continue constant But this is one of the vnchaungeable properties of god as to be stedfast in his promises According to that of the Apostle Saint Iames 1. 17. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights with whome is no variablenesse neither shadowing by turning All his promises are yea and Amen that is to say certaine truthes For as he is aboundant in goodnes so also is he aboundant in truth God is alwaies mindful of his promise although it bee to a thousande generations As the Psalme doth testifie concerning the Israelites That God remembred his holy promise and Abraham his seruant For as he promised that his séed shuld increase into multitudes so also was it his promise that they shuld possesse the gates of their enemies For although they were a long time euil intreated and held vnder cruell slauery and bondage yet God for his promise and mercy sake at length did set them frée And brought them into a good and plentifull land flowing with milke and honie and abounding with all Gods blessings but so that it pleased God to trie them by many extremities Wherein our fraile nature is too weake for if god do not performe when we looke for it wée are readie straightway to say Is the promise of the Lord come to an end and hath he forgot to be good and gratious Should we receiue good at the Lords hand and not euill saith Iob And is it not for vs to wait and staie the Lords leisure And although many fall away for want of present performance yet let not vs doubt the goodnesse of God which is a sure staie in the time of néed if we be stedfast in hope and not too impatient in trouble And why should not we wait for the goodnesse of god although our miseries be great Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it vntill he receiue the former and the latter raine If God for diuers necessary considerations regarding that which is most for his glory and our good do withdraw his helpe in this world yet he requites it in an other world graunting vs a better matter then we can desire of him And so it falleth out that when we thinke his promise doth vs least good then doth it turne to our best aduantage and greatest comfort requiting earthly miseries with heauenly ioyes So excéeding good is he vnto vs by vsing all meanes to kéepe vs in his feare and so doth hée helpe and staie vs lest we should fall away from him Yet fraile flesh is readie to fall away euery houre and 4 doth often fall away for all gods goodnes neuerthelesse the Reseruing mercy c. mercy of the Lord is such that he lifteth vs vp againe As the Psal 90. 3. saith When we are fallen into destruction yet the Lord hath a comfortable word and biddeth vs Come againe The Lord hath mercy in store and his goodnes is so great that he reserueth mercy for vs. It is too manifest that there are but a fewe that cleaue to the Lord and again that infinit thousands cast themselues away yet is the Lord so pittifull that he reserueth mercy for thousands The day of his wrath last iudgement is but one day but he delaieth that day many a thousand daies yéeres because he would Offering mercie haue no man perish but all to come to repētance Reseruing mercy by offring repentance saying At what time so euer a sinner repenteth him of his sinnes from the bottome of his heart I wil put out all his wickednes out of my remembrance saith the Lord. If the wicked wil return from all his sinnes that he hath committed and kéep al my statutes and do that which is lawfull right he shall surely liue shall not die And in an other place if he returne he shall saue his soule aliue Euery where in the scriptures doth God shew forth his mercy by his seruants the Prophets warning his people early late in season and out of season Yet as the raine that falleth vpon the barren ground hath no effect so the mercy of God being offered doth not alwaies enter into our hearts Yea so hard a matter it is euen for those which pertaine to God to receiue his mercy offered that vnlesse God himself do turne their harts by giuing them repentance they shuld Giuing repētance neuer be saued What then shal we say to them that are left in their sinnes Surely as he is mercifull to his seruants so his reuenging hand is vpon the vngodly For on them he will raine suares fire and brimstone as saith the Psalme The more the God did offer mercy vnto his people the more they did refuse it Neuerthelesse saith God Psal 89. My mercy will not I vtterly take away nor suffer my truth to faile According as the Prophet Esay remembreth Except the Lord of hosts had reserued vnto vs euen a smal remnant we should haue bin as Sodom and should haue bin like vnto Gomorrha Euen as a firebrand is taken out of the fire halfe burnt so doth the Lord reserue mercy euen when we deserue destruction and so it fareth with vs as with a théefe who is brought to the gallowes to suffer death with the halter about his neck yet by som extraordinary fauour is saued Doubtlesse by our sin desert al are lost and in the way of damnation but yet by the mercy and fauour of god whē many are left in their sins and sent to eternal punishments some after a wonderfull sort are saued And y◠which is more to be wondred Sauing thousands at euen thousands are saued As we read in the Reuelation of S. Iohn of such a Tribe wer sealed 12. thousand vntil it came to many thousands yet in respect of many other also y◠shal be saued they are but a few thousands Reseruing mercy for thousands as it were by a thousand meanes For A pluralitie of Gods mercies there is a pluralitie of gods mercies and more waies hée hath to bring vs vnto him then we can wel consider of Hée calleth vs vnto him by offering repentance he assisteth vs with his grace to do good moueth our mindes inwardly by infinit good inspiratiōs giueth vs space to repent by diuers occasiōs opportunities incouragements allureth vs outwardly with exhortations promises Feareth vs by his gréeuous punishments shewed vpō others for an example laieth gēlle correctiōs vpō vs as pouerty aduersitie losses sicknes threatneth vs with eternal death least we should vtterly be lost destroied with others Yet further are ther his preuenting mercies whereby he either vseth meanes to withdraw vs from our wickednesse or hindereth and stoppeth the euill intents of the diuell and the worlde kéeping vs from euill company and from euill counsell arming vs and giuing vs strength against them So soone as we rise in the morning we go
