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
matter by their owne wits as if they had fought with their owne shaddowes they were confirmed in their vntruthes but if they had but opened the booke of God they should full well haue perceiued howe man himselfe is subiect to Gods prouidence O Lord saith the Prophet Ieremiah Chap. 10. 23. I knowe that the way of man is not in himselfe neither is it in man to direct his steps That which men conceiue in their mindes God doth priuily and after an vnscarchable sort direct as standeth best to his lyking As wée reade in the Prouerbes of Salomon Chapter 20. 24. The steppes of a man are ruled by the Lord howe then can a man vnderstand his owne way What part in man more secret vnto him then his heart Or if there bee any thing in his owne power and will is it not the heart Yet God aboue which made and fashioned all hearts and is the onely searcher of the heart and knoweth the meaning thereof he is also the ruler of the heart As fierce as a lyon so is the kings heart and he thinketh with himselfe who can either controll him or commaund him King Nabuchodonosor his proud heart God did abase And king Salomon hath vttered it that the kings heart is in the hand of the Lorde as the riuers of waters hee turneth it whither soeuer it pleaseth him When Quéen Hestor came in the presence of her Lord and King Ahashnerosh he was very terrible and he lift vp his face that shone with maiestie and looked fiercely vpon her therefore the Quéene fell downe and was pale and faint Neuerthelesse God turned the kings heart and mind that he became gentle being carefull leaped out of his throne and tooke her in his armes til she came to her selfe againe and comforted her with louing words The same God that turned this kings heart to gentlenes hardned king Pharaohs heart who was cruell vnto his dying day King Saul when he was newly made king most of the people despised him saue a fewe onely whose hearts the Lord had touched to go after him Psal 105. 25. He turned the hearts of the enemies of his people to hate them which God vseth as a meane for their deliuerance Which thing the godly well knowing that God hath mens hearts in his hand pray vnto the Lord that he would giue them fauour in the sight of them which had led them away captiue Ioshua 11. 19. 20. There was no cittie that made peace with the children of Israel saue those Himites that inhabited Gibeon all other they tooke by battell For it come of the Lord to harden their hearts that they should come against Israel in battell to the intent that they should destroy them vtterly and shewe them no mercy Which thing the harlot Rahab confessed vnto the spies praying mercy for her and for her friends I know saith he that the Lord hath giuen you the land and that the feare of you is fallen vpon vs and that all the inhabitants of the lande fainte because of you For as a good courage is the Lords gift as we sée in the example of Ioshua whome God willed to be strong and of a good courage so for a punishment of them that feare not God he promiseth to giue them a trembling heart and a sorrowfull minde Leuit. 26. 36. If ye walke stubburnly against me I will giue you ouer into your enemies hands and I will send a faintnesse into your hearts in the land of your enemies and the sound of a leafe shaken shall chase you and ye shall flie as flying from a sword and shall fall no man pursuing you Againe when they walke obediently see how the Lord turneth the hearts of others to do them good The example of king Pharaoh is notable I speake not of that king that did oppresse the Israelites but of that king that did relieue them For when the tidings of the méeting of Ioseph and his brethren came to Pharaohs eare the text saith it pleased Pharaoh well and his seruants Where we sée the power of God toward his as to giue them fauoure in the hearts eares and eyes of any mortall man whatsoeuer whose ministery it shall please him to vse to their reliefe comfort and countenance He ruleth poore and rich meane and mightie to his childrens comfort when he will The Prophet Dauid that Gods fauour may be towardes him prayeth that God will create in him a new heart and for a stony and rebellious prayeth that hee would giue him a tender and a repenting heart As God ruleth the heart so he ordereth the affections that come from the heart Esau had a wrathfull minde and his purpose was to slaie his brother but when his brother and hée met beholde howe all was turned imbracing and kissing and teares and tender loue Who wrought this louing affection in Esau and chaunged his hatred into good will Onely the Lord euen the mightie and mercifull Lorde he hath wiped murther and wrath out of his mouth and heart out of his minde and purpose and out of his might and power When the Midianites and the Amalekites came against Gedeon they were neighbours and friends but before they departed euery one slew an other For God had so determined In consideration whereof who woulde not tremble at Gods iudgements to thinke howe God worketh in the hearts of the wicked bringing that to passe that he will and yet for all that plaguing and destroying the wicked according to their deserts Affections passions and dispositions are ruled by God If he list hee causeth friendship and loue if he please he setteth dislike and hatred and euer well in respect of hun It is the iustice of God that they who haue ioyned in lyking one of an others counsell and déed further then God allowed should as farre iarre as euer they were friends Surely such ende will vngodly friendship haue Daily we sée it that they that haue bene best accounted become most hated So able is God to set such at variance amongst themselues and to continue their iarre to his good pleasure Pilate and Herode of a long time had bene enemies but about Christ his death they became friendes What was it else but Gods dooing to hasten that which hée had determined to bring to passe for the redemption of mankinde The ordering of mens affections preuaileth so farre to the good of the godly that as it is in the Prouerbes chapter 16. 7. When the waies of a man please the Lord he will make his very enemies at peace with him Further it is to be considered that god not onely ruleth the heart and the affections of the heart but euen the tongue also Prouerbes 16. 1. The preparations of the heart are in man but the answere of the toong is of the Lorde The Prophet Dauid speaking of the mischéeuous intents of the wicked and howe they are reuealed saith the Psalme 64. 8. 9. Their owne tongue shall make them fal insomuch that who so
of great account Maister Rowland Barker Esquire Iustice of peace and quorum in the Countie of Salop S. I. wisheth the blessings of God in this life and the ioyes of that which is to come RIght Worshipfull I cannot write vnto you but as vnto a stranger yet such a stranger in whome I haue perceiued great good wil kindnesse toward me So that I may resolue with my selfe to make account of you as of my friende whereof I haue some triall in that you haue giuen a great token in the preferment of my sister for the which both she and I am bound to giue you hartie thankes And yet great reason there is that you should be strange because as yet I haue shewed no dutie wherby I might in some sort warrant my selfe of your fauoure and friendship The godly minde wherewith Gods spirit no doubt hath indued you may be some cause to procure your fauour toward me if it were but for my profession sake And so much the more because you carry a name in Shropshire to be a great fauourer of the Gospell and if I should adde the peoples report of a good Iusticer I might be iudged to flatter And yet there is no cause For where the word of God hath taken deep roote there of necessitie followeth all vprightnesse both in life and office To procure your Worships good will toward me I haue at this time though boldly offered vnto your view some part of my laboure which as you like it so I hope you will accept it and your good liking shal giue it both countenance and credit inough And seeing your credit is great in the furtherance of the Gospell so I would humbly request you to promote and further the same more and more to the vtmost of your power Though it bee my request yet is it Gods cause and his glorie which may both stirre you vp and also incourage you who need not my perswasion being forward inough of your owne disposition and good nature Doubtlesse God woorketh excellently in notable men at whose handes hee requireth woorthie matters euen at the handes of famous men and men of renowme Whome hee hath greatly aduaunced furthered and furnished vnto suche woorkes And vnto whome much is giuen of them also shall much bee required King Dauid woulde haue built a Temple vnto the Lord God of Israel but God appointed his sonne King Salomon to doo it Manie Kinges in Iuda yet none but Hezekiah caused the brasen Serpent to be pulled downe and GOD wrought with him and hee prospered and flourished and God sent him a miraculous and famous deliuerance from the handes of his enemies Iosiah was famous for Religion and none more zealous the solemne keeping of the Passeouer that was in his daies doth declare it King Cyrus hee is appointed of God to deliuer the Iewes from their captiuitie and thraldome Many Heathen Kings there were in the worlde yet it pleased God that his glorie should bee set forth by none so much as by King Nabuchodonosor who wondrously set foorth the praises of God was a notable meane to deface idolatrie that God onelie might bee truly serued And although notable men bee not all Kings yet vnder Kinges great matters are committed vnto them and they are rulers vnder Princes and in the places where GOD hath seated them hee dooth giue them honour as is meete for them and agreeable to their estate Especially hee crowneth them with honour which honour him What worke more notable then the preaching of the Gospell and that the Nobilitie and also Gentlemen of good calling and credit might see it performed in the places where they dwell and about them I would to God the reuerend Fathers of the land of whome the Prince maketh choyce as of notable men and men of renowme had that care as Bishop Hooper and Bishop Latimer had to see the people taught and instructed in euerie parish throughout their Diocesse and I doubt not but that they haue the selfesame care howsoeuer oftentimes it falleth out otherwise contrarie to their willes Most gentlemeÌ„ are set against it because they know not the worthinesse of it as also the glittering shew of this deceiueable world hath vtterly blinded theÌ„ togither with their corrupt affections which are so far from correctioÌ„ or amendment that they cannot abide to heare any reproofe or counsell or so much as to acknowledge their fault therfore coÌ„sequeÌ„tly notable men they must needs bee that fauour it Who in so dooing procure vnto themselues the fauour of God and the hearts and good reportes of men whis is a great honour that God doth crowne them withall May I not write vnto your Worship as I reade in the Reuelation chapter 3. 11. is written to euery ChristiaÌ„ Behold I come shortly hold that which thou hast that no man take thy Crowne And again verse 21. To him that ouercommeth and continueth will I grant to sit with me in my throne I haue bene too tedious and here I must staie and so I humbly take my leaue praying your Woorship to remember my humblesute I haue made vnto you not long since so farre forth as conueniently you may neither is it reason we should presse vpon you too farre Wherin if you vouchsafe to pleasure vs wee shall all of vs bee bounde to pray to God for your prosperous estate and that you may liue long to Gods glorie your owne comfort and contentment to the ioy of your friends and admiration of your enemies Your VVorships in his praiers to God for you and yours S. I. A Patterne of Sanctification Titus 2. 11. 12. 13. 14. 15. For the grace of God that bringeth saluation vnto all men hath appeared And teacheth vs that we should deny vngodlinesse and wordly lusts aâ—d that we should liue soberly and righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christ. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of goodworkes This text standeth on foure parts 1 A generall proposition The grace of God hath appeared vnto all 2 The effect of this grace consisting in SanctificatioÌ„ which hath two parts Mortification And teacheth vs to denie vngodlinesse and worldly lusts Viuification And that we shuld liue soberly and righteously godly 3 A perswasion vnto this SanctificatioÌ„ Looking for the blessed hope and appearing of our Lord and Sauiour 4 The cause of this Sanctification which is Christ Who gaue himselfe for vs that he might redeeme vs. THe Apostle writing to the Corinthians of this grace of God which is nothing else but his fauour his mercy and louing kindnesse wherby we are fréely beloued by the meanes of Iesus Christ calleth this grace the wisedome of God and calleth it also a misterie Well may it be called the wisedome of God both in respect of God himselfe who intendeth
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
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
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
him not to hurt me If he thus said The spotted shal be thy wages then all the shéep bare spotted if he said thus the party coloured shal be thy reward then bare al the shéep party coloured Thus hath God taken away all your fathers substance and giuen it vnto me And the angell of god said vnto me in a dreame Iacob lift vp now thy eies and sée all the héegoats leaping vpon the shée-goats the are party-coloured For I haue séen all the Laban hath done vnto thée And now arise get thée hence out of this country and returne into the land where thou waste borne Then his wiues aunswered and said vnto him Haue wée any more portion and inheritaunce in our fathers house Therefore all the riches which god hath taken from our father is ours and our childrens now then whatsoeuer God hath said vnto thée doe it Then Iacob rose vp and set his sonnes and his wiues vpon camels and he carried away all his flocks and all his substance which he had gotten and so fled Which thing when Laban heard he made haste and ouertooke them and spoke angerly vnto Iacob And againe he said I am able to doe you euill But the God of your father spake vnto me yesternight saying Take héede that thou speake not to Iacob ought saue good Iacob said vnto Laban Except the God of my father the God of Abraham and the fear of Isaac had béene with me surely thou hadst sent me away nowe emptie But God beheld my tribulation and the labour of mine hands and rebuked thée yesternight Then Laban said Now therefore come and let vs make a couenant Gene. 27. 41. Therefore Esau hated Iacob because of the blessing wherewith his father blessed him And Fsau thought in his mind the daies of mourning for my father will come shortly then I will slay my brother Iacob Gene. 32. Now Iacob went forth on his iourny and he was to méete with Esau And Iacob fearing his brother praied vnto God and said I am not worthy O Lord of the least of thy mercies which thou hast shewed vnto thy seruaunt I pray thée deltuer me from the hand of my brother from the hand of Esau For I feare him least hee will come and smite me and the mother vpon the children Gene. 33. And as Iacob lift vp his eyes and looked behold Esau came and with him foure hundred men So Iacob went and bowed himselfe to the ground seuen times vntill he came neare to his brother Then Esau ranne to méete him and imbraced him and fell on his necke and kissed him and they wept And Esau said What meanest thou by all this droue which I met Who answered I haue sent it that I might finde fauour in the sight of my Lord. God chaunged Esaus murthering minde and malicious heart and turned it to loue his brother Iacob and to imbrace him louingly and friendly Concerning the hardning of hearts howe it pertaineth to God Rom. 9. 18. He hath mercy on whom he will and whom he will he hardneth Deut. 2. 30. Sihon the king of Heshbon would not let vs passe by him For the Lorde thy God had hardened his spirit and made his heart obstinate because he would deliuer him into thine hand as appeareth this day Iosh 11. 20. It came of the Lord to harden their harts that they should come against Israel in battell to the intent that they should destroy them vtterly and shewe them no mercy but that they should bring them to naught as the Lord had commanded Moses 1. Sa. 2. 25. Ely warned his sonnes saying If one man sin against an other the Iudge shall iudge it but if a man sin against the Lord who will pleade for him Notwithstanding they obeyed not the voice of their father because the Lord would â—ley them Iohn 12. 40. He hath blinded their eyes and hardened their hearts that they should not sée with their eyes nor vnderstand with their hearts and should be conuerted and I should heale them To you saith Christ to his Disciples all thinges are opened that pertaine to the kingdome of heauen but to them which are without all thinges are spoken in parables God hath made mankinde of two sorts the one contrarieto the other the one to declare his mercy the other to declare his wrath and iudgement in both to set foorth his glory Rom. 9. 22. 23. The which thing the Apostle for our better vnderstanding doth teach vs by similitudes and comparisons Hath not the potter power of the clay to make of the same lumpe one vessell to honor and an other to dishonor What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vppon the vessels of mercy which he hath prepared vnto glory 2. Tim. 2. 19. 20. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquitie Notwithstanding in a great house are not only vessels of gold of siluer but also of wood and of earth and some for honor and some for dishonor And that we may know and apply it to our selues whether wee pertaine to God or no he setteth downe the tokens and markes Verse 21. 22. If any man therefore purge himselfe he shall be a vessell to honour sanctified and méete for the Lord and prepared vnto euery good worke Fly also from the lustes of youth and follow after righteousnesse faith loue and peace with them that call on the Lord with a pure heart Rom. 8. 29. 30. Those which he knew before he also predestinate to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he predestinate them also he called and whome he called them also he iustified and whom he iustified them also he glorified Concerning the other sort whom he made to declare his wrath and iudgement thus we reade Exod. 4. 21. And the Lord said to Moses when thou art entred and come into Egipt againe sée that thou doe all the wonders before Pharaoh which I haue put in thy hand but I will harden his hart he shall not let the people goe Cap. 10. 1. Againe the Lord said vnto Moses Goe to Pharaoh for I haue hardned his hart the hart of his seruants that I might worke these my miracles in the midst of his realme Caep 9. 16. Of Pharaoh God said And indéed for this cause haue I annointed thée to shewe my power in thée and to declare my name throughout all the world cap. 14. 4. I will harden Pharaohs hart that he shall followe after you so I will get me honour vpon Pharaoh and vpon all his host the Egiptians also shall knowe that I am the Lord. Pro. 16. 4. The Lord hath made all things for his owne
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
We must learne our hearts to bee content with it nay to take it as a rich and liberall portion what euer it be and as a barre to hold in our affections from raunging into gréedie desire For our affections are as gulfes that are most insatiable which would neuer rest with contentation in any thing but still be inflamed with the desire of more and drawe and hale vs forward and so hold vs in continuall torment The remedie whereof the Lord hath appointed our owne estate to be whatsoeuer it is that it might appease our affections and settle them with rest peace and good liking as in the seate which our good God hath séene to be conuenient for vs and therefore hath set vs in it to finde ease quiet comfort and contentment therein For if thine heart be not setled in thine estate with good liking and contentation as in a good prouision it is impossible that euer thou shouldest become thankfull for it For to séeme to ioy without ioy is to play the hipocrite and to dissemble with God Now if there be any of vs who are so loaden with infirmities and ouercome of their owne weakenesse that this godly sobrietie cannot take place in euerie respect as it ought let him or them become earnest sutors vnto the Lord to preuaile against their corruption which dooth so abounde that it cannot neither will of it owne accord entertaine sobrietie and contentation And let them bee well assured that the vnfained petition and praier of them that are so loaden with the burthen of their wants their praiers being continued cannot returne emptie from that God who by name calleth out such to come vnto him with promise that he will heare him and them whosoeuer For he that hath begunne this grace within them will also in good time make it perfect So that all vnséemly behauiour all vncleannesse pride and excesse couetous desires and discontentments shall vanish away by litle and litle when as the grace of God hath fully taught vs to liue soberly 2. After we be fully perswaded to liue soberly then also Righteously shall we be desirous to liue both righteously and godly For the grace of God cannot be without his true effects To liue righteously is so to order our life as euery man may haue his owne at our hands for iustice and equitie is a vertue that giueth to euery one his due This vertue doth first and principally touch Kings Princes Magistrates Iudges and Lawiers whome God hath made the Lordes and Rulers of right and to minister true iustice vnto the people Secondarily and more nearly it concerneth euery one particulerly and namely by this generall rule of Right that we should wish and do to euery one as we would that King other should wish and do to vs. The King and Prince in a realme ought chiefly to take care that he make and ordain no lawes wherby his subiects should be iniured and wronged and that it may be said of him as it was of King Dauid who ruled the people committed to his charge prudently with all his power And that the King might deale vprightly therefore God commanded that his lawe should be written in a booke that the King might haue it alwaies before his eies and that in ruling well and vprightly he might prosper According to that we reade Ier. 22. concerning the King Iehoiakim Shalt thou raigne saith the Prophet to Iehoiakim because thou closest thy selfe in Cedar Did not thy father eate drinke and prosper when he executed iustice and iudgement when he iudged the cause of the poore he prospered Was not this because he knew me saith the Lord But thy eies and thy heart are only for couetousnes and for oppression Therefore thus saith the Lord of Iehoiakim he shall be buried as an asse is buried Prou. 20. 8. A King that sitteth in the throne of iudgement chaseth away all euill with his eies The care of iustice shall preserue the King and establish him in his throne For a King by iudgement maintaineth the countrey Prou. 29. 4. yea so much the more ought the King to haue care hereof because his whole land shall be punished for the want of it as where it is vsed the land shall prosper the better for it Iustice and iudgement they are the strong holdes and fenced places of the land they are the keies of the country and they kéep vs better then all the block-houses or places of defence whersoeuer They are better able to encounter with our enemies then any garrison of men how well practised or prepared soeuer they may be But contrariwise the neglect of iustice is worse then rebellion it pulleth Princes out of their throanes maketh the land cast out her inhabitants ioyneth with forreine power openeth the gates of all our castles and holds taketh the weapon from the warriour the heart from the valiant souldier wisedom and forecast from the wise counsailour and poisoneth al our munition What is it for Kings and Princes to take care for a mightie nauie or a valiant army or forcastles and bulwarkes for shot and ordinance if Gods ordinances bee not fulfilled accordingly and iustice and equitie be not executed in the land For God can giue ouer a great number into the hands of a fewe and make things impossible séeme very easie Next to the King and Prince are they to looke to the Iudge due ministration of iustice whom the King doth put in his place and whom he doth put in trust to see all things rightly performed That they may haue regarde to bee men of courage to feare God to deale truly and to hate couetousnesse Yea such as that godly King Iehoshaphat would haue to be vnder him as we reade 2. Chro. 19. whom he did vnto his great commendation worthily exhort vnto their dutie that through the counsaile and countenance of the King they might haue heart to do it And he said to the Iudges whom he had set in the land throughout all the strong citties citie by citie Take héed what ye do for ye execute not the iudgements of man but of the Lord and he wil be with you in the cause iudgement Wherefore now let the feare of the Lord be vpon you take héed and do it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of reward That the Iudges should not be danted or corrupted they know séeing they are men of reuerend grauitie and great wisedome that they beare the person of the King as though the King himselfe were there in presence The Princes armes are hung ouer them the best of the shire do homage and reuerence vnto them they countenance them out before the people the Sheriffe waiteth vppon them with all his power Yea more then this God hath appointed them in his seate and calleth them by his owne name Gods that they may be put in minde that God in all rightfull causes will maintaine them
