that deceyued thee he shall make his enimies his footestoole and he hathe troden thy enimies vnder his féete for this is thy séede that hathe crushed his heade he hath obtayned a crowne of glorie and he maketh thée also a glorious conquerour Al this no doubt did S. Iohn consider in the loue of God whē he wrote this worthy saying of our Sauiour God so loueth the world that he hath giuen his only begotten sonne that he shoulde liue with vs bycause we were deade to him that he shoulde dye for vs to the ende we myghte liue with him that he shoulde enter into the earth to make vs an entry into the heaens We haue by this séene some shadow of the maruellous worke of God concerning oure redemption we sée the louing worke of God the father whose proper praise it is that he hath sent his sonne we haue seene also the painfull worke of God the sonne who hath suffered as we sée nowe haue we to consider the worke of the holy spirite likewise whose worke it is that we enioye those benefites sente vs by the father brought by the Sonne for in whose hart that spirit worketh not to him is the Crosse of Chryste altogyther fruitlesse to him is Iesus no Iesus that is no Sauioure and he may inioy no part of that loue of God whiche bringeth life with it for what now God hath sent his sonne is that sufficiente for vs haue we withoute any further adoe taken possession of heauen are we streight by thys in the bosome of Abraham shall we now take no further care is the Crosse of Christ accepted an excuse indifferently for all shall euery soule be saued Nay let no man deceiue hymselfe Christe indeede hathe made an entry into Heauen he hath set open a gate vnto vs but yet a strayght gate where fewe shall enter neyther yet is the gate of Hell cleane shut vp no it standeth wide opē with a gaping mouth and many shall go that way In the generall flocke Christe hathe his sheepe and they are the fewer he hath also his gotes and they are the greater part There is in Gods field good corne but that is ouergrowen with euill chaffe there be some likewise that shall be receiued with the right hand O happie are they for Christe is theirs altogyther there are also whose place is prouided on the left hande O vnhappie are they for they haue no parte in Christ let vs therefore looke vnto our saluation whiles yet the light shineth for as much as there is a little flocke which that good sheephearde hath chosen to himselfe let vs get into the folde with them and following his councell let vs striue to enter in at the strayt gate and that in tyme least the dore be shutte against vs when it shall be to late to knocke Christ is sent vnto vs let vs beware that we receyue him Christ hath brought this rewarde with him to as many of vs as do receyue him that we shoulde not perishe but liue for euer Let vs therefore prouide that we léese not oure part in that precious pearle what then is there nowe to be done Verily nowe we haue séene the loue of God declared by Christ there is but one steppe betwixt vs and home but one worde betwixt vs and lyfe euerlasting neyther hathe the holy Euangelist left that out of his place for those are the footesteppes he poynteth out vnto vs the loue of God the father the patience and crosse of Christ finally faith the good gift of the holy Ghost for this is the condition who so beleeueth in Christ sent from God he should be sure not to perishe but to haue life euerlasting Nowe then must we make prouision for beléefe that fayth faile not this must be all our care for what shall it profit vs though Christ come into the worlde and come againe if he bée not receyued of vs By fayth he must be receyued or else he must be refused his owne receyued him not sayth S. Iohn and why but for lacke of faith for to as many as receyued him to them he gaue power to bée the sonnes of God and what were they euen to them sayth he that beleeue in hys name accordingly as S. Paule saith to the Galathians by fayth are ye the sonnes of God the beleeuers then they are the beloued sonnes of God they are the right receiuers of Christ when that Christ the glorie of God first appeared amongst vs then did the Angelles proclayme peace betwixt heauen and earth and from God good-will towardes men for Christ indeede is the true Melchisedech that is the King that brought peace wyth hym into the worlde But what shall all this auayle vs if we beléeue not for so sayth our Sauiour himselfe he that beléeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not sée lyfe but the wrath of God abydeth vpon him so wrath remayneth for the infidell what then for the faythfull there is peace kept in store for him as for a faythfull subiect to the king of peace for we béeing iustified by fayth haue peace with God through our Lorde Iesus Christ that is the saying of the Apostle Christ is appoynted for the fall of many who are they but the faythlesse he is ordeyned also to bée the