voice and let Israel goe I knowe not the Lord neither wil I let Israel go Iohn 6. 64. There are some of you that beléeue not For Iesus knew from the beginning which they were that beléeued not Ioh. 10. 26. But ye belieue not For ye are not of my shéep as I said My shéep heare my voice and I know them and and they follow me Ioh. 12. 36. While ye haue light beléeue in the light that ye may be the children of the light These things spake Iesus and departed and hid himselfe from them And though he had done so many miracles before them yet they beléeued not in him That the saying of Esay the Prophet might be fulfilled that he said Lord who beléeued our report and to whom is the arme of the Lord reuealed Therfore could they not beléeue because that the Prophet saith againe He 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 1. Pet. 2. 6. Wherefore it is conteined in the scripture Behold I put in Sion a chiefe corner stone elect and precious and he that beléeueth therin shall not be ashamed Vnto you therfore which beléeue it is precious but vnto them which be disobeient the stone which the builders disalowed the same is made the head of the corner And a stone to stumble at a rock of offence euē to thē which stūble at the word being disobedient vnto the which thing they were euen ordained 2. Thess 2. 10. 11. They that wil not beléeue God shall send them strong delusions that they should beléeue lies and so be damned Rom. 11. 20. The Apostle speaking of the Iewes and the Gentiles saith of the Iewes That through their vnbeliefe they were broken off and that the Gentiles stand by faith 2. Cor. 4. 3. 4. If your gospel be then hid it is hid to them that are lost In whom the God of this world hath blinded the mindes of infidels that the light of the glorious gospel of Christ which is the image of God should not shine vnto them The third Chapter How God putteth in execution his eternall counsaile as well toward the elect as the reprobate THe Lord God that he might put in execution his eternall counsaile to his glory prepared a way according to his infinit wisedome indifferent both to those that hée would choose and those also which he would refuse For when he determined to shewe his infinit mercy in the saluation of the elect and also his iust iudgement in the condemnation of the reprobate it was necessary that he should shut vp both vnder disobedience and sinne to shew his mercy to all those that beléeue that is to say to the elect because faith is a gift of God which properly belongeth to the elect and contrariwise to haue iust cause to condemne them to whom it is not giuen to beléeue nor to know gods misteries Therefore god did this in such sort and with such wisdome that the whole fault of the reprobates damnation lieth in themselues and on the other side all the glorie and praise of the elects saluation belongeth wholly to his only mercy For he did not create man a sinner for then hée The creation of man should haue béene with reuerent feare be it spoken the author of sinne which afterwards he could not iustly haue punished but rather he made him after his owne image to wit in innocency puritie and holinesse Who notwithstanding without constraint of any neither yet forced by any necessity of concupisence as touching his will which Mans fall as yet was not made seruant to sinne willingly and of his owne accord rebelled against God binding by his meanes the whole nature of man to sinne so consequently to the Adam fell not by chaunce death of body soule Yet we must confesse that this fall came not by chaunce or fortune séeing his prouidence doth stretch foorth it selfe euen to the smallest things Neither can we say that any thing doth happen that God knoweth not or careth not for except we would fall into the opinion of the Epicures from the which God preserue vs neither yet by any bare or idle permission or sufferaunce which is seperate from his will sure determination For séeing he hath appointed the end it is necessary also that he should appoint the causes which leade vs to the same ende Vnlesse we affirme with the wicked Manichées that this end happeneth at all aduentures or by meanes of causes ordained by some other God Furthermore we cannot thinke that any thing happeneth contrary to gods wil except we deny Enchiri ad Laurent Cap. 99. blasphemously that he is omnipotent and almightie As Saint Augustine noteth plainly in his booke De correptione gratia Cap. 104. We conclude therefore that this fall of Adam did so procéede of the motion of his will that notwithstanding it happened not without the will of god whō it pleaseth by a maruellous and incomprehensible meane that the thing which he doth not allowe forasmuch as it is sinne should not happen without his will And this is done as we said before that he might shewe the riches of his glory towards the vessels of his mercy And his wrath and power vpon those vessels which he hath made to set foorth his glory by their shame and confusion For the finall end of Gods counsaile is neither the saluation of the elect nor The finall end of Gods counsell is neither saluation nor damnation but Gods glory the damnation of the reprobate but the setting foorth of his owne glory in sauing the one by his mecy and condemning the other by his iust iudgement Thē to auoid all these blasphemies vnto the which the infirmity of our wittes doth draw vs let vs confesse that the corrupion of the principall worke that God hath made which is man is not happened by chaunce nor without the will of him who according to his incomprehensible wisdome doth make gouerne all things to his glory Albeit we must confesse in despite of mans iudgement which was limitted in the beginning within a certaine compasse after was miserably corrupted that the whole fault of his damnation lieth in man Forasmuch as betwixt the secret and incomprehensible The whole fault of mans perdition is in himselfe and not of God will of God and the corruption of mans nature which is the very first occasion of the reprobates damnation the will of the first mā was a meane which being created good hath willingly corrupted it selfe thereby opened the doore to the iust iudgement of god to cōdemne all those to whom it doth not please him to shew mercy And if they would yet obiect cauil saying y◠they cannot resist the will of God let vs suffer thē to their owne destruction to plead against him who will be able inough to defend his iustice against their
one commending vnto vs the feare of God the other exhorting vs to the studie and knowledge of the word of God And although the Prophet Dauid dâ—â— greatly commend the studie of the lawe of God in his first Psalme yet also throughout his Psalmes he maketh speciall exhortations vnto the Feare of God As amongst the rest principally in this hundreth and twelfth Psalme Blessed is the man hée saith not that floweth in riches For godlines is great riches if a man bee content with that hée hath Hée saith not that enioyeth his pleasures because they fight against the soule Hée saith not that is aduanced to honour and promotion for it is an easie matter with the Lorde to bring them downe that are exalted Hée saith not that haue the fauoure of Princes for that may bee daunted by tales of ill will and buried in displeasure Hée saith not that are strong and valiant For the Lorde hath no pleasure in the strength of a man but hée delights in them that feare him and put their trust in his mercy Hée saith not who are wise For the wisedome of man is but foolishnesse in the sight of God and hée that will bee wise indéed must denie his owne wisedome that God may endue him with true wisedome Hée saith not they are beautifull for they are but snares to catch fooles But aboue all others Blessed is the man that feareth the Lorde and delighteth greatly in his Commandements His seed shall be mightie vppon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house Two great worldly blessings His seede shall be mightie and his generation blessed And againe Hee shall enioy plentie and abundance of riches and treasures Fully and sufficiently shall hée be satisfied to his contentment hée shall not néed to go farre as Merchants venture their liues vpon the seas to become wealthie Per mare pauperiem fugiens per saxa per ignes but it shall be in his house because God shall make all things prosper about him And this was the blessing that was promised to Abraham when God had tried him whether his feare were planted in his heart I will surely blesse thee and will greatly mâ—ltiply thy seede as the starres of heauen and as the sand which is vpon the sea shore And in thy seede shall all the nations of the earth bee blessed because thou hast obeyed my voyce because I haue perceiued my feare to bee within thée In stéed of wealth and treasures and worldly blessings this was Gods promise vnto him Gene. 15. 