declare how he will deale with his people whē iudgement righteousnesse cannot be found among them That is he will break downe the wall thereof and it shall be troden downe he will take away the hedge and it shall be eaten vp By the vine is vnderstood the common-weale by the wall and by the hedge fortresses and castles and bulwarkes which shall be of no greater force with vs to defende vs if iustice bee not ministred in the lande then the walles of Ierico which fell downe of their owne accord no man touching them but onely God appointing it to be so We sée then what cause Magistrates haue to watch ouer euill and what occasion we haue to commend vnto God by feruent praier that they may sincerely serue the Lord in so great a calling lest the whole lande should be arrained before the iudgement seate of the highest and all founde guiltie and all punished Thus ye haue heard generally what is meant by liuing Euery one particularly to another righteously being set downe in the duties of them to whom principally it pertaineth Secondarily more néerly it toucheth the state of euery one particularly For we are all of vs seuerally particularly to deale righteously with our brethren in all our conuersation with them whereby we should declare the loue we beare vnto them And the Lord hath appointed vs not only to shewe this loue vnto them but also the things that be deare vnto them as goods and good name euen to these hath the Lord bounde vs as well as to their persons For wee must intermedle one with another and find succour one from another And their name and goods by his appointment go through our hands and charge as well as his person and must finde succour there This is the charge from God that when any thing of theirs passeth through our hands it finde that affection towards it which may giue testimony of our brotherly good wil to them and witnesse our obedience vnto God And the same God that forbiddeth the murther of his bodie forbiddeth also the stealth of his goods And the same God the hath bound our loue good affectiō ouer to his body hath in like maner done it towards his goods Hardly shall any man be perswaded that he is louing vnto him who is impairing him in any thing that is deare vnto him alwaies gaining by his losse The poore man whose mony must passe through the hands of the merchant the farmer the draper mercer and such like by that time that euery one ouerselling his commodities hath gottē a fliece he bringeth the sweat of his brows that is his blood which he hath plenteously powred out and made no spare of it throughout the whole yeare into a narrow roome Neither can he giue a true report of any loue he founde at their handes more then one might finde at the hand of a Turke or Infidell In the 25. chapter of Leuiticus the people of God are charged not to oppresse one an other in buying and selling Wherein the lawe of conscience and equitie should be shewed so that a man should not too much regarde himselfe only and his owne commoditie but also the estate and welfare of an other By which commandement of God it is apparant that it was not lawfull for a man to take whatsoeuer he could get without regard what a bargain his neighbour was like to haue at his hands We are exhorted by the Apostle to make conscience of such matters in the 1. Thess 4. Let no man oppresse or defraud his brother in anything for euen the Lord is a reuenger of such things Know ye not saith Saint Paul that the vnrighteous shall not inherite the kingdome of God 1. Cor. 6. 9. And what right hath any man to another mans money not giuing him the value or woorth of it in wares or merchandise Be not deceiued saith the holy Ghost in the same place neither théeues couetous persons nor extortioners shall inherite the kingdome of God The want and and default of equitie and conscience in this behalfe is notably taxed and touched by Salomon Prouer. 20. It is naught it is naught saith the buyer but when he is gone apart he boasteth Such is our naturall corruption through the which euery man would haue regarde only of himselfe euen without any respect of another When not only his owne thoughts but euen his owne words also doo oftentimes condemne his dealing both of iniury and dissimulation Better it were for vs if our conscience were more vpright For our carefull walking in the waies of righteousnesse haue plentifull promises of blessings from the Lord. So that if his word be of any credit with vs we may be well assured that by such dealings our gaines will growe to be the greatest Hée that walketh in his integritie saith Salomon Prou. 20. 7. is iust and blessed shall his children be after him And 20. 21. Hée that followeth after righteousnesse mercy shall find life righteousnesse and glory And 28. 20. A faithfull man shall abound in blessings But let vs marke what followeth But he that maketh haste to be rich shall not be innocent Noting thereby that suddaine wealth and riches lightly commeth neuer by honest dealing but for the most part by iniury and oppression whereby although they be rich and wealthie yet are they hated The order that is here obserued in the text may in no wise be neglected For sobrietie is set before righteousnesse in this place We must liue soberly and righteously saith the Apostle Without sobrietie and temperance righteous and iust dealing cannot be holden vp and mainteined For if a man haue not learned to be rich and to be poore he shall neuer hold out the course of iustice and righteous dealing He shall neuer buy and sell with conscience that hath not accounted with himselfe to carry a lowe saile and lower then he hath done if God sée it good so The fashion of the world is that whē the matter lieth vpon the losse of fauour credit wealth or countenance then conscience and equitie and iustice and righteous dealing is stretched out made to serue where it should not Sobrietie is banished where righteous dealing cannot take place For if we could be contented to be humbled in the worlde if God could not otherwise be serued or a good conscience maintained wée should haue more power to doo iustice and to liue vprightly in our calling whatsoeuer But while we are so drowned in profits pleasures and honours in the world we are neuer put to any strait but we must borrow an ace and go beyond compasse Let vs imbrace temperance and sobrietie and so shall iustice and righteousnesse shine in our dealings and God shall be glorified in our conuersation Many good lawes are made to cause vs to liue iustly one with another but little fruite of them and our vnrighteous dealing is aboue the lawes because it preuaileth more And againe our excesse which is
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
conspiracie is remembred Oh that poore painfull students might meet with such liberall purses and with such noble and honourable Bromleion hearts Sat sit optasse et siinuenisse rarum What the poore both see and receiue let them report to the shame of them that hoord vp their wealth and consider not that God hath made them but stewards and hath put it in their hands if they had hearts to dispose Especially if they could remember this which is set downe in sacred writ Pro. 19. 17. He that hath pitie vpon the poore lendeth vnto the Lord and looke what he laieth out it shall be paide him againe Now as concerning these my rude and rurall labours if I might I would auoyd disdaine or if I may do any good it is the thing that would reioyce me greatly This vnlearned worke some will say should haue laine by me a long while vntill it might haue bin done more perfectly or else it should neuer haue bene put foorth Other excuse haue I none but this that I could not tell how otherwise to shewe my dutie and to giue a proofe of my good will where I was so greatly indebted It may be taken in good part if I answere you as one Iohn Philpot in the raigne of King Richard the second answered certaine noble and honourable personages who found themselues greatly agreeued that a merchant had got a prize on the enemie His answere was That he did it not to take away the praise of chiualry from them but rather that they might be incouraged to do greater exploits I haue not put foorth this slender exercise to barre any that are well disposed better learned and right willing to edifie of their praise and due commendation of the which I confesse my selfe farre vnworthie but rather to animate them that they let not their gifts lie hidden which being made manifest and knowne might procure the benefit of many He that cannot do better to him this may be some helpe the rest may take it in good part and labour to do other good who do both long for good helpes and would be glad of that which might further them to ease their painfull studie They that would attaine to learning lightly are those of the poorer sort who haue many hinderances Want of bookes want of sufficient maintenance want of time and many other lets I must needs acknowledge many wants and my imperfections are great wishing other that are better able that they would be of that minde as to do good to others whose capacitie is but weake and simple who haue small helpes and yet are set in such places where they of dutie should edifie and instruct and wold if they were better able If in this booke I haue not done wel I will be glad to be better enformed and willing to hearken to the direction of others and to follow their counsell Ending this tedious Epistle with this my wish desire and request to them that are learned and willing to doo good His meliora Thine to his power S. I. Of the feare of God and where it is to be learned namely in the word of God Of the word of God which coÌ„teineth the Knowledge of God that as he is to be considered In Himselfe His workes which are General creation Prouidence Particular creation of man according to his Image Certaine most comfortable Exercises of Christian Religion gathered togither in one volume for the benefit of all such as loue and feare the Lord. Psal 112. 1. 2. 3. Blessed is the man thâ—â— feareth the Lord and delighteth greatly in his Commandements His seed shall be mightie vpon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house and his righteousnes endureth for euer THe Prophet Dauid desirous to drawe true blessednesse and heauenly happinesse into a short summe dooth in this Psalm and likewise in the first Psalm intreate thereof as though hée meant purposely to discourse of nothing else but of the chéefest happinesse and chéefest delight of a godly man Whereof as he himselfe was fully perswaded so in a godly mind and Christian zeale hée thought it his part to spread this loue and excellent knowledge into the hearts of all Much like to the godly affection of holy Abraham of whom God testifieth I know yâ— he will teach others So King Salomon hauing tried all the delights and worldly happinesse that flesh and blood might desire crieth out Vanitie of vanities Vanitie of vanities and all is but vanitie not hiding his excellent knowledge within himselfe as the Prouerbe is Cunning men are dangerous and loth to let other men vnderstand what they know but being moued with a charitable affection he doth not reueale this secret to a fewe or to some of his friends and to no more but hée professeth himselfe to be a Preacher and as it were a publique Crier that all may take héede and beware So also this kingly Prophet Dauid is in stéed of a Preacher and beginneth his discourse somewhat vnlike to that of King Salomon but both to the same effect In the beginning of his booke King Salomon sheweth what we should auoyd in the beginning of this psalm and of this his booke of Psalmes and heauenly meditations King Dauid sheweth vs what wée should desire They that are desirous that men should hearken to their perswasions and to reade their writings promise in the beginning some excellent matter to intreate off that they may winne their mindes to séeke and search thereafter as for pearles and treasure And among all matters if all the bookes might bée read which hath bene made from the beginning of the worlde vntill this present time there shall nothing be founde to be so profitable so necessary so heauenly as is the disputation and discourse of the chéefest good Wherein these two Kings of blessed memorie the father and the sonne Dauid and Salomon haue not trauelled as worldly minded men to aduaunce either honour or riches or pleasure wisedome strength beautie eloquence and such matters as the worlde doth admire and wonder at but as if with the Apostle Saint Paul they had bene wrapt into the third heauen they scorne these worldly delightes and set before our eyes nothing else but what the spirite of God dooth put into their mouthes and mooue them to exhort vs vnto As it was said vnto the Prophets Thus saith the Lorde And againe Sonne of man thus shalt thou say and speake vnto the people The one that is King Salomon hée speaketh thus in his last Chapter of his booke called Ecclesiastes principally there setting downe what is the chéefest happinesse Let vs heare saith hee the end of all Feare God and keepe his Commaundements For this is the whole dutie of man King Dauid he beginneth his booke Blessed is the man whose delight is in the lawe of the Lorde and who dooth meditate therein day and night Both of them ayming at these two principall matters the
that he might learne to feare the Lord his God No maruell if the Quéen of the Ethiopians chiefe gouernour Acts. 8. had a desire to read the scripture hauing happily heard the commendation therof No maruell if the noble men of Berea did diligently reade the scripture because they were throughly perswaded that it was the doctrine of life and the power of saluation And this is one of the waightiest and most profitable spéeches that euer our Sauiour vttered Search the scriptures for in them ye thinke to haue eternall life And they are they which testifie of mee Which sentence diuideth it selfe into these two principall parts whereof the first is a commandement Search the Scriptures The second is an effectuall reason to moue vs to the fulfilling of that commandement For in them ye thinke to haue eternall life c. In the commandement we may consider our vnwillingnesse to search Secondly the manner how we should search Thirdly the great hinderances that keepe vs backe from searching The connsel of a friend is good but the heart of a man is froward against good counsell so that where he loueth dearly he wisheth that to his counsell he could adde a commaundement Therefore the holie spirit of God and our redéeming friende knowing howe slowe and howe vnwilling we are to take good counsell taketh vppon him to commaund vs to so good a worke as is greatly for our behoofe as though counsell were not sufficient nay scarce to commaund would serue For as the flesh and the world for the most part haue the vpper hand and Gods good spirit is welny quenched so heanenly matters are of base account and the desires of the world preuaile and carry vs whither they would Forgo all saith Christ to the young man and giue to the poore but he went away sad and heauy They that are worldly minded and are not touched with yeloue of God cannot loue his word and if they be willed and spoken to neuer so much to search the word of God yet they cannot heare Wisedome crieth in the stréetes to them that passe by and euery one passeth by and do not regard because that vanitie is in their eyes and in their mindes and in their hearts so that wisedom can find no place nor such a soule as shall bid it welcome and giue it entertainment If we had had but half a word or half a counsell to search after wealth and riches although it were into far countries we should refuse no labour if to séeke for honour and promotion euery one wold haue thought himself worthie to weare a crowne if to séeke for pleasures who would not haue followed the lure Nay who would not prease and throng to get in although the gate were neuer so straight But whē it comes to search the scriptures to learne the word of God euerie one hath this shift I pray thée haue me excused As though the waies of death were the waies of life and he that shuld counsell vs to search the word of God were rather our enemy then our friend As the Apostle speaketh to the Galathians Am I therefore become your enemy because I wish you well He that reproueth a man shall finde more fauour at the last then he that flattereth with his tongue and he that searcheth the word of God shall finde more comfort at the last then all the delights of the world could affoord him Many that haue gone astray and liued in the displeasure of God when they haue harkened vnto the word of God they haue bene so altered in minde and purpose that thencefoorth they haue determined with themselues to take a new course and to liue in the feare of GOD. For the word of God is forcible to beget vs a new life What age is more licentious and giuen to naughtie wayes then youth is and yet the word of God is of such vertue that it is able to tame their disordered humours Else the Prophet Dauid would not haue verified the same Psalme 119. 9. Wherewithall saith he shall a yoong man redresse his way euen by taking heede thereto according to thy word And the Apostle Saint Paule also witnesseth the like effect in the commendation of Timothy in that he had knowne the holy scriptures of a child which had made him forgoe and forsake the disordered course of vnbrideled youth and had furthermore made him wise vnto saluation Well wée are counselled and commaunded to search the word of God yet where there is one to giue vs that counsell there is a hundreth to drawe vs backe For as where God hath his Church the Diuell also hath his chappell so as God hath his sauing the word the diuell hath destroying bookes inough Hée workes with the flesh and the flesh ouercommeth the spirit as Eue did Adam when she brought him to his destruction When the Preacher is at his Sermon you shall sée some fewe to heare but goe to the stage Playes and you shall finde multitudes If it be an amorous booke or of pastime and mirth euerie one hath it in his hand but if the word of God be laide before vs we count it a matter too solemne and will not vouchsafe to reade it The wisedome of the flesh is enmitie to God and the nature of man is giuen to hate that knowledge that leadeth to God But as for the want of the knowledge of the word of God many perish so because they refuse to search it whereby their euil waies may be redressed and they kept in the feare of God therefore god giueth them vp to a reprobate sence to followe wickednesse euen with gréedinesse and to fall into foule and hainous offences Because there is no knowledge of God in the land saith the Prophet Hosea 4. 12. they breake out by swearing and lying and killing and stealing and whoring and bloud toucheth bloud and one sinne and mischiefe commeth after an other What followeth such matters our consciences will giue vs to consider and we cannot be ignorant what is like to fall out If they were wise saith the Prophet Moses they would consider their latter end and if the vanitie of folly did not too much raigne within vs we would séeke after wisedome and not be slow to search the word of God But let vs leaue them that care not for this knowledge The maner how to search and so care not for an other life so that they may liue in this world at their pleasure let vs leaue them to their fancies which at length will deceiue them and to their vanities wherein they are delighted And as for them who haue any hearts to read the word of God indéed whose hearts God hath touched and moued thereunto let vs searche and set downe the best way how they may bee directed in the reading thereof that it may tende moste to their profit First therefore as holy things must not be touched with VVith reuerence vnwashen hands according to the prouerbe so must we
through our sin and vngodlines we lose not our happie estate in the world to come As touching the knowledge of our selues that is of our The knowledge of our selues excellent estate wherein we were created of our fall wherby we lost and forfaited that estate and howe againe we are restored vnto the same the word of god doth thus instruct Mans excellent estate vs. That god by his infinit goodnesse created man according to his image and likenes to this end that he should be good holy immortall happie and partaker of all his benefits hauing then and in his time of innocencie Fréewil to fulfill and performe those things which god required at his hands and to do his will and commandements Lastly in graunting him the rule gouernment ouer all his creatures The knowledge of our fall consisteth herein and so His fall we are taught that man being created in so excelleÌ„t estate continued not in his innocencie and vprightnesse but fell away by his disobedience from god and from his excellent estate The causes of whose fall were the temptations of the Diuel the enemy of all mankinde the enticement of Eue his wife his infidelitie in not veléeuing gods word to be true and doubting the punishment which god foretold lastly his own high mind and wicked wil by which means he disobeyed god and so became sinfull The sequele and effects of his disobience sin and fall were theirs that thereby he prouoked gods wrath against himselfe that according to his deserts he was vexed with infinit miseries and that he brought death vppon himselfe and vpon all his posteritie And so through sin he chaunged the image of god into the image of the diuel and caused that his ofspring and posteritie should be by nature the children of wrath and subiect to miserie death and damnation Concerning the restoring of man we reade that gods His restoring mercy herein is great and singular who according to his infinit and vnspeakable goodnesse pittying mans miserie of his méere grace â—nd fauour did giue his owne sonne to death for the forgiuenesse of our sinnes And that the meane whereby man should be restored was that the sonne of god should be incarnat and take our flesh of a godly woman and pure virgin being conceiued of the holy ghost and thereby pure and without sin Who in our flesh performed perfect obedience to make vs acceptable who by dying in the flesh did satisfie Gods wrath and by death ouercame death and him that had the power of death that is the diuell who deliuered the faithfull children of Adam and set them frée from the bondage of Sathan who procured them to be adopted the sonnes of God being by nature the children of wrath who sanctified them and inducd them with the gifts and graces of his holy spirit that they might be framed to expresse the image of God in their liues and conuersation that they might be holy both in bodie and soule and so recouer their former estate and become fellowe heires with Christ of euerlasting life being immortall and blessed and eternally glorified And thus when in our painfull endeuours we shal perceiue that God hath graunted vnto vs to vnderstand his will and his word it will bréed an inward comfort in our hearts and consciences which shall be a sufficient witnesse vnto vs both of Gods loue and fauour and of his sauing and euerlasting mercies toward vs. God gaue the heathen people a land wherein were riuers Conclusion of waters and fountaines a land of wheate and barley and of viniards and figge trées and pomegranates a land of oyle and honie a land wherein was no scarcitie a land whose stones were iron and out of whose mountaines they dig brasse they possessed great and goodly citties and houses full of all manner of goods they wanted no earthly commodities that their hearts could desire All which blessings although they enioyed them to the full yet in respect of the word of God they were all but as vaine shadowes The great blessings of his word and of his lawes he gaue onely to his owne people He dealt not so doth the Prophet say with the Heathen nay he dealt not so with any nation vnder the Sunne neither had the Heathen knowledge of his lawes Which great blessing and the onely treasure of all treasures we enioying through the mercy and fauour of God shall we be found so negligent as not to search and spend some time and studie therein The time shall come saith Christ that ye shal desire one of the daies of the sonne of man and shall not sée them What if God should send a famine not of bread nor of bodily foode but of his precious word What if he should punish vs by Idolatry by giuing power to a straunge nation to ouerrunne vs. We may wander from sea to sea and from the North euen to the East then we may runne too and fro to séeke the word of the Lord and yet not be partakers of our desires Now we may reade let not the opportunitie slip vntill the time come that we may wish and want We neuer lightly know what health is till sicknesse come and then we may be nearer to death then to recouer our health What was it to Moses that he could sée that pleasant land and goodly lebanon and could not enter into it And what comfort will it be to vs to thinke that we had time to reade and search the word of God when we shall be debarred from the vse therof O that we could be perswaded to reade and search that we might finde eternall life or that the loue thereof were planted in our hearts that we might bee desirous still to heare reade and meditate in the same who in so doing are pronounced blessed Blessed is the man whose delight is in the lawe of the Lord and therein doth he meditate that is continually spend a great part of his time in that holy and heauenly and sauing exercise Which blessing God of his mercy grant vs and frame our mindes to the earnest desire of reading and vnderstanding his wil and and his word and I pray God giue effect to the same and prosper it To God the Father God the Sonne and God the holy Ghost c. Some reade the word for fashion sake Idle readers Mat. 13. 19. Much like the high way seede And some being touch't by gods good grace Christian workers Mat. 5. 6. Do reade it for their neede Yet is the wisest naturall man 1. Cor. 2. 14. Herein but ignorant and blinde And daily must we pray to God Praier for vnderstanding Eph. 1. 16. 20. Iam. 1. 5. Colloss 1. 9. To light our darkned minde And if that profit we do meane To get and gaine thereby We must not reade but once and twice To satisfie the eye But often must the cud be chu'd Read often if we minde truly to profit Ps
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
fire and that very gréeuous also he sent deuouring grashoppers such as was neuer before neither after them should bee the like which did eate vp euerie gréene thing within the land hearbes of the field and frutes of the trées for the space of thrée dayes there was such a darknes in his land that none sawe an other neither did they rise from the place where the darknesse tooke them The lord left not there but yet was more gréeuous for he smote all the first borne of Pharaohs land the first borne both of man and beast from the first borne of Pharaoh himselfe that sat on the throne vnto the first borne of the captiue that sat in prison And there was a great crie in Aegypt for there was no house where there was not one dead Finally God made an ende of those punishments with the fearfull and vtter ouerthrow of Pharaoh himselfe and all his hoste in the midst of the sea They themselues confessing that it was the strong hande of the lorde himselfe in these words The lord fighteth for them In the Prophecie of Iâ—el 1. 3. 4. Tell you your children of it saith the Prophet and let your children shewe to their children and their children to an other generation whether such a thing hath bene in your dayes or in the dayes of your fathers That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker-worme eaten and the residue of the canker-worme hath the caterpiller eaten And these small creatures doth God call his great hoste shewing himselfe no where so strong as when hée worketh by weake and slender meanes When the lorde by his Prophet Moses Deutro 28. had feared the people by foretelling so many gréeuous punishments yet further to let them vnderstand howe strong hée was If thou wilt not keepe saith hee and do all the workes of this lawe and feare this glorious and fearefull name The Lorde thy God then the Lorde will make thy plagues wonderfull and the plagues of thy seede euen great plagues and of long continuance and sore diseases of long durance Moreouer he will bring vpon thée all the diseases of Egypt whereof thou wast affraid and they shall cleaue vnto thée And euery sicknesse and euery plague which is not written in the booke of this lawe will the lord heape vpon thée vntill thou be destroyed So true it is that the Prophet speaketh The arme of the Lord is not shortened but his hand is stretched out still Strong in his wrath stronger in his punishments and so strong that flesh and blood cannot endure the least thereof but is readie as it were to fall in pieces when it is remembred and when they heare of it The Lord the Lord strong and able to punish and 2 yet such is his nature that hee is more enclined to mercie Slow to anger And therefore to comfort the weake spirites of mankind that they should not vtterly faint and be dismaid through the consideration of his fearefull power he addeth these words which follow that is That he is mercifull and gracious slow to anger For as a father hath compassion on his children so hath the Lord compassion no them that feare him For he knoweth whereof we be made he remembreth that we are but dust So the Lord saith My spirit shall not alway striue with man because he is but flesh And here is his gratious mercy séen in that he doth not alway presently punish and out of hand The olde world had a hundreth yeares space a long time to be thinke themselues and to repent And after all this time it pleased the Lorde to looke downe vpon the earth before he gaue the last sentence and said vnto Noah An end is come Before God would procéed to his fierce vengeance against Sodome and Gomorrha although their sinnes were excéeding gréeuous and the crie therof ascended vp to heauen yet he said he would go down and sée whether they had done altogither according to the crie and if not that he might know As though he had wished and desired in his heart it had bene otherwise In the Epistle of S. Peter it is remembred of some in the latter dayes who hearing the Prophecie of the latter ende of the worlde and séeing it not come to passe after a long time should scoffe and mocke thereat and say Where is the promise of his comming for all thinges continue alike from the beginning of the creation To whom the Apostle thus answereth That a thousand yeares in the sight of the Lord is but as one day and that the Lord is not slack concerning his promise as some men count slacknesse but that he is patient and would haue no man to perish but would that all should come to repentance The Lord is a mercifull and gracious God in forbearing Wisâ— H. 20. His mercy is vpon all and though it be in his power to destroy yet he maketh as though he sawe not the sinnes of men because they should amend Loue couereth a multitude of sinnes and the Lord would in mercy passe by our infinite efâ—ences if so be yet in time we would returne Although we haue gréeuously offended yet he doth not straightway execute his anger but patiently waiteth to sée whether his louing kindnesse and long suffering may prouoke vs to the obedience of his will and to do that earnestly and with a good heart from the which before we went so farre astray Hée dooth not punish vs according to our desert nor reward vs after our iniquities but sheweth himselfe most fauourable that our hearts may relent and serue him Although the Israelites kept not the couenant of their God as it is Psal 78. 38. 41. and walked not in his lawe but sinned against him more and more yet was he so mercifull vnto them that he forgaue them their misdéeds and destroyed them not yea many a time turned he his wrath away and would not suffer his whole displeasure to arise For he considered that they were but fleshe and that they were euen as a winde that passeth away and commeth not againe God considering our frailtie and weakenesse is patient toward vs and so tender hearted that he would haue no man to perish And therefore before any punishment that God did vse against his people he gaue them warning thereof by his prophets that they might haue iust cause to say that the Lorde was gracious and mercifull As we reade in the booke of Nehemiah cap. 9. 30 31. that God did forbeare them many yéeres and protested among them by his spirit euen by the hand of his Prophets but they would not heare therefore he gaue them into the hands of the people of the lands Which point of Gods mercy let euery one of vs apply vnto himselfe and bethinke our selues how God doth beare with vs from day to day and what diuerse and often warnings hee vseth toward vs to moue vs to
