forgetfull This third part setteth downe the cause of our sanctification in these wordes Who gaue himselfe for vs that hee might redeeme vs from all iniquitie and purge vs to bee a peculiar people zealous of good workes The cause of our sanctification lieth The cause of sanctification partly in the death and passion of Christ and partly in the power of his holie spirite who is his vicegerent and deputie here on earth Before it pleased our sauiour to die for vs and by the shedding of his pretious bloud to clense vs from our sinnes we were altogither polluted and as the Prophet saith lying in our bloud Gréeuous sinnes in the sight of God miserable wretches appointed to death because through our iust desertes we were to looke for nothing els but eternall tormentes In which miserable and wofull estate our pitifull Sauiour séeing vs to be in gaue himselfe and offered himselfe most willingly to doe vs all the good he could and to make vs of a defiled and vnclean◠people cleane and holy And because in the lawe of Moses sacrifices were offered vp for the sinnes of the people and beastes slaine and bloud shed as we reade Heb. 9. 22. All thinges were by the lawe purged with bloud and without shedding of bloud is no remission and forgiuenesse therefore it pleased our Sauior Christ to shed his dearest bloud that as the Prophet Esay ca. 53. saith by his stripes we were healed so by his bloud we might be clensed Which thing the Prophet Dauid meaneth in his 51. Psal which is the Psalme of his repentance wherein he sheweth his heartie griefe and his vnfeigned sorrow for those hainous sinnes whereby he had prouoked Gods wrath against him Haue mercie vpon me O God according to thy louing kindnesse according to thy compassions put away mine iniquities Wash me throughly from mine iniquitie and cleanse me from my sinne Purge me with hisope and I shal be cleane wash me and I shal be whiter then snowe Now if the bloud of bulles and goates and heiffers in the time of Moses lawe which law God ordained though Moses was the minister if the bloud of these beastes in Moses lawe sprinckling them that were vncleane did sanctifie and clense them by an outward kinde of clensing and sanctification Howe much more saith the Apostle Heb. 9. 14. shall the bloud of Christ that most perfect and absolute sacrifice who through the eternall spirit offered himselfe without spot to God purge your consciences from dead workes to serue the liuing God At the time of his death and passion this matter was most notably declared when as his side being pierced through with a speare there issued out from thence both water and bloud to giue out a most effectuall signification that hée was the cause of our sanctification and cleansing from our sinnes Which is prooued by that which we reade I. Corinth 6. Knowe ye not saith the Apostle that the vnrighteous shall not inherite the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkardes nor railers nor extortioners shall inherite the kingdome of God And such were some of you and who can say my heart is cleare But ye are washed but ye are sanctified and made cleane in the name of the Lord Iesus that is by the shedding of his bloud and also we are sanctified and made cleane saith hée by the spirite of our God According to that of the Prophet Dauid in the Psalme aforesaide Wash me throughly and cleanse me from my sinne and establish me with thy frée spirit which may assure me that I am drawne out of the slauery of sin and that my guiltinesse shall be no more laid to my charge The law entred thereupon that the offence should abound that is the it might be known to be notorious neuerthelesse where sinne abounded there grace abounded much more That as sinne had raigned vnto death so might grace also raign by righteousnesse and sanctification vnto eternal life through Iesus Christ our Lord. The which grace that is the forgiuenesse of our sinnes through the blood of Christ the good spirit of God the holy Ghost doth certifie vnto our hearts And therefore it is well said to be the comfortor as our Sauiour Christ promised that after his ascention vp into heauen hée would send the comfortour Ib. 14. 16. and 16. 7. By the vertue of which spirite the power of sinne is beaten downe and our hearts are renued our mindes altered our liues chaunged and we become new creatures which before were foule and filthie ougly and loathsome through the deformitie of sinne and now are we sanctified and made holy But wherefore hath Christ redéemed vs from all our 〈◊〉 of good workes iniquitie and purged vs that we might be a peculiar people vnto himselfe if it bee not to this intent and purpose that wee should bee zealous of good workes A thankfull minde would aske how so great benefits might be requited and if no recompence could be made as certainly it cannot it would be desirous to know how part of a mends might be made and would be maruellous readie to put in practise any dutie which might shewe the thankfulnesse thereof Thou néedest not in this matter to go farre to enquire and search it out only this is required of thée that thou maiest shewe thy thankfulnesse bee zealous of good workes For we are the workmanship of God esperially by grace created anew in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Heere are all carnall gospellers condemned who liue in hope that vnder the countenance of their profession all libertie of life will be borne out well inough Who turne the grace of God into wantonnesse and make their profession their shame making Christ his death to bee nothing else but as it were a boude vnto their lewde life Here may we sée that the Lord hath not laide downe his life to purchase no other thing at our hands besides a profession of the truth but that he bought with his bloud a zealous addicting of our selues to Christian conuersation It is a wonder to sée how the wicked will boast of the benefite of Christ his blood how mightie it is to merite how sufficient to saue from sinne But for all that they will not giue ouer any libertie of life that before they haue enioyed whereas the life of Christ was giuen to purchase a new conuersation as well as a new profession For he gaue himselfe for vs that we might giue our selues vnto him being a peculiar people zealous of good workes Let vs marke it then my brethren that he gaue himselfe for vs that our life might be let out to honour him He made not so slender a purchase with so great a price as if he had a déep and sorrowfull sigh or a good word at our last breath that would suffice him no his life was
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
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
not imagine that there are more gods then one because God said Let vs make but rather the authoritie of the Trinitie is proued vnto vs that though there be thrée persons in the Godhead yet there is but one God For as God the father createth so is God the sonne the wisedome of all the creation and from God the holy Ghost procéedeth the vertue and power of all things The excellent qualities of the soule and wherein the image of God consisteth is especially to be séene in these two points namely Holinesse and Holinesse and Righteousnesse Righteousnesse yet furthermore they had Frée-will and by their creation were immortall and frée from death and last of all God gaue vnto them this great priviledge as to haue the soueraigntie the rule and gouernment ouer all his creatures By which we plainly vnderstand that our first parents in their time were frée from all sinne which time is called their time of innocency In respect whereof Salomon searching the nature of man and comparing the time of his iniquitie to the time of his innocency doth thus pronounce of him Onely loe this haue I found that God hath made man righteous but they haue sought many inuentions and are gone astray through their owne foolishnesse and so are the cause of their owne destruction and are fallen away from the image of God which hee had planted in them The image of God consisteth in the depth of wisedome in the vnmeasurablenesse of power in the infinitnesse of his goodnesse and mercy being perfect holy perfect righteous doing all things according to the pleasure of his own will in whom onely dwelleth life and immortalitie The most of which qualities if not all man at the first was indued withall which were and are in God in the highest degrée but to man they were giuen onely in a measure and in a farre inferiour degrée and that with a condition if so be hee did continue in the obedience of gods commaundements This image of God in our first parents is nothing else but the natural conformitie and disposition of the soule and of all the functions powers and operations thereof vnto the lawe of god whereby fréely and voluntarily it inclineth vnto true and perfect holinesse and righteousnesse that according to that rule he might serue god his Creator all the dayes of his life For as god is a spirit so will he be worshipped in spirit and truth and in sinceriie of heart and minde hating all manner of counterfait and false worship wherunto the nature of man is now too much inclined and had rather worship any thing then god himselfe Also his dealing to his neighbour should bee inst and vpright but such are vanished out of the world and now there is nothing but subtiltie and craft and wrongfull dealing and all iniury and oppressien practised good hearbes are plucked vp and nothing is now to be séene but wéedes The holinesse that god requireth of vs and according to the which our mindes and hearts were first framed is the holy obedience and true worship of god ioyned with a sincere loue of god procéeding from an effectuall faith in the knowledge of God his word and his works In stéed wherof now ratgneth idolatry the loue of the world and worldly lustes the ignorance of God his word is more rife then the knowledge of the same and none more accepted then they that most despise it The righteousnesse also which God nowe requireth and wherwith we are inabled is such a louely respect and friendly regard of our neighbours that we haue care of them as of our selues and wish no otherwise vnto them then to our selues and doo vnto them as we would other should do vnto vs and that not outwardly for a fashion but inwardly and from the heart not in a word onely but in déed yea in our thought secrets This holinesse and righteousnesse was once planted but neuer came to perfect growth the good corne is choked vp and as we say il wéeds grow apace The dayes of this present euill worlde are such that now the age wherein we liue may well be termed an iron age and worse if worse may be in respect of the first age and the beginning of the worlde which time was a golden and precious time when the hearts and mindes of men were as fine and pure as golde or if there bee any thing that may bee saide to be more pure Now is there a vaile cast ouer our mindes and consciences our faces are couered as it were with visors and a thicke skinne is growne ouer the heart all shame is banished and a holie minde and a true and sound heart is either very rare or no where to be founde Which in the beginning was not so So that now we had néede daily to haue these wordes often repeated vnto vs. Lord who shall dwell in thy tabernacle Who shall rest in thine holy mountaine and bee receiued into heauen when this life is ended None but suche as walke vprightly and woorke righteousnesse and that speake the truth from their heart Who doo not abuse their tongue in slaundering nor doo any euill to their neighbours nor receiué and beléeue a false report against them In whose eyes a vile and wicked person is contemned and who maketh much of them that feare the Lord who performeth his oath and chaungeth not his mind although it be to his owne hinderance Who giue not their money to vsury séeking thereby the vndooing and vtter impouerishing of their neighbors who take no rewarde against the innocent or stande against them and doo them harme And they that doo these things and whatsoeuer else may stand with an vpright conscience in the feare of God they shall neuer bee mooued that is they shall not be cast from Gods presence as they shall bee that doo the contrary but their part shall bee in the kingdome of heauen and their soules onely shall rest among the blessed soules Let vs looke into our first creation and let that be our example and our patterne and let that be the high way for vs to walke in In the soule of man there are two especiall parts first his vnderstanding and reason secondly his will and desire and all the motions affections and inclinations that procéede from the same His vnderstanding by his creation was furnished with all knowledge méete and conuenient for him so that hée néeded not any to teach him but God had endued him with that knowledge which might haue well directed him chiefly in those things that pertaine to the worship and seruice of God to his owne saluation and the benefite of his neighbour And not only his vnderstanding and reason was fraught with all knowledge but his will also and his desire was most readie to performe the worship of God his will and desire was most readie to the obedience of Gods commandements Then by his vnderstanding hee was able to discerne the trueth perfectly