rysing of many and who are they but the faythfull for so sayth oure Sauiour likewise who can not belie himselfe hée that beléeueth in him he shall not bee condemned hée that beléeueth not is alreadye condemned bycause hée beléeueth not in the name of the onely begotten Sonne of god Christ is also a stone of diuerse operations hee is a precious stone and hée is lykewyse a stumbling stone To whome then is it precious but to suche as by ioyning the iewell of fayth therevnto haue the right vse thereof So sayeth the Scripture Beholde I put in Sion a chiefe corner stone electe and precious and hée that beléeueth therein shall not be ashamed and here Saint Peter maketh this conclusion saying to you therefore which beléeue it is precious this part is for the beléeuer nowe must the infidell take that which is left they haulting for want of the steadie foote of fayth make themselues of Christ a stone to stumble at and a rocke of offence although Christ be set vp vnto them a signe of saluation yet they like the Cocke on the dunghill do spurne him aside not knowing what vertue there is layde vp in that precious stone for such as by fayth doe finde him wherefore that Prophecie is their portion whosoeuer shall fall on this stone he shall be broken and on whome soeuer it falleth it shall grinde him to powder the misbeléeuers they stumble and lie vnder the stone they fall and are fallen on therefore must they be broken and that grinding stone shall grinde them to powder O the rocke of infidelitie that maketh Christ the rocke
treasure hidden and closed vp as in these wordes but haue life euerlasting here is poynted out the fielde of fayth where we haue to fetche that treasure héere is also a light sette vp vnto vs that we doe not wander in darkenesse and so léese our way I meane Christ that bright blasing starre the true light of the world finally here is as it were in a plot drawn out the worke of oure redemption and in a knot knit vp the whole mysterie of oure saluation and in handling hereof I thinke it good to vse that meanes that those do which when they haue an hard knot giuen them to knit the like straight they vndoe the same and so make it vp againe with lesse adoe you may say then here is a goodly warning not to perishe a large promise a ryche pearle a worthy treasure to haue life euerlasting but the next question is howe we may obtayne those promises héere is an ordinarie meanes expressed aunswering that question who so beleeueth in him This is the fielde to walke in the foote we muste trust to euen the fielde and foote of fayth But whom in whom shall we beléeue here can we not bee to séeke neyther For Chryste setteth vppe hymselfe here as a marke for our faythe to shoote at who so beleeueth in him Why shoulde we beléeue in him Here is answere to that also bicause he is that Prophet sent of God the sonne the onely begotten sonne of the father therefore ought our faithe to worke and rest on him What moued God to sende that Ambassadour not to spare his deare his onely sonne that cause also is not omitted God so loued the worlde c. it was his owne loue his frée mercy that brought this to passe nowe I thinke there are no more questions to be made no more doubtes to be moued For if all were sayde and vnderstoode whiche concerneth these pointes it were sufficient to saue a soule and to make a perfite man of god For beleue thou in Christ as sent of God as the sonne of God considering thorowly the loue of God by him declared then as truely as Christ is the truthe and may not lye thou standest in the state of saluation thou hast founde the fielde possessest that treasure not to perish but to haue life euerlasting The thirde Chapter ¶ That the especiall loue of God is the chiefe cause of mans saluation and that to the right knowledge thereof mans estate must be considered THus the knot being vndone let vs seuerally consider the partes and péeces thereof that the very bowels of the matter being searched there may a more perfecte vnderstanding grow thereof Therfore the firste steppe the firste entrie towarde the worke of oure saluation is the loue of God God so loued the worlde And to consider how this loue is declared towardes man therein consisteth the whole summe of our redemption And the first consideration herein to be hadde is this as whose loue it is we speake of for it is no vaine or light loue of man but an assured and stedfast loue the loue of God who is as S. Iohn saythe loue it selfe Then what loue it is that is here mentioned For God declareth his loue towardes vs in diuers sortes and manye are the benefits of God towardes man as that by him we liue we moue and haue our being he satisfieth the thirstie soule and filleth the hungrye soule with good thinges And the seruant of Abraham when he wente a wooing for Isaac tolde his tale vnto Laban the brother of Rebecca in this wife I am Abrahams seruant and the Lorde