life shall come farre short such as hypocrites are and whose holinesse is but counterfeite and publicanes and harlots shall go before them into the kingdome of God because repentance is séene in the
enter into the kingdome of God then by trouble affliction and persecution According to that our Sauiour Christ hath set downe Mat. 5. Who preaching vnto the people of happines and blessednes concludeth and shutteth vp the treatise of blessednesse with the worthie estate of them that suffer persecution for the truth As though none were more renowmed then they as though they aboue all other should haue the garland and weare the crowne Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and say all maner of euil against you for my sake falfly Reioice and be glad for great is your reward in heauen For the extremest torments that we may be put to and which we may vndertake in this life are not worthy of that glorious crowne which we shall receiue after the conquest and after our trial and after our triumph Therfore the Apostle doth wel terme all punishments and all afflictions all extremities to be light because they endure but a moment as also in respect of the reward which is beyond all comparison séeing they shall procure vnto vs a far more excellent an eternal waight of glory While we looke not on the things the are séene but on the things which are not séene For the things which are séene are temporall but the things which are not séen are eternal Mark but one president worthie matter in the afflictions persecutions of the Apostle S. Paul Act. 23. 11. who after he had like to haue bene pulled in péeces among them the night following the Lord stood by him and said Be of good courage Paul for as thou hast testified of mee in Ierusalem so must thou beare witnesse also at Rome The comfortable voice of God whether by himselfe or by the meanes of an Angel which was most likely this passeth all perswasions Neuerthelesse that nothing be wanting from the strengthening The fourth reason is set downe by induction of examples and incouraging of our weake mindes let vs take a view and behold the valiant exploits of them that haue borne the brunt of the battell and that haue shed their blood and spent their liues in the cause quarrell of Gods truth and of a Christian profession We are not the first that haue bene put to bitter persecution and if the valiant captaines haue stood to it why should the souldiers shrincke Examples we haue many the Prophets that were before Christ Christ himselfe and the Apostles that followed Christ as also a multitude of Martyrs who through their example haue yéelded themselues to bitter death and extreame torments at all times and in all ages euen as a rare and new Phoenix doth spring out of the ashes of the old And therefore it is well said Sanguis martyrum semen ecclesiae The blood of the Martyres is the séede of the church and one Martyr maketh many What hope is so sure and certaine that well they may be slaine and death they will not refuse yet is it impossible they should bee ouercome Abel was murthered of Cain and the crie of his blood went vp to heauen for vengeance Elias was persecuted to death by that idolatrous Iezabel Zachary the sonne of righteous Iehoida stoned to death by that reuolting King Ioas Amos smitten with a clubbe on the temples of the head and so brained Esaias sawed in two parts with a woodden sawe Ieremy persecuted often imprisoned very sore throwne downe into the déepe filthie and miry dungeon and at length stoned to death in Egypt of his owne people Ezechiel slain at Babilon by the Duke of the people Iohn Baptist beheaded Of our Sauiour Christ although I might intreat at large of his persecution and intollerable death because in soule hée felt and suffered the torments of hell yet because the matter is so apparant I thinke it néedlesse Only I will recite the words of the Apostle to the Heb. 12. 2. Let vs looke vnto Iesus the authour and finisher of our faith who for the ioy that was set before him endured the crosse and despiced the shame and is set at the right hand of the throne of God Consider therefore him that endured such speaking against of sinners least yee should bee wearied and fainte in your minds And although ye haue not resisted vnto bloud yet your owne blood must be nothing in your sight Faint not heauen and earth shall vanish away but Gods promise shall haue no end which is this Great is your reward in heauen Next to Christ let vs beholde his Apostles whether they dranke not of the same cup. Peter was crucified and Paul beheaded at Rome vnder Nero that I speake nothing of their whipping and scourging bandes and imprisonment which they suffered before their death Battholomew was slaine aliue in India and after his skinne was pulled ouer his eares beheaded Steuen was stoned The discourse of whose persecution and death is notably set downe Act. 7. and