1. I am thy exceeding great reward Feare God and keepe his Commaundements For this is the whole dutie of man As if hée had said it is altogither and wholly the blessed estate of man According to which course and perfect rule wée ordering our liues wée shall doo those things which are pleasaunt and acceptable and so bee presented holie and blamelesse in the sight of God at that dreadfull day when we shall bee called to our accounts and when the secrets of all hearts shall be open and made manifest Somewhat I minde God willing to vtter vnto you concerning the feare of God in generall sort for the better lightning of that which I shall intreate off and so to passe purposely to the commodities and commendations thereof The feare of God is nothing else but a reuerent awe VVhat the true feare of God is and obedience due vnto him whereby we are loth to offend him not so much because he is able to punish vs as principally because his loue is shed abroad in our hearts and our mindes fully possessed therewith And that it may be the better knowne of vs we must seperate it from a false kind of feare For as the true feare of God bringeth life with it so the contrary feare betokeneth death Therefore the true feare of God is such as whereby we reuerence God and are most willing in all louely sort to do his Commaundements as childreÌ„ are obedient to their parents or if it may be said more tenderly But as for the other kinde of feare A false feare it is either seruile and â—lauish when we are driuen to this obedience for feare of punishment or else it is that wherewith the lawlesse and vnruly sort of people who haue not the true feare of God before their eyes are frighted and wonderously amazed do stand in horrible dread what shall become of them As they that are appointed to execution their feare is deadly so these considering how gréeuous the iudgements of God shall be against them for those heinous sinnes which they haue committed there is nothing before their eyes but the feare of death The which feare I must needs confesse the godly in a sort and for a time may be touched with and yet by the power of their reléeuing saâ—iour they are raised vp to comfort and the good spirit of God doth seale in their hearts the mercies of God the father through the forgiuenes of their sinnes in the blood of Christ But as for the wicked and vngodly who are voyd of the grace of God who spend their liues in all maner of leaudnesse and naughtinesse they are not onely ouertaken and inwrapped in this deadly dreadfull and desperate feare but they are ouercome thereof and as a ship in the sea that is suncke and past hope of recouery they are vtterly ouerwhelmed Three effects of the true feare for euer And yet there is a more certaine knowledge of the true feare of God consisting in these thrée effects First that 1. whereas corruption and naughtinesse lurketh in our harts and would faine haue a vent and issue the feare of God doth kéepe that euill backe and doth so restraine bridle and kéepe in our corrupt and euill inclinations that they shall not in any case breake foorth to the dishonour of God 2 and our owne shame and confusion The second effect note or marke of the true feare of God is by departing from euill For hée that feareth God truly departeth from euill and sinne vnfainedly deâ—esting and abhoring the same both in himselfe and others The third effect 3 and note whereby the feare of God is knowne to bee in vs is when we are purposely set to amend our former euil liues and stedsastly determined with the Prophet Dauid to kéepe the Commandements of our louing and gracious God Which matters would desire a longer discourse and hereafter God willing somwhat may be spoken but at this present they cannot be stood vpon Onely that which I promised that lieth vppon me to performe namely to set foorth the commodities and commendations of the true feare of God For nothing doth more perswade mens mindes theâ— the consideration of the high and great commodities and aduantages of that wherunto we would perswade them The feare of God is to kéepe our selues not so much The commodities of the feare of God within the order of the
forth to fight with two great mightie giants the World and the Diuell And whom do we take with vs but a traytor euen this brittle flesh of ours which is readie to yéeld vs vp to the enemy at euery assault Only he which suffereth Satan to compasse vs doth preuent him and staie him from destroying vs. Amongst the rest as the Pardoning 2. Cro. 30. 8. Col. 2. 13. Ier. 31. 34. chiefest are there his pardaning and forgiuing mercies whē he putteth all our wickednes out of his remembrance that they shall not bee once mentioned against vs. And so prepareth our harts vnto him by writing his lawes in our hearts making vs hearts of flesh which before were stony and stubborne and making vs obedient being before sinfull and disobedient He reserueth mercy for vs by receiuing vs vnto mercy As the Apostle S. Paule testifieth of himselfe that he being the chiefest sinner and a great offender aboue many yet was receiued vnto mercy his iniquitie transgression Receiuing and sinne being forgiuen not imputed vnto him nor layd to his charge The fift consideration set downe in my text is concerning 5 the holy and righteous nature of God which abhorreth and punisheth wickednesse Whose mercy as it reacheth vnto thousands yet lest he should séeme thereby to fauour sinne and sinners by forgiuing iniquitie transgression Not making the wicked innocent and sinne therefore he addeth these words And not making the wicked innocent For although he fauour repentant sinners yet as touching them that are obstinate and continue in sinne he reckoneth not them among the innocent Shutting vp the declaration of his owne holy righteous nature by setting downe his iustice and seueritie against sinne to make vs beware lest we prouoke his anger by sinne and to strike a terrour and a feare into the hearts of all sinners and offenders giuing them to vnderstand what they are to look for if neither his mercy