hath blessed my master wonderfully that he is becom great for he hath giuen him shéepe and Beeues and siluer and golde and men seruantes and mayde seruantes and Camels and asses This was a blessing a great tokē of Gods loue but there was a better blessing a greater loue wherwith God embraced Abraham and his posterity that is it whereof S. Iohn speaketh God so loued the worlde c. It is a speciall loue that is héere meant and it néedeth a speciall consideration Therefore that we maye the better acknowledge the goodnesse of God in this behalfe it shall not be from the purpose to remember oure first state howe God did then shew himselfe a louing Lorde towards vs then to set before vs our fall that we mighte vnderstand what we are whome God so loueth as S. Iohn here speaketh of loue that God shoulde sende his onely begotten sonne to be a pledge of his loue then howe the loue of God did worke and appeare in him fynallye howe that loue might haue his full effecte in vs by receiuing that worthy Ambassadour Chryste which is as S. Iohn saithe by beleeuing in him These being treated in whose hearts it shall happen to take roote it wil be a séede that shall spring to that floure that withereth not and fruite that fadeth not as to haue life euerlasting The fourth Chapter ¶ Howe the loue of God appeareth in the creation of the worlde and in mans first estate FIrst therefore the loue of God did maruelously appear in our first creatiō yea before our creation he made all thinges for the benefite of man and man for his owne glorie he bestowed sixe dayes labor vpon man and his necessaries as the booke of Genesis reporteth He layde the foundations of the earth and stretched out the heauens like a curtaine he gathered the waters togyther that the drye lande might appeare This he did for the benefite of man bringing all things into an vniformitie that there myght be a place of habitation for man but yet were not all things prouided necessarie for the maintenance of man wherefore he stayd his creation vntill all suche things were prouided as his heauenly wisdome thought best to serue his turne out of these thrée his first creatures the earth the firmament and the waters he drew out his other creatures necessarie for the vse and preseruation of man To the earthe God sayde Let the earth budde forth the bud of the herbe that seedeth séede the fruitfull trées bearing fruite according to his kinde God saide that worde and it came to passe and God sawe it was good it was good forthe glorie of God principally and it was good for the commoditie of man Moreouer God let the earth bring forthe the liuing thing according to his kinde cattell and that whiche créepeth and the beast of the earth according to his kinde it was done it was good in the sight of God and it was good for the profite of man of the firmament God sayde lette there be lightes in the firmament of heauen to giue light vpon the earth Then God made two great lightes the greater light to rule the daye and the lesse lighte to rule the night he made the starres also and sette them in the firmament of the heauen to shine vpon the earth God saw that it was good firste
A VIEWE OF mans estate wherein the great mercie of God in mans free iustification by Christ is very comfortably declared By Andrewe Kingesmill Diuided into Chapters in such sorte as may best serue for the commoditie of the Reader Wherevnto is annexed a godly aduise giuen by the Author touching mariage Seene and allowed according to the order appointed Imprinted at London by H. Bynneman for Lucas Harison and George Bishop Anno. 1574. To the Reader THe authour hereof being a very yong Gentleman so applied the studie and exercises of the ciuill lavve in the Vniuersitie of Oxford that he attained as much knovvledge therin as any of his time professed the same in keeping of publike exercises vvith great commendation Yet did he not forget as many do to seeke the kingdome of God and the righteousnesse thereof but so earnestly trauelled to vnderstand the mysteries of Christiā religiō that he thought himself neuer vvell satisfied in any thing touching the same vntil he could by word and writing giue accompt of the truthe which he conceiued VVherefore he endeuored to commit to memorie the text of holy Scripture with such diligence in learning and often repeating therof that he could readily vvithout boke reherse in the greke tong Paules Epistles to the Rom. and Galat. S. Iohns first canonical epistle besides other Psalmes chapters of the old newe Testament Also he exercised himself by writing of sundry matters that he might growe in iudgement readinesse and aptnesse to teach other if at any time God shoulde call him therevnto VVherof this treatise yeldeth some proof which he writ being about 22. yeres of age by which thou maist cōceiue what fruit the Church of God in time might haue reaped of his towardnes if it had