worthie often to be read and to be remembred As for the examples of Martyrs they are infinit and that famous booke of the Acts and Monuments of the Church shall satisfie thée in this point Stories at large and I thinke it tedious here to bring in many If thou desirest but one storie and one example for all looke vppon that famous and wonderfull example of the seuen brethren mentioned 2. Macc. 7. who only is able to confirme the weakest heart Which Chapter when I reade and thinking to recite somewhat aboue the rest more notable I sawe I could not do it vnlesse I set downe the whole Chapter vnto the which I referre thée as also to the sixt Chapter of the same booke concerning Eleazarus And let vs all pray that God would inable vs with the like strength when time shall come that God laie this burthen vpon vs. These arguments first of Gods commandement Secondly of the feareful punishment that shall ensue if we refuse or deny Thirdly the great and infinit blessings which come vnto vs if we doo performe that which is required at our hands And fourthly the examples of yâ— prophets Christ and his Apostles and Martyres to encourage vs are of sufficient waight to perswade to this worthie worke Yet furthermore Six o her reasons or arguments briefly collected let me briefly and in a word adde these reasons First that though torments be bitter yet the ioyes that follow are vnspeakable Secondly all the ioyes of this world are but for a moment and nothing more sure then death Thirdly that by enduring persecution and death we maintaine gods glory and confirme his truth whereby we shall please God and die in his fauour Fourthly we shal be witnesses against the vnbeléeuing world as also by our constancy and courage we shall establish the wauering mindes which by our fraâ—ltie are like to fall we shall win others to the kingdome of God by professing his truth to the death
The other is concerning praier A good conscience maketh request vnto God and when we haue an euill conscience with what heart shall we offer vp our praiers to God or how shal they be accepted at gods hand According to that we reade Iob. 11. 13. If thou prepare thine heart and stretch out thine hand toward him if iniquitie be in thine hand put it farre away And therefore Mardocheus is bold to come into Gods presence vnder the warrant of a good conscience Hester 13. 12. Thou knowest saith he all things and thou knowest Lord that it was neither of mallice nor presumption nor for any desire of glorie that I did this and not bowe downe to proud Haman For I would haue bene content with a good will for the saluation of Israel to haue kist the sole of his feete But I did it because I would not preferre the honor of a man aboue the glory of God and would not worship any but onely thee my Lord. And this haue I not done of pride Séeing therefore the ioy of a good conscience is so great well might the wise man say Pro. 15. 15. A good conscience is a continuall feast and the greatest comfort in the greatest trouble and such a comfort that the world cannot giue The ioy and comfort whereof may appeare by the contrary in the wicked For where the want of a good conscience is there is neither ioy nor comfort but feare and sorrow As we reade Prou. 15. 13. A ioyfull heart maketh a cheerfull countenance but by the sorrow of the heart the mind is heauie And Iob. 11. 20. The eies of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde An ill conscience bringeth great dumpes and the heart of the people is filled therewith And this is one of the chiefest iudgements that God doth lay vpon the wicked as we may reade Wisd 17. That they were sick and died for feare and they swounded when a sodaine feare not looked for came vpon them For it is a fearefull thing when malice is condemned by her owne testimonie and a conscience that is touched doth euer forecast cruell thinges By the which feare the succours which reason offereth are betraied for indéede no reason can allay the force therof but only the grace and good spirite of God which is farre from the obstinate and vnrepentant sinner Whose hope the lesse it is within the greater doe the tormentes to come séeme vnto them Wickednesse is full of feare and giueth testimonie of damnation against it selfe and a troubled conscience alway suspecteth cruell matters to be imminent and to hang ouer it selfe as it maketh account to haue descrued The miserable estate of a wicked mans conscience is also liuely described Iob. 15 in these wordes A wicked man is prooued all the daies of his life though time be vncertain how long he shall play the tyrant The sound of terror and feare is alwaies in his eares and although it be in time of peace yet he alway suspecteth some treason against him expecting on euery side the sword to come vpon him When hee sitteth downe to eate he remembreth that the day of darknesse is ready at hand for him tribulation terrifieth