good the bad the wicked and the godly for whose sake were created his beneficiall and helpefull creatures and his plaguing and reuenging creatures Which god in his wisedome hath thus disposed to frame vs to thankfulnesse to a reuerence and feare of his maiestie that we should not offend him or prouoke his anger against vs. And although the foolish mind of man may thinke some creatures of god to haue no goodnesse in their creation because they that deserue the contrary finde it not yet in their nature they are good because they are the worke of God and this is their goodnesse that they execute Gods punishments A notable example whereof we sée in the Prophecie of Daniel concerning his malicious enemies and wicked accusers who when they were cast vnto the lions were torne in pieces before they came to the ground which if they had done vpon a rauening kinde of nature it would haue bene séene vpon Daniel himselfe who was cast amongst the lions before they were and yet was not touched To giue a manifest proofe vnto vs that God hath made them to execute his wrath and hath ordeined them to a good ende though in their tune they bee terrible and most hurtfull Which as yet more manifestly it appeareth in the examples of the Prophets that disobeyed Gods commandement and was therefore slaine by a lion whereof we reade 1. King 13. The old Prophet which had caused the yoong Prophet to transgresse Gods commandement as they were sitting at the table the word of the Lord came vnto him and he cried vnto the yoong Prophet saying Thus saith the Lord because thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord the God commanded thee but camest backe againe and hast eaten bread and drunke water in the place whereof hee did say vnto thee Thou shalt eate no bread nor drinke any water therefore thy carkasse shal not come into the sepulchre of thy fathers So when the Prophet was departed and gone a lion met him by the way and slew him and his bodie was cast in the way and the asse stood therby the lion stood by the corps also The asse which is wont to be the praie of the lion was vnhurt the hungry lion stood by as though â—e had no lust to eate because God had shut his mouth to shewe his iudgement and therefore the lion stood still till other came to behold the same and as it were to beare witnesse In the lion we may behold gods wisedome in all other cruell and terrible beasts who neuer rage till men be come to an outlawe I meane when they forget God and themselues then doth God vse the fiercenesse of his reuenging creatures because hee would haue good order kept and that men should liue in awe and as we say vnder a lawe euen Gods lawe which is most righteous and holy This is not ordinary for God hath put the sword into the Magistrates hand to punish offendors and to cut them off but sometimes he punisheth extraordinarily As we reade Eccle. 39. 28. 32. There be spirits that are created for vengeance which in their rigour lay on sure strokes In the time of destruction they shewe forth their power and accomplish the wrath of him that made them Fire and haile and famine and death all these are created for vengeance The téeth of wilde beastes and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked They shall be glad to doo his commaundements and when néed is they shall be readie vppon earth and when their houre is come they shall not ouerpasse the commaundement The night and darknesse is created of God to a good end that all his creatures may take rest therein yet was it a gréeuous punishment vnto the Egiptians and a forerunrer of hellish darknesse Frogges and lice and grashoppers and such creatures lightly do no great hurt but when God would punish the Egiptians his enemies by them they came among them in aboundance and in swarmes and molested them gréeuously in so much that the land did stinke with their huge heaps No creature we think so vgly to looke to as a toad yet it is a good creature of God and in his time deserueth praise The phisitian knoweth it which creature though some do vse to mischief yet he to medicine for he draweth the vertue dried poâ—â—er therof into his purging helpes yet so that he allaieth it with greater preseruatiues Againe God doth make this creature commendable vnto vs if it were for nothing else but for the precious stone which is found in him and therfore is set in gold and some do weare it in their rings being there delectable to their sight which otherwise they take to bee so loathsome Concerning all hurtfull creatures which in their creation are good if we find our selues agréeued let vs consider and waigh the matter with greater deliberation and we shall then finde that no creature had bene hurtfull if man had not bene sinfull So that now the fault of man is to be blamed and lamented not Gods creation which is highly to be honored cannot sufficiently be praised The most hurtfull creature that euer was or is or shal be I meane the diuel let vs consider Gods worke in him For he was made angel of heauen which for his pride was cast downe into hell and forced to dwell in bottomlesse darkenesse and plagued with euerlasting torments In respect of which his excellent creation the history of Iob numbreth him among the children of God that is his Angels As in the chapter 1. v. 6. Now on a day when the children of God came and stood before the Lord Sathan came also among them Also the Prophet Michaah 1. Kin. 22. 19. speaking of the deceiuing of King Achab by a false spirite generally amongst Gods angels maketh mention of him The diuel was good at the first how hurtfull so euer he is now Which is a good instruction to vs that stand or rather that thinke we stand lest we fall away from God as he did and so be partakers of his wofull miseries Lastly let vs beholde our selues next to the angels none more excellently created then we but as the diuel fell away from God and all goodnesse so by our disobedience in our first parents did we deserue the like punishment and in like sort to bee cast away vnlesse God in great mercy had taken compassion on vs and deliuered vs from the gates of hell For whose goodnesse we haue the greater cause to be thankfull that he gaue his onely sonne to death for the redemption of mankind passing by and leauing these rebellious Angelles in their cursed estate And to sée no creatures haue defaced gods worke so much as they that were his moste excellent creatures and of whome it might haue bene very well saide They are verie good So that almightie God was highly displeased and sorrie that
from God and if we account so of our maintenance and sustenance as we cannot otherwise choose we must looke for it at gods hand whose manner is to giue nothing without praier nor refuse our praiers when we call vnto him but granteth our requests in due time if so be he sée it méet and conuenient for vs. Vnto our praiers we must adde painfull labour For we are not created in this world to be idle but gods commaundement is that we should get our liuing by the sweate of our browes Marke and sée whether gods prouidence waite vpon the slouthfull and thou shalt sée his field growne ouer with nettles and thornes and himselfe cloathed with ragges Is not that belly emptie whose hands refuse to worke and doth not winter starue him vp that will not séeke his liuing in the sommer Whereas contrariwise the painfull hand plentie and God giueth good successe to their labours so that they are able to helpe others besides themselues And furthermore God noteth them out with this marke that the idle liue in contempt and shame and dishonour when they that séeke Gods blessing by their labour are crowned with credit and are honored in the gate and open presence and are commended of all men But of this matter more God willing hereafter These and many other meanes hath God knit and ioyned vnto his prouidence yet not so but that he is able also to helpe vs without these means neither are we so to put our trust in them as though by them we had helpe not by gods prouidence Amongst other means of maintenance there is the help of frends in whom we must not so repose our selues as thogh God did not giue vs our maintenance by them As for example Iacob and his children being in great distresse of famine was to be reléeued by the helpe of his sonne Ioseph that sent for him yet his trust was vpon Gods prouidence and therfore he hath principal respect therennto and asketh counsel of God Ioseph like a kind and louing child sent for him the king of Egipt also was desirous yâ— he should come but yet he wold not set forward vntil God had assured him of his prouidence In whose example let vs mark and consider that whatsoeuer comforts God graunteth vs in this world friends children or princes themselues yet let our ankerhold be yâ— Lord and none but he Knowing yâ— with him these comfortes shall profit vs and without him faile vs as most fickle and vncertaine things euen then when we would be most glad to enioy and haue them I I wil be with thee is a word of trust and let it euer be looked too of vs. The staie staffe of all men in their businesse is the Lord and none but he For marke I pray you how God draweth Iacobs eies from looking vpon Iosephs honor credit in the land whither now he was going from beholding the kings fauour kindnesse that had so friendly sent for him how he withdraweth his hart from trusting in these things vnto himselfe and his protection and prouidence saying I wil go with thee As if he should haue said This is thy safetie thy staie and staffe that will holde thée from falling euen my presence with thée and my prouidence for thée not thy sons power and honour though it be great nor yet the kings fauour though indéed it be very gratious If by the meanes of friends any thing fall out according to our hearts desire let vs giue god the thankes who hath so disposed theire minds toward vs and hath made them the instruments of his bountifulnesse to helpe vs. To whom also we are to account our selues beholding and a dutifull minde will not rest vntill there be recompence made one way or other to the vtmost of his power For that good which he hath receiued hee will acknowledge god to be the authour but his bountifull helpers among men he will honour as it were the Angels and Ministers of god ordained for his reliefe and comfort And that by gods appointment he is bounde vnto them through whose hand and helpe it pleased him to shewe foorth and to powre his benefits vpon him And yet great is the difference betwixt the helpe of friends and the helpe of god For man vseth thus to reason I haue bin good vnto him and stood him instéed therefore he may not grate vppon me any more and in all equitie and reason he is not further to vrge me and a man may be too bold of his friends But our swéete and gratious god quite contrary I haue bene good and stil wil to continue To make true the words of the Prophet It is better to put our trust in god then to put any trust in Princes But because this meane and helpe of friends hath bene and is often greatly abused to withdraw our hearts and mindes from the vndoubted trust of gods neuer-failing prouidence which ought only to be our refuge and staie aboue all other worldly staies I minde god willing to speake more here of in the second part of this text Most true it is that although god doo prouide for vs yet most commonly he vseth so to do by meanes Notwithstanding rather then he will suffer his to perish he vseth meanes that are extraordinary and vnlooked for and such that vnto vs may well séeme very straunge Who would think that a rauen a hungry foule should spare from himselfe bring vnto man yet we read 1. kin 17. 4. that the Prophet Eliah was fed by rauens Was it of their owne accord thinke you Nay God saith I haue commaunded the rauens to feede thee For to strengthen his faith against persecution God did promise to féede him miraculously So likewise we reade of the Prophet Daniel who being in the lions den was like to starue for any meat that was broght yet God had respect vnto him in his necessitie For a certain Prophet in Iewry called Abacuc hauing made pottage was going to the field to bring it to the reapers but the Angel of the Lord said vnto Abacuc Go carry the meat that thou hast into Babilon vnto Daniel which is in the lions den And Abacuc said Lord I neuer sawe Babylon neither doo I know where the denne is Then the Angel tooke him by the crowne of the head and bare him by the haire of the hâ—â—d and through a mightie winde set him in Babylon vpon the denne And Abacuc cried saying O Daniel Daniel take the dinner that God hath sent thee Then said Daniel O God thou hast thought vppon mee and thou neuer failest them that seeke thee and loue thee So Daniel arose and did eate and the Angel of the Lord set Abacuc in his own place againe immediately The Prophet Ieremiah being in the dungeon and readie to die for hunger God thought on him and made a stranger to labour for him and to speak in his behalfe For one of the kings Enuches and chiefe officers Ebedmelech
the blacke Moore which was in the kings house heard that they had put Ieremiah in the dungeon And he went vnto the king and said My Lord the king these men haue done euill in all that they haue done to Ieremiah the Prophet whome they haue cast into the dungeon and he dieth for hunger in the place where he is for there is no more bread in the citie Then the king had compassion and committed the matter vnto the Eunuch to take order for Ieremiahs reliefe The widow of Zarephath in great famine hauing but a handfull of meale in a barrell and a little oyle in a cruse when she and her sonne had spent that she looked for nothing else but present death But the Lorde did comfort her by the mouth of his Prophet Eliah saying The meale in the barrell shall not be wasted neither shall the oyle in the cruse be diminished vntill the time that the Lorde send raine vpon the earth and there be plentie And according to the words of the Prophet it fell out so vnto her When the Prophet Eliah had thought to haue giuen vp his life being in distresse the Angel of the Lord had brought him a cake and a pot of water and set the same at his head and touched him and awaked him out of his sléepe and sayd vnto him Vp and eate So hee arose and did eate and drinke and walked in the strength of that meate fortie dayes and fortie nights And if it bee lawfull to bring in forraine histories into suche wâ—â—ghtie matters I will shewe you a thing as straunge as the former which is recorded in the historie of the warres of the lowe Countries Page 79. The words of the Author are these Now when I call to mind the wonderful workes of God I cannot passe ouer but tell you how that after the murther and massacre of Narden and the whole towne on a flaming fire a yoong Lad was saued by running out of the gates of the towne into a little gardain full of rootes The father of this boy was murthered and his mother being rauished was hanged vp by the armes of the Tyrantes Spaniards and when the fire came and tooke holde of her house shée beeing tied by the armes could not get away so that shée was burnt in her owne house The yoong Lad hauing not eaten any thing for the space of thrée whole dayes togither wept bitterly both for the death of his parents as also by reason that he was hungerbit But God who neuer forsaketh his sent him reliefe For the very same night there came vnto him a wel-fauoured yoong man in white apparrell who gaue him whereon to féede and said Wéepe no more my fatherlesse childe for I will neuer leaue thée Eate and be of good cheare for they that haue murthered thy father and mother shall haue a double plague light vppon them Thy teares shall be turned into ioy and gladnesse and their laughing into teares and mourning and forthwith the yoong man vanished out of sight When my father and mother forsake mee saith the Prophet the Lord taketh me vp And there ye sée that they that haue neither father nor mother want not no not when they are in great distresse Wonderfull are Gods woorkes and infinite are his mercies and his wayes past finding out Oh what is man fraile man wretched and miserable man that God should thus regard him may we well say with the Prophet And shall that God that prepared for man ere euer he was now forsake man when hée is if hée be not most vnkindly and too vnkindly forsaken of man It cannot be it can nâ—â—â—r be And therefore in all distresses let vs cast our eyes vpon him and thinke of such examples of his loue and rare prouideÌ„ce as these are which I haue recited vnto you and be sure that he knowing what we haue néed of will neuer forsake vs. All this it pleaseth God to worke in our behalfe God worketh for his owne glorie to the intent that he should be praised and honoured of vs. O Lord our God saith the Prophet howe excellent is thy name in all the world And againe Psal 146. 7. 9. Blessed is the Lord which giueth bread to the hungrie that relieueth the straungers the fatherlesse and the widow When Iacob met his brother Esau in token of good will he gaue him a rich present and therwithall acknowledged Gods bountifulnesse toward him in these words God hath had mercy on me and therfore I haue all things When Daniel was relieued by gods prouidence he gaue thanks and said O God thou hast thought vpon me and thou neuer failest them that seek thee and loue thee When our Sauiour Christ fed the people euen a great multitude with 5. loues 2. fishes he looked vp to heauen and gaue thankes We are earnest to craue good thinges of God but slowe to giue thankes To giue thankes for that which is receiued is a way to helpe vs to more in time to come to be thankfull for the old brings with it a new benefit and a new good turn But bicause by nature we are very backward in this dutie therfore God putteth his people in mind thereof by his prophet Moses When thou hast eaten and filled thy selfe saith he thou shalt blesse the Lord thy God for the good land which he hath giuen thee Beware that thou forget not the Lord thy God lest when thou hast eaten and filled thy selfe and hast built goodly houses and dwelt therein and thy beastes and thy sheepe are increased and thy siluer and gold is multiplied and all that thou hast is increased then thy heart be lifted vp and thou forget the Lord thy God who fed thee in the wildernesse with Manna froÌ„ heauen who brought forth water for thee out of the rocke of flint And again Bewaâ—â— as though he could not speake it too often to such as were dull of hearing as Christ had his disciples Watch twice or thrice and yet found them sléeping Beware least thou say in thine heart My power and the strength of mine owne hand hath procured me this abundance But remember the Lord thy God for it is he and he onely which giueth thée power to get substance and onely in his blessing is all abundance Let not this be our first care if our store be increased to pull downe our barnes and make them larger but rather let vs lift vp our eyes to heauen in consideration that God hath so blessed vs and let vs pray that god will vouchsafe to giue vs the vse of his blessings to his glory and our comfort For to euery one to whom god hath giuen riches and giueth him power to eate thereof and to take his part and to enioy his labour this is the gift of god Otherwise a man may sée much good and peraduenture reioyce and boast of it but he shall neuer come to enioy it And then what profit and comfort is it to him that
the way much like to him that ranne after his shadow to catch it when it ranne away from him as fast as he followed it Where shal a man think sée fortune chance more then in drawing of lots but as we shall read Pro. 16. 33. This fortune matter is ruled by God The lot is cast into the lap but the whole disposition therof is of the Lord. Looke into all waightie matters which were commited vnto lots and you shall plainly sée and perceiue gods worke liuely set downe Especially in the historie of Ionas the Prophet and of Achan that sold the Babylonish garment Iosh 7. and of the choosing of Matthias vnto the Apostleship in which businesse after they had made their praiers vnto God that he would shew them out the man whom he had chosen they committed the matter to lots and the lot fell on Matthias So you sée what a follery the deuised spéech of fortune is and yâ— those matters which we think to be done by chance are brought to passe by gods appointment Yet some more wise theÌ„ the rest letting passe Destinie all spéeches of fortune and chance haue surely thought and stedfastly affirmed that the affaires of men and men themselues are ruled by destiny And herehence come those spéeches He was borne to this or to that he was marked to be of this or that condition his destinie was to die by such or such a death One dares not go such a way for théeues an other if he sée a swoorde drawne thinketh hée shall be thrust through with it an other feareth to dwell in rotten houses lest by this meanes they should come by their destinie and a thousand such like feares doo possesse their Multi fata vitantes in fata inciderâ—nt hearts being readie to tremble at euery shaking of a leafe That which the wicked feareth doth often fall vnto them but the righteous is bolde as a Lyon and putteth his trust in God and is not amazed with such vaine feares and is fully perswaded that so long as he kéepeth himselfe in the feare of God and doing well no euill shall come vnto him Contrariwise they that thinke all is dispatched by destinie feare euery houre lest they be dispatched them selues and in stéed of a quiet heart and minde there is nothing but faintnesse and feare of trembling What carke and care to defende themselues and to preuent mischiefes and yet all in vaine if Gods prouidence bee otherwise whereunto we must haue speciall regarde in all our actions and endeuours and so to rest our selues contented with Gods will whatsoeuer falles out If any bee giuen to lewdenesse or any naughtie disposition if any hurt come or any gréeuous trouble or hazard of life surely will they say he was borne vnder an ill Planet and vnder an vnlucky signe Which indéed is not so but rather Gods punishment laide vppon him who oftentimes giueth ouer some to an euill mind and lets them runne on that their punishment might bee the greater and bringeth many to their death by his secret and most iust iudgements But suppose that the Plannets and the Starres the heauenly influences and celestiall bodies doo worke any inclinations in the mindes of men or foreshewe some gréeuous euents yet these leaude inclinations and fearefull euents cannot come nigh them nor touch them nor hurt them that frame their liues according to the rule of Gods word No better witnesses in this matter then they that haue beene more priuie hereunto then the common sort To the proofe whereof I will shewe two examples or euidences and instances Socrates a learned Philosopher being iudged by one that was skilfull to be dull sensuall and inclineâ— to sundry foule vices They that were present knowiâ—g the wisedome and vertue of Socrates laughed him to scorne for his great iudgement and other of his frinds were verye muche agréeued and displeased with him to heare him say so Nay saith Socrates let his iudgement nothing mooue you For certainly such a one had I bene had not the instruction of Philosophy amended the corrupt inclination of my nature Well then if the instruction of Philosophy may so much preuaile as to alter our mindes and inclinations much more shall the word of God and the force of his holy spirit be effectuall in vs to the full performance of so good a purpose The other proofe to disprooue all matters of destiny taken out of one of the destiny writers is this Take no notable thing or any great matter in hand neither begin any long iourny in the houre of Mars if you can by any meanes know when it is Then followeth that which dasheth all by his own confession But saith he who so euer put their whole trust in God and do guide their liues by the rule of his holy word be they neuer so simple and vnlearned God will so direct them that they shall auoid all such daungers and perillous times And contrariwise the wicked being learned yea thogh they know the times shall not haue power to auoid them As I haue séene saith he in many which afterward they did well consider though too late It is not therefore blinde chaunce nor heauy destiny but Gods prouidence which in great wisedome ordereth all things and bringeth all things to passe and hath the times and seasons and all plagues and punishments in his hand to send them foorth or to keep them back All which he disposeth to the benefit and good of his chosen children as also to the destruction of the wicked and vngodly and to the greater manifestation of his owne glory partly by his mercy Haman the Agagite as we shall reade in the history of Ester hated Mordecay the Iewe vnto death the reason was onely this because Mordecay bowed not his knée vnto him One mans death could not satisfie his â—nger he thinketh in his mind to destroy a number euen th whole nation of the Iewes To bring his matters to pale what is his pollicy First he doth falsly and that gréeuouâ— accuse the Iewes to the king to procure his hatred and heauie displeasure against them and furthermore to make his purpose sure he offereth to bring into the kings treasury tenne thousand talents of siluer if so be the king woulde giue foorth commaundement that all the people of the Iewes might be destroyed The King yéedeth Haman maketh haste and being in iocund ioy foorthwith Haman causeth a gallowes to be made for Mordecay and all his minde runneth vppon sheading blood The king is requested in the Iewes behalfe Mordecay his good déed that that hee did for the king in opening treason that was practised against him is called to remembraunce and the cause of this pretended murther made manifest that it was onely the mallice that Haman had conceiued against Mordecay for no matter of waight God turneth the heart of the king and maketh him to call back his wicked decrée Mordecay is honoured as the onely man whom the king