pleased god in this vntovvarde vvorld to prolong his days He estemed not so much the preferment and profit whervnto many wayes he might easily haue attained by profession of lawe as the comfortable assurance and blessed hope of life eternall which he might enioy by the truth of the Gospell and the sinceritie of Gods holy religion Therfore to further himselfe herein he sought not only the exacte knowledge of the greke hebrewe tongs but also for a time to liue in some one of the best reformed Churches where he might both by the doctrine and discipline of the gospel be dayly confirmed in the true worshipping of God and well prepared to the ministerie of the churche So he setled himselfe at Geneua where he remained being wel liked of the learned and godly the space of three yeres From vvhence he remoued to Lausanna where beeing too good for this corrupt vvorlde he ended this mortall life in the moneth of September Anno. 1569 vvhen he had liued about 31. yeares a Phoenix among Lawyers a rare example of godlynesse amongst gentlemen Iohn 3. ¶ God so loued the worlde that he hath giuen his only begotten sonne that whosoeuer beleeueth in him shoulde not perishe but haue euerlasting life The first Chapter ¶ That many seeke the kingdome of God and that men are directed to the knowledge thereof only by the worde of God. IN the .xiij. of Mathewe Chryste our Sauiour by diuerse Parables setteth forth and preacheth vnto vs the euerlasting Kingdome of his heauenly father and amongst other vseth these similitudes saying The kingdome of heauen is like vnto a treasure hidde in the fielde which when a man hath found he hideth it and for ioy therof departeth and selleth all that he hath and buieth that fielde Againe the kingdome of heauen is like to a merchant mā that séeketh good pearles who hauing found a pearle of great price wente and solde all that he had bought it Now I thinke there is none in so desperate a state or so farre fallen out wyth himselfe but that he is very fayne of the finding of such a fielde as is here spoken of neyther is there anye so vnhappie a merchant but that he would venter farre so that he myght come to the purchase of so precious a pearle as to haue parte in the inheritance of the kingdome of heauen to enioy the rest of God and to dwell on his holy hill yea many will say they wyll be glad to walk wander forth the vttermoste compasse of the earth so that they might at length track trie out the fielde where in lyeth hidden so great a treasure and all men will professe this merchandise not refusing the paines to trauayle thrugh the whole seas so that they might in the end assure themselues to arriue at the heauenly hauen of the kingdome of God and who is he which so farre setteth the body before the soule that be he neuer so ryche will not sell all to purchase that glorious iewell of eternall ioy But a lamentable case fewe there are of those fayning folke that knowe the right waye whych should leade them to that pleasant place of eternall reste so that theyr questions are such and the like Which is the waye Where lyeth the pathe that we may walke therein so Christ talking of a redéemer and a Sauiour vnto the blind man he thus questioneth who is the Lord that I may beléeue in him So Philip standing yet in that doubt sayde vnto Christ Master shew vs the father Therfore concerning that question Dauid the annointed of God speaketh by experience Thy word is a lanterne to my féete and a light vnto my footesteps So Dauid founde the waye euen by the lightsome lanterne of Gods word wherefore he maketh often and earnest request that that light might shine still before him thus he sayth O that my wayes were directed to keepe thy statutes open myne eyes that I may sée the wonders of thy lawe make me vnderstande the way of thy precepts teach me O Lord the way of thy statutes Directe me in the path of thy commaunments These were the light and the lanterne the féete and the footesteps the way and the path wherby Dauid was directed and conducted into the field which we are nowe to seeke and euen that commoditie whereof Dauid protesteth so generally that hée founde in the woorde of God shall be proued true in speciall experience of those that shall diligentlye marke and wyth earnest zeale seeke to vnderstand this short sentence spoken of our Sauiour and written by S. Iohn for our learning God so loued the world c. The second Chapter ¶ How pleasantly and playnly one texte of Scripture sheweth the way to life eternall THis is a floure conteyning in it suche pleasant iuice that who so like a diligent Bée shoulde sucke the same for his store and learning he shall say with admiration as the Prophet doth O Lorde how swéete are thy words to my mouth Yea he shal find that they are far swéeter than the hony or the hony combe for beholde in these wordes is that precious pearle to be found I meane the promise not to perishe héere is that inestimable