him and anguish enuironeth him euen as a king is enuironed with souldiers when he goeth to war What can be more miserable then that man that hath such a butchery and slaughterhouse within his own heart What are his fearee how great are his anguishes Suspecting all things doubting their own shadowes fearing euery little noise thinking euery one to come against them that come toward them and others that talke togither to talke of them and their sins Such a thing sin is that it bewraieth it selfe though no man accuse it it condemneth it selfe though no man beare witnesse against it Pro. 28. The wicked man flieth thogh no man pursue him And why doth he flie Because that he hath within his conscience an accuser pursuing him whom alwaies he carrieth about him And as he cannot flie from himselfe so cannot he flie from his accuser but wheresoeuer he goeth he is pursued and whipped by the same his wonnd incurable And wherehence groweth all this feare but only because our consciences shal be our greatest accusers at the day of iudgement as we reade Reuel 20. 12 And I saw the dead both great and small stand before God and the bookes of their consciences were opened and the dead were iudged of those things which were written in those bookes according to their workes Now therfore it appeareth that one of the chiefest ioyes of the godly is the testimonie of a good conscience which is only proper to the godly and vnto the which the wicked can in no sort attaine Without the which there is nothing but the feare of death and damnation Wherefore let euerie one haue care to make a good conscience his only ioy and let all our works be ruled thereby without the which all things no doubt shall go farre out of square The ioy also of the godly consisteth in this that they The glorie of God turne all their ioy to the setting forth of Gods glory According to the example Hamah the mother of Samuel who being in great sorrowe of minde because she was barren and wanted the ioy of children she made her humble and earnest request vnto god to make her a ioyful mother Promising therewithall that if God would vouchsafe to graunt her a child that she would him to the Lord and consecrate him to his seruice Contrary to the course of the wirked and the fashion of the world which perisheth who réferre and apply all their ioy to the fulfilling of their pleasures and the saisfying of their lustes Which thing the Apostle Saint Iames doth worthily reproue in them Chap. 4. 3. 4. Yee aske and receiue not because ye aske amisse that yee might consume it on your lustes Ye adulterers and adulteresses know ye not that the amitie of the world is the enmitie of God Whosoeuer therefore will be a friend of the world maketh himselfe the enemy of God Looke what ye sowe ye shall reape if ye séeke Gods glory ye shall reape honour and if your ioy bee setled in worldly and sinfull matters your ioy shall be turned into shame And herehence ariseth another kind of ioy of the godly Heauenly blessings who counting worldly ioyes but sinne and shame or at lestwise but friuolous vaine haue resolued with themselues to settle all their delight in heauenly blessings and inward comforts and in such things wherin the wicked hath no delight As in praier to God in singing Psalmes in hearing his word in reading his lawe Blessed is the man whose delight is in the lawe of the Lord and who meditateth therein day and night And séeing they are risen with Christ they séeke those things which are aboue their treasure is in heauen where their heart is As for the earth they
Achab did that wicked King of Israel Some will say it is an eafie matter for a man to ouercome his sinfull affections and wee may doo well if wee will But I aske them who was more able and better furnished then the blessed Apostle S. Paul yet he findeth the matter so hard to performe that he confesseth it to the whole world Rom. 11. 22. I delight in the law of God concerning the inner man but I see an other lawe in my members rebelling against the lawe of my minde and leading me captiue vnto the lawe of sinne which is in my members that is in all the sences and in all the parts of my bodie Yea he seeth it to be a matter so impossible that he is faine to crie out O wretched man that I am who shall deliuer me And seeth no other meane of deliueraunce but only praier for Gods helpe that it would please God to beate downe the power of sinne in him I besought the Lord thrice that it might depart from me And answere was made My grace is sufficient for thee and my power is made perfect through thy weaknesse For that which is impossible to man is most easie for God to bring to passe Most truly therefore might he say Very gladly will I reioyce rather in mine infirmities that the power of Christ may dwell in me and master and mortifie sinne which would full faine haue the better hand ouer me Many will not be knowne of their