shall heare indéed but ye shall not vnderstand ye shall plainly sée and not perceiue o The Genena note vpon that place Whereby is declared that for the malice of man God will not immediately take away his word but he wil cause it to be preached to their condemnation when as they will not learne thereby to obey his will and be saued Hereby he exhorteth the Ministers to do their dutie and answereth to the wicked murmurers that through their owne malice their heart is hardened Mat. 13. 14. Act. 28. 26. Rom. 11. 8. Verse 10. Make the heart of his people fat make their eares heauy and shut their eies lest they sée with their eies and heare with their eares and vnderstande with their hearts and conuert and he heale them And to bring this to passe he vseth partly their owne vile concupiscences to the which hee hath giuen them vp to be ruled and led by Rom. 1. 26. For this cause God gaue them vp to vile affections c. Sée more in that chap. And Esay 64. 7. And partly also the spirit of lies who keepeth them wrapt in his snares 2. Thess 2. 9. 10. 11. 12. 13. Euen him whose comming is by the working of Sathan with all power and signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish because they receiued not the loue of the truth that they may be saued And therefore God shall send them strong delusion that they should beléeue lies That all they might be damned which beléeued not the truth but had pleasure in vnrighteousnesse Iohn 3. 19. And this is the condemnation that light is come into the world men loued darknesse rather then light because their déedes were euill Ezay 63. 17. O Lord why hast thou made vs erre from thy waies and hardned our heart from thy feare Ro. 11. 32. For God hath shut vp all in vnbeliefe Acts. 7. 42. Then God turned himselfe away and gaue them vp to serue the host of heauen 1. Kin. 22. 20. 21. 22. 23. 24. The Lord said Who shal intice Ahab that he may go fall at Ramoth Gilead And one said on this maner and an other said on that manner Then there came foorth a spirit and stoode before the Lord and said I will entice him And the Lord said vnto him Wherewith And he said I will goe out and be a false spirit in the mouth of all his Prophets Then he said thou shalt entice him and shalt also preuaile goe foorth and do so Nowe therefore behold the Lord hath put a lying spirit in the mouth of all these thy Prophets and the Lord hath appointed euill against thée 2. Cor. 4. 3. 4. If our Gospell be then hid it is hid to them that are lost In whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the image of God should not shine vnto them By reason of their corruption from the which as out of a fountaine issueth a continuall flowing riuer of infidelitie ignorance and iniquitie 2. Tim. 2. 26. And that they may come to amendment out of the snares of the diuel which are taken of him at his will Whereby it followeth that hauing as it were made shipwracke of their faith 1. Tim. 1. 19. Hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke Can by no meanes escape the day which is appointed for their destruction that God may be glorified in their iust condemnation Prou. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euil Rom. 9. 21. 22. Hath not the potter power of the clay to make of the same lumpe one vessell to honour and an other vnto dishonour 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 The sixt Chapter Of the last and full accomplishment of Gods eternall counsell as well towards the elect as the reprobate FOrasmuch as God is iustice it selfe it is necessary that The full execution of god counsaile he should saue the iust and condemne the vniust Now they among men are only iust who being by faith ioined to Christ grafted rooted in him and made one bodie with him are iustified sanctified in him by him Wherof it followeth that the glory to the which they are destinate to the glory of God appertaineth to them as by a certain right or title On the other part they which remaine in Adams pollution death are iustly hated of God and so condemned by him not excepting so much as thē which die before they sin as Adam did But both these manners of executing Gods iudgements as well in these as in the other which are elected are in thrée sorts whereof we haue already declared the first For the elect in that same moment that they In the elect haue receiued the gift of faith haue after a certaine sort passed from death to life whereof they haue a sure pledge But this their life is hid in Christ till this corporall death make them to steppe a degrée further and that the soule being loosed out of the band of the body enter into the ioy of the Lord Finally in the day appointed to iudge the quicke and the dead when that which is corruptible and mortall shall be clad with incorruption and immortalitie and God shall be all in all things then they shall sée his maiestie face to face and shall fully enioy that vnspeakable comfort and ioy which before all beginning was prepared for them which is also the reward that is due to the righteousnesse holinesse of Christ who was giuen for their sinnes and raised againe from death for their iustification By whose vertue and spirit they haue procéeded and gone forward from faith to faith as shall manifestly appeare by the whole In the Reprobate course of their life and good workes Whereas altogither contrary the reprobate conceaued and brought vp in sin death wrath of God when they depart out of this world they fall into an other gulfe of destruction and their soules are plunged in that endlesse paine vntill the day come that their bodies soules being ioyned againe they shall enter into euerlasting fire which is prepared for the diuell and his Angels Then by these two waies which are The glory of God cleane contrarie one to an other the last issue and end of Gods iudgement shall set forth manifestly his glory to all men foramuch as in his elect he shall declare himselfe most iust and most mercifull Most iust I say for that he Perfectly iust and perfectly mereifull hath punished with extréeme rigour seueritie the sinnes of his elect in the person of his sonne neither did receiue them into the fellowship of his glory before
are rather nullities then nouelties of account and let vs leaue them to the world and worldly minded men To conclude let vs consider how the wise man doth exhort vs to the loue and admiration of the feare of God the delight wherein is no vanitie and the happie ioy which alwayes shall endure Eccle. 40. To labour saith hee and to be content with that a man hath is a sweete life but hee that findeth a treasure is aboue them both Wine and Musicke reioyce the heart but the loue of wisedome is aboue them both Gold and siluer fasten the feete but counsell is esteemed aboue them both Riches and strength lift vp the minde but the feare of the Lorde is aboue them both There is no want in the feare of the Lord and it needeth no helpe The feare of the Lord is a pleasant garden of blessing and there is nothing so beautifull as it is In which feare God giue vs grace in this our transitory life long to continue and hold out in the same euen to the end of our liues To God the Father God the Sonne and God the holy Ghost thrée persons and one euerliuing God be rendered all praise dominion and power now and for euermore Amen The feare of the Lord is the beginning of wisedome and a good vnderstanding haue all they that doo therafter The praise thereof endureth for euer Deo gratia solique gloria But to the intent ye may be confirmed in that whereunto I haue perswadeâ— you although I haue done my best endeuour to shew the vanitie of earthly delights yet doubting that this would not satisfie I thought good to drawe aâ—ide the Curtaine and to she we you the picture of Vanitie it selfe as though none but Appelles had painted it and therefore haue of purpose inserted it The Glasse of Vanitie Eccle. 1. 2. Vanitie of vanities sath the Preacher Vanitie of vanities All is Vanitie THis booke begins with all is Vanitie and ends with Feare God and keepe his Commandements If that sentence were knit to this which Saloman kéepeth to the end as the hauen of rest after the turmoyles of Vanitie it is like that whiche Christ saide to Martha Thou art troubled about many things but one thing is necessaire That which troubleth vs Salomon calles Vanitie That which is necessary he calles the feare of God from that to this should be euery mans pilgrimage in this worlde we begin at Vanitie and neuer know perfectly that we are vaine vntill we repent with Salomon Therefore this is his first gréeting and lesson to all after his conuersion to warne them that all is Vanitie as if God had said to him as he said to Ezechiel Cause Ierusalem to know her abhominations as though men did not know their sinnes how vaine they are as Eliphaz saith He beleeueth not that he is vaine which makes euery man deferre his repentance vntill the verie houre that sinne maketh preparation to leaue him and then fainting he is vnwilling to depart because he is not readie Therfore I haue chosen this sentence which speakes of nothing but Vanitie to shew how we take the way to misery for the way of happinesse and turne the day of saluation to the day of vanitie Let cuery man think as I go in this matter why he shuld loue that which Salomon repenteth if he thinke Salomon happier after he repented than he was before This verse is the summe or contents of all this booke and therefore Salomon begins with it and ends with it as if he should say First this is the matter which I wil proue and after this is the matter which I haue proued Now you sée whether I told you true that all is Vanitie I may call it Salomons Theame or the fardle of Vanities which when he hath bound in a bundle he bids vs cast it into the fire for after he hath done with them in his last Chapter and thirtéenth verse as though hee woulde haue no more thought of them he turnes away from them as if hée had buried them and goes to another matter saying Now let vs heare the end of all Feare God and keepe his commandements for this is the whole dutie of man As though hée were excéeding glad that after so many daungers through the rout of Vanities yet God let him sée the hauen of rest and brought him to the right ende and set him vppon the shoare where he might sée his vanities as Moses looked backe vpon his enemies and saw them drowned behinde him The whole narration doth shew that Salomon wrote this booke after his fall When he had the experience of vanities and séene the folly of the world what euill comes of pleasure and what frute groweth of sinne he was bold to say Vanitie of vanities c. which he auoucheth with such protestation as though he would iustifie it against many aduersaries sor all the world is in loue with that which he calls vanitie Therfore he puts too his name in the midst of his sentence as if he wold defend it against all commers if any man ask who broched this strange doctrine the Preacheâ— saith Salomon to testifie his hartie conuerfioÌ„ to God he calles himselfe a Preacher in the witnesse of vnfained repentance as if God had said vnto him Thou being conuerted conuert thy brethren and be a Preacher as thou art a King So when we are conuerted we should become Preachers vnto other and shewe some frutes of our calling as Salomon left this booke for a monument to all ages of his conuersion Therefore they which write that Salomon died in his sinne and that suche a famous instrument of God went to the damned doo great wrong to the worthie King which giue them such an example to repent and would correct their rash iudgement if they considered First that he was the clearest figure of Christ except Melchisedes which passed all Kings in his prosperitie and all men in his wisedome Secondly that he was inspired by the holy Ghost lyke the Prophets to be one of the pennes of God to write his holy word the word of saluation which was not fit for a reprobate Thirdly that God promised to his father that he would not take his spirit and his mercy from him as he did from Saul nor forsake him as he did Saul but correct him in another sort Fourthly that God is said to loue him therefore as Paul concludes that Iacob was elected because God saith Iacob haue I loued So we may conclude that Salomon was elected because God saith Salomon haue I loued Fiftly that in Luc. 13. 28. All the Prophets of God are sayd to be in heauen and therfore Salomon being an holy Prophet must be holden to be in heauen To shewe that he was a holy Prophet in 2. Pet. 3. 2. Peter calleth all the Prophets which wrote the scripture Holy Prophets Lastly we may gather out of the seuenth Chapter of this booke and the 30. verse and out of the