vnto the worlde and this we knowe that God hath not giuen him to any other rather than to vs he is our Sauiour if we be so happie as to receiue him for we being graffed in Christe are members of that worlde which God so loueth Nowe adding to this the knowledge by what meanes Christe wrought this reconciliation how he hath throughlye appeased the wrath of the father whiche we see was so kindled against vs and vnderstanding what price he payde for our redemption then shal the loue of God appeare vnto vs by a brighter light as it were in a cléere sunne shining Oure Sauiour saythe my father worketh and I worke we haue séene the worke proper to the father in that he hath sent the sonne and thus farre forwarde we sée our Sauiour in his worke as that according to the determinate will of the father he is come downe into the earthe and hath debased himselfe to the base estate of our frayle flesh so by this the work of our regeneration is in a goodly forwardnesse now doth Adam beginne to moue himselfe to waxe warme and to reuiue with a newe spirit here lyeth the Serpent a bléeding but by this is not the victorie gotten Let vs sée then howe Christe quitteth himselfe and reuengeth our quarell What force what weapons doth he vse far other than man would imagine He ouercommeth with kindnesse his armour is preaching paynes pacience shame rebuke reproch harde handling euill entreatie tauntes in the teeth and sclaunderous reportes scornes and scourgings false accusations vniuste iudgement and in the ende bitter and bloudye death This was the maruellous working of God that oure Sauiour shoulde passe those harde pykes to saue vs from the sworde of the enimie And beholde as soone as he entred into the world he straight gaue the onset he felte incontinently of our infirmities for sée the Lorde of Dauid the King of Kings in his byrth howe simply he lyeth wrapped in swadling cloutes Thus is it described in the Gospell A stable was his best house and a cratche his Cradle for saythe the Euangelist there was no roume for him in the Inne whose was the earth and the store thereof at whose commaundemente were the heauens there was no roume for him to reste in Well therefore might that complainte be made to the confusion of vnkinde beastly man The Foxes haue holes and the birdes of heauen haue nests but the sonne of man howe is he intreated he hath not whereon to reste his heade Neither was he suffered to haue that litle roume wyth reste but he was faine to flée touch and to auoyde from Bethléem into Egypt as when Herode in his furie sent forthe his slaughter men and bloudie butchers with this cōmaundement that they should slea all the male children that were in Bethléem and in all the coastes thereof from two yeares old and vnder seking thereby as it was forewarned by the Angell to murther the childe Iesus whom he heard should be borne King of the Iewes Such a welcome hadde our Sauiour into the world and afterwarde in processe of time being conuersant in Hierusalem and the countrey about with what trauell preached he the kingdome of God how few receiued that glad tydings howe many a myracle did he and what thanks had he and how small were the number of suche as beleeued and woulde be content to be called the followers of Chryste not disdayning the name of a Christian Now when he was most busy about the worke of our saluation as when he was moste occupied in feeding with the worde and conuerting by miracles the reporte that many made of him it was no better but that his owne helde hym as a straunger some sayde he was a sinner some a seducer of the people some a glutton and a drinker of wine some a man starke mad yea some gaue him this good word that he wroughte by the power of Belzebub Bitter wordes for the sonne of God yet this was his paciēce to beare Of the better sorte some tooke him for Elias some for Iohn Baptist and some were so good as to call him a Prophete but fewe were there found of faithfull Peters that iudged so ryght of hym as to say Thou art the sonne of the lyuing god And wyth whome had our Sauioure his conuersation here on earthe he was to be had in suche reputation as of whome the almightie father forespake by thys Prophete euen hym that was bothe a king and a Prophete I haue set my king vpon Sion myne holy mountayne and suche a one was he as Dauid acknowledged to be hys Lorde and souereygne The Lorde sayde vnto my Lorde sitte thou at my right hand c. It had bin therfore the parte of Princes to haue bin alwayes in hys presence and the duetie of Kings to haue kept him company or rather to haue attended on hym as whose shooe latched they were not worthy to vnloose But true is the Prophet in his saying The Kings and Princes of the earth they assembled and bente themselues againste hym there was no company nor comfort with them for the méeke King of Sion and the poore Prince of Ierusalem For we