nor his threatenings will preuaile It séemes that the wicked are innocent because God doth not punish them and because in a maner they do what they list without controulment So they runne their course and God doth suffer them not because they are innocent but because their vengeance may be the heauier It is with them as it was with Shimei who cursed Dauid concerning whom he gaue a charge vnto his sonne Salomon saying Behold Shimei cursed me with a horrible curse but afterward he came vnto me and I sware vnto him that I would not slay him with the sword But thou shalt not count him innocent For thou art a wise man and knowest what thou oughtest to doo vnto him Therefore thou shalt cause his hoare head to goe downe to the graue with blood Which after fell out worthily because he brake the commaundement that the King had giuen him vppon paine of death and which he most willingly gaue his consent vnto so that his blood was vpon his owne head and his death came to him through his owne default Such is Gods gracious goodnes to suffer the wicked for a time deferring their punishment which euery houre they deserue and hée might put in execution and will no doubt performe it all in Quod differtur non aufertur his time For either they be cut off by a violent death or some way or other God sheweth his greeuous iudgements on them Though God withhold his hand yet he striketh at length and they shall not alwayes scape scotfrée that thinke themselues to be innocent When the Ammorites had filled the measure of their sinne Gods destruction came vpon them and when the time of the wicked is come they shall know themselues to be guiltie The teares go among good corne vntill the haruest but at haruest the teares are burnt and the good corne is brought into the barne preserued The wicked are among the iust and often are so taken in this world but in the world to come they paie for it when the iust and innocent shall be receiued into ioy Who thoughte themselues more holie then Corah Dathan and Abiram that murmured against the seruant of God Moses but the earth deuoured them to shewe that there was neither holinesse nor innocencie in them Some mens sinnes go before vnto iudgement and some follow after Some are punished in this life for an example vnto others and some escape vntill their dying day But as after death commeth iudgement so then shall it heauily be laide to their charge neither shall they be pronounced innocent As God is holie and innocent so no wicked and vncleane person shall come into his rest For without the gates of his heauenly Citie shall be dogges and inchaunters and whoremongers and all wicked persons who when their houre is come shall be rewarded according to their desertes A guiltie life will haue a fearefull death and torments wayt in an other world for carelesse finners in this world Guiltie and innocent can neuer agrée no more can life and death heauen and hell which may well put vs in mind of our estate least we be numbred and plagued among the guiltie and vngodly Else when we looke for mercy we may méete with iudgement For commonly this is in euerie mans minde and this is his resolution if they can escape the daunger of mans lawe although they be neuer so much faultie they thinke themselues as cleare as the best and that no man is able to laie any thing to their charge It may bee that we may goe for honest in the sight of the world but before god and in his fight we shall neuer be taken for innocent Againe this clause is well put in to make vs not to be too bold or to presume of gods mercy because as wee see his mercy and gracious kindnesse is so often remembred Although God be mercifull yet is he also iust and will not at the end account vngodly and wilfull sinners to be innocent A couetous man is desirous of more wealth then he can Conclusion well vse and a curious and searching minde would enter further into the knowledge of god then it can perfectly conceiue Wherfore let it suffice vs to know that onely which god hath reuealed of himselfe and that which is more necessary and néedfull for vs to vnderstand Euen that hée is iust and righteous to feare vs from sinne and to make vs desirous to continue in well doing Also that he is gratious and mercifull that we should not vtterly be discouraged if we haue offended god but that we should hope for mercie if we vnfeinedly and truly repent For God reserueth his mercy for such by forgiuing them their sinnes and so receiuing them vnto mercy Mercy and truth saith the Prophet haue met togither righteousnes and peace haue kissed each other The worlde is ouerflowne with wickednesse and many doe rather presume of Gods mercie then that euer they are like to be pertakers therof And here is the dump and this is
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
mercy and compassion yea he onely forgiueth because he onely is offended I euen I saith he am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes Yea though they were as redde as scarlet and as a menstruous cloth as the starres of the skie and as the sande of the sea-shore which is innumerable Euen originall sinne which Originall sin is the roote of all mischief within togither with al the branches thereof the lusts of the heart the euill motions of the minde the consent of reason the déed performed He forgiueth all our negligence in not kéeping his commandemeÌ„ts and our transgression and rebellion against them he hath deliuered vs from the guilt and from the punishment and hath fréely inriched vs with life eternall by the merites and intercessions of Christ Iesus our mediatour who is our redemption and sanctification and satisfaction that we might bee deliuered from condemnation for there is no condemnation to them that are in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes that are passed This is that righteousnesse of God through the faith of Iesus euen the remission of sins wherunto all the prophets witnesse The Apostle speaketh by way of proclamation Be it knowne vnto you therefore men and bretheren that through this man is preached vnto you the forgiuenes of sins and from all things from which ye cannot be iustified by the lawe of Moses by him euery one that beléeueth is iustified By way of consolation and comfort for they are glad tidings Litle children I write vnto you because your sinnes are forginen you for his name sake By way of doctrine And ye knowe that he was made manifest that he might take away our sinnes In whome we haue redemption through his blood that is the forgiuenesse of sinnes Neuerthelesse though we be fréed from the punishment yet are we subiect Affliction and correction to the correction which it pleaseth god to lay vpon vs either for the triall of our faith and patience or to bring vs to humilitie or for some other occasion which he in his wisdome best knoweth The second branch of the righteousnesse of God by faith 2. Imputation of Christ his righteousnes is the Imputation of Christ his righteousnes wherby we are iustified stand as righteous before the iudgement seat of God not being cloathed with our merits but being inriched with his