sinnes when they be admonished of them because they are loth to leaue them yet some of a better minde and more tractable will acknowledge them and in their minde will mislike them and also will not sticke to confesse that they would faine leaue them and would thinke themselues happie if they might be rid of them yet find in themselues no power at all to forgo them No maruell then though the Apostle Heb. 12. perswadeth vs to cast off sinne which cleaneth vnto vs and hangeth on so fast But how may we forgo them how may we be rid of them we cannot it is impossible to vs. Craue it and beg it as the apostle did once twice thrice yea often euer at the hands of God in earnest and humble praier and he will performe it vnto thée and after a while thou shalt perceiue how weake the power of sin will begin to be in thée So that thou shalt be daily lesse proude lesse giuen to drunkennesse to theft to whoredome and the like till thou growest at the last to hate that sin that troubled thy soule so much till in time thou hast gathered that strength that thou maiest dispossesse and throwe out that strong man Behold then how great cause the godly haue to reioyce at their infirmities in that not only the power of their ruling sinnes is abated but also by the power of Gods good spirit and by the grace of Christ who dwelleth in the harts of the godly they are quite ouercome and ouerthrowne Whereby we may gather these two comforts First that this is a sure token vnto vs that we appertaine vnto God and secondly that the diuel shall haue no power to destroy vs séeing that we haue escaped his snares and that his bands that held vs in so fast are loosed burst and broken I will adde but one ioy more which is most pertinent To do good for euill and for the present purpose And that is that the godly reioyce to do the wicked good as the wicked reioyce to hurt them and sport and solace themselues in their sorrowes At the conuertion of the sinner and wicked the Angels in heauen reioyce and it is not to be doubted but that the godly beare them company heerein and are as greatly ioyfull The enemy of the Prophet Eliseus sought his death but he set bread water before them and sent them away in peace when they were al in his hand and at his word they might haue bene put to death When Dauid might haue saline Saul yet he reioyced in preseruing his life The Prophet Ieremy counselled the Israelies to pray for the life of King Nabuchodonosor who held them in captiuitie although he were a wicked and an idolatrous King Our Sauiour Christ praied for the life of his persecutors O Lord laie not this sinne to their charge for they know not what they do So did the blessed Martyr S. Stenen when the stones flue thicke about his eares Thus doo they pray for them that persecute them that God would turn his wrath from them and that in mercy he would call them as the Apostle Saint Paul was called from persecution to profession thus doo they speake well of them that hate them blesse them that curse them thus do they good for euil and séeke the preseruation of their liues who gréedily hunt after their ouerthrow death According to the examples of the Apostles 1. Cor. 4. 12. We are reuiled and yet we blesse we are persecuted and suffer it we are euill spoken of and we pray I say the truth in Christ saith S. Paul Rom. 9. 1. I lie not my conscience bearing mee witnesse in the holie Ghost that I haue great heauinesse and continual sorrow in my heart For I would wish my self to be seperate from Christ for my brethren that are my kinsmen according to the flesh but his professed and vtter enemies by persecution Yet he calleth them brethren Brethren my hearts desire and praier to God for Israel is that they might bee saued Accounting the good and welfare of his enemies the greatest ioy that might befall him More might be said but I haue stood vpon this point of the ioy of the godly somewhat too long Wherefore as a matter more proper to the godly I will The sorrow of the godly returne vnto the words of my text and intreat once againe of their sorrow The world shall reioyce and ye shall sorrow as if they were both borne and bred to it and should end their liues in the same For as the oxen appointed to the slaughter are let runne a fatting at their pleasure and other oxen kept vnder daily labour of the yoke so fareth it with the godly that are exercised with trouble all the daies of their life while the wicked escape run at randam gathering fat and growing grosse dying shortly nay more then that eternally If the godly haue any comfort in this world it continueth not long and therefore their life may well be said to be a mixture of swéet soure and a continual interchange of sorrow comfort comfort sorrow Which if they consider wel is a benefit vnto them so far forth as to draw their minds frō earth to heauen from y◠world to God Wherunto they are the more moued bicause the world maketh a wonder of them a gazing stock a matter of contempt and derision As the Apostle 1. Cor. 4. 13. hath foretold We are counted as the filth of the worlde and the