see howe Herode persecuted and hunted him as the Foxe the shéepe from Bethléem to Egypt from one place to another and it was treason to Cesars person to call Christ a King he might not be taken for Cesars friende that woulde speake on Christes parte to mainteyne hys kyngdome But oure Sauiours kyngdome was not of thys worlde therefore no maruell though the kings of the earth were so cruelly set againste hym Our Sauioure was also the annointed of God a Prince and a princely Priest for euer of whose body Melchisedech was the shadowe he was that Doctor admitted and authorised to teache with that heauenly and thundering voyce of the father this is my beloued sonne in vvhome I am vvell pleased heare hym it woulde haue besemed therfore those high priests looked they neuer so high that ruffling garde of Pharisies those greate Doctors the Scribes to haue had their conuersation with him of whome they should receiue their saluation if they had harkened to him then mighte they haue reckened themselues wise if they had followed that good shepehearde then mighte they haue gloried truly as otherwise they dyd vainely that they had bene the leaders of the blinde But Christ was not for their tooth neyther any méete man for their company he was a stone cast aside of those builders although hée approued hym selfe the chiefe corner stone they could not reproue hym yet they refused him they myghte find no fault with hym yet he could find no fauour with them he put them many times to silence and stopped their mouthes in reasoning and argument yet they spared no wordes in misreporting him he soughte all meanes to winne them yet they disdayned him as one vnworthy to haue place amongst them for when that carnall spiritualitie
thirtenth Chapter ¶ That true faith requireth an earnest consideration of mans estate and the loue of God towardes him appearing in the death of Christ THus haue we waded in the bottomelesse sea of Gods loue infinite mercy wherewith he loueth and embraceth the worlde not minding to finde any ende or to search the grounde thereof for we confesse with the Prophete Thy mercy O Lord reacheth vnto the heauens and thy faythfulnesse vnto the cloudes thy righteousnesse is like the mightie mountaines and thy iudgementes are like a greate deepe but by this which is sayde we haue assaid somewhat to tast of the goodnesse of God following herein the prouocation of the Prophete whiche calleth men to the consideration of Gods mercy by this call O tast and sée saith he how gracious the Lorde is Blessed is the man that putteth his trust in his mercy And thus far haue we tasted the loue of God as we might onely picking out the swéete marrowe of that bone which S. Iohn hath cast vs for the comfort of our soules to feede on God so loued the world c. In the which shorte and swéete sentence duely considered and weighed as it is worthy what find we but saluation shewing it selfe vnto vs in a bright glasse and that as is aforesayde it is a knot knitting vp the whole mysterie of our redemption wherefore in the handling thereof we haue passed to this point as that we haue losed and vndone the same and as grace was giuen haue layde out the partes thereof to the viewe of the Reader Now that we may gather vp those pieces and close the knot againe let vs stand a while and sée what rockes we haue passed let vs looke backe and view the wonderfull worke of God declaring his loue to our saluatiō we know therfore what a losse we had in Adam being depriued vtterly of the fauor of God for so God loued the world in the first foundation that we stoode in the state of innocencie comparable with the glorious Angels of heauen we were fashioned of earthe but not endangered to turne againe into earth we were made men but like vnto God ours matter and substance was earthly but our forme and fashion was heauenly the patterne whereafter God made vs was his own image being in subiection to god our creator but reigning as souereignes ouer all Gods creatures blessed in oure selues in our séede walking on a blessed earth enioying at will the fruits flours of pleasant paradise that image of heauē all our senses they were sette vpon pleasure wythout any lothsomenesse what sounded in the eare but the swéete and cōfortable voyce of Gods blessing Gods blessing was alway in our eies yea what was in oure mouth but Gods blessing Our labor was rest our reste was continuall our paines was pleasure and oure pleasure was eternall we sweated not for we had no neede to trauell we were ignorant of euill tasting of no corruptiō free from infirmities standing in the presence of God without feare beholding his glorious countenance without shame hauing health without danger of sickenesse enioying life without feare of death the fleshe and the spirite neuer striued the body obeyed the soule and the soule saued the body they were knit togyther with a fast bynding bande so that