goe nor speake nor looke vainer Who doth not know that these are vanities and that they might leaue them if they would But that ye may sée that there is a heart within vainer then apparell without Therefore when these vanities are worne out they will haue new and still new till all be spent vpon vanitie and when they begin lyke the prodigall childe to sée how vain they were when they haue bought wisdom with sorrow What would Salomon say if he should sée how vanitie is growne since his time what a height she is mounted what a traine followes her that there is no Prince in the world hath so many attendants as Vanitie She was but an Impe then but now shée is a mother and who can number her sonnes and daughters The childe is vaine in playing the mother vaine in dandling the father vaine in giuing the Courtier vain in spending the souldier vaine in boasting the suter vaine in striuing the traueller vaine in talking the merchant vaine in swearing the gentleman vain in building the husbandman vain in carking the old man vaine in coueting the seruingman vain in soothing the yoong man vaine in sporting the papist vaine in superstition the Protestant vaine in conuersation Euery vanitie is so pleasant to one or other that they cannot misse one So she gads by sea and by land and still moe disciples flock vnto her of gamsters and swearers and players and tiplers and hacsters and Courtiers as thick as flies of Egipt which buzzed in their eares and their eyes and their neckes before and behinde that a man cannot set his foote but vpon vanitie As the waters couered the earth when but eight persons were saued so vanitie couered it again a worse deluge than the first because it hath not suffered eight persons to escape but euery man is tainted with some vanitie or other which God séeing in that place and Citie which should be best in the world that all men in the Cittie were vaine â—alls it the Cittie of Vanitie So we may call it the world of Vanitie because she hath an interest in euery person of it she sits vpon the earth like a Serpent and hatcheth all the sinnes which ye sée amongst men As full as heauen is of blisse so the world is fraught with Vanitie Court Citie Country whither doth not Vanitie go but to Heauen Séeing then that Vanitie is extolled amongst men Salomon giues his sentence that All is Vanitie Christ like a Mediator concludes vpon it that there is but one necessarie therefore let our sentence bee lyke theirs For sin if we had Salomons repentance we should sée such an image of Vanitie before vs as would make vs crie againe and againe as often as Salomon Vanitie of vanities Vanitie of vanities and all is Vanitie What a swéet sentence is this from a King who may liue as they list by authoritie as to say that all is Vanitie Oh that we might heare Kings speake so againe for it is a speech which had néed of some to countenance it for none are counted vaine now but they that speake against vanitie Then Salomon cried it but now we must whisper it You may sée howe times are chaunged Once this was sound diuinitie now it is flat railing to say that all is vanitie is euen the vpshot of a disturber If ye aske the Atheist or the Epicure rogish Players what is a disturber you shall sée that they will make Salomon one because he speaketh against vanitie For this is their definition he which will not allow men to prophane the Sabaoth but saith that Cardes and Dice and stage Players and May games and May poles and May fooles and Morris-dauncers are Vanities is a pratler a disturber and an Archpuritan by the law which the Iewes had to kill Christ The reason is because men cannot abide to be controlled of their pleasures Therefore they hold it as an offence to speake against their sports or their customes or their follies or their pleasures or their titles or their toyes and they which would not be counted precise in these times must take héede that they goe not so farre as Salomon to terme all Vanitie But they must say that the vanities of great men are necessary recreations and the vanities of the people are meanes to make vnitie Greater bookes are written to maintaine this then Salomon made to refute it so they haue made their wit their learning vanitie and are vaine in print But they that would know now of what standing such precise reprouers are and how auncient this reproofe is may sée hére that if this be a crime to call Vanitie Vanitie the wisest man that euer was before Christ was herein crimminate Not wheÌ„ he straied but when he repented in his best minde when he became like a Preacher he preached this first Vanitie of vanities All is Vanitie yet many had rather cry it with Salomon then beléeue it with Salomon And while they are wondring at him some are taken out of the way and cut short of the time which they set to repent from others God taketh away his grace so they neuer returne because their guide is gone This the holy Ghost pointed at when he saith They followed Vanitie and became vaine shewing that the thinges we follow will make vs like themselues and leade vs whither they belong to heauen or hell In Rom. 8. 20. Vanitie is put for destruction but it is neuer put for saluation If other creatures are subiect to a kinde of destruction for the sinne of man as Paul sheweth what destruction shall light vpon man for his owne sinne Therefore let our sentence runne with Salomon Vanitie of vanities All is vanitie We could affoord the world better words and fairer titles than Vanitie of Vanities but call what we wil Salomon shews what it is and what we will say in the end when we haue tried it then Vanitie of Vanities yet it is comfort of comforts glory of glories life of lifes But Laban shewed himselfe at parting so at parting you shall sée how it will serue you they séeme pleasant vanities and honest vanities and profitable vanities but Dauid calles them deceitfull vanities Ionas comes after and calles them lying Vanities that is which promise pleasure and profit and all but deceiue all when they should performe They play Laban which gaue Leah for Rachel If they be lying vanities and deceiful vanities then are théy wofull and miserable vanities therfore if we be not come to Salomons conclusion to think that All is vanitie it is because our owne vanitie will not suffer vs to sée the vanities of other things When we haue proued lyke Salomon as fast as euery man groweth in knowledge and experience so he begins to cry Vanitie and after Vanitie of Vanities and at last All is Vanitie so we contemne not all at once but one sin after another one pleasure after another till at last we count all is vanitie and then we are
the iniuring and oppressing of our neighbours to do good to all and by little and little it draweth vs not onely to the loue thereof but euen with an earnest purpose of mind we are therby wonne to take that way that leadeth to euerlasting life For it mortifieth our sinfull desires by shewing vs the It mortifieth sinfull desires bitter punishments that remaine and that they shall neuer enter into the kingdome of God that are led by them Let not sinne raigne in your mortall bodies for the wages of sin is death that is the euerlasting death of bodie soule Know ye not that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherit the kingdome of God God is not mocked for what we sowe that shall we reape for he that soweth to his flesh and followeth his fleshly desires shall therehence reape corruption and woe but he that soweth to the spirit shall of the spirit reape life euerlasting For we must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that hee hath done whether it be good or euill And blessed are they that doo his commandements that their right may be in the trée of life and may enter in through the gates into y◠Citie For without shall bedogs inchanters and whoremongers and murtherers and Idolaters and whosoeuer loueth or maketh lies Finally to whom it shall be said Depart from mee ye cursed into euerlasting fire prepared for the diuel and his angels It abateth and restraineth sin within vs as we reade Psal It worketh bettering 119. I haue hid thy word in my heart that I might not sinne against thee Through the reading of thy word I got vnderstanding therefore I hate all wicked waies Yea they that are godly minded and painful and diligent in searching the scriptures with a desire by Gods grace to profit by them they for the most part bring foorth such plentifull good fruit to godward and such an vpright conuersation to the world that in their faith beliefe to God and in their life to men they séeme in a maner blamelesse without fault although indéed while we liue in this world we are compassed with many infirmities and greatly pressed with the burthen of our sinnes which doo so hang and cleaue so fast vnto vs. By the reading whereof and the working of Gods good spirit in our hearts and consciences and in our liues and conuersation wee beginne to bee altered and chaunged into that which wee reade And we become daily lesse and lesse proude lesse wrathfull lesse couetous and lesse desirous of worldly and vaine pleasures And daily forsaking our olde vicious life we encrease in vertue more and more Well therefore may the word of God Iames 1. 21. be called a sauing word which is able thus to saue vs by bringing vs in hate of sinne and bréeding in vs the loue of God and all goodnesse So that we may say with the Prophet Dauid Thy word is the verie ioy of my heart It teacheth vs to be heauenly minded and to prepare our selues to heauen by setting the vanities of the world Prepareth vs vnto heauen before our eyes and the ende of the worlde and howe we should watch against that time that we be not condemned with the world Loue not the world saith Saint Iohn nor the things that are in the word For the loue of the worlde driueth out the loue of God but he that regardeth the word of God and fulfilleth his will abideth in GOD for euer whereas the world and all the vanities thereof doo perish and fade away 2. Pet. 3. 10. 