ofscouring of all things vnto this time and a gazing stocke vnto the world In the time of the Prophet Zachariah they that followed the word of the Lord were continued in the world and estéemed as monsters Heare now saith the Prophet Zachariah cap. 3. 8. Heare now ô Iehoshua the high priest thou and thy fellowes that sit before thee for they are monstrous persons So likewise was it in the daies of Esay the Prophet cap. 8. 18. Behold I and the children whom the Lord hath giuen me are as signes and as wonders in Israel and such as are thought not worthie to liue Moreouer their estate in worldly matters what is it but hunger thirst nakednesse imprisonment to be buffetted to haue no certain dwelling place Be not dismaid at this estate but rather with Moses frame thy self to take part with the godly in their sorrow yea although thou mightest liue in y◠pallaces of princes For he that will liue godly must looke and make account of sorrow and séeke for no ioy When Baruch was sory because he could not be partaker of his desire and of his ioy he had this answere from God by the mouth of the Prophet Ieremiah Seekest thou great things for thy selfe seeke them not Let vs remember what Christ said My kingdome is not of this world And why should the desire of ioy so tickle our minds or sorrow daunt vs and throw vs downe or any griefe discourage vs When all things goe according to our will then doo we easily slide into the forgetfulnesse of God but sorrow and miserie maketh vs knowe God and our selues I said in my prosperitie saieth Dauid I should neuer bee cast downe But it is good for mee that I haue bene troubled And many there are who haue giuen God more thankes for their sorrow and misery then for all the prosperitie that euer they enioyed So greatly it did instruct them and so great good it did them Sée howe profitable it is to haue sorrow rather then ioy If our estate be ioyfull and sorrow dooth not assault vs yet let vs wéepe with them that wéepe and pray to God to turne away his heauie hand from them on whom he hath laid sorrow Let there be fellow-féeling in thée of the sorrowes of others as if the case were our owne and let vs helpe to beare their burthen Consider if thou canst be without sorrow if thou countest thy selfe amongst the number of those that are godly Record with thy self what duties and good things thou hast omitted which thou shouldest haue done either to God or man either to our selues or others to our own charge committed to our hands and to our gouernment as wife children seruants or to strangers to our friends or to our enemies Let vs call to mind what euil we haue done wherby God hath bene dishonoured our neighbours iniuried our selues defiled other by our example allured to wickednes Let vs not be wilfully forgetfull that we haue omitted our dutie in praier and inuocation to God and in performing our humble seruice vnto him That we haue omitted the ministring to the necessitie of the Saints and the helpe we should haue shewed to the néedie brethren that wee haue omitted many good opportunities which haue bene offered for the increase of our vertues faith patience mercie and such like That we haue neglected the carefull visiting of the poore destitute which lie in our stréetes and complaine for their great miseries and are readie to perish before our eies for lacke of reliefe That we haue omitted many exercises of praier of preaching of reading and meditating in the law of God that we haue omitted many things which appertaine to godlinesse and true sanctification Againe let vs remember on the other side that we haue committed much wickednesse priuately publikely openly secretly in our soules in our bodies at home and abroad against God and men in our conuersation and in our communication All which being duly considered haue we not iust cause to chastice our selues by sorrowe and to afflict our selues by wéeping How canst thou but grieue in minde to sée the wicked flourish and they that are most against God and godlines The wicked to flourish and against the godly to beare the greatest sway in the world and they that indéede ought to be vile and of no account with vs yea although their personages and places and wealth and riches be great to sée them in greatest estimation and most honoured of the people This made the prophet Ieremy to muse and to wonder and the prophet Dauid almost to fall from God My féete had welny flipt Reade the ps 73. 37. Iob. 21. Where this matter is excellenly set downe and resolued The Prophet Ieremy 2. Esd 3. 21. 4. 