they might not departe the one from the other yea then was the body in better case than is nowe the soule separate from Chryste the soule was not subiecte to death nor the body in case to be corrupted of the duste neyther hell nor the graue nor dust nor death no not the feare of them mought touch or trouble vs so standing as God hadde appointed And such was the loue of God that he gaue all those heauenly commodities as a state of inheritance to our firste father to him and his heires for euer O goodly gift of God wherein the date is euer and a day and nothing betwixt heauē and earth excepted but only that the fruit of one tree might not be tasted But O fraile flesh O lykerishe lippes of earthly Adam that knewe not himselfe and considered not how mercyful and louing a God he had of his creator it did not content him to be a mā but he would be a God a Gods name he did not content him to rule and reigne ouer the insensible and vnreasonable but he woulde set his foote as farre forwarde as his Creator in whose handes he was as the brittle claye in the potters fingers Therefore when that man had so giuen ouer the seruice of God as rashly to break his holy commaundement and to deuour the forbidden fruite what then myghte the righteous Lorde doe of his iustice but plucke downe that presumptuous stomacke but set his face with furie against rebellious man but hate him but curse him and cleane caste him off as one that despised his goodnesse vnworthy of his fauour and vtterly to be reiected as the seruant of the Serpent the slaue of sinne and a méete helhounde for the Deuill Verily so are we without Chryste cursed creatures children of disobedience childrē of perdition euer rebelling againste the ryghteous God seruing the fleshe with his appetites gyuen ouer to concupiscence the lost sonnes of the lost father nothing heauenly but altogyther earthly vsing the worlde and the present life as a shadowe whose ende is eternall darkenesse and as a course to runne headlong to Hell being nothing but naked soules ashamed to stande in the sight of God no not the best of all were we as holy as holy Dauid but must be faine to saye after hym I haue sinned as whose righteousnesse are but rotten ragges all to bespotted with the foule blurre of sinne whose hope is desperation whose life is without lyght and whose desert is death So are we falne and our féete serueth vs not to get vp againe we are taken prysoners in captiuitie with the Deuill and we are not so ryche as to redéeme our selues for our desertes are but such that when we haue reckened all that we can doe yet are we but vnprofitable seruants but who is he that commeth so neere perfection as to performe that duetie to set his brother equall in loue wyth himselfe and to sette God before himselfe and that in al times all places and al respectes and who then is he that dare aduenture the tryall hereof and to stande to the extremitie of the lawe S. Paule hath tryed that way and gyueth vs a faire warning as that the lawe stoppeth euery mouth no flesh shall be founde righteous by that rule Let vs then cast aside those figge leaues whyche can not hide our nakednesse that is the deserts of the fleshe the deedes of the law for this waye we maye be sure to méete with that curse Cursed is he that abydeth not in all that is written in the lawe Let vs not make so litle of the loue of Christ and so much euacuate his crosse as to iustifie our selues by any lawe
but giue the vertuous your wedding ring then see how you haue headded your arrow And then sée the blissed estate you stande in he is yours for better or for worse for richer for poorer he shal be to you an husband to your childrē a father to your friendes a fauorer to your enimies a terror he shall willingly beare part of all your blowes and burdens he shall double your prosperitie he shall mourne when you wéepe he shall laugh whē you are glad his loue is sure sealed euen ioyned by God himselfe He is not like the riche of whō the sonne of Syrach saith chap. 13. if thou be for his profite he vseth thée but if thou haue nothing he will forsake thée He is not like the light louer for beauty of whom the wise Plato saith He that loueth thée for thy fauor whē that decayeth he wil giue thée ouer But he shal be one with you both body soule he shall walke forth with you here your pilgrimage on earth and shall lead you the way to eternall rest He shall be blissed in all his affaires if Dauid be a true Prophete 1. Psal. His wife also shal be blissed he shall haue séede and blissed séede for Psal. 114. Blissed is the man that feareth the Lord and delighteth in his commaundements his séede shall be mightie vpon earth the generation of the righteous shall be blissed riches and treasure shall be in his house his righteousnesse shall endure foreuer Psal. 128. Blissed is euery one that feareth the Lorde and walketh in his wayes when thou eatest