mercy In coÌ„sideratioÌ„ of which righteousnes we are to cite to summoÌ„ our selues before the tribunall seat of Gods iudgement where we shal vnderstand what is that righteousnes which is required at out our haÌ„ds eueÌ„ a most perfect and absolute obedience of the lawe which reqireth VVhat is the true righteousnesse Man is altogither sinne the heart and a most heauenly purenesse And séeing that man is full of corruption and wickednesse and from the sole of the foote vnto the head there is nothing in him but wounds and swellings and sores and that the head is sicke and the whole heart is heauy contrariwise Christ being man and taking our sinfull flesh vpon him yet being without sinne is in most glorious sort apparelled with righteousnesse yea euen the hemme of his vesture lacketh not vertue being so gloriously arraied in a vesture of broydered gold and néedle worke as the Prophet speaketh from Christ haue we all our clearnesse and puritie all our attire wherein we shine as Angels of light by whom all righteousnesse is deriued vnto vs which the prophet in the person of Iehoshua liuely Zacharâ—ah 3. 3. expresseth Now Iehoshua was clothed with filthy garmeÌ„ts and stood before the Angel and he spake vnto those yâ— stood by him saying Take away the filthie garments from him And vnto him he said Beholde I haue caused thine iniquitie to depart from thee I will cloath thee with change of raiment And I said let them set a faire diademe vppon his head so they set a faire diademe vppon his head and cloathed him with garments and the Angel of the Lord stood by What may be the filthie garments Euen the vncleannesse of our wickednes the impurity of our thoughts our abhominable and daily weltring in our sinnes and vntill they are taken away howe ougly and contemptible are we in the sight of God Which place of the Prophet though some interpret it of Christ in that he was cloathed in our flesh and bare our sinnes yet in respect of vs it may haue this sence and meaning For what are wée else before it please god to take mercy vpon vs He it is that cleanseth vs from our sinnes for his name sake he it is that sawe vs when when we were polluted in our bloode and then he said we should liue euen when we were polluted in our blood he said Thou shalt liue Behold I haue caused thine iniquitie to depart away from thée and I will cloath thée with change of raiment For hee What the rich garment is wherewith the polluted sinner is aâ—â—aied was made sinne for vs that knewe no sinne that wée should be made the righteousnesse of God in him Yea where sinne abounded there grace abounded much more that as sinne had raigned vnto death so might grace also raigne by righteousnesse to eternall life through Iesus Christ our Lorde Which righteousnesse of God by the faith of Iesus Christ is imputed vnto all and vpon all that beléeue By this imputation we are cloathed with the righteousnesse of Christ through whome we behold the face of God to be vnto vs most chéerefull by whome we haue an enteraunce vnto the father by whose puritie and holinesse all our spottes are couered Without which imputation all our workes are vnrighteous for by the righteousnesse of faith are all our workes made perfect and being ingraffed into Christ and made partakeres of his righteousnesse our The effect of this righteousnesse workes are accounted before God as iust and righteous in whome all our imperfections are blotted out and those workes which are done of faith are accepted through the imputation of Christ his righteousnes For as in vs there is nothing but sinne so in Christ is all our sufficiency vpon whom as vpon the sacrifice was cast that curse of man that his condemnation might be our absolution and our happinesse his righteousnesse according to that of the prophet Dauid who knew it by his owne experience to be most true that the man is blessed vnto whome God imputeth righteousnesse without workes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth not sin that the lord might only be iust and a iustifier of him that is of the faith of Iesus Who tooke vpon him our person was accused for vs and iudged as a sinner not for his owne but for the faults and transgressions of other being himselfe pure and
from the secrete and malicious conspiracies treasons and trecheries of vnnaturall subiects and from the sauage cruelties of forraine foes doo giue sufficient cause not only to vs but euen to the enemie also to say That there is no God that can deliuer after this sorte but onely the Almightie that hath established her All these benefites O Lorde wée confesse doo procéede from thy goodnesse and from thy mercy toward vs. To thée belongeth praise and honour and power but to vs shame and confusion Yet grant vnto vs good Lord that we may both receiue these thy benifits thankfully and that we may performe our duties accordingly Increase her daies continue her gouernment defend her from her enemies keepe her in thy feare and after this life grant her all happinesse euen to rule and raigne with thée for euer among the blessed soules Grant also to vs that we may haue the benifit of thy truth and Gospell long among vs and that thy blessings of peace and prosperitie may be séene in this land So shall we be bound more and more to praise and magnifie thy name for thy great and infinit goodnesse towards vs For her Maiesrie and for vs thy seruants and her faithful subiects thus we conclude our praiers O Lord blesse and kéep vs O Lord make thy face to shine vpon vs and be mercifull vnto vs O Lord lift thou vp thy countenance vpon vs and giue vs thy peace All which benifits and blessings we begge of thée O heauenly Father for Iesus Christ his sake in that forme of prater which he himselfe hath taught vs saying Our Father c. A secret Meditation to God before the deliuery of the word LEt the words of my mouth O Lord and the meditation of my heart be alwaies acceptable in thy sight Set thou a watch before my mouth and so kéepe the doore of my lippes that speaking before this congregation assembled here in thy holy name I may specially intreat of those things which tend to thy glory the good of thy Church the discharge of my dutie the comfort of the afflicted conscience the euerthrow of sinne and the aduauncement of vertue through Iesus Christ our Lord. So be it I. D. A publque forme of Praier O Most mightie God most gracious and mercifull father we stand before thy maiestie defiled with the filthinesse of many and most gréeuous sinnes whereof we confesse we are not able to answere thée one of a thousand if thou O Lord shouldst enter into iudgement with vs. For in sinne were we conceaued and borne and therefore are guiltie of originall corruption and in sinne haue we liued and continued and therefore stand guiltie of actuall transgression which hath broken foorth vppon vs in thought word and déede from time to time continually euen vnto this present Wherefore we humbly craue thy mercy and the grace of forgiuenesse in Iesus Christ for therein we confesse standeth the only hope of our comfort and welfare And forasmuch as it hath pleased thée to giue thine owne