1. in his 12. chap. ver 1. O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy indgements Wherefore doth the way of the wicked prosper Why are they in wealth that rebelliously transgresse They doe not only liue when the good are taken away but also to the great admiration and grief many times of Gods children they greatly flourish they liue waxe old and grow in wealth and their séede is established in their sight with them and their generation before their eies their houses are peaceable without feare and gods rod is not vpon them neither are they in trouble and plauged as other men whome God more fauoureth therfore kéepeth them from the wantonuesse of this sinful world Lest as the world is lulleda sléep till their last sléep come vpon them so also they might grow in such forgetfulnes as to doubt whether there were a God that ruled the earth whether euer they should be taken frō the earth by death whether there were a iudgemēt day in the which they should be called to an account whether there were a heauen for the godly or a hell for the wicked As though the worlde should endnre for euer and the flonrishing estate of the wicked should neuer haue an ende I sawe saith the wiseman Eccle. 8. 10. the wicked buried and they returned that is other came in their places as bad as they and they that came from the holy place were yet forgotten in the citie where they had done right This also is vanitie yet though a sinner do euil anhundred times and God prolongeth his daies I knowe it shall bee well with them that feare the Lord and do reuerence before him But it shall not be well to the wicked neither shall he prolong his daies he shal be like a shadow because he feareth not before God In this world it commeth to the righteous according to the worke of the righteous This hath troubled many in all ages not only of the weaker sort but many of them also which haue bene stronger Iob Dauid Ieremy euen such as haue bene partakers of Gods secretes And why should not the same matter moue thée to sorrow also When
blemish the which the more we desire the more we may and our longing shall neuer be satisfied Behold the ioyes of the world and sée whether they be as durable as the Moone which changeth euery moneth When the Sunne ariseth the beautifull floure withereth and the place thereof shall knowe it no more Glorious Tyrus shal be robbed of her riches Ezech. 26. and they shall spoile her marchandise her walles shall be broken downe and they shall destroy her pleasant houses and they shall cast thy stones and thy timber and thy dust into the midst of the water and thou shalt be built no more For I the Lord haue spoken it Thus wil I cause the sound of thy songs to cease and the sound of thy harpes shall be no more heard Reu. 18. O beautifull Babylon the apples Eze. 26. 21. 27. 36. 28. 9. that thy soule lusted after and those things which thou louedst best are departed from thée and al things which were fat excellent are gone and thou shalt finde them no more And they that wondred at her beautie and shouted for ioy to sée the great cittie that was cloathed in fine linen purple and skarlet and guilded with gold precious stone and pearles euen for her shall they wéep and lament saying Alasse Alasse With great violence shall the great citie Babylon be destroied and cast away and shall be found no more The voice of harpers musitians and of vipers and trumpetters shall be heard no more in thée and no craftsman of whatsoeuer craft he be shall be found any more in thée and the sound of a milstone shall be heard no more in thée And the light of a candle shall shine no more in thée And the voyce of the Bridegroome and of the Bride shall be heard no more in thée What is it to haue the ioy of the world to sée the multitude of children increase of cattell to liue in outward peace to reioyce in the sound of organes and pleasant instruments and suddainly to goe downe to the graue and that without all hope Who though he be dead and gone yet is he kept vnto the day of destruction and shall be brought forth to the day of wrath Wordly comforts and outward ioyes shall be taken away But the ioyes of the godly are such which are not séene and which this world is not worthie of and which shall not be taken away for God hath so promised Let this word be thy warrant and a stedfast beliefe thy anchor-hold Esay 3 5. Strengthen the weake hands saith the Lord by his Prophet and comfort the féeble knées Say vnto them that are fearefull of sorrow and trouble and persecution beholde your God commeth with vengeance euen God with a recompence he wil come and saue you Then shall the eies of the blind be lightened and the eares of the deafe bee opened then shall the lame man leape as an hart and the dumbe mans toong shall sing Therfore the redéemed of the Lord shall returne and come Eze. 28. 25. 26. to Sion with praise and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flie away Lift vp your eies saith the Prophet Esay 51. 3. 