11. The day of the Lord meaning thereby the latter day will come as a théefe in the night in the which the heauens shall passe away with a noyce and the elements shall melt with heat and the earth with the workes therein shall be burnt vp Séeing therefore that all these things must be dissolued what manner persons ought we to be in holy conuersation and godlines being prepared to heauen and heauenly minded Take heed to your selues watch and pray continually that ye may escape those things that shall fall on the world and that ye may stand before the sonne of man not tremblingly but with great ioy and comfort Aduersitie misery crosses and troubles through griefe VVorketh patience in all worldly miserie◠and thought cast many away but they that are practised in reading the word of God know that there is nothing more auaileable to lift vp our hearts to Godward and to settle our mindes there whereas true ioyes are to be found then is the reading of the word of God Many fret and fume and vexe themselues when losse of goods and friends and other such worldly helpes doo ouertake them but the word of God doth bréede a quiet and contented mind as to say with Iob Naked came I into the world and naked shall I go out The Lorde hath giuen and the Lorde hath taken away blessed be the name of the Lord And to say with the Apostle Saint Paule Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content and I can be abased and I can abound euery where in all things I am instructed both to be ful to be hungry and to abound and to haue want all which I am able to do through the helpe of Christ which strengthen me Godlines is great riches and a contented minde passeth all resoluing with our selues according to the direction of Gods word that God worketh all for the best to them that loue and feare him That which doth ouerthrow some and cast them in their graues through the fault of their owne impatient minds worketh wonderously in other some which haue recourse and séeke counsell in Gods word as to ioyne them vnto God and to bring them out of the loue of the world and all the vanities thereof And as he wisheth to the Colos so let vs desire that we may be strengthened through his glorious power vnto al patience with ioyfulnes giuing thanks vnto the father who hath requited all griefs and troubles all losses all miseries with a farre greater recompence in this that he hath made vs méete to be partakers of the inheritance of the Saints in light As the word of God doth strengthen vs in all worldly Maketh vs indure persecution death it selfe miseries to take all things with a contented and patient minde so euen in the losse of our liues for the defence of a good cause and Gods truth it moketh vs ioyfull and excéeding glad As some when they were whipped and scourged for the profession of Christ endured it with ioyfull mindes and praising God that they were counted worthie to suffer for his truth Reioycing in
a fearefull word that although they dreame of mercy yet they shall finde the contrary For God will neuer recken them to be innocent nor euer reserue his mercie for them And although they crie Lord Lord yet shall they not enter into his kingdome For when they thinke to enter into his rest it shall be said vnto them Depart from me I know you not Let vs alwaies remember that the Lorde is strong and that his anger is fearefull and that his punishments are intollerable and hell torments euerlasting that so the feare of the Lord may still be before our eyes and that we may be affraide to offend his maiestie Then shall his mercy stand vs instead when wée fall and haue offended whereas otherwise we shall be bolde to commit sin and flatter our selues that god wil be merciful when as indéed we do but deceiue our selues and shal surely find hell when we thinke to go to heauen God graunt that the knowledge of God may turne to our good and that through our defaulte in flattering of our selues and presuming too much of Gods mercy we fall not away from mercy To whose mercy I commende you desiring you not to forget his iustice For God is a consuming fire and wilfull and obstinate sinners shall neuer escape his euer-during wrath To God the Father God the Sonne and God the holy Ghost be all glory and praise both now and euer Amen Deo gratia solique gloria Of his Creation Genesis 1. 1. In the beginning God created the heauen and the earth AS I haue set downe vnto you the knowledge of God by his properties and qualities so also is he further knowne by the consideration of his workes As saith the Psalme The heauens declare the glorie of God and the firmament sheweth his handie worke Amongst the workes of God first in order most notable is the worke of his creation wherein his power and wisedome is manifestly séene giuing vs a larger and more delightfull knowledge of him then that we should busily occupie our studies in searching the secret and hidden nature of God The spirit of God beginneth first with the declarion of this most excellent worke bréeding the knowledge of God in our mindes as it were by a wonder In the beginning God made the heauen and the earth Which sentence dooth affoord vs these thrée instructions First the consideration of the creation of the world Diuision and the creatures thereof and whither the world and the creatures were made to endure and to continue for euer Secondly how the world and all the creatures therin conteined were made Thirdly the cause the ende and vse wherefore they were made The world it selfe how beautifull a pallace is it and as it were a heauen in respect of hell beneath as it selfe also is a thing of nothing in respect of heauen aboue The heauen glistereth with the glorious sight of the Sunne the Moone and the starres The Sunne reioyceth to runne his course euen his spéedie and haiâ—ie course and as it were the glory of all Gods creatures commeth forth with a maiestie forbidding the eyes of all earthly creatures to behold it which by his force dooth burne the mountaines seuen times more then doth the heat of a furnace God giueth light to the darknes it self and causeth the Moone to appear when the light the glorious beames of the Sun are gone down The infinit multitude of the stars shew forth his wonderfull wisdome and decketh the heauens much more then all the precious stones costly ornaments the are in princes courts Cast down your eies behold the creatures on the earth The mighty lion which is a figure of gods power at whose roaring all the beasts of the forrest do tremble the rauening beare the instrument of his wrath as the example of the mocking children that did disdain the Prophet Elisha doth testifie the nourishing cloathing creatures the cow the shéep and the goat to the praise of his goodnes Wherin also the trées do instruct vs the oliue trée with his fatnesse the figtrée with his swéetnesse the vine trée with his cherishing How do the hearbes set forth the wisedom of God In that he hath giuen to euery hearbe his propertie some for comfort some for delight some to continue life some to restore life as none know it better then the expert Phisitian to whoÌ„ God hath opened his wonderfull works therin Besides these looke vpon the lilly of the field whom God hath so richly arraied that Salomon in all his roialty is not like to one of these A woÌ„der it is to sée how he hath hid great treasure in the lower parts of the earth not only tin lead brasse and iron but siluer also gold precious stones The earth the world euery part therof giue manifest witnesse what God hath wrought Euery element is furnished with his creatures the aire with birds the earth with trées hearbs and inestimable treasure and as the waues of the sea are innumerable so are the creatures therein conteined euen as the stars of the skie which no man can terme call by their names but only God himself To euery beast of the field and to euery foule of the heauen Adam gaue names but the creatures of the sea as the hidden work of God Adam saw not man knoweth not neither caÌ„ they euer be searched out that we may wonder at Gods wonders Some haue said that there is no creature on the earth but the sea doth yéeld the like Among the creatures of the sea none setteth forth the work of Gods creation so much as the huge great whale which ouerturneth mightie ships and striketh a feare into the hart of man As saith the Psalm 104. 24. O Lord how manifold are thy works In wisdom hast thou made theÌ„ all The earth is full of thy riches so is the wide great sea also wherein are things creeping innumerable both small and great beastes There goe the ships and there is that Leuiathan whom thou hast made to take his pastime therein When the wise man had delighted himself with the remembrance of the works of Gods creatioÌ„ either being rauished with the delight or vnable to satisfie his mind he breaketh forth saith Who hath seen all the creatures of God that he might tell vs For when he hath searched to the vtmost of his power yet may he truly say There are hid yet greater things then these be and we haue séen but a fewe of his works He doth not measure the knowledge of man in this matter that he hath attained the one halfe but leaueth him in the very enterance as though he had had but a glimce of some and not a sight of all As Adam being placed in Paradice had not a full view of all the secretes thereof neither had he any vnderstanding of the trée of life but assoone as he had tasted of the trée of knowledge for his rebellion and disobedience
he staid not long there Let vs therfore satisfie our selues with the knowledge of Gods creatures if it be but in a measure be contented though we sée not all but by and in them that we doo know let vs praise honor him who in such comely bewtifull vnsearchable sort hath made all Timantes a cunning Painter taking in hand to expresse the sorow of Agamemnō for the death of his daughter Iphigenia perceiuing his skill wold not reach so far couered the prince his face with a vaile leauing his sorrow to be cōceiued by the mind of the beholders whose eyes in this respect he could not satisfie In like sort finding my self vnable to fulfill thy desire and to set downe the consideration of all Gods creatures thinke it good to leaue the rest to thy studie and labour and take that to be sufficient for this present purpose which I haue said vsing silence where much may be spared thy studie eased and minde delighted For breuitie bringeth attention and a long discourse tediousnes The learned Philosophers and searchers of gods works perceiuing the excellency of gods creatures and the bewtifull frame of the world gaue it a a name agréeable thereunto and called it Bewtie it selfe For if the works of men deserue great commendation and that the Carpenter in the frame of his house the Mason in his stoneworke the Painter in his pictures may excel how much more excellent and passing bewtifull shall the frame of the whole world be and the workmanship of euery creature made and ordeined and created of God Who as he is in all respects worthie praise so doubtlesse must the works be which procéed from him infinit incomprehensible only good only almightie only wise only excellent in whatsoeuer may be said to be his When the Disciples of our Sauiour Christ shewed VVhether to endure him the faire building of the Temple and the garnished worke Maruell ye at these things saith he The time shall come that there shall not be a stone left vpon a stone which shall not be throwne downe The Temple it selfe yea euen the bewtifull gate of the Temple shall come to hauocke and ruine There is nothing excellent in the world that is of long continuance and the world it self hath but his time and shall passe away as though it had neuer bene nor euer created not through the default of the workemanship but through their procurement for whose benefit it was made and created Shewe me the light which will not darken shewe me the flower which will not fade shewe me the frute which will not corrupt shewe me the garment which will not weare shewe me the strength which wil not weaken shewe me the bewtie which will not wither shewe me the time which will not passe and tell me if thou canst whether that the worlde bee of the continuance but of an houre The ende whereof is compared to the trauaile of a woman the comming of a théefe in the night the flashing of lightning sodaine and vnlooked for in a moment in the turning of a hand in the twinkling of an eye before a man can say what is done or what is towardes For as GOD said It repenteth mee that euer I made man so not long after he vttered his voyce to Noah and sayd An end is come He created man and he fell he made the world and it shall not alwayes endure Man was made out of the dust and to dust he shall returne the world was