sonne to be a flaine sacrifice for our sinnes and to offer the grace of reconciliation by the preaching of the Gospell to all them that repent and beléeue the same good Lord we beséech thée vouchsafe to make vs of that blessed number worke true repentance in our hearts increase our faith and giue vs grare to bring foorth the frutes thereof that so it may appeare that we haue not receiued thy holy grace in vaine And for this purpose good Lord we beséech thee blesse the Ministery of thy word at this present gius me grace to speak it as it ought to be spoken sincerely and boldly giue grace to this people to he are it attentiuely and reuerently giue grace to vs all to beléeue it stedfastly to follow it obediently and constantly to continue euen to the end That seruing thée faithfully in this life we may liue and raigne with thée for euer in the life to come through Iesus Christ our Lord. Amen The Praier which M. Deering vsed before his Lectures O Lord God which hast left vnto vs thy holy word to be a lanterne vnto our féete and a light vnto our steppes giue vnto vs all thy holy spirite that out of the same word we may learne what is thy eternall will and frame our liues in all obedience to the same to thy honour and glorie and increase of our faith through Iesus Christ our Lord. Amen An excellent speech of M. Deering a little before his death whereby thou maist clearly see and learne that there is a sweete peace in death to all such as painfully serue the Lord in life For he being raised vp in bedde and his friend requesting him to speake the Sunne shone on his face and thereby tooke occasion thus to say THere is but one Sunne that giueth light to the world there is but one righteousnesse there is but one communion of Saints If I were the excellentest creature in the world If I were as righteous as Abraham Isaac and Saâ—ob for they were excellent men in the world yet we must all confesse that we are great sinners and that there â—â—â—o saluation but in the righteousnesse of Iesus Christ And we haue all néed of the grace of God And for my part as concerning death I féele such ioy of spirit that if I should haue the sentence of life on the one side and the sentence of death on the other side I had rather choose a thousand times séeing God hath appointed the seperation the sentence of death then the sentence of life Soli Deo laus gloria gratia IN euery Sermon for the most part these points are to be vsed The declaration of the order of the text by opening the circumstances The diuision The doctrine The confutation The vse and application Exhortation or reprehension or both The Conclusion wherin the chéefest matters must be remembred and briefly collected that the auditorie may the better kéepe and carry away those things which are necessary and for their vse All which although I haue not vsed I haue left the matter to the discretion of them that shall haue knowledge better to handle their matters then I haue handled mine Let thy text be applied to thy auditorie and haue care to vtter those thinges that are most waightie to be touched and of thy auditorie to be remembred Be circumspect wise and discréete Endeuour to be briefe and pithie There is an other Methode as profitable which Maister Vdall vseth in his Commentary vpon the Lamentations of Ieremy Consisting on these thrée points the Doctrine Reason Vse Some only learne for knowledge sake but that is curiositie And some for praise great paines do take but that is foolish vanitie Some learne for gaine but lightly those do leaue the text and vse the gloze But learning ioynd with vertues lore doth leade to Christianitie The glory of God and people taught the way is to eternitie To the Right Worshipfull and one
1. 1. 2. Ios 1. 8. Mat. 13. 23 That more delight be found And often must the land be til'd To make a perfect ground Causes why men vnderstand not the Scriptures Naturalll blindnesse Worldly wisedome No loue and hartie affection to reade the Scriptures A forestalled and preiucate minde An vnrepentant heart They read not to mend their liues and edifie their soules Necessary rules to vnderstand the Scriptures Praier that Gods spirit may take away our blindnesse To deny our selues A mind desirous to learne A renued and reformed heart A mind wholy setled on the loue of God The principall scope the glory of God the amendment of our liues and maners and the reformation of our errours Causes why we do not take profit by the Scriptures Slacknesse in reading Ignorance of certaine words and names Ignorance of the chiefe drift of the matter Ignorance of the effect of the law and the Gospell To erre from the rule of faith contained in the Creede and from the consent of scriptures by extrauagant opinions which haue not warrant in the word Contempt of Interpreters and godly Ministers whose learning and reading is sufficient to instruct thee to satisfie and resolue thee Of God Exodus 34. 6. 7. So the Lord passed before his face and cried The Lord the Lord strong mercifull and gracious slow to anger abundant in goodnesse and truth Reseruing mercy for thousands forgiuing iniquitie and transgression and sinne not making the wicked innocent SImonides a learned and wise Philosopher being on a time demanded what God was gaue not any suddaine answere but tooke a pause and stood much in doubt what answere to make At last perceiuing with himselfe that he was vnable presently to resolue the question desired a day longer to thinke on the matter which time being expired and his answer looked for he desired two daies more At the two daies ende being vnreadie as before he prolonged to giue his iudgement and still doubled the time Wherupon the other maruelling and desirous to know the cause wherfore he refused to answer séeing he could delaie the time no longer but that he must néeds speake somewhat He burst forth into these words saying The longer I consider of it the more darke your question séemeth to be to me and more intricate For it laie not in his wisedome nor in the wisedome of any man to comprehend the infinit nature of God Canst thou measure the earth or sounde the depth of the sea or perfectly discerne how high the heauen is from the earth If these matters be vnpossible vnto thée much lesse shalt thou be able to set downe what God is who filleth the heauen and the earth and all places Which thing when thou settest thy selfe about to knowe it is as if thou were placed in the midst of a labyrinth or maze wherein thou maeist goe too and fro and when thou thinkest thy selfe almost out then art thou intangled as if there were no end The longer wee muse vppon this mistery to know what God is the longer we may and yet neuer the nearer So that we may say as the Astrologians and Chaldeans answered King Nabuchadnezer It is a rare thing and none can declare it vnlesse it bee God himselfe whose dwelling is not with flesh More safe therefore it were only reuerently to think of God his sacred and incomprehensible maiestie and not to medle with so waightie a matter but that it hath pleased God himselfe to vtter the same to his seruant Moses and so to all posteritie