6. to the heauens and looke vpon the earth beneath for heauens shall vanish away like smoke and the earth shal wax old like a garment and they that dwel therin shall perish in like maner But as for the desolations of Sion they shall be restored and she shall be built vp and her stones shall be laid with the carbuncie her wridernesse shal become like the gardein of Eden and more plentifull then paradice it selfe which God at the first created Ioy gladnesse shall be found therein praise and the voice of singing And if thou wouldst behold that ioy that shall not be taken away be hold it in these thrée matters The ioy of the holy Ghost which is vnspeakable and indeterminable the hope of promised reward which is immoueable the reward it selfe which is most glorious Which arguments heare touched heareafter may more fully be enlarged Your ioy shall no man take from you no nor the diuel himselfe with all his legions and millions of companies who haue done vs spight inough and would as yet to the end and in the end put vs from all comfort and kéepe vs backe that we should not be partakers of any ioy Who though he hath throwne vs out of the earthly paradice yet out of the heauenly Ierusalem shall he neuer be able to cast vs although he endeuour neuer so much and labour might and maine For his labours shal be like the buildings of Babel which were without effect and altogether in vaine and in the heigth of his strength he shal be cast downe like lightning He that hath vndertaken to be our helpe and to kéepe vs will neuer faile vs Iohn 6. 39. This is the fathers will which hath sent me saith Christ that of all which he hath giuen me I should léese nothing but should raise it vp againe at the last day and that euery one of them should receiue euerlasting life when as death and damnation the power of the diuell and hell torments shall vtterly be broken Iohn 10. 28. I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand For my father which gaue them me is greater then all and mightier then the mighty and none is able to take them out of my fathers hand I and my father are one Reâ—e 20. 4. And I sawe seates and they sate vpon them and iudgement was giuen vnto them and I sawe the soules of them that were be headed for the witnesse of Iesus and for the word of God and which did not worship the beasts neither his image neither had taken his mark vpon their for heads or on their hands and they liued reigned with Christ a thousand year as if he had said ten thousand worlds And againt cap. 7. 13. One of the Elders which appeared vnto S. Iohn in a vision said vnto him What are these which are arraied in long white robes whence came they And he said vnto him Lord thou knowest Who answered these are they which came out of great tribulation and haue washed their long robes and haue made their long robes white in the blood of the lambe Therefore are they now in the presence of God who now hath wiped away all teares from their eies For the former things are passed and there shall be no more death neither sorrow neither crying neither shall there be any more paine and griefe And him that ouercommeth will I make a piller in the temple of my God and he shall goe no more out and I will write vpon him the name of my God and the name of the cittie of my God which is the newe Ierusalem which commeth downe out of heauen from my God and I
lawes of men as of the lawes of God The lawes of men haue respect but to the outward déed but the lawes of God to the hart and inward thoughts of the minde No doubt euery one thinketh it a worthy matter to them that can kéep themselues in that compasse but because they knowe not the happinesse that consisteth therein therefore they do not so greatly set their hearts and mindes vpon it Which happinesse and great commodities and aduantages that it bringeth being considered would make vs to haue it in high estimation and more to desire it then that happinesse which the world doth account off Therefore let vs hearken how the word of God doth set it foorth vnto vs that we may be fully assured and perfectly know the benefites thereof and that we may account all earthly and worldly delights in respect of this delight but vanitie that we may be throughly inamoured therewith as if wée did behold the glorious and glistering throne of the Maiestie of God and that we may be as they that are rauished with an excellent and excessiue desire who can neuer be at rest vntill they haue obtained it And because the heart of man is principally set vpon earthly commodities and temporall blessings therefore it pleased the spirit of God first to begin with that perswasion that so by little and little hée might draw their mindes from earthly commodities to heauenly matters of great waight and importance And to say the truth what profite is there or what blessing may bee reckoned which the feare of God dooth not bring The Prophet Moses in a briefe summe dooth set downe all worldly commodities which procéede from the feare of God which are named