made of nothing and to nothing shall it vanish it shall ware olde as a garment and at length be consumed with fire The goodnesse of the Lorde is great in the continuance of the worlde and longer should the time be if the wickednesse of men did not abounde Which time if it were not shortned no flesh should be saued but for the Elects sake for the benefit of the good and godly the dayes of the world shall be cut off Let mee alone saith God to Moses that I may consume this people vtterly Now come many miseries losses extremities and plagues vppon the world but for the sin that is practised in the world Which doubtlesse will be the cause of the ende of the world and of the destruction of gods bewtiful frame fire and brimstone fell vpon Sodom and Gomorrha a part of the world wheras if it had pleased God it might haue lighted on all the world The windowes aboue and the depthes beneath were opened and the whole earth was ouerwhelmed with water A token of a greater iudgement and of a greater destruction when not a part of the earth shall bee consumed with fire but the whole earth yea euen the heauens also and the whole world it selfe The glorious Sun shall be turned into darknesse and the Moone into blood the starres shall fall from heauen and the powers of the heauen shall be shaken the earth shall be dissolued the sea and the waters shall roare And if the wordes of the Apostle Saint Peter bee true as without all peraduenture they are moste certaine because the spirite of God hath set them downe which cannot lie neither can be deceiued as the world of old perished being ouerflowne with water so the heauens and the earth which are now are kept by the power of God in store and reserued vnto fire against the day of iudgement and of the destruction of vngodly men This latter day the end of the world shall come as a theefe in the night in the which the heauens shal passe away with a noise and the elements shal melt with heat and the earth with the workes that are therin shall be burnt vp Sin iniquitie and wickednes saith the wise man hath cast downe the thrones of the mightie and brought the earth to a wildernes and so it shal fal out the therby all things shal be brought to desolation and not only the earth but the whole world shal come to nothing Yet thrée daies and Niniue shal be destroied yet but a while and y◠a litle while and the time of the world shal be expired For the end of all things is at hand Plentifull Sodom bewtiful Gomorrha are defaced their beastly lustes and the abusing of Gods benefits was the cause Man should neuer haue died if he had neuer disobeied and the bewtie of the world should still haue continued if the inhabitants of the world had giuen no other cause But now all things tend to their decay the heauenly powers do faile in their operations and the hearbes haue not their former force and the Phisitian is driuen to vncertainties The bodie of man is not so perfect and healthfull as in the beginning but subiect to manifold diseases his time holdeth not out to hundreths as heretofore it hath done but fewe are his daies because his daies are euill Death to man destruction to the world yea all the creatures of the earth do grone vnder the burthen of that misterie whereunto they
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
life in the spirite Spirit for righteousnesse sake Which spirit quickneth our mortall bodies beareth witnesse with our spirit that we are the children of God Whereby we are ridde from the spirit of bondage which is in feare and are indued with that of adoption which bringeth foorth good frutes which the father accepteth though indéed they be of small perfection not aunswerable to that high calling which is in Christ God doth not only by imputation accept our workes but Affliction the end of this fight also by affliction trieth our obedience before we come to that spirituall rest which he hath prepared for vs and we in hope enioy Yea we are heires with Christ Howe or in what respct If so be that we suffer with him that we may also be glorified with him Which affliction and persecution is the end of our spirituall fight the entraunce into glory Which in this world is to vs as a proofe of our patience our patience a helpe to experience our experience a furtherer of our hope which hope maketh vs not ashamed The proffite of affliction because the loue of God is shed abroad in our harts by the holy ghost which is giuen vs. Againe it maketh our infirmities and imperfections knowen vnto vs it correcteth our sinfull desires the euill lusts of our flesh it bringeth vs to a mutuall and harty loue one of an other it bréedeth in vs a couragious mind to withstand the assaults of Sathan it increaseth in vs the hope of our election frameth vs to immortality worketh a most effectual and gladsome Perseuerance in affliction is the stay of the spirituall man comfortable meditation of the life to come Only we are to take héede of this downfall that we faint not because the crowne of glory is not giuen but to him that ouercommeth and endureth vntill he come to the end of his race Moreouer vnto these commodities which come vnto vs by reason of these afflictions there are also added most Consolatiō in affliction comfortable consolations For it is the will of God that wée suffer affliction for his name sake and blessed are they that do so And if God be on our side who can be against vs All things come from the prouidence of God if with gladnesse wée receiue blessings from the Lord why should wée not in all obedience receiue punishment correction also Wée knowe also that al things worke togither for the best vnto them that loue God and to them that are called of his purpose Yea our afflictions indéed light afflitions which are but for a moment cause vnto vs a farre more excellent and an eternall waight of glory Not that wée in respect of those afflictions are worthy of the same but because it pleaseth the father to giue vnto his children the kingdome of heauen Let vs therefore with all patience wait for the perfection of our adoption euen the redemption of our soule and body And though wée sigh while wée are in the flesh yet are wée not alone for our bretheren also which haue the first frutes of the spirit sigh togither with vs yea euery creature groneth with vs also and trauelleth in paine euen to this present time vntill it be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God And séeing euen the creatures shall be restored how comfortable should our hope bée while wée looke not on the things that are séene for they are but temporal but on the things which are not séene which are eternall For the which with patience wée abide knowing that our hope is not of those things which wée sée and shall in time most certainly come to passe Not only our bretheren and euery creature sigheth with vs but also the spirit is partaker of our gronings and while wée offer vp our praiers to god in our afflictions and extremities the spirit helpeth our infirmities and in a greater measure maketh request for vs with infinite sighes which The spirit a helper of our infirmities ignoraunce cannot bée expressed Yea hée helpeth also our ignoraunce in that according to the pleasure and will of God he maketh request for the saints and he which searcheth the harts knoweth what the meaning of the spirit is Moreouer the finisher of our hope and the crowne of our glorie euen Christ Iesus which is dead yea or rather which is risen again who is also at the right hand of God he maketh intercession and request also for vs. Nowe then are there any accusers of whome we The assured confidence of saluation which wee haue in God through Christ ought to be affraied before God seeing that God absolueth vs as iust can sathan charge vs or doeth his accusations anie whit auaile séeing that through faith in Christ wée haue peace towards god and our conscience is deliuered from the guilt of sinne Who shall laie any nay the whole burthen of our sinnes to our charge It is god that cleareth it is god that iustifieth yea it is Christ that vnladeth vs. Come vnto me saith he ye that are heauie laden and I will ease you and refresh you Who shall condemne vs Is it not Christ that hath redéemed vs who also shall come to be A caueat our iudge Only let vs cast aside our high mindes which are lifted vp with merit and desert and confessing our vnworthinesse Humility is greatly requited to Iustification in all feare and humilitie let vs approach vnto the throne of grace there to receiue these bounteous almes and rich treasures which the gifts of Sheba nay the wealth of Salomon cannot accomplish which neither siluer gold or precious stones yea the delicatest treasure in the worlde nay the worlde it selfe may match and counteruaile Which heauenly treasure could by no other meanes be bought and purchased for vs but by the precious blood of Iesus Christ who as an innocent lambe without spot How our righteousnesse and iustification is accomplished was offred vp for our sinnes euen the iust for the vniust who being frée from sinne and knowing no sinne yet was made sinne for vs that is a sacrifise for sinne that we might receiue I say this rich treasure euen the righteousnes of God in him redemption and iustification So that the punishment of our sinnes is swallowed vp in victorie that with the Apostle we may in ioy burst foorth and say O death where is thy sting O graue where is thy victorie The sting of death is sinne and the strength of sinne is the lawe But thankes be vnto God who hath giuen vs victory through our Lord Iesus Christ Who shal seperat vs then from the loue of Christ shall tribualtion or anguish or persecution or famine or nakednesse or perill or sword As it is written For thy sake are we killed all day long Wée are counted as shéepe for the slaughter Neuerthelesse in all these things wée are more then conquerers
Forasmuch as that which may be knowne of God is manifest in them For God hath shewed it vnto them For the inuisible things of him that is his eternall power and godhead are séene by creation of the world being considered in his workes to the intent that they should be without excuse Acts. 14. 16. 17. God in times past suffered all the gentiles to walke in their owne waies Neuerthelesse he left not himselfe without a witnesse in that he did good and gaue vs raine from heauen and frutefull seasons filling our hearts with foode and gladnesse And Chap. 17. 27. That they should séeke the Lord if so be they might haue groped after him Through there owne default Ro. 1. 21. Because that when they knewe God they glorified him not as God neither were thankfull but became vaine in theire imaginations and their foolish heart was full of darkenesse Iohn 15. 22. If I had not come and spoken vnto them they should not haue had sinne but nowe haue they no cloake for there sinne verse 24. If I had not done workes among them which none other man did they had not had sinne that is they had not bene so greatly in fault Ro. 2. 12. For as many as haue sinned without the law that is without the knowledge of the written lawe shall perish also without the lawe their conscience being a lawe vnto them Iohn 3. 19. And this is the condemnation that light is come into the world and men loued darknes rather then light because there déeds were euill And surely that which they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so cōtinued yet were it in no wise sufficient vnto saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ Iohn 17. 3. And this is life eternall that they know thée to be the onely very God and whom thou hast sent Iesus Christ And chapter 3. 26. He that beléeueth in the sonne hath euerlasting life and he that obeieth not the sonne shall not sée life but the wrath of GOD abideth on him The which misterie flesh and blood doth not reueale but the sonne himselfe to them whom his father hath giuen him Matt. 11. 27. All things are giuen to me of my father and no man knoweth the same but the father neither knoweth any man the father but the sonne and he to whom the sonne wll reueale him Mat. 16. 16. 