For as God did not shewe his maiestie vnto Moses when he desired to sée him but only his hinder parts so also bicause Moses had not the capacitie to cōceiue the nature and essence of God therfore he let him vnderstand what he was by his properties and qualities in these words The Lord the Lord strong mercifull and gratious slow to anger and abundant in goodnes and truth Reseruing mercy for thousands forgiuing iniquitie and transgression and sin and not making the wicked innocent This Text standeth especially vpon these two principall points his iustice and his mercy which are the two notable effects of his nature and wherunto may be referred all that is spoken of him in the scriptures Which here in a fewe words is liuely set downe and described Of the which we may consider in order as they lye nothing vnto vs these fiue thinges First his sacred Maiestie and the force of his power Secondly his gentle disposition inclined rather to mercie Thirdly how hée vseth all meanes to kéepe vs in his feare and loth that any should offend Fourthly howe hée offereth and performeth mercy vnto sinners Fiftly his holy and righteous nature abhoring and punishing wickednesse These wordes which I haue reade vnto you did God giue forth of himselfe vnto Moses at the deliuery of his lawe principally to strike a maiestie and reuerence into the hearts of the people that they might haue care to fulfill his lawe and not to set light by it For although God did shewe himselfe so friendly and so fauourable vnto his people yet would hee not haue them too much to presume Therefore hée vseth a maiestie to remoue all contempt For as by nature wée are giuen to disdaine and to despise and are most prone vnto contempt so was it most requisite that this meane should be vsed to restraine and bridle our disordered nature The experience whereof we may sée in children toward their parents For the familiaritie which parents vse to their children doth make them lesse to be regarded And if their parents doo commaund them to doo any thing they will grudge thereat whereby they growe to such boldnesse that this familiaritie dooth bréede within them an inwarde kinde of contempt But if in their countenance iesture and all their behauiour the parentes shewe a gouernment agréeable to their estate to holde their children in dutifull subiection then will they vse great reuerence vnto their parents and stande in awe of them and in willing sort will be most readie to obey In like sort God would not haue his people so much to presume of his fauoure and good will toward them as though they could vse the same at their will and being his creatures they should lift vp themselues as though they were equall to their Creator But being their God and their Creator therby they should vnderstande that his moste highe supremacie was so great aboue them that by righte and authoritie hee mighte commaunde them To plante in their heartes suche a dutifull care as was méete and conuenient For nothing dooth sooner abrogate and abolish the waightie consideration of lawes which is the bond of ciuilitie and societie among men then contempt and againe nothing can more confirme and establish them then a dutifull care ioyned with reuerence Therefore had God an especiall regard of the estimation and reuerent account of his lawe least the Maiestie thereof togither with his authoritie might be neglected and little set
returne vnto him By which forbearing many are wonne to God as also the worst sort are hardned against the day of wrath heaping vnto themselues vengeance against the day of the declaration of Gods iust iudgement Wherein all both the best and the worst cannot say otherwise but that the lord is gratious mercifull in forbearing Slow to anger and of great kindnesse yet Correcting not so slowe that hée will neuer strike or that he will suffer his patience to be abused but when he is throughly prouoked hée putteth his anger in effect Neuerthelesse as the wicked féele the waight of his anger so towardes his people hée dooth so moderate the same that in wrath hée remembreth mercie and causeth his punishments to be but remedies to his his owne people as the Surgion vseth cutting and launcing for the benefit of him whome hée so handleth The scourges and afflictions 2. Macc. 6. 12. 17. that God sendeth amongst his people are not for destruction but for a chastening For it is a token of his great goodnesse and of his gratious kindnesse not to suffer sinners long to continue but straightwaies to punishe them For the Lorde dooth not long wayte for vs as for other Nations whome hee punisheth when they are come to the fulnesse of their sinnes but thus hée dealeth with vs that our sinnes should not be heaped vp the full so that afterwards we should be the more gréeuously punished And therefore he neuer withdraweth his mercie from vs and though hée punish vs yet dooth hée neuer vtterly forsake vs. So slowe hée is to anger that hée punisheth them that goe wrong in a measure warning them by putting them in remembraunce of the thinges wherein they haue offended that they might leaue their wickednesse Furthermore hée maketh them féele his rodde by a little and little giuing them space to repent If saith the wise man thou haste punished the Egyptians the enemies of thy children hauing deserued death with so great consideration and requesting vnto them giuing them time and place that they might chaunge from their wickednesse with howe great circumspection wilt thou punishe thy owne children When thou doest chasten vs thou punishest our enemies a thousand times more to the intent that when we iudge we shuld diligently consider thy goodnesse and when we are iudged we should hope for mercie We are neuer further off frō God then when he doth most fauour vs and he is neuer more truly serued then when he striketh vs with his rod. These effects of Gods anger and his corrections may more truly be termed chastisements then punishments according to that of the Prophet Ieremy cap. 10. 24. O Lorde correct mee but with iudgement let thy punishment be lenified and moderated with mercy let it not proceede in thine anger least I bee consumed and brought to nothing In the Psalme 85. God saith by the mouth of his Prophet If my children forsake my lawe and walke not in my iudgements then will I visit their transgression with the rodde and their iniquitie with strokes and scourges For as sinne and the breaking of Gods commaundements is the cause of correction so is correction the remedie to bring vs into the way againe By which forcible mean of Gods fauour we are so humbled and altered that it procureth amendment in vs. Yea it wrought mightily with the heathen king Nebuchadnezer and brought him to the worship of God This forcible meane of Gods fauoure I say of his fauoure for otherwise where hee dooth correct vs hee might destroy vs preuailed so with King Dauid that after he felt the stroke of his correction hée desired that the Lorde woulde instruct him in his lawe and furthermore that it gréeued his heart to sée the wicked transgresse Gods lawe Finally howe great the goodnesse of the Lorde is in correcting vs wée may well perceiue by the words of the Apostle 1. Cor. 11. 