them that oppresse them yet they that haue respect to gods working herein receiue much comfort by gods good spirit and perceiue oftentimes gods gratious and mightie hand in deliuering and defending them that he may be praised of them for his mercie wherof they haue so rare comfortable experience Otherwise god hath such great care ouer the godly that euen the angels of his wrath which are farre more mightie then tyrants and all the oppressors of the earth euen those wrathfull angels shall not hurt them As we reade Reue. cap. 7. 2. Those angels to whome power was giuen to hurt the earth and the sea they were charged not to hurt the earth neither the sea vntill the seruants of god were sealed in their foreheads Those houses in Egipt whose doore postes were sprinckeled with blood were safe from the destroying angell when other houses not so marked were stroken with death The angels that came to destroy Sodome confessed they could doo nothing till Lot was gone out of Sodome The diuel could not hurt Iob without gods leaue If then neither angels nor diuels much lesse can tyrants and wicked men hurt vs when gods pleasure is to the contrary But if his pleasure be so that they shall preuaile against vs let vs flie vnto god by true repentaunce for our sinnes and waite patiently his good leisure when it shall please him to send helpe and redresse For hée vseth then to sende remedie and comfort when men thinke none God ruleth all things according to his good pleasure and will his order of gouernment is moste beautifull and excellent his iudgements moste right and vnblameable the meanes that he vseth and whereby hée worketh are diuerse and wonderfull as is best knowne to his wisedome and hid from mans vnderstanding Turning all to the good of his people sometimes restraining the power of the wicked and sometimes making them to fulfill and obey his will against their owne willes So that the godly may say I haue bene yoong and now am old and yet sawe I neue◠wonderfull workes and that my soule knoweth right wel The last part of this text which I haue read vnto you doth shewe out the punishment of God and their il successe which distrust Gods prouidence Which is made manifest in the iudgement of God against the prince that gaue out such distrustfull words and said Though the Lord would make windows in the heauen could it come so to passe But it was answered him that he should sée great plentie but should not eate thereof And so it caine vnto him for the people trode vpon him in the gate and he died For in this fearefull example let vs censider of what estate countenance and calling this man was that said If God would open the windowes of heauen could it be so By his estate and degrée he was a prince and one of the kings chiefest nobles and such a one on whome the king leaned who should haue glorified God most For the higher the degrée is the more doth God require at their hands If a meane man had spoken it there had not bene so great cause of offence neither should it haue bene so much regarded But séeing a noble man and that a prince did speake it eueris one thought so too and all their hearts no doubt were daunted According as we reade Eccle. 13. 24. When the rich man speaketh euery one holdeth his toong and looke what he saith they praise vnto the cloudes But if the poore man speake they say What fellow is this and though he speak wisely yet can it haue no place When king Abimelech had told his seruants waightie matters they were all affraied The worde of a magistrate superior and high calling pearce farre and that which they speake is in euery mans mouth It preuaileth much among the lower sort either to drawe them to good or to mooue them to the contrary If their spéeches and déedes be otherwise then well vs maketh great men great examples as we reade And he smote downe the chosen men that were in Israel According as we sée in a realme when the heades and chiefe doers of any rebellion be cut off and put to death the rest their courage is gone and all things are quiet If the sinne and offence be notorious in persons of account God sometimes maketh their punishment to be notorious also that y◠matter may be remembred and that there may be a feare in euery mans heart that they do not the lyke How highly his and all such spéeches do offend and displease God we sée by his example Farre be it therefore that any should distrust gods prouidence either in féeding and nourishing vs as wee say there is no mouth but God sendes meate and as it is in the Psalme He giueth foode to all flesh for his mercy endureth for euer Or that we should distrust him and his power in other matters whatsoeuer for god is aboue all and ruleth all But yet the nature of man is too distrustfull and lightly none do put their trust in god but they that know gods prouidence and are fully perswaded thereof And yet to sée how backward men be that euen the very best haue bene found faultie herein as Moses an excellent prophet and one that saw gods wonders and his miracles the disciples also that were continually in Christ his presence and did so often sée his mightie and straunge working When the people of Israel murmured for want of flesh and were destrous to satisfie their lust and not their hunger God spake vnto Moses and told him that the people should not eate flesh a day or two or fiue or ten or twentie but a whole moneth vntill it came out at their nosthrils God heard them granted their request But how in his anger as the words doo import which follow Because ye haue contemned the Lord which is among you and haue wept before him saying Why came we hither out of Egypt Which plentie when Moses had heard from god yet he doubted greatly and measured gods power by his simple reason and therewithall gaue foorth distrustfull spéeches saying Sixe hundred thousand footemen are there of the people among whom I am and thou saiest I will giue them flesh that they may eate a month long Shal the shéep and the béeues be slain for them to finde them either shall all the fish of the sea be gathered togither for them to suffice them And the Lord said to Moses Is the Lordes hand shortned Thou shalt see now whether my word shall come to passe vnto thee or no. Our Sauior Christ to try what was in man hauing a great multitude present and minding to reléeue to féed them he saith to one of his disciples Whēce shal we buy bread that these may eate This he said to proue him for he himselfe knew what he would do Philip his disciple answered him Two hundreth peniwoorth of bread are not sufficient for them that euery man
feare them not Although Dauid was in sight but as a grashopper yet he ouerthrew Goliah that great giant and cut off his head because God had made the way Ioshua and Caleb because they had an other spirit contrary to the people that is because they had a faithfull heart onely they and their séede were brought into the land and did inherit and were partakers of gods blessings aboue the rest because their hearts were not wauering but vpright and stedfast An Angel of God was sent to tell Zacharias the Priest that his wife Elizabeth should beare him a sonne by whom he should haue ioy and gladnesse But bicause he and wife were both striken in yeares he doubted and saide to the Angel Whereby shall I know this The Angel answered I am Gabriel that stand in the prsence of God and am sent to shewe thee these good tidings And behold thou shalt be dumbe and not able to speake vntill the day that these things be done because thou beleeuest not my words which shall be fulfilled in their season Our Sauiour Christ did oftentimes not shewe his power and helpe because of the incredulitie distrust and vnbeliefe of the people The sister of Lazarus beginning to distrust Iohn 11. 46. Christ stept vnto her and staied her vnbeliefe saying Did not I say vnto thee that if thou didst beleeue thou shouldst see the glory of God Was it onely spoken for her sake and not for ours also who are as readye to offend God by distrust as she was Yes doubtlesse this is Gods watch-word vnto vs. Beleeue and do not distrust Haue I not said vnto thée onely beléeue and so shall we be partakers of our wantes and desires For who euer trusted in God and founde not comfort It is only our distrust and vnbeliefe and nothing else that kéepes good thinges from vs. And if we be fully perswaded of Gods prouidence as it is most méete and requisite for vs especially if we will haue all things go well with vs all distrust must néeds go away as mistie fogges and vapours vanish when the Sunne ariseth Which if we be not resolued to do we shall altogither depend vpon vncertainties and wauer with the winde and commit our selues and all our affaires as heathen people do for want of the knowledge of God to fortune and chaunce And here by the opposition and contrarietie of fortune destinie and Gods prouidence we may plainly sée from whence comes all distrust and feare If we thinke that we are ruled and our whole estate ordered by fortune and destiny then shall we be affraide to go out of our houses for feare of méeting a madde dogge or some other hurtfull beast or least a tile should fall from the house and dash out our braines or walking in our garden lest we tread vpon some toade or some adder or snake do winde about our legges If we saile on the sea rockes and sandes and windes and tempests and pirates if thou staiest at home thy house may bee burnt and theeues in the night may put thée in danger of thy life Let vs come a little nearer how many sicknesses to bring thée to thy death such a one euery houre thinks on phisick and if he do take phisicke he is affraid it will destroy him and bring him to his graue in a word euery minute of an houre a new mind And so betwixt doubt fear and hope betwixt good successe il successe they liue linger out a faint and languishing life And when they by their warinesse and héede taking to auoyd all hurts and miseries none sooner light vpon them then they and none more frée from them then they taht least feare and commit themselues and their affaires to god The godly and resolued minde in respect of them that are fearefully and fortunately minded his estate aboue the other in happinesse doth excell his dayes are more chearfull and his life of longer cōtinuance There is no more liuely an example of a fearefull and fortunate minde then in a conetous man and such a one as thinks to bring about all things by his owne wisedom and foresight whose mindes are so intangled with doubts that their sléep nay almost their life goes from them For when they haue entred into such cares they cannot so soone be rid of them but at and abroad in company and alone day and night such matters runne in their heads as though they were borne to endure such miseries They are affraide of hinderances and losses of ouerthwart crosse dealing such and so many be their enemies which lie in wait to plucke them Some with friendly words desirous to borrow whome they cannot well deny and then they thinke they shall neuer see that againe They will prenent that matter and laie out their mony vpon a piece of land and although they play loth to depart yet a doubt comes into their mindes of fast or loose and if they loose they are euen halfe vndone What if their title shuld not be good or their euidences vnskilfully made mens heades bee so full of subtilties So after they haue bought it and paide for it they haue a wipe and all is gone and peraduenture their mends in their hands Thē comes thought and care which they haue taken to the heart and makes an end of their life and they are gone He purchaseth for his sonne if he should be a waster or leaud liuer as good neuer laie downe the mony or if by wrong and iniury he should be defeated and put out of all better well spared then so spent One care ouertake an other til night comes and then they muster as thick as flies in the aire or motes in the Sun When they late them down in their beds their hearts and mindes stand vp and refuse to beare the bodie company Either they thinke vpon their goods at home mony corne and such like chaffer or their cattle in the field or their money that lieth in other mens hands They deuise where they may light vpon a good bargaine and how they may compasse it they are affraid some wil go betwixt them and home and know not whom they may trust the world is so full of craft Such kind of people I may well terme to be night-walkers and down-liegers who haue giuen their names to fortune and haue either forgotten or will not vouchsafe to looke vpon Gods prouidence Which would bring them great ease contentment of mind and rid them of these infinit cares which otherwise they are subiect vnto and cannot auoid if their liues laie on it An other sort there are somewhat more eased of care but yet distrustful of gods prouidence such are they who if their friends were dead and gone thinke they are vtterly vndone Little remembring or at leastwise not considering that of the Prophet Though my father and mother forsake me the Lord taketh me vp And though I had no friends yet Gods helpe is aboue all friends Againe happie were
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
neither did any heresie false doctrine false religion idolatrie superstition or vaine opinions blind his vnderstanding or trouble his minde Then was there no wicked lustes that did assault his will and desire or that did hinder him from the worship and seruice of God but hée was wholly framed and inclined to doo the will of God His eyes were not filled with lust his tongue was not giuen to euil slanderous and blasphemous spéeches his hands were frée from theft his féete were not swift to shead blood drunkennesse and gluttonie had not taken hold on him fornication and whoredome had not defiled him neither had any other sinne that may bee named power ouer him But whatsoeuer things were true whatsoeuer things were honest whatsoeuer things were iust whatsoeuer things were pure whatsoeuer things pertained to loue and charitie whatsoeuer things were of good report if there were any vertue or if there were any praise on these thinges his thoughts were setled to these thinges his minde was onely and wholly inclined And thus you see what is ment by holinesse and righteousnesse which is the chiefest part of the image of God and the especiall consideration thereof The next matter which is to be considered in the image of God is that our first parents had Fréewill to performe that which was good pleasant and acceptable in the sight of God But they had it in such sort that they might fall away frō it and when they were fallen away they could not come to it againe neither was it in their power to recouer it as also their posteritie could neuer attaine vnto it although they make great boast They giue forth spéeches of winde and great brags without truth Indéed it cannot be denied but that in the time of the innocencie of our first parentes they had Fréewill as we read Eccle. 15. 14. God made man from the beginning and left him in the hand of his counsel and gaue him his commandements and his precepts that if he would he might obserue the commaundements and testifie his good will He set water and fire before him to stretch out his hand vnto which he wold Before man was life and death good and euil choose him whether But alasie in stéed of good he did choose euil in stéed of a blessing a curse in stéed of life death By the gift of God it was in his power and Fréewill to obey the commandements of God that so after this life hee might bee partaker of the heauenly toyes Which gift for want of good héed taking he lost and that to the great misery ouerthrow of all mankind This gift and good quallitie did not long continue but by an vnhappie meanes he did commit euil and so to the end of his life continued inclining rather to euil thē doing good Once he had Fréewil and at the time of his creation when God powred his blessings on him in great measure but after that he fell away from God by disobeying his commandement neither he nor his posteritie had euer after any power to do good of themselues but rather the contrary And then was their Fréewill turned into a slauish will because it was wholly made subiect to the power of sinne through their owne desert and through their owne procurement and through the craftie working of the diuel and now all our mindes are set vpō nothing so much and delighteth in nothing more then in ill doing Much like a crooked trée which can neuer grow straight The first man had not this grace of God whereby he should neuer encline to euill but yet he had that grace whereby hee might alwayes haue bene preserued from euill if hée woulde haue continued therein but by his Fréewill he forséeke this grace And when he had thus wounded himselfe hée could not bee healed of himselfe and when hée had made himselfe sicke hée could not rise againe at his pleasure But for the better vnderstanding of this matter I will laie you downe foure degrées of Fréewill in man which may stand and bee approoued by the scriptures and written word of God The first degrée is that hée had Fréewill but chaungeably that is GOD left him in the hand of his owne counsell to stande or fall to continue or to go astray hée gaue him not withall full strength to abide and to hold out vnto the ende as he gaue vnto the heauenly Angels who by his grace continue in well doing And such was his weakenesse that he did not continue whereby we may vnderstand what is in man if he be left vnto himselfe and not vpholden by God his grace The second degrée of Fréewill is to bee considered after the fall of our first parents and that may truly be termed a slauish will being as I may say frée and most farre from doing well and most vnable thereunto Because now no flesh that is men and women that are begotten of flesh blood can of themselues do but the workes of the flesh that is all that euil naught is as euery one hauing iust triall of themselues knowe whether those things that they doo are perfectly agréeable to the commandements of God and so their owne conscience shall be their witnesse and thereby they shall accuse and iudge themselues that they are farre wide And although in the outward shewe of the worlde such workes which they do may seeme good and godly yet being examined by the lawe of God and by the straight rule thereof we must néeds confesse and acknowledge our works to be both naught and euill so farre foorth as they procéede from our selues and are not directed by God which direction of gods good grace holy spirit maketh an other difference Wherfore the third degrée of Fréewill is in them whome God hath called to a better course of life that is to holinesse and righteousnesse to vertue and goodnesse And yet this power of Fréewill to doo good is very weake and slender because they cannot stand endure and continue they cannot do that which is good without the especiall grace and gift of God Who also are readie to fall away from god into some gréeuous sinne or other euery houre As indéed such kinde of people the diuel doth greatly and mightily and most of all tempt and prouoke to sinne For for them which are his owne alreadie he takes no thought They who are thus altered and their mindes chaunged from following euill waies which come by the temptations of the diuel and the secret deceits of sinne that dwelleth within them and of the world which hath so many euill examples to allure them they should soone swarue and easily be ouercome vnlesse they were sustained and vpholden by the help assistance of God Which helpe which gift which grace and assistance we obtaine at the hands of God onely by praier and by a stedfast faith The last and the fourth degree of Fréewill is in the best sort of people and that after this life in
works thereof comprehended in these thrée propositions All both Iewes and gentiles are vnder sinne that is are iustly condemned for sinne All haue sinned and are iustly depriued of the glory of god that is of euerlasting life All the world is subiect to the iudgement of god And herein is the praise of his iustice in that we deserue it as also the praise of his mercy in that fréely in Christ he forgiueth vs so great damnation So that here it resteth that there is but one way of But one way of saluation saluation to wit Iesus Christ and his righteousnesse apprehended by faith For the gospell of Christ is the power of god vnto saluation to euery one that beléeueth to the Iewe first and also to the Grecian Vnto which faith although VVorkes that works are necessarily adioyned and are as the light which is séen togither with the flame yet they auaile not vnto iustification but rather signifie that a man is inwardly iustified before god Therefore although faith be not without workes yet faith alone without workes doth Faith onely iustifieth iustifie The lawe manifesteth sinne and death which was before the lawe it causeth wrath and dooth not reconcile vs vnto God but the true reconciliation and purification The righteousnesse of God commeth only from the righteousnesse which is of God And séeing righteousnesse is not sound by the law it is necessary and behoouefull that we looke for righteousnesse elsewhere And because man could not accomplish any righteousnesse therefore least hée should vtterly perish God exhibiteth a way which he promised of olde whereby he should be iustified and saued before him Christ is our righteousnes without the lawe The matter and grounde of this righteousnesse is Christ apprehended through faith who is offered vnto all because all haue sinned Which righteousnesse is fréely giuen without any merit of ours for wée are iustified freely by his grace through the God the au thour of this righteousnesse redemption that is in Christ Iesus The authour of this righteousnesse and iustification is God for hée so loued the world that hée gaue his only begotten sonne to bee offered vp for our sinnes and to make full satisfaction that whosoeuer beléeueth in him should not perish but haue life euerlasting Whom GOD set foorth to bee a reconciliation through faith in his blood Righteousnes in the death and resurrection of christ The materiall cause is the death and resurrection of Christ for hée was deliuered to death for our sinnes and is risen againe for our iustification The cause formall or instrumentall is faith whereby as it were with an hande wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto saluation and to righteousnesse Christ is our reconciliation through faith while wée laie holde of the promises The end of this righteousne what of Gods mercy in him The finall cause is the glorie and praise of the goodnesse of God in that being enemies hée reconcileth vs vnto him Wherefore we are not saued by workes or partly by faith and partly by woorkes but all our reioycing is excluded by the VVe are iustified not by workes but by faith lawe of faith And our iustification dependeth onely vpon GOD that his glorie might be established for the promise of God is through faith and not by the lawe For as the lawe is the cause of wrath so is faith the appeasing of our consciences whereby we vnderstand that we are iustified And if any man make the lawe his grounde and his rocke hée is fallen from grace for they are vtterly abolished from Christ whosoeuer are iustified by the lawe So that they that put their confidence in the workes of the lawe Christ shall profit them nothing By whome onely wee obtaine to bee called the sonnes of god and the heires of the kingdome of heauen by whome we are deliuered and redéemed from the lawe that wee might receiue the adoption of sonnes For GOD hath giuen the spirit into our hearts that we may cry Abba father Which spirit we receiue by faith and not by the workes of the lawe for they that are vnder the lawe are vnder the curse and vnder moste dreadfull feare And the generall proposition of the Apostle is that no man is iustified by the lawe for the lawe is not of faith but the iust shall liue by faith For by faith wée are the séede posteritie and children of Abraham and heires by promise and fellowe heires with Christ of his euerlasting kingdome By the lawe and the couenant there is a difference betwixt the Iewes and the Gentiles but by by faith there is neither Iewe nor Grecian there is neither bonde nor frée there is neither male nor female For all are one in Christ Iesus Therefore by faith is iustification whereby the scriptures foresawe that the gentiles should bee saued and that the lawe could giue no life and that by the lawe there was no righteousnesse because the scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue Therefore it is by faith that it might come by grace that the promise might be sure vnto all both them of the lawe and to them of the seede of Abraham Wherefore séeing the righteousnesse of man by nature is nothing else but wickednesse and hipocrisie backsâ—iding by excuse boasting by vaine knowledge without practise and that the lawe cannot be fulfilled because the corruption of man is quite contrary vnto it and abhorreth the lawe and that we are all vnder sinne and so by the lawe vnder damnation in that it letteth vs to vnderstand the hugenesse of our sinne and the curse and punishment due thereunto euery mouth is stopped and all the world subiect vnto the iudgement of god and to that damnation which the law of god and the corruption of our nature requireth And that the Apostle might bring vs to the perswasion of the iustice of faith which is the pathway and the highway vnto saluation he saith that we know that whatsoeuer the law saith it saith it to them which are vnder the lawe So that there is but one way of saluation euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith Remission of sinnes by faith whereof are thrée especiall braunches Remission of sinnes Imputation of Christ his righteousnesse Sanctification newnesse and holinesse of life Remission and forgiuenesse of sinnes is giuen to the church and faithfull of god in that of his frée mercy and goodnesse their sinnes are blotted out and the account made voyd that they shall not be called vnto iudgement neither shall any punishment be exacted at their hands Whereby all satisfaction falleth to the ground in that of his frée mercy and goodnesse the Lord putteth away the remembrance and punishment of our sinnes forgiueth al our infirmities redéemeth our life from the graue and crowneth vs with
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