17. Simon Peter answered and said Thou art that Christ the sonne of the liuing God And Iesus said vnto him Blessed art thou Simon the sonne of Ionas For flesh and blood hath not reuealed it to thée but my father which is in heauen Iohn 1. 10. He was in the world and the world knew him not But as many as receiued him to them he gaue power to be the sonnes of God euen of thē that beléeue in his name Which are borne not of blood nor of the will of the flesh nor of the will of man but of God And chap. 3. 5. 6. Iesus answered Nicodemus verily verily I say vnto thee except that a man be borne of water and of the spirit he cannot enter into the kingdome of God That which is borne of the flesh is flesh and that that is borne of the spirit is spirit Secondly they are called by the preaching of the Gospell but because they are not of the number of the elect being called they heare not Luke 12. 47. That seruant which knewe his masters will and prepared not himselfe neither did according to his will shall be beate wiih many stripes Matt. 22. 14. For many are called but few are chosen Luke 13. 34. O Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thée howe often would I haue gathered thy children togither as the henne gathereth her brood vnder her wings and ye would not Chap. 19. 44. They shall make thée euen with the ground because thou knewest not the time of thy visitation Iere. 7. 27. Therefore shalt thou speake all these wordes vnto them but they will not heare thée Thou shalt also cry vnto them but they will not aunswere thée Pro. 1. 24. 26. 28. 26. Because when I called yée refused I will laugh at your destruction and mocke when your feare commeth They shall call vppon mée but I will not answere they shall séeke mée earely but they shall not finde mée Because they hated knowledge and did not choose the feare of the Lord. And forasmuche as they are not able to receiue the spirit of truth Iohn 14. 16. 17. And I will pray the father and he shall giue you an other comforter that hée may abide with you for euer Euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth it him but yée knowe him for he dwelleth with you and shall be in you Chap. 12. 39. 40. Therefore could they not beléeue because that Esaias saieth againe hée hath blinded their eyes and hardned their heart that they should not sée with their eyes nor vnderstand with their heart and should be conuerted and I should heale them 2. Thess 3. 2. All men haue not faith Mat. 13. 9. 11. He that hath eares to heare let him heare To you it is giuen to knowe the secrets of the kingdome of heauen but to them it is not giuen 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned The word of life is folly vnto them and an offence 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse but vnto vs that are saued it is the power of God Verse 23. 24. We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse But vnto them which are called both of Iewes and Grecians we preach Christ the power of God and the wisedome of God And finally the sauour of death vnto death to their destruction 2. Cor. 2. 16. To the one wee are the sauour of death vnto death and to the other the sauour of life vnto life Thirdly their hearts are opened but they beleeue generally Iam. 2. 19. Thou beléeuest that there is one God thou doest well the diuels beléeue it and tremble Fourthly they are most miserable of all who climbe a degree higher that their fall may be the more greeuous For they are raised by some gift of grace and yet fall away Heb. 6 4. 5. 6. 7. 8. 9. For it is impossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentaunce séeing they crucifie
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
anie other comfort in the world And thus hauing signified my good wil and testified my dutie praying your worship to vouchsafe the reading of that wherein I haue taken some paines although it bee not so much worth I commit you to the tuition of the Almightie and humbly take my leaue Your VVorships in his praiers to God for you and yours S. I. ⧠The Comforte of ADOPTION Rom. 8. 15. 16. 17. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption wherby we cry Abba Father The same spirit beareth witnesse with our spirit that wee are the children of God If we bee children wee are also heires euen the heires of God and heires annexed with Christ. This Text standeth on three parts 1 The greatnesse of this benefit by comparison of contrarietie Ye haue not receiued the spirit of bondage but of adoption 2 The assurance of adoption The same spirit beareth witnesse with our spirit 3 The worthinesse of adoption If wee be children we are also heires THe Methode that the Apostle vseth in this Epistle to the Romanes is first concerning Iustification and Righteousnesse Secondly concerning Sanctification Holinesse And after that according to his order he intreateth of Adoption which is a gift a priuiledge and dignitie added to the former Through repentance and a liuely faith taking hold of the promises of God we are made righteous and so taken and so accounted before God by the means of Christ and being made righteous we are also indued with a measure of Gods spirit grace to holinesse of life So the hauing receiued these two excellent gifts we haue a ful assurāce of Gods fauour towards vs and that is performed by adoption Which is a seale certain token vnto vs that we deliuered from the curse of the law which is the ministration of death and condemnation Whereas the assurance and full perswasion of our adoption is the ministerie and doctrine of all comfort and consolation The text which I haue reade vnto you may be deuided into thrée seuerall parts Whereof the first conteineth the greatnesse of the benifit of adoption in consideration of the fréedom we reap therby being deliuered from the slauery and feare of the lawe in these words Ye haue not receiued the spirit of bondage to feare againe but the spirit of adoption whereby we crie Abba father The second part containeth the assurance of our adoption in these words The same spirit beareth witnesse with our spirit that we are the children of God The third part sheweth the worthinesse of our adoption in these words If we be childrē we are also heires euen the heires of God heires annexed with Christ The greatnesse of the benefit of adoption in consideration of the fréedome we reape therby being deliuered from the slauerie and feare of the lawe is verie well expressed by that place of scripture set downe in the Epistle to the Heb. 12 agréeing with this For ye haue not receiued the spirit of bondage to feare againe but the spirit of adoption ye are not come saith the Apostle to the mount that might be touched nor vnto burning fire nor to blacknesse and darknes and tempest Neither vnto the sound of a trumpet and the voice of words which they that heard excused themselues that the word should not be spoken to them any more for they were not able to abide that which was commanded And so terrible was the sight which appeared that Moses said I feare and quake But ye are come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men They that are vnder the lawe are also vnder the curse of the law and where the curse is there is nothing to be looked for but death condemnatiō which bringeth foorth trembling feare And so much the more are we in feare in bondage and slauery subiect to the curse condemnation of the lawe to death and gods dreadfull iudgement because we are borne the children of wrath Wherefore God sent his natural sonne Christ into the world that through his grace he might adopt vnto himselfe many childrē of vs which otherwise were but miserable castawaies Who by the grace frée fauour of God being adopted haue not only their sinnes pardoned and forgiuen but also are cladde with the innocencie and righteousnesse of Christ whereby they are brought into fauoure and are made of fearefull captiues being vnder the bondage of sinne and Sathan the ioyfull sonnes and children of God set at libertie to doo the workes of God and to liue in his holie obedience What greater feare can there be to our consciences then when this is pronounced against vs Cursed is hee that continueth not in all the workes of the lawe to doo them And he that offendeth in one point of the lawe is guiltie of all Who is it amongst vs all that can say my heart is cleane And who is it that cannot iustly condemne himselfe in the breach of euery particular point of Gods lawe and of his commandements And if our heart condemne vs God is greater then our hearts and knoweth all Here hence therfore can nothing arise but feare and such a feare which is beyond measure leading vs vnto desperation making vs to thinke no better of our selues then as miserable wretches forlorne destitute of all comfort as Cain was who in fearful sort went alwaies mourning and crying out saying My sin is heauier then I can beare The punishment of God is stil vpon me and my conscience is neuer at rest So is the sinfull and fearful conscience alwaies in the estate of a seruant stil fearing the whip and the scourge and as a gally-slaue vnder Turkish thraldom whose life is no better then a torment And if the deliuery of the law were so fearful that he that had least cause to feare and was beloned of God did tremble quake how much more fearefull and terrible shal the execution of that law be Moses the blessed seruant of God in a fright the onely beloued son of God in déep agonies the one trembleth the other for anguish sweateth bloud And how should not the children of wrath be ouerwhelmed with horror considering our heauy burden of sin which bréedeth within vs especially them that are truely touched as it were a sea of sorrow whose waues as they cannot be numbred so are our sorrowes neuer at an end vntil God send fréedome one waue still ouertaking another one feare in the necke of another Being possessed with the spirite of bondage how may it be that we may auoid our dolefull dumpes So is it with them that haue any féeling of that fearefull estate y◠hangeth ouer their heads Whereas by nature we are all of vs
their adoption by the parable of an earnest pennie and by the parable of a seale In making of a bargaine when part of the price is paide and laid downe in earnest then assurance is made that all the rest yâ— remaines behind shal be wel truly paid And as when an indenture or lease is made for the peaceable possession of any lands tenements for the terme of a mans life or for long time the seale of the landlord is put too to make the matter most certain sure so when the childe of god hath receiued thus much from the holy ghest as to be persuaded that he is adopted and chosen in Christ he may be in good hope and is alreadie put in good assurance fully to eâ—ioâ— eternall life in the kingdome of heauen So familiar is God with vs as to bring vs to be perswaded of his good will by such meanes as are most vsuall with vs. For what is more vsuall with vs then either the order of an earnest penny or a seale to put vs out of all doubt and to warrant that thing which we haue vndertaken Therfore the Apostle in an other place doth giue vs great comfort shewing forth the determinate purpose of god coÌ„cerning this matter God saith he sent forth his son and made him subiâ—â— vnto the curse of the laâ—â— that by vndergoing the penaltie punishment which that curse and wrath of God did import he might redéeme them which were vnder the condemnation of the lawe vnder the bondage of sin and â—athan hell that being released and deliuered they might receiue the adoption of sonnes Wherfore saith he and the most chéerfully thou art no more a seruant but a sonne Now if thou be a sonne thou art also the heire of God through Christ This assurance of gods holy spirit is then most effectual wheÌ„ it shall yéeld vs greatest comfort and that is at the time of our departure out of this world and in the houre of death When all worldly comforts shal vanish theÌ„ shal this come in place gods blessings in this world shall shall then take their leaue wealth and possessions wife and children friendes and acquaintance and we shall goe naked out as we came naked in only this glorious apparel and this heauenlie raiment shal remaine that we are the adopted children of God that being along time strangers