Deutro 28. These blessings saith he shall come vppon thee and ouertake thee Blessed shalt thou be in the Cittie and blessed also in the field Blessed shall be the frute of thy bodie and the frute of thy ground and the frute of thy cattle the increase of thy kine and the flockes of thy sheepe Blessed shalt thou bee when thou commest in and blessed also when thou goest out The Lord shall cause thy enemies that rise against thee to fall before thy face they shall come foorth against thee one way and shall flie before thee seuen wayes The Lord shall commaund the blessing to be with thee in thy store-houses and in all that thou settest thine hand vnto The Lord shall make thee plenteous in goods Hee shall open vnto thee his good treasure euen the heauen to giue raine vnto thy lande in due season and to blesse all the workes of thy handes so that thou shalt lend vnto many Nations but shalt not borrowe thy selfe And the Lorde shall make thee the heade and not the tayle and thou shalt be aboue onely and shall not bee beneath thou shalt be of the better and not of the baser sort of whom there is made small reckoning and account yea thou shalt liue in countenance and be well taken It is said of our sauiour Christ that hée encreased in wisedome and stature and in fauour with God and men so is it also with them that feare God whom it pleaseth God to account and accept for his children they shal increase in the fauour of God and men and they shall liue with credit and good report Good report whereas if thou liuest contrary and without the feare of God euery body shall be readie to speake ill of thée and as the Prouerbe is An ill name halfe hangd In consideration also of which prosperitie the Prophet Dauid doth breake forth into this spéech of wonder Psal 31. 19. How great is thy goodnes ô Lord which thou hast laid vp for them that feare thee And how hast thou done for them which trust in thee euen before the sonnes of men And as though the Prophet could not sufficiently satisfie himselfe with the commendation of the estate of them that feare God and liue in his obedience he vttereth yet more being plentifull in his spéeches as the sea is in his waues Psal 128. Blessed is euerie one that feareth the Lord and walketh in his waies When thou eatest the labours of thy handes thou shalt be blessed and it shall be well with thee Thy wife shall be as the fruitfull vine on the sides of thine house and thy children like the Oliue branches round about thy table Lo surely thus shall the man be blessed that feareth the Lord yea further he shall sée his childrens children to reioyce his heart and make his life the longer All this prosperitie the wicked sort shall sée and behold The wicked enuy at their prosperitie and be amazed they shall be angry in their heart and shall greatly enuy to sée the godly in such good state they shall gnash with their téeth and consume away For their own enuy shall eate them vp and bring them to their graue before their time God doth inrich the godly and them that feare him in such sort that it is past mans expectation and past that The straunge inriching of them that fear God which the godly themselues may hope for so that it séemeth straunge and wonderfull to the world both that the godly might haue the greater cause and that with moste chéerfull hearts to praise and magnifie the name of God and be thankfull vnto him and also that all other that sée it may acknowledge it to be Gods doing and as Iannes and Iambres the sorcerers of King Pharaoh said when they resisted Moses the seruant of God This is the finger of God and God hath done it and he onely hath brought it to passe who hath a care ouer his children more then the hen that flocketh her broode togither and couereth them with her wings As we read in the Psalmes When my father and mother forsake mee the Lord taketh mee vp According to that in the Prophecie of Esay Cap. 49. 15. Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they should forget yet will not I forget saith the Lord. So true it is that the Prophet Dauid recordeth I haue bene yoong and now am old and yet sawe I neuer the righteous forsaken nor their seede begging their bread Which thing is manifestly séene in the examples of Abraham Isaack Iacob Ioseph and their posteritie which examples I cannot stand vpon but onely I referre you to their stories in the booke of Genesis where you shall sée the plentifull goodnes of God toward them being fed mainteined and inriched onely by Gods hand which stories are most worthie both the reading and meditation They that feare God want nothing whereas the Lyons want roare for hunger The earth is the Lords and all that therein is and he hath prepared the earth and all the blessings thereof principally and chiefly for them that liue in his obedience So that they may speake boldly and with assurance of confidence Quaeuis terra patria Euery place in the