sathan vnder their féete For this From whence is victory in this fight victory is in Christ and therefore S. Paul with a gladsome voice breaketh out I thanke God through Iesus Christ our Lord. Who indéed is sufficient wel able to endue vs with that strength that we may valiantly ouercome the assaults Armour of proofe and firy darts of satan For the weapons of our warfare are not carnall but mightie through God to cast downe holds principalities and powers euen the prince of darkenesse of this world and al spiritual wickednes which is in high places as it were on the higher ground and hath maruellous vantage ouer vs. Wherefore we ought to be more héedfull We ought to watch and be diligent and diligent alwaies and watchfull that the enemy take vs not at vnawares séeing not only our enemies without vs are very strong but also our owne flesh is ready to betraie vs and to take armour against vs. And who knoweth not how hard a thing it is to behaue himselfe wisely and warily in a ciuill warre Wherein although wee knowe not which part shall haue the vpper hand yet to fight with an expert and renowned Captaine it séemeth vnto vs that the victorie is written in our handes yea and our hearts are fully perswaded and reioyce in hope thereof In this fight we cannot want a wise and expert Captaine whiche hath borne the brunts of this warre and ouercome the daunger by a greater force from aboue then euer was séene to be in man Whose The best coūsel in this fight is continually to resist sinne and to meditate and practise mortification counsell is that by all meanes continually wee resist sinne giuing vs to knowe and vnderstande that hée that obeyeth sinne is the seruaunt of sinne vnto death But wée are neither seruants nor debters vnto the flesh to liue after the flesh for if wée liue after the fleshe wee shall die for euer but if wée mortifie and kill the déedes of the bodie by the spirite wee shall liue If wee desire to beare about vs the dying of our Lord Iesus Christ the life of Iesus shal be made manifest in our bodies euen in our mortal flesh We are baptised in Christ euen into his death that as he was raised vp from the dead to the glory of thy father so we should walke in newnesse of life that our olde man being crucified the bodie of sinne might be destroyed that henceforth we should not serue sin in that we are dead thereunto Therefore because our life is hid with Christ in God let vs set our affections on those things which are aboue and let vs mortifie our members which are on the earth fornication vncleannesse inordinat affections euill concupiscence couetousnesse which is idolatry As the victory ouer sin consisteth in the mortification of our sinfull flesh So the way to happinesse is viuification and holinesse of life togither with all those workes of the flesh which the Apostle nameth Galat. 5. 19. 22. or elsewhere yea and all those which are contrary to the wholsom doctrine of Christ knowing that the wrath of God commeth vppon the children of disobedience and that the end of sinne is death and that the frute of holinesse and the end therof is euerlasting life for the wages of sinne is death but the gift of God is euerlasting life through Iesus Christ our Lord. Thinke ye therefore that ye are dead to sinne but are aliue to God in Iesus Christ our Lorde whome God hath raised vp and sent to blesse vs in turning euery one of vs from our iniquities that we might walke in the spirit and in all godlinesse of life whereby we may auoyd the lusts of the flesh and walke worthie of that vocation whereunto we are called being followers of God as deare children approuing that which is pleasing vnto the Lord By all meanes auoiding the fellowship of the vnfruitfull workes of darknesse and that as children of light we may fulfill the workes and bring forth the frutes of light and of the spirit in all godlinesse righteousnesse and truth hauing peace in our conscience and ioy in the holy Ghost to godward through Christ giuing thankes alwaies with spirituall songs singing and making melodie to the Lord in our hearts Now seeing we By this sanctification we are inabled to performe our dutie to are in Christ let vs be as new creatures for olde things are passed away behold all things are become new For whereas before we were haters of God and maliciously set against him now through his mercy who hath written his lawes in our harts and giuen vs a hart of flesh through the grace which we haue in Christ we are readie and willing to loue God to feare him and to kéepe his commaundements God whereby he dwelleth in vs and we in him ready to acknowledge him to be the giuer of all good thinges readie to giue him thankes for all his benefites readie in all necessities and agréeuances to pray vnto him and to séeke helpe at his hands to put our trust only in him Yea the image of God in a measure is renued and restored in vs that we might walke in newnesse of life because he is holy And as our life and conuersation is renewed to the glory of God so is it also profitable to the furtherance of our neighbour whome in all charitable order we are as Our neighbour willing to helpe as our selues being mercifull humble long suffering forbearing one an other forgiuing one an other as Christ forgaue vs. Prouiding for the necessities of one an other as Christ is plenteous toward vs in all good things hartily louing one an other laying aside all filthinesse not only for the loue of God and hatred of sinne but also for feare of offence least our brethren by our example should be drawne to euill Dealing in all simplicitie in that the old man is put off with his workes putting away all hatefull and cursed speaking for that the gospell and doctrine of Christianitie is in all kindnesse and brotherly loue which is euen the full accomplishment of the law submitting our selues one to another in the feare of the Lord. Having the peace of God ruling in our hearts the word of Yea we are instructed how to behaue our selues in all wisedome God plenteously dwelling in vs in all wisedome procuring all things honestly in the sight of God men hauing peace as much as in vs lieth with all men vsing this worlde as though we vsed it not neither being too much axalted in prosperitie nor cast downe in aduersitie but as the children of God we commit our waies vnto him yéeld our selues to the direction of his holy spirit in all obedience depend vpon his prouidence trust in his promises waite patiently for the day of reuelation the comming of Christ endure and perseuere vnto the end Yea we are mortified in the body because of sinne hauing our
he hath purposed in him In whom also we are chosen when we were predestinate according to the purpose of him which worketh all things after the counsell of his own wil. Gal. 1. 4. Iob. 9. 10. God doth great things and vnsearchable yea maruellous things without number Rom. 9. 20. O man who art thou which pleadest against god shall the thing formed say to him that formed it why hast thou made me thus That God hath the ordering of mens affaires as also of hardning the heart Gene. 45. 7. 8. Ioseph to his brethren God saith he sent me before you to preserue your posteritie in this land and to saue you aliue by a great deliuerance Now then ye sent me not hither but God who hath made me a father vnto Pharaoh and Lord of all his house and ruler throughout all the land of Egipt Esay 10. 5. 6. 7. 8. 11. 12. 13. 15. O Ashur the rod of my wrath and the staffe in their hand is mine indignation I wil send him to a dissembling nation and I will giue him a charge against the people of my wrath to take the spoile and to take the pray and to tread them vnder féete like the mire in the stréete But hée thinketh not so neither doeth his heart estéeme it so but he imagineth to destroy and cut off not a fewe nations For he saith Are not my princes altogither Kings Shall not I as I haue done to Samaria and to the idoles thereof so do to Ierusalem and the idoles thereof But when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the frute of the proud hart of the king of Ashur and his glorious and proud lookes Because he said By the power of mine owne hand haue I done it and by my wisdome because I am wise Shall the axe boast it selfe against him that heweth therewith or shall the sawe exalt it selfe against him that moueth it As if the rod should lift vp it selfe against him that taketh it vp or the staffe should exalt it selfe as it were no wood When God hath punished his children with the rod he casteth it into the fire Iere. 10. 23. O Lord I know that the way of man is not in himselfe neither is it in man to walke and to direct his stepps For though man may purpose yet God will dispose 1. Kings 12. 15. The king Rehoboam Salomons sonne a wise father and a foolish sonne following the counsaile of young men and gréene heades harkened not to the lawfull request of the people For it was the ordinance of the Lord the he might performe his saiyng which he had spoken by Ahijah the Shilonite vnto Ieroboam the sonne of Nebat 2. Chro. 10. 15. A note out of the Geneua bible vpon this place of scripture concerning Rehoboam who yéelded vnto young mens counsaile Gods wil imposeth such a necessitie to the second causes that nothing can be done but by the same And yet mans will worketh as of it selfe so that it cannot bée excused in doing euiil by alledging that it is Gods ordinance 2. Chro. 11. 4. When Rehoboam had gathered nine score thousand chosen men of warre to fight against Israell that is those his subiects which did rebell against him the Lord warned him them by his prophet Shemaiah saiyng Ye shall not goe vp nor fight against your bretheren returne euery man to his house For this thing is done of me saieth the Lord. They obeied therefore the worde of the Lord and returned from going against Ieroboham 2. Chro. 22. 7. And the destruction of Ahaziah came of god in the he went to Ioram For when he was come he went forth with Ioram against lehu the sonne of Nimshi whom the Lord had annointed to destroy the house of Ahab 2. Chro. 25. 19. 20. King Ioash sent vnto king Amaziah and said Thou thinkest lo thou hast smitten Edome thy hart lifteth thée vp to brag Abide nowe at home why doest thou prouoke to thine hurt the thou shouldst fall Iudah with thée But Amaziah would not heare for it was of God that he might deliuer them into his hand because they sought the Gods of Edom. The note vpon the place Thus God oftentimes plagueth by these meanes wherein men most trust to teach them to haue their recourse only to him And to shewe his iudgements he moueth their hearts to followe that which shal be their destruction The ordering of the iourney of Abrahams seruaunt and of the thrée wise men that sought Christ by the leading of a starre the circumstaunces also of Christ his death and passion shewe how God ruleth the affaires of man Psal 64 8. 9. Their owne tongs shall make them fall insomuch that who so seeth them shall laugh them to scorne And all men that sée it shall say This hath God done for they shal perceiue that it is his worke Pro. 19. 33. The lot is cast into the lappe but the disposition thereof is of the Lord. Which thing is wonderfully expressed in the story of Ionas God ordereth not only their affaires but their affections also as hatred good-will ioy and sorow Pro. 21. 1. The kings heart is in the hand of the Lord as the riuers of waters he turneth it whither soeuer it pleaseth him Ge. 21. 22. 23. Esther 15. 11. Acts. 4. 25. 26. 27. 28. 29. Why did the Gentiles rage and the people imagine vaine things The kings of the earth assembled and the rulers came togither against the Lord and against his Christ For doubtlesse against thine holy sonne Iesus whom thou hadst annointed both Herode and Pontius Pilate with the Gentiles and people of Israel gathered themselues togither to do whatsoeuer thine hand and thy counsaile had determined before to be done 2. Sa. 16. 11. Dauid saide to Abishai and to his seruants Behold my sonne which came out of mine owne bowels séeketh my life then how much more now may this sonne of Iemini Suffer him to curse for the Lorde hath bidden him It may be that the Lord will looke vpon my affliction and do me good for his cursing this day Pro. 16. 7. When the waies of a man please the Lord hée will make also his enemies at peace with him Gen. 31. Now Iacob heard the words of Labans sonnes saying Iacob hath taken away all that was our fathers and of our fathers goods hath he gotten all his honor Also Iacob beheld the countenance of Laban that it was not towards him as in times past And the Lord said vnto Iacob Turne againe into the land of thy fathers and to thy kindred and I wil be with thée Then Iacob called his wiues and said I sée your fathers countenance that it is not towards me as it was wont and the God of my father hath bin with me And ye know that I haue serued your father with all my might But your father hath deceiued me and changed my wages ten times the is oftentimes but god suffered
God for if righteousnesse be by the lawe then Christ died without a cause Rom. 10. 4. For Christ is the end of the lawe for righteousnesse vnto euery one that beléeueth And chapter 11. 5. 6. Euen so then at this present time is there a remnant through the election of grace And if it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke Ephe. 2. 4. 5. 8. 9. 10. But God which is rich in mercie through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued For by grace are ye saued through faith and that not of your selues it is the gift of god Not of woorkes least any man should boast himselfe But that we should be carefull to shewe foorth good workes therefore hée speaketh in the next verse Verse 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was giuen to vs through Christ Iesus before the world was 1. Pet. 2. 12. And haue your conuersation honest among the gentiles that they which speake euill of you as of euill doers may by your good workes which they shall sée glorifle god in the day of the visitation Perseuerance in faith is requisite vnto saluation Mat. 10. 22. And ye shall be hated of all men for my name But hee that endureth to to the ende shall be saued Mat. 24. 45. Blessed is that seruant whom his maister shall finde so doing Now we need not feare lest this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the sonne of God seeing he is moued and gouerned by the spirit of God wil neuer through the consideration of Gods benefit take occasion of negligence and dissolution Rom. 5. 1. 2. Then being iustified by faith we haue peace toward god through our Lord Iesus Christ By whom also we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of the glory of god Rom. 8. 12. 13. 14. 15. Therfore brethren we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the déeds of the body by the spirit ye shall liue For as many as are ledde by the spirit of God they are the sonnes of God Ephe. 1 4. Aâ— he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue 2. Tim. 1. 7. For God hath not giuen to vs the spirit of feare but of power and of loue and of a sound mind 1. Iohn 3. 20. 21. 24. If our heart condemne vs God is greater then our hearts and knoweth all things Beloued if our heart condemne vs not then haue wée boldnesse towards God For he that kéepeth his commandements dwelleth in him and he in him And hereby wée know that he abideth in vs euen by the spirit which hée hath giuen vs. This matter of Predestination is obscure aboue all others vnto the wit of man but opened and reuealed vnto vs by the word of God The Scripture therfore witnesseth that they that are predestinate vnto saluation are first called and that so effectually that they heare and beleeue and fructifie then also are they iustified and sanctified and in the life to come glorified Iohn 6. 44 45. No man can come vnto me except the father which hath sent me drawe him by the force of gods word and by the secret working of his spirit And I will raise him vp at the last day As it is written in the Prophets And they shall be taught of God Euery man therefore that hath heard and hath learned of the father commeth to me Acts. 2. 47. And the Lord added to the Church by the Apostles preaching from day to day such as should be saued Iohn 10. 26. 27. 28. 29. 30. â—ée beléeue not for ye are not of my shéepe as I said vnto you My shéepe heare my voice and I knowe them and they followe me And I giue vnto them eternall life and they shall ueuer perish neither shall any plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternall life beléeued And chap. 16. 14. And a certaine woman named Lidia a celler of purple of the city of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she attended vnto the things that Paul spake Hebr. 3. 7. 8. Wherefore as the holy Ghost saith To day if ye shall heare his voice harden not your hearts as in the prouocation according to the day of temptation in the wildernesse And. chapt 42. For vnto vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Consider by litle and litle and try diligenly if thou be iustified and sanctified in Christ through faith For these two be the effects or ftuites whereby the faith is knowne which is their cause 2. Cor. 13. 5. Proue your selues whether ye are in the faith examine your selues knowe ye not your owne selues except ye be reprobates Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them he also glorified As for this thou shalt partly knowe by the spirit of Adopion which crieth within thee Abba father Gal. 4. 5. 6. 7. 8. That hée might redéeme them which were vnder the lawe that we might receiue the adoption of sonnes And because ye are sonnes God hath sent foorth the spirit of his sonne into your hearts which crieth Abba father Wherefore thou art no more a seruant but a sonne Nowe if thou be a sonne thou art also the heire of GOD through Christ Rom. 8. 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father And partly by the vertue and effect of the same spirit which is wrought in thee Rom. 16. 17. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of god and heires annexed with Christ 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he
11. 12. According to the eternall purpose which he wrought in Christ Iesus our Lord. By whom we haue boldnesse and entraunce with confidence by faith in him 1. Thes 5. 24. Faithfull is he which calleth you which will also do it Hebr. 10. 23. Let vs kéepe the profession of our hope without wauering for he is faithfull that promised Rom. 8. 38. 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. And therefore I cannot nor I may not doubt of my saluation So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone dooth open vs the way to search out and vnderstand by the power of the holy Ghost Gods deepe secrets 1. Cor. 2. 9. 10. 11. 12. 13. The things which eye hath not séene neither eare hath heard neither came into mans hart are which God hath prepared for them that loue him But God hath reuealed them vnto vs by his spirit For the spirit searcheth all things yea the déepe things of God For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God Now we haue receiued not the spirit of the world but the spirit which is of God that we might know the things that are giuen to vs of God It maketh vs painfull in good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he in him and thereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that we cannot do the same things that we would Knowing this infirmitie to be in vs it stirreth vs to good workes And chap. 6. 7. 8. 9. 10. 11. Be not deceined God is not mocked For whatsoeuer a man soweth that also shall he reape For he that soweth to the flesh shall of the flesh reape corruption And he that soweth to the spirit shal of the spirit reape life euerlasting Rom. 6. 1. What shall we say then Shall we continue stil in sin that grace may abound God forbid Hebr. 10. 24. And let vsconsider one an other to prouoke vnto loue and to good workes Iam. 3. 17. The wisedome that is from aboue is first pure then peâ—â—eable gentle easie to bee intreated full of mercy and good workes without iudging and without hipocrisie It maketh vs inuincible against all temptations and vexations For how shall he stand sure and constant against so many grieuous temptations both within and without against so many assaults of fortune as the world doth terme it that is not well resolued in this point of Gods predestination toward him and of his election in Christ Iob. 13. 15. Loe though hée slaie me yet will I trust in him Rom. 8. 28. Also we know that all things worke togither for the best vnto them that loue God euen to them that are called of his purpose Verse 31. What shall we then say to these things If God be on our side who can be against vs Verse 35. 37. Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or peril or sword In all which things we are more then conquerours through him that loued vs. Iohn 16. 33. Maruell not though the world hate you In the world ye shall haue affliction but in me ye shall haue peace Be of good comfort I haue chosen you out of the world and none shall take you out of my hands Rom. 15. 3. Through Christ we reioyce in tribulations that we may say with the Apostle We are persecuted but not forsaken cast downe but we perish not Ia. 1. 2. 3. 4. 5. My brethren count it exceeding ioy when ye fall into diuerse temptations knowing that the trying of your faith bringeth forth patience And let patience haue her perfect work that ye may be perfect and intire lacking nothing Of the which number of the elect he is that findeth himselfe in this daunger and trouble Rom. 8. 16. 17. 18. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him For I count that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs. Luke 23. 43. Iesus said to the théefe on the crosse Verily I say vnto thée To day shalt thou be with me in Paradice This part is to be considered and weighed and that with great modestie principally in these two considerations First that the height of Gods iudgements may at all times bridle our curious fancies Secondly that we doo not apply it to any man particularly or any certaine company For the first let it be sufficient that we vnderstand generally that there be vessels prepared by Gods iudgement and appointed to destruction The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently to endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horible vices we almost dispaire Mat. 5. 16. Let your light so shine before men that they may sée your good workes and glorifie your father which is in heauen 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euil of you as of euill dooers may by your good workes which they shall sée glorifie God in the day of the visitation And chap. 3. 15. 16. Sanctifie the Lord God in your hearts and be readie alwaies to giue an answere to euery man that asketh you a reason of the hope that is in you And that with méekenesse and reuerence hauing a good conscience that when they speake euill of you as of euill dooers they may be ashamed which blame your good conuersation in Christ 1. Cor. 9. 19. 20. 21. 22. 23. 24. For though I be frée from all men yet haue I made my selfe seruant vnto all men that I might winne the moe And vnto the Iewes I become as a Iewe that I may winne the Iewes to them that are vnder the lawe as though I were vnder the lawe that I may win them that are vnder the lawe to them that are without the lawe as though I were without the lawe when I am not without the
hearts our affections and dispositions the bodie all the actions thereof now are chaunged the whole man is nowe framed to a new man as though he were cast in a new mould Worldly lusts haue their warning to be packing and to goe into exile and banishment and now are good and godly waies imbraced The féeling of sinne and their former euill life bréedes a hatred thereof and the loue of God of vertue and goodnesse which are arguments and tokens of Gods good grace begin to haue the vpper hand And howe ioyfull a thing is it for him that by sicknesse was almost brought to his death to come to health and enioy life A life in sinne is but a sicke life a languishing life and death it selfe so that when we leaue it and the custome thereof we rise againe as it were from the nethermost pit clap our hands for ioy that we sée life before we were vtterly dead And herehence followeth a true amendment of our life whereby we dedicate giue our selues to the seruice of God as in time past we gaue our selues to the seruice of the diuel now righteousnesse holinesse is our delight where before we serued sinne iniquitie They who by the grace of God are brought so farre as to deny their worldly lusts they do daily more and more hate and flie from their sinnes as from a serpent which would sting theÌ„ to death Yea there is also a sorrow in their mindes that they haue so highly displeased offended god Which their sorrow the Apostle doth liuely expresse 1. Cor. 7. 11. For behold saith he this thing that ye haue bene godly sorry what great care it hath wrought in you yea what indignation yea what feare yea howe greate desire yea what zeale yea what punishment Yea then shall we knowe and féele also the working of Gods grace in denying our worldly lusts when there is a true sorrow according to God in our hearts consciences for euery thing which we know to be forbidden by God yea the least matters as all light oathes idle wordes profitable lies or vaine actions and when we féele a study and an endeuour in our selues to auoid the first motions that créepe in our mindes When there is a clearing of ourselues from all suspition by auoiding all appearance of euil when there is an indignation and anger for al such things past and a fear lest through our corruption they should fal out again when there is a great desire to preueÌ„t them a zeale against them and a punishing of them by exercising all due authoritie which God hath giuen vs against sinne and finally when there is a great desire in vs to spende all the rest of our time not according to the will and commaundements of God The denying of our worldly lustes is nothing but the hatred of our sinfull waies which by these thrée reasons will growe to bee moste forcible and effectuall in vs. As first if wee consider that it is the greatest pleasure that can be to the diuel to sée men and women who were created to the image of God to delight more in the workes of darknesse then of light and so with might and maine as they say to make spéede to their owne destruction Secondly if we consider what harme sinne bringeth and how much it hurteth not our selues only but others also through our example According to that saying Mat. 18. 7. Woe be to the world because of offences necessary it is that offences fall out but woe to them by whome they fall out and better it were that a milstone were hanged about their neckes and they throwne into the bottome of the sca The third and last reason by the which the hatred of sin shall grow effectuall in vs is when we call to minde howe foule and horrible a thing it is to gréeue the holy spirit who dwelleth as a guest within vs and by the which we are sealed as it were with a sure pledge against the day of Redemption and of the accomplishment of our saluation 1. Iohn 3. 24. Hereby we know that god by his grace dwelleth in vs euen by his sanctifying spirit which he hath giuen which teacheth vs to deny vngodlinesse and worldly lustes and to liue Soberly Righteously and Godly in this present world Thrée good effects and apparant tokens of Gods good Soberlâ— grace sobrietie righteousnesse and godlinesse For whereas before we were giuen to all excesse and riot following our desires in drunkennesse gluttonie lecherie in pride and braue apparell in gathering heaping and couetting other mens goods in carrying a mind altogither not contented with our estate when the grace of God hath fully perswaded our mindes to deny all worldly lusts then wée beginne to frame our mindes to a meane and to a measure knowing that as Gods blessing is in the vse of his creatures so in the abuse and sinfull vsing of them they turne to our curse and vnlesse we amend to our condemnation The propertie of our sinnefull lusts is in all excesse and Lusts therefore it is well said that they that are bewitched with the diuels temptations follow their lusts with gréedinesse but they whose mindes are renued frame themselus to a godly meane and as we say to a golden meane that is wondrous well and in good sort soberly For Sobrietie is nothing else but the right vse of Gods creatures Nature is content with a litle sobrietie asketh no more and when we excéede nature is ouerpressed sobrietie is disgraced and we in so doing by the iudgements of all contemned and despised Great difference there is betwixt necessitie and superfluitie euen as much as betwixt life and death Who knowes it not that of drunkennesse gouts dropsies and such diseases grow which make a man loathsom to other yea to himselfe and he is aweary of his life and so at last his painefull and languishing daies are cut off who might haue liued longer many a faire day What doth gluttonie bring but surfettings and oftentimes a spéedy riddance Therefore it was well said of a wise man Plures gula quaÌ„ gladio periere That is more die by surfetting and distemperature then by the sword and by violent death What séeking there is to the phisitian in such cases whereas sobrietie might be our phisitian if we would followe the rule thereof which is nothing else but to vse a meâ—ne Who liues longer then the ploughman and the countrey man whose diet and fare is but to serue his turne and no more Bibbing and bowling carousing and gurmundizing this is the diuels vadge and the messenger of death Sobrietie teacheth vs that meate and drinke was ordained of God for the sustenaunce of our bodies that we may bee the better able to performe those duties which God hath appointed to euery one of vs in our vocation and not to the satisfying of our pleasures And therefore we are commanded to pray O Lord giue vs our daily
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