and pilgrims here on earth we shall nowe come to our home and to our inheritance reserued in heauen for vs. Here also shall the greatnes and the swéetnesse of the comfort appeare that when the diuell shal be most busie with vs to lay our sinnes to our charge and when death shall approach and the time of our passage drawe neare and when he shall vse all meanes possible to put vs beside the assured hope of our adoption then shall the comfort of Gods good spirit so strengthen our harts and consciences against the assaults of the diuel that he shal go away vanquished and we imboldned TheÌ„ shal our minds be lifted vp with cheerfulnesse knowing that our redemption shall fully be accomplished and our adoption sealed and perfectlie confirmed vnto vs. Contrariwise the wicked at the houre of death How Adoption respecteth the wicked which in their life time haue flattered themselues with the hope of their adoption shall then féele no certeintie neither anie comfort of the holy Ghost but in stéed of comfort they shall féele the horrible and dreadfull accusations of the diuel then to take place be of force against them The wicked and reprobate cannot haue the testimony and witnesse of gods good spirit to assure them that they are the children of God although for a time their vaâ—ne imaginations may deceiue themselues as also the diuel imitating the spirit of god doth vsually perswade carnal men and hipocrites that they are adopted and that they shal be saued But this perswasion of the diuel is but an illution and their deceiued hearts are not established by the assurance of Gods spirit which filleth the heart with ioy Whereas their hearts are full of doubtfulnesse full of distrust full of dispaire It may be they may beléeue for a time but as for that stâ—dfast and induring faith whereby they may trulie say that God is their father this is onlie in the elect children of God and those that are adopted Whose perfect regeneration it pleaseth God to begin in this world by sowing in their harts the immortall séed of life whereby he doth so certainly seale vnto them the grace of his adoption that it shall continue firme vnto the end In the meane time the faithfull are admonished carefullie and humblie to examine themselues least in stéede of a true faith concerning their adoption a carnall kinde of securitie créepe into their minds and growe vpon them and compasse them about euen as the Iuie doth the Oake The wicked haue neuer the féeling of gods grace but after a confused sort taking hold as it were rather of a shadow then of a bodie Because the spirit of God doth truly and properly seale the forgiuenesse of their sinnes onelie in the hearts of the godlie and the elect that they may apply the same by an especiall gift of faith vnto their comfort Confusedly I say the vngodlie receiue the grace of God not that they are partakers togither with the children of God of regeneration but because they séeme to haue a ground of faith after a common sort which is hid with a vaile and couering of hipocrisie Yet notwithstanding it may not be denied that God doth lighten their mindes so farre as they may ackowledge his grace and goodnesse toward them but this common sence and féeling of his grace is so distinguished from that comfortable assurance of gods spirit which is in the elect that the wicked come neuer to that sounde comfort and ioy which adoption bringeth with it For God dooth not so farre shewe himselfe fauourable vnto them as to take them into his guarde and kéeping as though they were quite deliuered from the punishment of their sinnes and from the feare of eternall death and damnation but only for the present time God doth giue them a taste of his mercie Neither is it amisse that God doth lighten the mindes of the wicked with some féeling of his gracious fauour the which anon withereth and vanisheth away through the hardnesse of their hearts through their vnstedfast mindes and through their owne vnthankfulnesse and backsliding wherby they make themselues more culpable and the more inexcusable all which is wonderfully brought to passe by the manifold wisedome of God That spirit of ours which the Apostle talketh off is a renued heart and a sanctified minde that fully and perfectly receiueth the benefit of adoption and vnto which spirit of ours gods spirite doth also beare witnesse that out of all doubt we are the adopted children of god The vngodly they haue but as it were a glimse but vnto the godly
brother be it that he be a gentleman and of a good house yet he may be farre both from the title and from the possession of an heire Which makes yonger brothers oftentimes to come to hard miserable ends while they séeke euill waies to maintaine their gentry and theire state to hold vp their port and countenance which by their pride commeth to a fall and which by humilitie would haue bin both increased and exalted The humble in soule cōscience god regardeth he maketh thē heires who thinke full basely of themselues God oftentimes taketh the poore out of the mire and placeth him among the princes And the poore and sorrowfull spirite the repentant and sanctified minde is royally furnished euen as Mordecay was cloathed in royall apparell because hee had the fauour of the king and had the crowne royall set on his head who looked to haue his head smitten from his shoulders The whip and stripes belong to a seruaunt and yoonger gracelesse brethren come neuer to inheritance So we being seruantes to sinne and gracelesse in the sight of God should neuer haue come to the royaltie of heires if god by his mercy had not graunted vs repentance vnto life and sowed the séede of his grace in our heartes establishing our weake spirites with a sound faith and confirming the same with the certaintie of this hope that we shall be heires Heires not one or two but euen all heires as many as are his sonnes and children heires of that inheritance which cannot be taken from vs vnlesse through our owne fault and negligence we fall away from it before we come to the full possession thereof Father I haue sinned against heauen and before thée and am no more worthy to be called thy sonne The father accepting his repentance caused the best robe to be brought forth and put vpon him a ring to be put on his finger and shooes on his féete and killed the Yoongest fatted calfe and reioyced and was merry What could he haue done more for his sonne euen the eldest sonne the heire making the yoongest sonne an heire too as well as his eldest brother Indéede the eldest in euery common weale doth carry away inheritance neither is the yoonger pertaker with him But as the Prophet saith God seeth not as man neither is his iudgement as mans is The first borne in earth hath the honour and the wealth but in Gods account it falleth not out so alwaies It is not impossible for the rich to be saued and for the eldest to be heires euen Gods heires yet the yoongest haue often preuailed with God and béen most accounted Iacob haue I loued and Esa◠haue I hated Ismael the heire in fight but Isaac was the true heire euen the heire of promise by gods appointment Dispised Ioseph came to honour and to a kingdome although the youngest of all his brethren when as it was said to Reuben the eldest brother thou shalt not be excellent thy dignitie is gone The woman of Canaan receiued and strangers honoured and they that thought themselues to be the only children of God debarred and they that thought themselues nothing else but heires shut out from the kingdome of heauen Promotion commeth neither from the East nor from the West but God pulleth downe one and setteth vp an other Yea there shall come many from the East and from the West and from the North and from the South and shall sit at table in the kingdom of heauen And behold there are last which shal be first and there are first which shal be last None think you but the children of Zebedeus to be heires whose mother made request for them vnto Christ that her sonnes might sit the one at his right hand and the other at his left hand in the kingdome Nay saith Christ that may not be granted but it shal be ginen to them for whome it is prepared of my father He is not a true Israelite which is one outward neither is that circumcision which is outward in the flesh but he is the true Israelite which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God So not all are heires which séeme to be heires but happy are they whosoeuer that haue the seale of Gods spirit within them and warranting their harts that they are heires heires by promise and heires of al Gods precious promises The worldlings which carry a faire shewe may be far from this inheritance because what through pleasures and what through cares of worldlie desires they are hindred from séeking after this inheritance The rich they made excuses when as the poore the halt the maimed and the blind yea the beggers in the stréete were made partakers of the marriage feast God calleth by his word and by his grace from day to day from time to time such as are despised in the world and such as are reckoned to be the offscouring of all such as make least account of themselues euen such and so manie as shal be saued so many as shal be heires Go saith Christ to Iohns disciples Math. 11. and shewe Iohn what thinges ye haue heard and séen The blind receiue their sight and the halt go the leapers are clensed and the deaf heare the dead are raised vp and the poore receiue the gospel The poore and humble in spirite receiue the inheritance which no man thought should euer haue béen heires This is Gods doing and it is maruellous in our sight Hearken my beloued brethren saith the Apostle S. Iames. cap. 2. 5. Hath not God chosen the poore of the world that they should be rich in faith and heires of the kingdom which he hath promised to them that loue him Let not the poorest be dismaied who though they haue no inheritance in this world yet if they be rich in god rich in faith rich in all holy obedience to Gods will if here they haue none inheritance no not so much as the breadth of a foote yet shall their lot and portion fall out in a large roome in the kingdome of heauen so that they may say with ioy that they haue a large inheritance Their ragges and poore estatehere shal be requited with roial robes elswhere and they shal be heires in heauen which shall farre surmount the estate and dignitie of a king here on earth although it be as glorious and glistering as euer was that of Salomon Whose estate séemeth to be expressed by the words of the Prophet Although ye haue lien among the pots yet shall ye be as the winges of a doue that is couered with siluer winges and her fethers like gold Againe they that thinke themselues the heires of God and the eldest in holinesse of life shall come farre short such as hypocrites are and whose holinesse is but counterfeite and publicanes and harlots shall go before them into the kingdome of God because repentance is séene in the
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