the labors of thy hands thou shalt be blissed and it shall be well with thée thy wife shal be as the fruitful Vine on the sides of thy house euen your husbands wife shal be such a one if your husband be such a one thy childrē like the Oliue braunches round about thy table This Dauid promiseth and prophecieth confirmeth it againe saying Loe surely thus shall the man be blissed in marying that man that feareth the Lorde You will saye peraduenture I woulde thinke my selfe wel bestowed vpon such a man but the craft is in the catching the doubt is in the obteyning But goe you forward in your race of vertue and then you shall not goe farre before you méete with a mete match It is an olde saying The like loueth the like The sonne of Syrach sayth chap. 13. All fleshe will resort to their like and euery man will kéepe companie with suche as he is himselfe A vertuous woman saith he chap. 26. is a good portion and a gift to be giuen to some iust Ioseph or some true Tobias You know that euery good gifte commeth from God as the firste father and founder yet in this case God appeareth more euidently to strike the stroke to worke as it were immediatly within with his own hand So saith Salomon Prouerb 19. House and riches are the inheritaunce of the fathers but a prudent wife commeth of the Lorde Wherefore although there be good tokens markes whereby to make your choise as by the fruit to iudge the trée as Eccl. saith .27 The word declareth the hart the talk is the trial of men yet bicause these are rather probable coniectures than sure demonstrations for fame oftētimes lieth the eye deceiueth the tong dissembleth therefore whē you haue cast the whole the summe yet God is al in al this matter the onely maker of good mariages Be frée then from worldly businesse be cleare from carnall affections cast your hope vpon God depende vpon his prouidence commit the matter wholly to his hands resort flée to him with oft earnest prayer For that whē al other ways be tried is the plainest to séeke the surest to trust the rediest to find for such as seek good wiues good husbands You haue a good example in the .24 of Genesis howe Abrahā proceeded in the mariage of his sonne Isaack you haue there the prayer that the seruaunt of Abraham made to whom this charge was cōmitted howe he entring his iorney desired God to prosper him to shewe mercy vnto his master Abraham that God according to his faithful prayer gaue him a token wherby he chose the faire vertuous virgin Rebecca For hir parents whē they perceiued that God wrought with mā could not deny their goodwil vnto Isaack but answered This thing is procéeded of the Lorde we can not therfore say vnto thée neither euil nor good You haue there also the exercise of Isaack how he was occupied in the mean time while Rebecca was taken out of his rib Moyses sayth He went out to pray in the field towards the euening that Rebecca first founde him so occupied This is al sister that I haue now to be said giue your selfe ouer wholly vnto God to be your guide Let your eyes be so earnest bent vpon hym as they were wont to be vpon your maistresse whome you haue heretofore serued then shall God no doubt giue you as a portion to the righteous he shall so ioyne you that mā may not separat you Christ shal be present with you as at the mariage of Cana he shall conducte you with his holy spirite he shall turne your water into wine he shal make the sowre swéete and prosper all your affaires In meane time while God worketh be not you idle but practise your self in Isaacks exercise and God shall sende you an husband of his kynde euen a faithfull sonne of Abraham a chosen childe of god God shall sende his Angell to leade that man vnto your house euen as he brought Tobias vnto Sara at the house of hir father Raguel And as my poore prayer maye helpe the Lord I beséech him guide you with his holy spirite and prouide you an head for your comfort graunt you long to liue and euer to loue togither with the encrease of your godly children FINIS Iohn 9. Iohn 14. Psal. 119. Num. 24. Apoc. 22. 1. Epist. 4. Psal. 107. Gene. 24. Psal. 8. Gene. 2. 1. Sam. 15. Rom. 6. Iohn 15. Iohn 8. 1. Iohn 3. Iohn 9. Gene. 3. Psal. 49. Esay 1. 2. Esdr 7. 2. Esdr 8. Psal. 51. Esay ▪ 43. Luke 18. Gala. 3. 1. Iohn 1. 1. Iohn 1. Psal. 51. 1. King. 9. Prouer. 10. Iob. 7. Rom. 7. Cap. 7. Rom. 3. Without Christe is nought but desperation Psal. 130. Iob. 10. Gene. 8. Luke 2. Iohn 8. Gala. 3. Alpha. Omega Gene. 6. Luke 1. Psal. 2. Gene. 48. Gene. 49. Cap. 49. Cap. 5. Esay 55. Luke 2. Math. 8. Luke 7. Psal. 2. Psal. 110. Psal. 2. Iohn 19. Iohn 7. Psal. 118. Luke 7. Math. 20. Iohn 6. Luke 22. Psal. 41. Luke 22. Act. 2 Iohn 18. Luke 22. Iohn 18. Math. 26. Iohn 19. Iohn 19. Math. 27. Iohn 19. Num. 21. Iohn 3. Gene. 22. Psal. 15. Math. 18. Rom. 4. Luke 13. Galath 6 Cap. 1. Cap. 3. Iohn 3. Rom. 5. Luke 2. Iohn 3. 1. Pet. 2. Esay 28. Esay 8. Math. 21. 1.