defend them and stand with them But if they swarue they must remember that the presence of God is no small matter who hath made notable men offending notable examples also of his wrath As it is in the Psalme And he smote downe the chosen men of Israel famous and men of renowme The presence of God is about them to giue them honour and to defend them but if they do otherwise then well to depose them and to dispossesse them both of their liues and of their honors Againe that they should not be corrupted the King and crowne hath graunted them a most large and liberall pension to the end that gifts bribes should not blind their eies nor peruert true iudgement And because God is the God of iustice and iudgement and righteousnes therfore he hath regard is mindfull of the Iudges and let them think with themselues also be fully perswaded that this is spoken vnto them froÌ„ God I am thy excéeding great reward The Lawier he must deale iustly and giue euery man Lawiâ—er his owne For he pointeth out men their inheritance and sheweth them their right and title how far it goeth and so breaketh off the controuersie He telleth euery one in his doubtfull cause where his claime and title lieth what lawe and equitie wil beare him in and where it wil forsake him He is the liuing land-marke which by true opening of the lawes boundeth euery man within the compasse of his own title And because of that doth highly deserue of the commoÌ„wealth as a most necessary and profitable member thereof Such men are the common treasure house of the land whereunto the euidences of euery mans liue load are committed and they put in trust withall to reserue for euery man his right and title That when he is incombred for that which of right belongeth vnto him they should out of that treasure house of the lawe bring good euidence for him and so foorthwith cleare his innocency The lawe is the house of euery man who being tossed with many stormes abroad he findeth a place to hide his head in and being in safetie dooth boldly contemne both winde and weather and also quietly take his rest For being tossed with iniuries either in bodie goods or name wee haue no house of refuge and rest beside the lawe no sanctuary in our vniust vexation besides that The place which they serue God in who are ministers of the lawe is very high and honourable the good they may doo is verie much if God giue them conscience and care of it The hurt in like manner is excéeding great where the feare of God dooth not rule For is it not a maruellous mischiefe to remoue the land-marke of any man It is that sinne that had a solemne curse Deut. 7. against it called for by the ministery of the Leâ—ites whereunto all the people were commaunded to say Amen And what diuersitie or difference is there betwéen him that remoueth the land-marke and therby boundeth a man shorter and him that either by wresting of the lawe or hiding the true meaning of it is an occasion of cutting short or impairing the title of any man Euery man will grant that if a man of no conscience had the custodie of all the euidences of this land he might do much mischiefe by cancelling crossing interliuing putting in and out at his pleasure hiding or shewing renting or reseruing as him listeth And is not this performed while the law is made to speak that which they knew in truth it did neuer meane as also to bury that in silence which it was appointed to giue testimonie and witnesse vnto And if all this were nothing what can be so miserable as when a man hath bene all the day abroad in the stormes and tempests at night when he commeth home to finde his house in that case that it can hold out neither winde nor raine And do not many who are forced by reason of the stormes and tempests abroad to betake them to this their house and harbour I meane the lawe finde the tempest often as gréeuous there as before they did in the plain Would to God there were none turned out of their owne doores in the midst of the storm without any hope at all of harbour from thence Or if a man that had bene dogged to his owne doores by théeues and hauing gotten his house vpon his head beginneth to breathe himselfe and to reioyce for his good escape thinking all to be safe and suspecting no harme who could sufficiently bewaile him if in the midst of his triumph they be founde in his owne house that fall vpon him and murther him And is not the lawe the house of the troubled and vexed man Yea Westminster-Hall is the poore mans house And therfore doth he paie taxe and subsidie that it might be an house of defence vnto him able to kéepe out winde and weather how tempesteous soeuer it bee If a man that is oppressed and wronged abroade in any part of this lande shall bring his matter vnto hearing at Westminster-Hall looke that ye be good vnto him in his owne house Let him take no harme at home his griefe is great inough abroad It hath alwaies euen by the lawes of man bene counted an hainous offence to vexe and annoy a man in his own house What ye thinke of the matter I cannot tell this I am assured of it is his due to be well dealt withall there And ye are to answere the Lord not only for denying but also for Delâ—â—â— delaying and deferring of iudgement For why the man hath right and title in his good cause vnto as spéedie a dispdtch at your hands as possibly may be had And therefore Iob professed Iob. 31. 16. that he had wearied the eies of the widow with waiting long for helpe before it came It is a true saying of the Heathen man He doubleth his gift that giueth it spéedily It was a griefe to Iethro Moses father in lawe to sée the people stand from morning to euening about Moses waiting for dispatch How would he haue taken it if he had séene men which commonly happeneth heere among vs to waite from terme to terme nay from yeare to yeare from seuen yeare to seuen yeare vnto the end of their liues It is our part therefore to pray for our Magistrates and those that be in place of iustice that they may looke to the cause of the widow fatherlesse and oppressed that they may purge the land of blood by taking punishment vpoÌ„ male factors that they may haue courage and the feare of God and that they may hate couetousnesse So shall our Prince sit sure among vs our holds strongly fortified our state still vpholden so may we long enioy peace to the better honouring of our God and safetie of the land According to that we read in the prophecie of Esay cap. 5. where the Lord vnder the comparison and similitude of a vine doth most liuely
the roote of vnrighteous dealing is not touched For why we haue taken so large a measure of port and countenance being void of sobrietie that the cloth of righteous dealing must néedes be cut thereafter The sobrietie that pleased our fathers in attire in faire port and moderate couutenance will not serue our turne their measure will not serue vs who are growne out of measure This makes rentes to bee raised reuenewes to be increased the prices of wares augmented our paines dearer our gifts greater our pleasuring of men better considered and more rewarded our liberalitie to the poore or to any good purpose lessened our compassion abated and so our fathers good report altered in vs and altogither decaied Let euerie man taste more of temperance and sobrietie and so shall he be able to affoord a better penniworth of righteous and vpright dealing in his calling It shal be in vaine to make lawes against iniurious and vnrighteons practises if before this great excesse and intemperancie that ruleth in all estates be not repressed For if that in no case may bee abated howe can it be but that the old ordinarie dealings in righteousnesse and equity must be racked set vpon the tainters and excessiuely stretched The great want of sobrietie that is eueriwhere speaketh and telleth that there is much vnrighteousnesse in the land and so consequently doth plainely and euidently prophecie vnto vs that the righteous God hath a quarrell with the inhabitants of this our country for the vnrighteousnesse thereof which increaseth in euerie kingdome as moderation and sobrietie abafeth Now how sobrietie decaâ—eth and intemperancie is daily agmented it is too manifest and cannot bee denied And this greate intemperancie telleth vs that the burthen of vnrighteonsnesse which this land beareth is growne to such a waight as cannot long be sustained if our reformation herein be not spéedilie attempted and taken in hand Which the Lord in mercie graunt may be throughly thought vpon especially of them in whose hands it lieth to redresse it To liue righteously is the request of our God The graces of God offer themselues to take vp their consideration in our righteous conuersation They craue that our vpright dealing may speake what regarde wee haue to them how we thinke our selues beholden vuto them they haue set ouer the pleasuring of them to vpright liuing there they would haue it séene how they are valued prized and estéemed of vs. Let vs then behold a Christian meditation for all men of all callings and trades when they deale in the worke of their callings to mooue them to equitie conscience and regard of those with whom they deale Behold my God calleth me to witnesse to the world my thankfulnesse for his benefites he calleth me now foorth to value his deseruings and to leaue a record behinde how highly or basely I estéeme of his goodnesse Who for the recompence of his kindnesse hath turned and set ouer the same to bee answered in obedience to his will and vpright dealing one with another And now I am to signifie vnto the worlde howe I thinke my selfe indebted vnto God for the benefit of redemption for the benefit of his word for honor for wealth health frends wife and children and quietnesse As the Apostle saith Let all things be done honestly and in good order so may I exhort you that all things may be done soberly and righteously and so shall we be sure to come neare vnto God and to be accounted godly Which Godly qualities be good meanes to further godlinesse and to make vs liue godly Which is the third effect vertue of the grace of God mentioned in my text Godlinesse is necessarily ioyned to righteousnesse For it were but a vaine thing to be precise in giuing man his right and then to withhold from the Lord that which of right we owe vnto him And seeing God hath created vs especially for his glorie and that we should serue him what part of our time can better be spent then in frequenting the seruice of God Vnto the which Frequenting diuine seruice euen the custome of idolatrous people and their example may greatly perswade vs to sée how carefull and diligent they were from time to time from day to day yea in the night at morning and at euening and at all times to come to church to offer themselues to God Their meaning say they was well though indéed they tooke not a right course because they serued God otherwise then God had commaunded in his word Créeping and bowing themselues to images praying vnto them going a pilgrimage to the reliques of Saintes and besides all this making an idole of Gods blessed Sacrament which was ordained to put vs in remembrance of his death and hoâ—â— after a spirituall and heauenly sort we are made the members of his bodie and not to knéele downe to a piece of bread falsly imagining that our Sauiour Christ is there in bodie flesh and blood For his bodily presence is in heauen neither shall we haue sight therof vntil the day of iudgement when he shall shewe himselfe with thousands of Angels All their godlinesse all their seruing of God which they thought foolishly did tend to their comfort to their saluation was the way to their confusion and to their destruction For God hath said Thou shalt not make any grauen Image nor reuerence them and hath added a curse and a punishment and how can we thinke we please God in so doing As God is a spirit so he will be worshipped in spirit and truth If we go the right way we go a safe way he that goeth a byway may wander farre and bee deceiued What if wee trauell neuer so hard in going out of the way what may it preuaile vs And if we worship God neuer so earnestly and neuer so deuoutly if it bee not in such order and manner as God would haue it and as he hath set it downe in his word howe it shall be howe can we thinke that gods fauour is towards vs or how can we warrant our conscience in so doing And how can we hope for heauen vnlesse we performe that and nothing else but that whiche the God of heauen hath appointed Yet neuerthelesse in this were they highly to be commended and to be preferred before vs nay I feare me they shall rise in iudgement and condemne vs because they were carefull to come to church and that with most willing mindes and glad hearts But who are they among vs that can so testifie of themselues nay rather may wee not iustly condemne our selues for our negligence and slacknesse herein and for our grudging hearts and vnwilling Hearing and reading of Gods word minds The reading hearing of Gods word is the meane to draw vs vnto godlinesse howsoeuer we thinke we haue no such néed of it Certainly we ought to submit our selues to the often and earnest vse of Gods word and with conscience care to reforme our waies by the
giuen for the purchase of a zealous giuing of our liues to those workes And therefore doth the Apostle tell vs that we are not our owne as to frame our liues after our owne liking but we are to serue the Lord both with our bodie and with our spirite because they are the Lords who hath bought them with a price If we humble not not our selues to a zealous following of good works we withhold the Lords due for he hath paide a great price to purchase a good life at our hands and dearly paide for a life ledde in zealous obedience vnto his word For we are not barely to giue some good words either to shewe some good countenance towards religion and Christian conuersation but to haue our conuersation declare that we are affected with the same and become studious of such an estate of life And such are they which declare themselues to be the peculiar people for whome the Lord laide out his life As for those who walke so indifferently betwéene true religion and false that a man cannot discerne whether they are more inclined vnto as also those that walke so euen betwéene a eiuill life and a Christianlike behauiour that the difference is not easily perceiued they doo declare themselues as yet not to be affected in desire toward those dueties which the Lord hath laid vpon his people to performe Now where this purchase of his hath taken place and effect they are become a peculiar people zealous of good workes And if cold and luke-warme christians may haue but litle comfort froÌ„ the death of Christ what shall become of them who are sworne enemies either to true religion or els to a good life and christian behauiour It is said here that we must be purged and so the Apostle would haue vs to become a peculiar people vnto our God zealous of good works Which agreeth with that of S. Peter 1. Ep. 2. 9. Ye are a chosen generation a royall priesthood an holy nation a peculiar people that ye should shew forth the vertues of him that hath called you out of darkenesse into his maruellous light Which in time past were not a people yet are now the people of God which in time past were not vnder me rcie but now haue obteined mercie He gaue himselfe to purge vs which office of purging the holy ghost performeth not by miracle but by meanes as I haue said afore Which spirite of God pray we that it may so worke togither with his grace in our heartes yâ— we may be throughly taught and also perswaded vtterly to deny vngodlinesse and worldly lustes as we haue made a vow and faithfull promise thereof in our baptisme so that we may liue soberly without excesse and riot righteously without doing iniurie and wrong and godly with a care to do all good workes whereby we may please God and liue in fauour and credit among men Spending as much time as remaineth in this life not after the lustes of the flesh or the vanities of the world or after the temptations of the diuell but after the will of God knowing this that if we liue after the flesh we shall die but if we mortifie the déeds of the body by the spirite we shall liue And what though some should mocke at vs for our reformed life and godly and holy conuersation for the diuell will stirre vs vp enemies inough for al such matters we must be prâ—uided prepare our selues before-hand And this is a great comfort vnto vs in that matter to teach vs not to be dismaied but still to hold on our course constantly considering that they that are so wilfully and so maliciously bent against vs shall giue account of their doings to him that is readie to iudge them Rather let vs be contrarily minded vnto them and let vs learne to set out our selues against all worldly hinderaunces whatsoeuer framing our selues to be such as looke for the blessed hope and appearing of the glorie of the Almightie God and of our Sauiour Iesus Christ And let vs not make the death of Christ of so small account as not to be zealous and carefull of good workes séeing he tooke vpon him a bitter death for our sakes not only to deliuer vs from our â—innes but also that we should leade a godly a holie and sanctified life Which God graunt and giue vs the grace that we may so doo And the Lord guide our hearts to the loue of God and to the waiting for of Christ To God the Father God the Sonne and God the holy Ghost thrée persons and one euerliuing God be rendred all praise dominion and power now and for euermore Amen Deo gratia solique gloria Here endeth the Patterne of Sanctification To the Right Worshipfull and one of his chiefest friends M. Francis Newport Esquire Iustice of Peace and Quorum in the Countie of Salop S. I. wisheth blessings of God in this life and the ioyes of that which is to come THe remembrance of your former curtesies Right Worshipfull makes me that I caÌ„not forget you when I remember my chiefest friends Wherefore deuising with my selfe how I might in some sort shewe my thankfull mind toward you I could not do it otherwise then by presenting this slender gift of my studie before your eyes wishing praying that the effect and meaning thereof might take so deep a consideration in your hart that it may worke your heauenly consolation assurance VVhose patronage likewise I humbly desire may giue credit and countenance thereunto I should haue remembred the right worshipfull my Ladie your mother but the matters of learning are more fit to bee directed to men of knowledge then vnto that sexe which is not so well acquainted therwith Only this I may say to shewe my good will from my heart and to giue vnto her Ladiship her due that although her estate be worshipfull yet is her report and remembrance honorable As long as she liueth she shall increase it when it shall please God to take her to himself she shall not loose it God requite vnto her and comfort her in her most need as shee hath bountifully relieued and comforted my father and mother and vs his children euen all the houshold of vs. And I doubt not but that many housholdes in Shropshire especially in Shrewesbury may saie the same Yet ought this so much to bee her comfort as that her onlie staie I meane her saluatioÌ„ is wrought by the death and precious blood-sheading of Iesus Christ our Sauiour onlie of his mercy without any desert of ours and by no other meanes whatsoeuer I would to God that many both honorable and worshipfull women in the lande whom God hath inriched no doubt to do good to others and to supplie the wants of those that stand in need would take her course that they might deserue the like commendation and haue the praiers and hearts of the people which is more woorth then all their landes and treasures or
before that we shal be receiued where we would wish to be Being thus framed to perfection as much as in this life may be and restored to the image of God in such a measure as it shall please God to inable vs God hath so appointed that we shal be tried by many sorrowes by many temptations before that our happy desire shal be accomplished The siluer and the gold by the furnace is purified from all drosse and those sorrows temptations and afflictions that shall please God to try vs withall shal be worthie meanes to purge vs and to purifie vs and to cleanse vs for no vncleane thing shall enter there Fine manchet hath many labours before it come to be set on the table beaten foorth with the flaile from the husâ—e winnowed from the chaffe grinded in the mill siâ—ted in the sine baked in the ouen Many are the troubles and sorrowes of the righteous and who can name them or who is worthie to knowe them and all must be suffered and all must be vndertaken before we can be prepared to be as fine as manchet set on the Lordes table Necessitie hath no lawe and must hath no remedie And they that will liue godly in this world must suffer troubles and vexations and sorrows and there is no end till death make an end Verily verily ye shall weepe and lament But before I enter into the consideration of these sorrowes A generall consideration of sorrow which this text dooth specifie and of that bitter cuppe of persecution which Christ foretolde his Disciples they should drinke of let vs a little beholde those sorrowes generally which are incident in this worlde to the life of man especially to the godlie Whereof although héeretofore I haue discoursed yet will it not bee much amisse in this place also to make remembrance of them Man that is borne of a woman saith Iobe is of short continuance and full of trouble Hée said so because hée founde it to bee true King Salomon also beholding all the pleasures and ioyes of this vanishing worlde hauing had triall thereof dooth truly pronounce of them that they are but méere vanities Vanitie of vanities vanitie of vanities and all is but vanitie It is a temptation saith a learned man not to be tempted neither is that counted the life of a Christian which is not either seasoned or sowred with sorrow God laying this condition vppon vs dooth it to this purpose euen to trie our obedience as also to make our patience perfect or to make vs perfect through patience Looke how many wantes so many sorrowes howe many losses so many sorrowes howe many chaunges and howe manie troubles so manie sorrowes And manie are the troubles of the righteous but the Lord in time giueth ease to them all Our Sauiour Christ was neuer seene to laugh but to wéepe signifying that the life of them that should bee made like vnto his image should bee rather wéeping and lamentation then reioycing It is good saith Saint Peter to Christ to bee heere let vs therefore builde three tabernaces one for thee another for Moses another for Elias but he forgot himselfe and knewe not what hée said For that ioyfull presence was but for a moment and they were but foreshewers of troubles and sorrowes to come God commaunded the Isráelites to dwell in Tentes to put them in minde still of remoouing as though there were no ioy in this life but still it would haue his chaunge The Israelites were the people whome God appointed to bee heires of his heauenly kingdome but by their earthly peregrination into the lande of Canaan God shewed them and vs by them howe full of sorrowes this life is before we shall come to heauen For God brought not the Israelites straightway into the land of promise that goodly land flowing with milke and honie and abounding with all things which hee had sworne vnto their fathers that they should possesse but led them vp and downe too and fro in the wildernesse by the space of fortie yeares enduring many sorrowes By that meanes holding them in continuall obedience and teaching them to forsake the worlde and only to depend vpon him from whose holy spirit commeth all comfort It is a rare thing that a ship passing on the sea should still haue faire weather and a quiet calme to her iournies end Yea rather stormes and tempests surges and waues shelues and sandes rockes and whirlepooles and some of these it lightly méetes withall And how can the life of man bee without sorrow Yea the wicked themselues who séeme to haue all the ioyes and pleasures of this world according to Christes words The world shall reioyce Sorrow of the wicked they also sometimes féele smart and sorrow and wéeping also commeth to them but full sore against their willes And where by this meanes God trieth the patience of the godly so also in these sorrowes of the wicked their rebellion and impatiencie doth vtter itselfe grudging and murmuring fretting and suming cursing and swearing being rather monsters out of shape then men according to Gods making bearing the image not of God but of the diuell The sorrowes of the vnfaithfull and of the vngodly doe rather hurt them then prepare them vnto God In as much as their impatiencie is increased and they through their owne fault are brought to desperation and damnation But the sorrowes of the godly are so farre from hindering their felicitie and happinesse in heauen as that vsually they be helpes and furtherances thereunto and they make a benefite of them which the other can neither sée nor behold According to that the patriarcke Iacob foresaw that his posteritie should haue manie sorrowes troubles crosses and afflictions but his faith and setled hope was that the gratious hand of god should neuer be wanting O Lord I haue waited for thy saluation Wealthy Iob as I haue said saw sorrowes inough and wise Salomon saw no certaine ioyes as though the ioyes The sorrowes of the Patriarckes themselues were nothing els but vanitie and vexation of minde but especially we may sée it in the liues of the Patriarckes Abraham in feare of death for the beautie of his Abraham wife like to come to great trouble and griefe of minde through the discord of his and Lots seruauntes and to great dislike betwixt them and their families almost to hatred and heart-burning and man-slaughter if in godly wisedome he had not preuented it Trouble by hazard of warres to rescue Lot and his companie Great discord betwixt his wife and Hagar his maid-seruaunt whom hée so greatly fauoured His heart in manner rent in péeces to sée that he must slay his onely sonne beleued and liked and his greatest worldly ioy whome hée had so desired wished and earnestly prayed for saying O Lord God what wilt thou giue me seeing I go childlesse What bitter sorrow and griefe of mind thinke you was it to depart from so great a ioy Isaac like to be cut off in
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