yea though we had knowne Christ after the flesh yet now henceforth know we him no more Our Sauiour Christ when he departed from his Apostles and was taken away by death he tooke his leaue of them but not his last farwell After a while ye shall not see mee and yet after a while ye shall see mee Did not the holy Martyr S. Stephen sée Iesus standing at the right hand of God And shall not the time come that all the godly shal sit with him in the kingdome of heauen A friend being departed farre out of sight and abiding in a straunge land our heart and delight being setled vpō him how earnest is our desire to sée him and to talke with him and to be in his presence yea if we can heare but any talke or tidings of him or receiue any token from him how greatly doth it reioyce vs And all is because of the doubt and feare that holdeth our mindes that we shall sée him no more But if our friend being desirous of our welfare and for the bettering of our estate do send vs word what a fruitfull soile he dwelleth in and howe he can prouide vs if wee will come vnto him a place to dwell in so that it shall be to our great contentment and good liking not only the ioy of our friendes presence will moue our hearts but also the bettering of our estate shall cause vs to vndertake a long iourney and that without wearisomenesse and fainting And when we méet what kissing what ioy what imbracing Ye shall see mee a while saith Christ and after a while ye shall not see mee for I go to the father Therefore he put forth this parable A certaine noble man went into a farre country to receiue for himselfe a kingdome and so to come againe bringing rewards with him For them who by continuance in wel-doing haue fought for glory and honor and immortalitie and eternall life Wherefore went Christ to his father but to drawe vs vnto his father that where the head is there might the members be and where he is there might we be also He went to receiue for himselfe a kingdome but when he was gone did he forget vs after the maner of the world Out of sight out of mind No he is most careful for vs. And although a mother may forget her child yet will he not forget vs whom he hath written in the palme of his hand and whome he remembreth and beholdeth as the signet on his right hand Ioh. 14. 2. In my fathers house are many dwelling places if it were not so I would haue told you I go to prepare a place for you also as well as for my selfe And though I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there may ye be also Now though he be absent from vs yet he remembreth vs and sendeth vs many tokens of his loue to put vs in minde that wee shall come to his sight to our great comfort Which tokens are his gifts and graces benefits and blessings daily poured vpon vs. But of all tokens this is the surest that he hath sent his holy spirite into our hearts to witnesse vnto our spirtite that we are his children and shall also in time to come be heires of the kingdome Whome although we doe not presently sée yet are we in good hope that we shall sée and in the meane time we must with patience abide for it They shall sée him which put him to death and pierced Mat. 23. 39. him through but it shal be litle to their comfort But when we shall sée him then shall our sorrow be turned into ioy then shall we be caught vp into the clouds to méet the Lord in the aire and so shall we be euer with the Lord. Wherfore comfort your selues saith the Apostle one another with these words And though as yet we cannot sée Christ yet the time shall come that we shall sée him face to face In whose presence is the fulnesse of ioy and at whose right hand are pleasures for euermore The next place of proofe is in these words And your Your harts shall reioyce hearts shall reioyce With how great ioy it is may be perceiued by these words of the wise man Eccle. 25. 14 The greatest heauinesse is the heauinesse of the heart Giue me any plague saue the plague of the heart For griefe and sorrow and taking thought doth make them pine away which be yong lustie and strong and by the course of nature are like to liue many yeares The reason is because that the heart thereby doth diminish and weare away by little and little vntill the vitall spirits be spent which haue all their comfort and strength from the heart Your hearts which haue béene cast downe with sorrow shal be raised vp againe with ioy euen at the sight of my presence In the sadde and sorrowfull winter all thinges decay and come to nothing but when the ioyfull countenance of the sunne at the spring time appeareth then euery thing that lay dead and buried péereth out of the ground and taketh heart and groweth to strength and commeth to perfection So in the sorrowfull dayes of this worlde the godly are abased but in the ioyful time of deliuerance when Christ their onely comforter shall appeare in glory then shall their dead heartes receiue life and comfort and ioy In respect whereof Christ comforted his disciples saying Let not your heart be troubled Confirming them by thrée reasons The first from his loue and the certaintie of his promises Ye beléeue in God beléeue also in me which am readie not onely to promise but also to performe what euer shall bee for your good In the worlde yee shall haue trouble and affliction in mée ye shall haue peace be of good comfort and let not your heart be dismaied I haue ouercome the world The second reason is drawen from the friendly care that hée had to prouide for his Disciples and for all the godly In my fathers house are manie dwellinges places and I goe to prepare a place for you euen for euerie one of you And if it had not béen so yée shoulde haue knowne it long ere this The third reason séemeth most forcible because of the perfourmaunce and present and full possession of his promises When I haue prepared then will I come againe and establishe euerie one of you in his euerlasting habitation and receiue you vnto my selfe that where I am there may ye be also All which reasons are set downe in the fourtéenth chapter of Saint Iohn and the thrée first verses What can keepe the heart more from comforte and reioysing then a troubled minde and an vnquiet conscience the which among all the miseries and afflictions of this worlde the godly are frée from Which comfort of heart Christ perfourmeth vnto them Iohn 14. 27. Peace I leaue with you my peace I giue vnto you not
will write vpon him my new name Mary hath chosen the better part which shall neuer be taken from her he that drinketh of the fountaine of life shall neuer thirst againe The despised of the world and the beloued of the Lord shall be to the Lord for a name and for an euerlasting signe that shall not be taken away He will make them an eternall glorie and a ioy from generation to generation the Lord shall be their euerlasting light and God their glorie For God shall appoint comfort to them that mourne and giue them beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse Esay 61. 2. 3. For their shame and vnworthie reproach they shall receiue double euen aboundant recompence and for confusion they shall reioyce in their portion In the holiest land of all where none but the chosen shall dwell they shall possesse the double euerlasting ioy be vnto them This is the heritage ◠Esd 2. 27. of the Lordes seruaunts It is a ioy that their miseries shall haue an ende and their sorrow shall quite bee taken away but howe much more may they reioyce that their ioy when it commeth shall neuer be taken away And all that haue this hope may well say with the Apostle with great comfort and gladnesse of heart Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword As it is written For thy sake are we killed all day long we are counted as shéepe for the slaughter Neuerthelesse in all these things wee are more then conquerours through him that loued vs. Wherefore I am now perswaded and fully resolued that neither death nor life nor Angels nor principallities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to seperate me from the loue of GOD which is in Christ Iesus our Lord. To conclude let vs with all loue and zealous affection vndergoe this burthen that it shall please God to laie vppon vs howe heauie so euer For God will not faile those that trust in him but will giue them a comfortable issue neither will hée laie any more vppon vs then hée will make vs able to beare Admit the burthen bee verie heauie yet séeing we are sure to be well paide for our laboure and againe that we haue but a little way to beare the same and shall after a while and that a little while bee eased who is it that would not straine himselfe greatly to go through to his waies end rather then for sparing so short and so small a labour to loose so great and so present a reward Wée are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time and at the day of iudgement Wherein wée reioyce though nowe for a season if néede require we are in sorrow and heauinesse through manifold temptations That the triall of our faith béeing much more precious then golde that perisheth though it bee tried with fire might bee founde vnto our praise and honour and glorie at the appearing of Iesus Christ Who hath purchased an inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. And if through hope and patience being strengthned by Gods spirit we hold out in all sorrowes troubles extremities and persecutions we may be well assured that all our sorrow shall be turned into ioy and such ioy that shall neuer be taken from vs. All which vertues and supernaturall and celestiall qualities which is the glory and crowne of the godly God in mercy bestowe vpon vs. Which glory hauing receiued we may surrender it into his hands that gaue it vs and in all humility with the Elders spoken of in the Reuelation we may cast downe our crownes before the throne saying Praise and honour and glory and power be vnto him that sitteth vpon the throne and vnto the Lambe for euermore Amen A meane to moderate our ioy and to abate the excesse thereof and to moue vs to preparation of minde R. T. IF we consider how the mallice of the whole world and the hatred of the greatest princes men of might is kindled and inflamed against vs partly through enuie of our wealth and partly for the hate they haue to true religiō and how they are confederate and haue combined themselues against the truth of God and against the Lords annointed for the defence of the same who by secret conspiracies and open attempts of horrible treason by raising the subiects against the Prince and the people against their lawfull soueraigne haue at many times by diuers waies endeuoured the death of her royall person decay of religion destruction and calamitie of this our natiue country shall not our laughter be turned into mourning and our ioy into heauinesse Whose determination had they effected according to their minds our stréetes had run with streames of bloud our children had béen slain before our faces our daughters rauished in our sights our wiues abused before our eies our houses on flaming fire in our presence our selues finally murthered in most cruel manner Gods truth had perished from among vs religion and the gospell had béene put to flight romish superstition had inuaded this land againe to the destruction of innumerable soules When with carefull diligence we recount these dangers and with thankfull hearts for that miraculous deliueraunce out of the iawes of so cruell lions and gratefull memorie to God for so wonderfull safetie from so bloudie enemies wee shall remember these thinges shall not our laughter be turned to mourning and our ioy into heauinesse When we consider besides this that the hope of our happinesse the state of our wealth the continuance of the Gospell in mans opinion with vs the terme and time of our peace the prolonging of our prosperitie standeth in the life of one most tender woman and vertuous Princes vnder the shadow of whose winges by the great prouidence of God we haue these thirtie seuen yeares bene shrouded from many daungers and mightily protected from suddaine perilles at home and abroad by our open professed enemies and our owne vnnaturall Country-men by whose godly zeale religion hath bene erected the truth of Gods word established the glorious Gospell of Christ maintained though the princes of the world haue snuffed and raged fretted and fumed stampt and stared thereat by whose gracious gouernment euerie man hath hitherto in peace eaten the frutes of his owne orchiard the grapes of his owne vine the commoditie of his owne land not the least of Gods blessings among men without either hostile inuasion or ciuill discention to any great damage whose terme of daies cannot be but the ende of our prosperitie whose day of death shall be the beginning of our wofull wretchednesse whose rest with God in eternall peace our enterance into troubles in this Common-wealth her yéelding to nature which the Lord deferre long to his glorie and her endlesse comfort the first steppe and degree as it were to our miserable calamitie this I say when we do consider shall not our laughter be turned into mourning and our ioy into heauinesse to sée the vncertaine ticklish and hard condition whereinto we are driuen Gloria Deo soli gratia FINIS LONDON Printed by Tho. Creede dwelling in Thames streete at the signe of the Katheren-wheele neare the olde Swanne 1595.