a price or it may be the readers leisure may not serue The matter is so notable that although I be iudged too tedious yet I must set it downe and when you haue read it I hope you will thinke neuer a whit the worse of me The matter is set downe as followeth All this while the quéene and the bishops who had kept This may serue for priuate reading but not otherwise the archbishop almost now thrée yeares in prison seeing by no meanes they could preuaile with him to turn him from his religion did secretly suborne certaine men which when they could not ouerthrow him by argumentes and disputation should by intreatie and faire promises or any other meanes allure him to recantation For these men wily enough for their own profit perceiued how great a wound they should receiue if the archbishop had stoode stedfast in his sentence and contrariwise how great profit they should get if he as the principall standard-bearer should sing a retreit By reason whereof the wilie papistes flocked about him labouring by threatning flattering entreating and promising and all other meanes especially Henry Sydall Friar Iohn a Spaniard De villa baccina that they might driue him from his former sentence to recantation They set foorth how acceptable it would be both to the King and Quéene and especially howe gainfull to him and for his soules health it would be They added moreouer how the Councell and Noble men beare him good will They put him in hope that he should not only haue his life but also be restored to his auncient dignitie Saying it was but a small matter an so easie that they required him to do only that he would subscribe to a fewe words with his owne hand Which if he did there shuld be nothing in the realm that the Quéene would not easily graunt him whether he would haue riches or dignitie or else if he had rather leade a priuate life in quiet rest in what place soeuer he listed without all publike ministery only that he would set his name in two words to a little leafe of paper But if he refused there was no hope of health pardon for the Quéene was so purposed that she would haue Cranmer a Catholike or else no Cranmer at all Therefore he should choose whether he thought it better to ende his life shortly in the flambes and firebrands now readie to be kindled then with much honour to prolong his life vntill the course of nature did call him For there was no middle way Moreouer they exhorted him that he would looke to his wealth his estimation and quietnesse saying he was not so old but that many yeares yet remained in this his so lustie age And if he would not do it in respect of the Quéene yet he should do it for respect of his owne life and not suffer that other men should be more carefull for his health then he was himself Saying that this was agréeable to his notable learning and vertues which being adioyned with his life wold be profitable both to himself and to many other But being extinct by death should be fruitfull to no man that he should take good héede that he went not too farre yet there was time inough to restore all things safe and nothing wanted if he wanted not to himselfe Therefore they would haue him to lay hold vpon the occasion of his health while it was offered lest if he would nowe refuse it while it was offered he might héereafter séeke it when he could not haue it Finally if the desire of life did nothing moue him yet he should remember that to die is gréeuous in all ages and specially in these his yeares and flower of dignitie it were more gréeuous but to die in the fire and such torments is most gréeuous of all With these and the like prouocations these faire flatterers ceased not to sollicite and vrge him vsing all Compare this Archbishop with Eleazar the Scribe 2. Mac. 6. 18. and no doubt thou shalt be much moued meanes they could to drawe him to their side whose force his manly constancie did a great while resist But at last when they made none end of calling and criing vpon him the Archbishop being ouercome whether through their importunitie or by his owne imbecillitie or of what minde I cannot tell at length gaue his hand It might be supposed that it was done for the hope of life and better daies to come But as we may since perceiue by a letter of his sent vnto a lawier the greatest cause why hee desired his time to be delaied was that he would make an end of Marcus Anthonius which he had begunne But as it was manifestly plaine howsoeuer it was done it was plaine against his conscience How bee it so it pleaseth God that so great vertues in this Archbishop should not bee had into much admiration of vs without some blemish or else that the falshood of the popish generation by this meanes might be made more euident or else to minish the confidence of our strength that in him should appeare an example of mans weake imbecilitie See howe vnder the baite the hooke was hidden howe honny was mixed with sorcerie and how poison was offred in a golden cup. Peter a chiefe Apostle Cranmer a péere of the realme and a piller of Christianity O Lord howe are the mightie ouertaken I had almost said ouerthrowne Let none therefore presume of their owne strength but rather aske strength and courage of God by praier because as the Apostle saith As to beleeue so also to suffer is Gods gift Philip. 1. Setting before our eies the examples of Peter and Iohn who perceiuing what was like to come to passe betooke themselues to praier saying And no◠ô Lord behold their threatenings and graunt vnto thy seruants with all boldnesse to speake thy word Whose praier the place being shaken where they were assembled in token of Gods presence the Lord heard In so much that with great power the Apostles gaue witnesse of the resurrection of the Lord Iesus and great grace was vppon them all and being filled with the holie Ghost they spake the word of God beldly Act. 29. Courage without feare constancie without wauering patience without offence hope without distrust are no small matters The Apostles praied yea Christ himselfe praied and that with such feruencie that the very blood trickled downe and Gods Angel was faine to comfort him Let vs all therefore as many as be so minded prepared and readie to this daungerous matter pray with the Apostles O Lord increase our faith let no kind of 1. Macca 2. 21. wauering ouerturne vs O Lord giue boldnesse constancie courage and strength And in so dooing let vs commit our selues soules and bodies to our heauenly father Iesus Christ as vnto a faithfull Creator and an assured preseruer and a moste stedfast performer of all his promises And so much for the burthen imposed Ye shall weepe and
the day y◠we looked for we haue found and séene it Yea they counted so basely of the Israelites that they would not vouchsafe to touch them saying Depart ye polluted depart depart touch not All our enemies saith the prophet haue opened their mouth against vs. Lam. cap. 1. 2. 3. 61. Thou hast heard their reproach O Lord and all their imaginations against me The lippes also of those y◠rose against me and their whispering against me continually Behold their sitting downe and their rising vp howe I am their song Thus doth the world sollace themselues and reioyce at the sorrowes of the godly And if they see any crosse or punishment Rash in their iudgementi against the godly laid vpon them straightway they are readie to iudge the worst as the Barbarians when they sawe a viper hung on Paules hand surely say they this man is a murderer As the prophet Esay 53. reporteth of our Sauiour Christ He is despised reiected of mē we hid our faces frō him he was dispised we esteemed him not yea we iudged him as plagued smitten of God humbled The children of fooles and vilaines saith Iobe cap. 30. 8. and such as were more vile then the earth haue made me their song and I am their talke They abhorre me flie far from me and spare not to spit in my face because that God hath loosed my cord humbled me they haue loosed the bridle before me and in my misery they are impudent licentious The punishments and sorrows of the godly are the arguments reasons which caruall and worldly men through the sight of afflictions do make against the children of God especially against those whom couertly they hate Séeking thereby to quench the rage of their furious mindes vnder the colour cloake of the iustice of God Like haukes they pry behold and like lions they teare in pieces And if it be but the least fault that they can finde they amplifie it seuerely and tragically and paint it out to the vtmost As if they had said with our tongues we Biting in their tannts and scoffing in their behauiour will preuaile and who is Lord ouer vs Their lying lips are giuen cruelly disdainfully and despitefully to speake against the righteous whē they sée them they laugh them to scorne they shoote out their lippes and shake their heads In mine aduersitie saith the prophet they reioyced and gathered themselues togither yea the very abiects came togither against me vnawares making mowes at me and ceased not With the flatterers were busie mockers which gnashed vpō me with their téeth reioycing greatly at my trouble saying Aha Aha there there so wold we haue it My enemies liue are mightie they y◠hate me wrongfully are many in number they also the reward euil for good are against me because I follow the thing that good is I wept and chastened my selfe with fasting and that was turned to my reproofe I put on sackcloth they iested vpon me They y◠sit Ezekil 25. 3. 7. 26. 2. Ioy to see them oppressed and murdered in the gate and are rulers they speake against me poore and rich despise me and make a sport of my trouble Not only in iesting scoffing at the godly do they reioyce but also to sée them oppressed yea they delight in the ouerthrow and murthering of Gods saints Herod and Pilot are made friends in persecuting Christ And K. Antiochus 2. Mac. 7. maketh the blood of the Martyrs his spectacle Herod he killeth Iames the brother of Iohn with y◠sword when he saw y◠it pleased the Iewes he procéeded further Act. 12. 2. Many other examples might be alledged but y◠I haue bin tedious And this may suffice to haue shewed how wherin the world reioiceth It may séeme some what impertinent to intreat in this The ioyes of of the Godly place of the ioy of the godly but only that by contrarieties matters are made more plain euident Among the ioyes of the godly this is one of the chiefest to haue the ioy quietnes of conscience vnto the which they haue a speciall regard The Apostle S. Paule being brought to his tryall and examination A good conscience first of all alledgeth this for himself Acts. 23. 1. Men and brethren I haue in al good conscience serued God vntill this day Writing to the Corinthians 2. Epist cap. 1. 12. Our reioycing is this saith he the testmony of our conscience that in simplicitie and godly purenesse by the grace of God we haue had our conuersation in the world The Prophet Samuel 1. Samu. 12. 3. taking his leaue of the people had nothing wherin he might so greatly reioyce before them as in the testimony of a good conscience I haue walked before you saith he from my childhood vnto this day Behold here I am beare record of me before the Lord and before his annointed whose oxe haue I taken or whose asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eies therewith and I will restore it you Then they said thou hast done vs no wrong nor hast hurt vs neither hast thou taken ought of any mans hand And he said vnto them The Lord is witnesse against you and his annointed is witnesse this day that yee haue founde nought in my hands And they answered he is witnesse Sée how he doubles it and almost trebles it and makes it all his song and the crowne of his reioicing Whose example the Apostle S. Paul following at his departure from the Ephesians excellently set downe Act. 20. 17. amongest the rest hath these words And now brethren I commend you to God and to the word of his grace which is able to build further and to giue you an inheritance among all them which are sanctified I haue coueted no mans siluer nor golde nor apparrell yea you knowe that these handes haue ministred vnto my necessities I haue shewed you all things and haue kept backe nothing but haue shewed you all the counsell of God Wherefore I take you to reccord this day that I am pure from the blood of all men And not only the soule of man which is the chiefest part within him reioyceth at the testimonie of a good conscience but also this ioy is séene in his countenance and in his louely behauiour which is meant by that saying set downe Prou. 15. 13. A ioyfull heart maketh a cheerfull countenance This is it whereby we are holy temples vnto the Lord and whereby we sanctifie the Lord as the Apostle S. Peter speaketh 1. Pet. 3. 15. Who also in the same chapter setteth downe two notable effects of a good conscience which cannot but bring great ioy to the godly The one is that when we be euill spoken of without desert then is the testimony of our conscience the chiefest comfort
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
vnto God through affliction and persecution Whereby the Apostle signifieth that there could be no worke more acceptable in the sight of God then that The captaine in war sheweth himselfe most venterously and if he die he is resolued What is his comfort and his ioy this that he cannot please his prince and countrey better The souldiers likewise through the captains valiant exploits are incouraged hauing the selfesame comfort and ioy with their captaine And a valiant souldier aimes at nothing more then at honour and renowme How should the extremitie of sorrow or the dint and horror of death pull vs backe séeing the recompence is so glorious honour renowme and ioy But many are loth to venture fearing their own frailty weaknesse Good it is to be aduised and to cast al circumstances to pray to God for strength and when thou art resolued doubt not that God will laie more vpon thée then thou art able to beare neither will God suffer vs to be afflicted aboue our power but in the bitter hest of persecution and in the smarting sorrow of death approching he wil giue a comfortable issue and fill thy heart with swéet ioyes Comfort in warre makes death séeme nothing so sorrowfull and séeing in affliction and persecution many haue suffered before thée and thou art not like to bee the last bee not faint-harted yea althogh thou mightst escape knowing that thou shalt receiue a better resurrection Moreouer it is not the least comfort that the faithfull and the godly yea and Christ himself doth help vs with their praiers wherby the extremitie of paine is mitigated vnto vs or sufficient strength courage granted vs to endure euen to the end and in the end For this cause saith the Apostle to the Colloss cap. 1. We cease not to pray for you that ye might be strengthened with all might through his glorious power and addeth this comfortable clause Giuing thankes vnto the father which hath made vs meet to be partakers of the inheritance of the saints in light And if as yet thou desirest greater comfortâ— more abundant ioy if thou mightest haue thy choice thou canst not make a better choice then the quietnesse of conscience and ioy of the holy Ghost Can a mother forget her children if she could or would yet the Lord wil not forget vs being vnto him as the signet vpon his right hand and therfore in coÌ„tinual remembrance and as the apple of his eie and therfore most tender So that the prophet Dauid had great cause to say to the great comfort and ioy of the godly Right deare in the sight of the Lord is the death of his Saints Psal 116. 15. Knowing therfore that the cause is Gods cause and his glorie and that it is his wil we should suffer in fulfilling his wil let vs commit our soules vnto him in weldooing as vnto a faithfull creator Let me adde a constant Martir his exhortation in verse who neither feared nor doubted but most willingly and ioyfully was to giue vp his life for the profession of the truth and maintenance of the Gospell Cotent thy selfe with patience with Christ to beare the crosse of paine Who can and will thee recompence A thousand fold with ioyes againe Let nothing cause thy heart to quaile Launch out thy boate haul vp thy saile Put from the shore And at the length thou shalt attaine Vnto the port that shall remaine For euermore Thus if it please God that they shall be put to the shedding of their blood and the losse of their liues for the testimony of a good conscience for the profession of his truth and maintenance of his Gospell ye sée that it is a matter that brings heapes of ioyes so that although there be great sorrowes yet this persecution and triall of their faith makes them in a maner not to appeare Else how could it haue bin true which the Apostle reporteth of the churches of Macedonia 2. Cor. 8. 2. that in the great trial of affliction their ioy abounded As though in their extremitie they had felt no sorrow nor perceiued any discomfort In token whereof the Apostle willeth the Philippians to be so bold that in nothing they shuld fear their aduersaries which is saith he to them a tokeÌ„ of perditioÌ„ but to you a tokeÌ„ of saluatioÌ„ and the of god And that which furthereth â—ur saluation with what ioy is it vndertaken and performed Neuerthelesse God séeing our heartes and knowing our readinesse doth not alwaies put vs to the triall and yet accepteth our readinesse as though we had béen tried doth send vs comfort ioy and that after such a sort as we least looked for That we might praise him in his iudgementes and woonder at his mercies and giue him thankes for his goodnesse that worketh so great deliuerances for his people And to increase our ioy the more God worketh our deliuerance Ioy by deliuerance Their enemies being destroied by the destruction of our enemies The Israelites being deliuered saw the Egyptians their enemies drowned in the red Sea and their dead careases lying on the Sea shore Then sung Moses and the children of Israel When the Iewes were deliuered from the cruel massacre Eze. 38. 16. 21. 22. 23. and bloudie slaughter which was deuised and pretended and purposed against them and almost put in mischieuous execution through the meanes of that proud and wicked Haman Haman himselfe was destroied and hanged and fell into the pit that he had made for others Then had the Iewes rest and ioy and they remembred it for euer This also is plainly set downe in the storie of godly Tobit chap. 1. If king Senacharib had slaine any when he fled from Iudea I buried them priuily but the bodies were not found when they were sought for of the king Therefore when a certain Niniuite had accused me to the king because I did burie them I hid my self and because I knew that I was sought to be sâ—aine I withdrew my selfe for feare Then all my goodes were spoiled neither was there any thing left me besides my wife Anna and my sonne Tobias Neuertheles within fiue and fiftie dayes two of his sennes killed him and another of his sonnes reigning in his stéed appointed Achiacharus my brothers sonne to be the ouerseer of his accountes who made request for me and I came againe to Niniuie When Herod was dead who sought Christ his death then he being a babe and infant was brought againe into the land of Israeâ— Presently after the death of King Herode mentioned Actes 12. the bloody tyrant being punished by Gods iudgement and that after a strange sort then the word of God grewe and multiplied and flourished and God gaue his seruants libertie If we aske an example in our owne realme Quéene Mary and mischieuous Gardiner bishop of Winchester being taken away and strooken by the hand of God our gracions Soueraign whom God long preserue to his glory and our comfort came then to her
ioy and to her crowne who was ful néere her death The greatnesse of our peril can be no stop to our deliuerance because the power of our deliuerer is infinit Indéed we sée that men are altogither amazed and in a manner berest of wit and vnderstanding when they féele themselues daungerously tossed too and fro But do we not also sée that when they crie vnto the Lord in their trouble he bringeth them out of distresse hee turneth the storme to calme so that the waues thereof are still Do we not sée how that they passe through tribulations to the kingdome of heauen and through stormie tempests are brought to the hauen where they would be This the Lord doth that we might confesse his louing kindnesse before him and his wonderfull workes before the sonnes of men God for diuers secret causes leadeth his church through many bitter afflictions as it were to no other purpose then by trying them by the crosse to make them true to his crowne and then either in death doth giue them patience and constancie or by deliuerance doth send them ease and libertie Psal 38. 19. Many are the troubles of the righteous but the Lord deliuereth him out of them all It is euen the time of Iacobs trouble saith the Lord yet shall he be deliuered from it and shall be in rest and prosperitie and none shall make him afraid And there shall be a day Zacha. 14. 7. it is knowne to the Lord neither day nor night but about the euening time it shall be light And loe in the euening there is trouble but afore the morning it is gone Esay 17. 14. The wrath of the Lord endureth but the twinkling of an eie and his pleasure is life heauinesse may endure for a night but ioy commeth in the morning Ps 30. 5. The thoughts of the Lord are thoughts of peace and not of trouble to giue you an ende and your hope Ieremy 29. 10. Then shall ye cry vnto me and I will heare you ye shall seeke me and find me because ye shall seeke me with all your heart And if hee come out presently at our call it is most méete and conuenient that wée should waite his pleasure Knowest thou not or hast thou not heard that the euerlasting God the Lord hath created the ends of the earth neither fainteth nor is weary there is no searching of his vnderstanding But he giueth strength to him that fainteth and vnto him that hath no strength he increaseth power Euen the yong men shall faint and be weary and they shall stumble and fall Eut they that wait vpon the Lord shall renue their strength they shall lift vp theire winges as the eagles they shall runne and not be weary they shall walke and not faint Somtimes it pleaseth God to send his people deliueraÌ„ce by turning the hearts of the percecutors So was the firie and fierce wrath of Nabuchodonozor turned to great good will toward Shadrake Meshake and Abednago Saul breathing out threatenings and slaughter against the saints of God was conuerted miraculously and Saule a persecutor became Paule the professor and then had the churches rest in those daies King Agrippa beganne to yéeld and from iudging was readie to defend Paule Pontius Pilate spake for Christ when all the Iewes were against him saying I finde no fault in him at all Sometimes by sending danger and trouble to the persecutors Themselues in danger themselues As when Dauid was almost taken and like to come into the hands of Saul his enemy then he heard that the Philistines had inuaded his land Lastly God sendeth comfort and ioy by powring foorth Gods ven gâ—ance being powred out his vengeance on their enimies Vengeance is mine I will repay faith the Lord. God in time will reuenge our cause According to that we reade in the prophet Ieremie against king Nabuchodonozor and his land Iere. 50. 22. Acrie of Eze. 25. 17. 26. 5. 28. 22. 23. battell is in the land and of great destruction How is the hammer of the whole world destroied and broken how is Babel become desolate among the nations At the noise of the winning of Babel the earth is mooued mooued and the cry is heard among the nations Make bright the arrowes gather the shields the Lord hath raised vp the spirit of the king of Medes For his purpose is against Babel to destroy it because it is the vengeance of the Lord and the vengeance of his temple Iere. 5. 11. Re. 16. 19. Great Babylon came in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath 18. 20. Oheauen reioyce of her and ye holy Apostles and Prophets For God hath giuen your iudgement on her and reuenged your cause in punishing her and in one houre shee is made desolate But let vs come a little néerer and behold Gods iudgementes vpon persecutors and the ouerthrow not of the And his iudgmentes being put in execution meanest but of the greatest and mightiest in the world kinges and emperours Ioas slaine of his seruauntes after he had caused Zachariah to be put to death by stoning Senacharib murthered by two of his owne sonnes after that he Eze. 28. 26. 35. 11. ca. 39. 21. 22. had blasphemed God and done his worst against godly Ezekiah Antiochus perished by grieuous tormentes in the bowels so that wormes came out of his bodie in aboundance and being aliue his flesh fell from him for paine and torment and all his armie was gréeued at his smell yea and he himselfe might not abide his owne stinke When Nero one of the Emperours of Rome went about by all meanes to extinguish and blot out for euer the religion of Christ and had caused both Paul and Peter and many holy martyrs to be murdered at length he also receiued reward according to his crueltie For being left of all his prouinces souldiers and acquaintance being iudged of the Romaine Senate an ennemie and condemned by most ignominious death to suffer flying at midnight with Sporus his page there fell before bis féete a thunderbolt whereat afraid and hiding himselfe and falling into vtter dispaire he vttered these words Filthily haue I liued and worse shall I die and so taking his dagger with the helpe of Sporus he cut his owne throate and perished What punishments Domitian Traiane Antoninus Verus Seuerus Maximinus Decius Valerianus Emperours yet bloodie and cruell persecutors of Gods church haue suffered time would faile to declare vnto you Most euident it is that Aurelian for his crueltie against the Saints was slaine of his seruaunts that Dioclesian after he had shead much Christian blood druncke poyson in extreame desperation and so perished that Maximian was hanged at Massilia by Constantine and Maximine strooken for his crueltie with Antiochus his disease wormes growing in bodie and deuouring him vp Infinite the like examples might be alledged of the iust iudgements of almightie God vpon such as
could neuer swimme before how do they catch hold of boords and practise labour to swim the cowardly souldier when he is in his enemies danger and like to be murthered how dooth he bestir himselfe and in necessitie shewe himselfe valiant and all for feare of death So is life swéete to the woman in trauell and she striues and takes great paines in hope that in time she shall be deliuered and auoyd death But when at last she sées all her paines taking in vaine and that she cannot be deliuered but of force must yéeld her last breath alasse what lamentation and griefe she makes for death approaching Againe as some take great paines so some of them either dare not or wil not put to their strength to endure it and for lacke of courage fall away In sorrow and especially in distresse of persecution let vs plaie the men and be as painfull as the woman in trauell if it be no more but for this to saue our liues I meane the life to come which is wonne by painfulnesse and courage and also lost by faintnesse For the nearer the trauell the greater is the womans griefe and feare and the nearer the triall of our death is the more the flesh is fraile The children are come to the birth saith the Prophet and there is no strength to bring forth vnlesse God giue strength So we when we are brought to triall by death then a hundreth to one but we faint and are féeble till God giue constancie courage which through fearefulnesse and faintnesse of courage we reuolt then death approacheth yea a fearfull kind of death For they saith Christ that séeke to saue their life shall loose it and they that are desirous to enioy this world shall perish in an other And then what pittious outcries shall we make wéeping and woe and great lamentation The woman that must néeds die through the sore anguish that she hath endured yet if she be deliuered and sée her childe liue it is her great ioy but through faintnesse of courage and for lack of paines taking oftentimes it faileth out that the childe dieth within her and with her The constant Martyres that are deliuered by death in the sorest anguish and agony of death this comforteth them and that out of measure that their hope is with God their good report with the faithfull and that their labours shall follow them and nothing shall be lost But if either the loue of the world lands possessions wife and children kinsfolke friends acquaintance hinder vs or life it selfe and feare of death let vs then assure our selues that we haue lost all All the glory of our christian profession our confident boasting that we made to endure persecution the good report and ioy of the godly which by our constancie might haue béene so much the more comforted and confirmed and especially our hope with God I would I could not say that all these excellent matters fall to the ground are void decaied and that they all die together within them and with them Let none take away thy crowne from thée let nothing kéepe thée from thy excéeding reioycing knowing that God hath promised vnto thée to be thy excéeding great reward This is yâ— sorrow that God hath laied vpon women persecutions are the burden that God would haue men and all sorts and al degrées yea and manly couragious women also to beare in no sort to refuse in paine of death let them take héede of damnation An office she weth yâ— inward qualities of a man bringeth Ioyes that to proofe which lay hid in him long before whether he were giuen to oppression and corruption or to innocency and vprightnesse whether he haue more regard of his owne priuate estate and gaine then of the publike commoditie and welfare of the people The one endeth in shame and contempt the other is crowned with glory Persecution is the office that the godly and faithfull are called and promoted vnto and nowe it shall be knowne whether they loue God more theÌ„ themselues or whether the glory of God be of more account with them then their owne estimation although they might liue in the highest roomes in the world with Shadrake Meshake Abednago be set ouer the chiefest prouinces in any Emperours large dominions God hath ordained persecution to bring forth patience constancy courage and all the vertues and graces of the godly and that to their great praise commendation which otherwise would lie hid and altogither vnknowne When the man is exalted he is tried saith Solomon but wée being tried by persecution are exalted euen to the highest heauens Blessed is he that endureth temptation and trial and sorrow and trouble and persecution For when he is tried he shall receiue the crowne of life In the fight and combat there is sorrow and hazard but after the victorie triumph and reioycing And certainly after persecution and death commeth life and ioy And now let vs a litle behold the ioyes of a trauelling woman One ioy is the hope that she shall be deliuered which maketh her the more patiently to endure her trouble stil looking when her houre will come and waiting for the good houre that God shall send For they that put their trust in the Lord shall surely haue helpe and deliuerance so far as he seeth good for his glory and their comfort Wait thou the Lords leisure and he shall giue thée thy hearts desire And because of impatiencie God often turneth away his face and leaueth vs to our selues and to our troubles to sinke or to swimme get out how we can But the patient abiding of Gods promises maketh things impossible most comfortable and distressed cases to haue gladsome issues It was a great persecution for the thrée children that they should be cast into a hot firie furnance but howe great was their hope that God would bid them come foorth either out of the furnace or out of this troublesome life to receiue ioy either by credit and fame among men or which was more méete by receiuing ioy from God The hope of Iosephs deliueraunce was with ioy Which fell out according to his hope being brought from the dungeon to the seate of honour The Israelites that groned long vnder their oppression sâ—aied themselues vpon Gods promises that they should be deliuered Being in the desert and waste wildernesse and the time of their enteraunce into Canaan long delaied through their fault of impatiencie God caused many to die there but they that rested vpon the hope of Gods promises God made them partakers of their desire They that wait on the Lord sée what comfort the Prophet Esay giueth them chap. 66. 8. 9. Shall I cause to trauell and not to bring foorth As if he had said Shall I laie sorrow and take away ioy yea I wil comfort you and that to your contentment and yâ— hand of the Lord shal be knowne among his seruants God hath
appointed the woman to this sorrow and therfore it ought to be a ioy to shew her obedience in perfourming Gods will And if she pertaine to God this she may boldly say with the Apostle that if she liue she liues to the Lord if she die she dies to the Lord. Wherefore whether she liue or die she is the Lordes Come life come death if Gods will be obeied it is life and ioy what euer falleth out Such also ought our resolution to be with that of the Apostles We receiued the sentence of death within our selues knowing that we are appointed to these things as shéep for the slaughter And if things come to passe beyond our expectation the more shall we haue experience of Gods mercie and fauour which imbraceth vs euen as the tender kindnes of a father to a childe who while he beateth wéepeth ouer vs as Christ did ouer Ierusalem for louing affection his good will toward vs is such and so great We are in the Lords hand who in his good time will send ioy what burden soeuer of sorrowe he lay vpon vs in the meane time There is the houre of throes there is also the instant of deliuerance the sorrow is not so great but the ioy also excéecéedeth in greatnes And what are the afflictions and persecutions of the godly in this world is not the continuance thereof compared to a moment which is afterward recompensed with an eternall waight of glorie If the time of her deliuerance be long ere it commeth yet is not too long that comes at last According to that we reade Pro. 13. 12. The hope that is deferred is the fainting of the heart but when the desire commeth it is a tree of life The ioy of the godly although they long wayt for it yet when it is come it bringeth comfort enough euen at the sodaine change and at the very first taste therof There is a great passion and we are mooued much at the first knowledge of sorrowe or of ioy which in time abateth more and more King Belchasar at the first when that hée did see the hand writing on the wall his countenance chaunged and the ioyntes of his loynes were loosed and his knees did smite one against the other Likewise also king Agag at the first thought of ioy that his life should be preserued came foorth pleasantly and said Truly the bitternes of death is passed The very time of deliuerance doth bring with it the chiefest part of reioycing Yea her reioycing is so great that presently vpon the féeling of this ioy all sorrow is forgotten not only that she findeth present ease but that she is safe and well deliuered Why therfore should we not suffer sorrow and affliction paciently séeing that a moment of ioy will make vs forget all sorrow yea in a manner that we had any sorrow at all And what can bee more safe and more sure then that which God kéepes then that which God giues warrant for I know to whom I haue committed my selfe saith the Apostle 2. Tim. 2. 12. And the Lord will deliuer and will preserue me vnto his heauenly kingdome to whom be praise for euer and euer Amen 2. Tim. 4. 18. Pharao made a cruell edict against the Israelites that the men children should be slaine and the Midwiues that were appointed for that cruell decrée refrained and gaue answer that the women of the Hebrewes were not as the women of Egipt for they were liuely were deliuered ere the Midwiues came at them In like sort also is the deliuerance that God sheweth toward the godly For oftentimes by Gods mercy and gracious prouidence they are deliuered from great and mightie dangers without the help of man God taking the matter into his own hands The Israelites deliuered from the Egiptians in the redde sea for God gaue passage the thrée children in the firie furnace for God sent helpe Only this is to be marked and to be amended that presently vpon ioy we do not only forget all sorrow but also forget to giue him thankes who is the authour and sender of our ioy Are there not ten leapers healed but where are the nine Good reason it is that we be kept so long from ioy because we are so forgetfull to bee thankfull therefore The Prophet Moses Deu. 8. 10. forewarned the Israelites of this forgetfulnesse against they came into the lande of Canâ—an as if he had leene and perceiued how forgetfull they would be And when thou hast eaten and filled thy self saith he thou shalt blesse the Lorde thy God for the good lande which he hath giuen thée He laieth a commandement vpon them Furthermore he giueth them this caueat Beware that thou forget not the Lord thy God not kéeping his commandements and his lawes and his ordinances which I command thée this day for thy wealth And that they might be the more circumspect hee sheweth them howe they are like to fall into this fault Lest saith he when thou hast eaten and filled thy selfe and hast built goodly houses dwelt therein and thy beasts and thy shéepe are increased and thy sâ—iuer and gold is multiplied and all that thou hast is increased Then thy heart be lifted vp and thou forget the Lord which brought thee out of the land of Egipt from the house of bondage Learne therefore to giue thankes for deliuerance when God sendeth it impute it not to fortune and chance to midwiues and to men whem often but not alwaies God vseth for thy helpe haue principally an eie to Gods gracious prouidence and furtherance Many comforts and ioyes are outward as when the women reioyce to see her well deliuered the midwife that the matter to come to so good a passe the husband that hee hath receined his wife as it were from death to life But Prou. 14. 10. all this ioy is not so much as that which the woman her self féeles within her her heart so greatly abounding with ioy This ioy also God doth adde to the ioyes of the godly that the swéetnesse of ioy that they perceiue within themselues and none knoweth it so well as themselues is so excellent that of all other ioyes this doth surmount Which ioy S. Iohn in his Reuelation expresseth chapter 14. 3. in these words And they sung as it were a newe long before the throne and the elders and no man could learne that song but the hundreth sortie and foure thousand which were bought from the earth To them also was giuen a white stone and in the stone a new name written which no man knew sauing they only that receiued it Re. 2. 17. Which stone and Re. 19. 12. name I may compare to the seale Emanuel which is lawfull for none to vse but the prince onely Such princely prerogatiues are graunted them But the onely ioy of the woman being deliuered and which the text doth specifie is at the birth of a man childe Man child To be deliuered of her childe is a ioy
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
then came beggery and misery and homely meate huskes with swine The riche glutton whose table was furnished in his life time to his hearts desire after his death had hell fire to his meate but wanted drinke to quench his thirst withall and could not get so much as a droppe of water to coole his tongue though he made great intreatie for it Godlines is great riches if a man be content with that which God hath cast vnto him and by his gratious prouidence hath giuen him to enioy A small thing saith the Prophet vnto the iust man is better then great riches to the wicked and mightie For they are daily fed as with Manna from heauen and haue sufficient when the wicked haue neuer inough but euer hunger The wise man being desirous to liue in the feare of God and being resolued in a contented mind desireth to be fed by Gods prouidence no farther foorth then that which should be méete and conuenient for him Two things saith he haue I required of thee ô Lord deny me them not before I die Remoue far from me vanitie and lies Giue me not pouerty nor riches feed me with food conuenient for me lest I be full deny thee say Who is the lord or lest I be pore steale take the name of my God in vaine As y◠Apostle speaketh of them that are too too desirous of riches so may I speak of them y◠are not content w e gods prouidence but like wantons call for more For such discontented mindes fall into tentations and snares and into many foolish and noysome lustes which procure their destruction For in such fond desires the roote of much euill lieth hid Wherefore let vs carry the minde that Iacob did O Lord if thou wilt giue me bread to eate and cloathes to put on thou shalt be my God and I will worship thee and if we haue raiment and foode necessary for vs let vs therewith be content A litle serues the turn to a contented mind and the poore mans children that are fed but with bread and water are as faire and in as good liking if not better then are the rich mens children that haue choyce of meate at the full A notable example whereof we haue in the Prophet Daniel who being fed but with pulse and water was fairer and in better liking then all the children which did eate the portion of the kings meate It is not the meate but the blessing of God that doth all For although God hath appointed the bread to be our foode yet we liue not by bread only as Christ teacheth but by euery word that procéedeth out of the mouth of God and from his secret maintenance In him we liue we moue and haue our being A great deale without gods blessing shall do vs little good and his prouidence maketh a little suffice and hath framed and taught nature so to be content Which goodnesse of God in blessing a little let vs marke in the estate of the rich and the poore We thinke the poore is not able to liue because he wanteth worldly helps such as other doo abound withal and which they cannot find in their heart to part from to doo the poore good although God hath so commaunded them and blessed them with store to this intent that they might be helpfull to the poore and to those that stand in néed For God hath made the rich and wealthie his stewards to dispose his goods But behold the poore man in his need and necessitie is either disdained or despised or at least wise not comforted of the rich wealthie Yet God doth not so leaue him comfortlesse God doth not so leaue him without helpe For the poore that liue in the feare of God and take an honest course of liuing to maintaine themselues God blesseth their labours and maketh a little to stretch farre Whereas oftentimes the rich and wealthie hauing not the feare of God before their eies and trusting to worldly helpes and in the meane time ryotting and spending their goods as though they had mountaines they soone waste all and come to nothing much like the prodigall sonne who wasted all to his shirt and at last wanted bread to féede him I haue bene yoong saith the Prophet Dauid in his Psalmes and now am old and yet sawe I neuer the righteous forsaken nor their seede begging their bread Where he putteth a difference betwixt the poore whereof some be slothfull and some be painfull The slothfull indéed they begge their bread because they refuse to get their liuing by the sweate of their browes as God hath commaunded And againe God hath laide his curse vppon them that they haue the ill will of all people wheresoeuer they go and no maruell it is if God withdraw his helping hand from them But as for the painful and honest that are poore gods blessing is with them and God ministreth vnto them diuers helpes and giueth them this comfort to reioyce them withall and to cheare their hearts that they shall liue in credit hauing the good will of all and as we are wont to say in good name and fame So that we may truly beleeue the saying of the Prophet That the righteous are neuer forsaken but that GOD raiseth them vp friends and rather then they shall want féedeth them him selfe Although God by his prouidence doth nourish all creatures Praier and principally man yet as the lions séek their meat at God and the rauens cry vnto God so ought wee also much more to make our praiers vnto God that he wil giue vs our daily maintenance and not only so but to take some honest course of life to get our liuing and to vse all other lawfull meanes warranted and allowed by gods word There is nothing giuen but lightly it is requested and God maketh vs to stand in néed euery day and euery houre to the intent that we should pray for it Else our Sauiour Christ would not haue taught vs to pray Giue vs this day our daily bread God giueth meate to euery liuing thing in due season but as the Prophet saith They looke vp vnto to the Lord they hope and trust to receiue reliefe at his hands when they cry they are heard and when we make our praiers Our Father which art in heauen c. then are we made partakers of our desires Wherefore they are to be accounted worse then beastes which will neither open their lippes nor lift vp their eyes and hearts to heauen but looke they should haue maintenance from God because they heare tell of his prouidence thinking that God is bounde to relieue them Although Iacob knew that he should be maintained by gods prouidence yet he made his praier vnto God for foode and raiment When the poore crieth the Lord heareth him and fulfilleth the desire of them that feare him So the wise man praieth that God would féede him and supply his wants and necessities Euery good thing commeth
was he in all goodnesse after that God had giuen him a newe heart insomuch that the scripture testifieth of him that he was a man after Gods owne heart The Apostle S. Paul the remembrance of his earnest and cruell persecution made him most earnest in his office and profession I thank God saith he which hath made me valiant to fight vnder his banner and strong to indure all trouble and persecution when as before I was a blasphemer and a persecutor and an oppressor And againe 1. Cor. 19. 9. 10. I am the least of the Apostles which am not meete to be called an Apostle because I persecuted the church of God But yet by the grace of God I am that I am and his grace which is in me was not in vaine for I laboured more aboundantly then they all yet not I but the grace of God which is with me The remembrance of our sinnes is no hinderance to godlinesse but it maketh vs the more forward If I haue done any wrong to any man saith Zacheus I restore him fourefold This effect also had the remembrance of sinne in that sinnefull woman Marie Magdalene out of whom our Sauiour Christ cast seuen diuels euen she that was notorious for her lewde and light behauiour Who as by repentance she died vnto sinne so the memory of her sinne is dead and buried vnto her in this respect because she liueth still in the glorious remembrance of that righteousnesse which penitent sinners obtaine by faith She is honorably mentioned wheresoeuer the gospell of Christ is read and heard of all men speake of her teares of her sins no one is mentioned and knowne But touching the remembrance of her former sinnes sée what it wrought The precious oile wherewith she was wont to annoint her selfe y◠she might be more pleasant to the sences of her louers she nowe poureth out and for loues sake bestoweth it vppon her Sauiour The eies which were wont to cast wanton lookes vpon the dissolute did now gush out with water serued as conduits at the féete of Christ The haire which before had béene wrapt in gold had bene coloured pleated broidered laid out and beset with pearles was now imploied to a farre other vse that the honour receiued from the féete of Iesus might put out the shame which before it had taken from the eies of leaud amorous beholders Hauing washed and dried she could not satisfie her selfe till she had also kissed her sauiours féete whose mercy now had eased her heart of that deadly sting which the lippes of wantons had imprinted and left behinde them The remembrance of sinnes past is gréeuous that vertue practised in stéede thereof may be more comfortable The one burthensome the other ioyfull Yea what is it that should procure our trouble séeing we are vouchsafed so great a priuiledge as to be accounted of God to be his children What ioy should it be vnto vs that wee are lifted vp vnto this high dignitie as to be the saints of God temples of the holy ghost members of Christ Lordes ouer all the Angels of God to bee our friendes our helpers and aiders the watchmen appointed of God to watch ouer vs that no hurt should come vnto vs otherwise then it pleaseth our good and gracious God who as we may fully perswade our selues doth all for our good and all for the best citizens of heauen thrones of God heires of God brethren and sisters of Christ and fellow heires with him in the kingdome of heauen Finally whether it be the world or life or death whether it be Angels principalities or powers whether they be things present or things to come euen all ours and we Christs and Christ Gods And yet beholde this is not the one halfe of that dignitie the one halfe of that excellent glorie whereunto hereafter we shall attaine being heires with Christ and members of his bodie For where the head is there shall the members be And as we haue receiued of the fulnesse of his grace so shall wée also be partakers of the fulnesse of his glorie Hauing giuen vs an assuraunce thereof alreadie because hée is gone to prepare vs euerlasting dwelling places in such sort that in time to come when all things are prepared for vs he will come againe Iohn 14. 3. to receiue vs vnto himselfe and to entertaine vs most friendly most bountifully most honourably most roially Dearely beloued saith Saint Iohn 1. Epistle 3. 2. now are wee the sonnes of God but yet it doth not appeare what we shall be And we knowe that when hée shall appeare we shall be like him being glorious members of a glorious head The certaintie of our adoption and this dignitie that wee are heires in hope and shall be hereafter in sure possession is a steppe to our glorification The full fruition and enioying wherof wée shall not receiue till this life bee ended For by death wee must bee translated to the possession of so great and waighty matters and of such a wonderfull glory Our life is hid with Christ and vntill we come to Christ as the Apostle S. Paul desired to haue his bodie dissolued and to be with Christ our life and our glorie shall not appeare And euery one that hath this hope in himselfe purgeth himselfe euen as hée is pure Touch none vncleane thing and I will receiue you and I will be a father vnto you and ye shall be my sonnes and daughters sath the Lord Almightie Séeing then we haue these promises dearly beloued let vs cleanse our selues from all filthinesse both of the flesh and spirit and grow vp vnto full holinesse in the feare of God remembring that we are heires let nothing hinder or barre vs from our inheritance which is so glorious that it shall excéed in glory Being heires of that saluation which is most precious of that kingdom which is most glorious of those ioyes which euer shall be endlesse Vnto the which the Lord in his good time bring vs and whereof in his sauing gracious mercies it may please him to make vs partakers To God the Father God the sonne and God the holy Ghost thrée persons and one euerliuing God be rendred all praise dominion and power now and for euermore Amen Gratia Deo solique gloria TO THE RIGHT REVEREND AND venerable Minister of Gods Church Maister Alexander Nowell Deane of Paules S. I. wisheth all the blessings of God in this life and in the life to come perpetuall ioyes WEake meates are fittest for weake stomakes and strong meat for valiant people and bitter potions are most welcome to them that knowe and vnderstand what their effect and operation is To write of the remedie of sorrow and to perswade to the bearing and enduring of bitter sorrow might seeme a paradoxe in most mens mindes were it not that your Worship knew these matters better then I am able to set them downe and expresse them But I thought good to direct these vnskilfull Treatises vnto
you not only for the friendship I haue found at your Worships hands but also because this kinde of doctrine cannot better be receiued then of resolute minds and of such hearts which are throughly established in the truth Profitable also it may bee for others not only to prepare their mindes against the time of aduersitie but also to lift them vp againe and to comfort them with the consideration of God his goodnesse who will recompence their vniust sorrowes with vnspeakable ioyes A time there is for all things though it may be long first ere it come Whereof in this place I might speake much if in the handling of the text I had not satisfied the Readers mind I wold the briefnesse of this Preface might make recompence for the tediousnesse of the Treatises Wherin I am to desire the Reader to pardon me perswading my selfe that it shall be to his great good and bettering if he shall vouchsafe not only to read them but also to keep them in remembrance to meditate thereon and throughly to disgest them Considering this with himselfe that Nulla remedia tam sunt salutaria quam quae dolorem faciunt Nullaque gaudia tam esse cordi taâ—toque in pretio quam quae sequuntur dolorem I haue troubled your Worship though in fewe words yet it may be somewhat too long considering your waightie businesse that can hardly spare anie time to extraordinarie matters praying God to keepe such men as your selfe long among vs to the great good example of the Ministers the comfortable reliefe of the poore and them that are in distresse to the maintenance of learning and poore Schollers to your own hearts desire and comfort to the commoditie welfare and furtherance of this Common-weale and especially to the glorie of God Your Worships in his praiers to God for you and yours S. I. A REMEDIE FOR SORROW HANDled in three parts or Treatises Iohn 16. 20. 21. 22. 23. Verily verily I say vnto you that ye shall weepe and lament and the world shall reioyce and ye shall sorrow but your sorrow shall be turned to ioy A woman when she trauelleth hath sorrow because her houre is come but assoone as she is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the world And ye now therefore are in sorrow but I will see you againe and your hearts shall reioyce and your ioy shall no man take from you In which text are haÌ„deled three especiall matters 1 The burden imposed Ye shal weep lameÌ„t 2 The difference betwixt the godly and the wicked concerning sorrow and ioy The world shall reioyce and ye shall sorrow 3 A remedie full of all coÌ„fort consisting on A Proposition Your sorrow shal be turned into ioy CoÌ„firmation by way of illustration drawne from a fit comparison In which confirmation are to be noted the Comparison it selfe declaring the estate of a woman in child-birth respecting her Throes A woman when she trauelleth c Ioyes But assoone c. Application furnished with three proofes I will see you againe Your harts shal reioyce Your ioy shal no no man take from you OVr Sauiour Christ shewing his Disciples that had enioyed his comfortable presence to their great contentation that he must depart from them and also that they should be left to the iniurie of the wicked world which would put them to all trouble and to death it selfe doth therfore forewarne them that for no trouble no not for death it selfe that they shrinke from him Because it was their lot and they were not to looke for better entertainment of the world then he him selfe had Wherefore they mnst ether ioine with the world or cleaue vnto him loue the one and forsake the other And if they did looke to liue in ioy with him they should indure some sorrow yea heapes of sorrow For nothing that is excellent is gotten with ease The worlde shall procure ye sorrow inough the world shall hasten your death which is but your triall yea they shall do these things toward you with such an earnestnesse and such a blinde zeale that although they most wrongfully and most spitefully and that most cruelly kill ye yet will they thinke they doo God seruice No maruell therfore that these dumps of Christ his departure and of the worlds troublesome and cruell behauiour did bring them sorrow inough As Christ confesseth himselfe Because I haue said and shewed you these things your harts are full of sorrow In these wordes which I haue read vnto vnto you thrée principall matters may be noted worthie of your consideration The first is the burthen imposed and laide vpon the disciples as also vpon all the godly Verily verily I say vnto you that ye shall weepe and lament In the second part is noted out the ioy of the wicked wherein by reason of the words following may also be comprehended a difference betwixt the godly and the wicked concerning ioy and sorrow The word shall reioyce and ye shall sorrow The third principall matter setteth downe a remedie full of all comfort to the godly that their sorrowes and troubles and crosses shall be requited and recompenced with ioy and such ioy that shall not be taken from them When any sorrowfull matter was toward a people or a nation and it pleased God to let them vnderstand thereof by his Prophets their heauy message they terme it a Burthen Burthen No doubt a burthen too heauie to beare but yet such as could not be auoyded And such in this place is the burthen which our Sauiour Christ laieth vpon his disciples and all the godly so certaine and so sure that Christ himselfe confirmeth it with an oath Verily verily I say vnto you that ye shall weepe and lament Which is inough to cast a wordling beside the practise of all godlinesse seeing that sorrow and griefe is ioyned therewith The yong man spoken of in the Gospell would follow Christ but when he must part with his goods he departed from Christ being sadde and heauie When godlinesse hath the countenance of the world euerie one will be godly but when the hatred of the world is ioyned therewith that makes many make a pause We cannot serue God and riches so neither can wée serue God and the world they be two maisters Euery one desireth ioy but ioy with wéeping and lamentation they will none The sonnes of Zebedeus looke for heauen and the highest roomes but it was first told them that they must taste of a bitter cup and take vp the crosse Our hastie desires cannot bee satisfied neither can we presently flie into heauen a heauie burthen must first be borne much sorrow must first be endured No man willingly desireth a burthen it must not therefore be sought after but borne when wée cannot auoid it Christ sweat bloud before he was taken vp into heauen neither is it inough to shead teares but we must goe through many matters that cause teares