32. We are chastened of the Lord because wee should not bee condemned with the worlde For those whome GOD loueth those doeth hee chasten as for the wicked and vngodly hée letteth them runne on still till they haue filled vp the measure of their sinne and then in steade of correction whiche mighte conuert them they shall féele the gréeuous and heauie burthen of Gods wrath vtterly to destroy them Correction bringeth with it time and place to repent but a suddaine destruction cutteth off all repentance For the grace of God doth often accompany correction as alwaies his wrath is ioyned with destruction The Lord is mercisull and gratious slow to anger to bring the wicked to repentance whom the Apostle Rom. 2. doth greatly reproue for their hardnesse of heart and for abusing his gratious mercy and long suffering Despisest thou saith he the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thée to repentance Againe he is mercisull and gratious and slow to anger in respect of the godly because hee dooth not put his anger in full execution against them And that when he striketh them being moued thereto by his anger it is for their great good and benefit A more large exposition of that which goeth before is 3 Abundant in goodnesse seene in these words Abundant in goodnesse and truth Reseruing Mercy c. Which words giue vs to vnderstand how God vseth all meanes to kéepe vs in his feare by inriching vs with his benefits and powring downe his blessings vpon vs and not onely that but effectually performing whatsoeuer faithfully he hath promised dealing with vs and alluring vs as we sée how carthly fathers go about to winne their children to all vertue and goodnesse by faire words and promises and sometimes bestowing gifts vpon them And this onely and most substantiall argument doth the Apostle S. Paul vse Act. 14. 17. as it were by most sensible meanes to draw the minds of the heathen people from their Idolatry to the true worship of God For saith he although God suffered you to walke in your owne waies yet that you might be without excuse he left not himself without witnesse among you in that he did good and gaue you raine from heauen and fruitfull seasons filling your hearts with foode and gladnesse All which benefits although hée might haue withdrawne because you abused them to his dishonour yet still was he aboundant in goodnesse when you were most vnworthie of them A maister will not doo good to that seruant that shall disgrace him a father will withdrawe his heart from an vnkinde childe Although a mans iealousie bee such that hauing iust cause to forsake his wife for her lewdenesse hée will neuer be intreated to receiue her yet is the Lorde aboundant in goodnesse Let my people saith hee put away her fornications and I will receiue her againe into fauoure The Lordes workes are not as mans workes and hée is aboundant in kindnesse farre contrarie to our nature who can hardly or neuer incline our hearts
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
garments How should the sea part it selfe and stand vpon heapes as it did to giue the children of Israel passage and to set them frée from their enemies Howe shoulde the earth open and swallowe vp people as it hath done to execute Gods iust iudgements An example whereof wee haue in Corah Dathan and Abiram and since their time hath bene séene in the worlde Howe should all this come so to passe vnlesse onely it were to set foorth the glorious and fearefull name of the Lorde This made the people to wonder at the great power and might of our Lorde and Sauiour Iesus Christ in taming the raging of the Sea and breaking the extreame force of the blustering windes For hee rebuked the winde and the waues of water and they presently ceased and it was calme againe as before And all they that sawe and behelde the same were sore amazed and sayd Who is this that commandeth both the windes and water and they obey him Glorifying God because they neuer sawe any such thing The hurtfull creatures that God hath made euen by them his glorie doth more appeare The white hath a fairer shewe being compared with blacke the comfort of the daie is made more manifest by considering the discomfort of the night and darkenesse after sicknes wée are more thankefull for our health and hurtfull creatures do make vs more to estéeme the benifit of gods goodnes in the helpe of those creatures which are for our vse and profit For God in great wisedome hath made as well hurtfull things as others that by contraries a fuller knowledge might grow in man to the praise of God that hath done all so well Concerning which hurtfull creatures let vs not be too rash but bridle our thoughts with wisdome and moderation For although presentlie and at the verie first sight wée knowe not the good of a creature yet God is not therefore presumptuously to bee misliked for creating the same who maye doo with his owne as pleaseth him best Againe many creatures there are which séeme to serue to no vse yet most certaine it is that God hath made nothing in vaine And a man néede not to say What is this Wherefore is that For he hath made all things for their owne vse Wherein let vs referre all to Gods secret wisedome who knew what was best for his glorie And although the vse of them be vnprofitable to vs yet is it wel knowne to God and let vs be of the same mind with the Apostle saying Of him and through him and for him are all things to whom be praise and glorie for euer Amen Neither let vs be backwards in giuing God this glorie due vnto him séeing the creatures themselues do glorifie God in their obedience The starres shine in their watch and reioyce When he calleth them they say Here we be and so with chearfulnesse they shewe light to him that made them And of al the rest of gods creatures so it may be said Lastly and principally God hath made man for his glory For as he hath made all things for his owne sake so hath he made euen the wicked for the day of euill Because the iustice of God shall appeare to his glory euen in the destruction of the wicked For as the scripture saith vnto Pharach For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the world Again as God would haue his power knowne by suffering with long patience the vessels of wrath prepared to destrustruction so also was it his pleasure to declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Who hath chosen vs in Christ before the foundations of the world that we should be holy and without blame before him in loue who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued Although God hath made the wicked against the euill day to shewe his glory by his iustice yet doth his glory more consist in the workes of mercy For mercy reioyceth against iudgement and his mercy is ouer all his woorkes His wrath reacheth to the third and fourth generation but his mercy vnto thousands Aboue all other creatures as God is gracious and mercifull For mans vse vnto man so also is he more bountiful vnto him then vnto all the rest For he hath created all things for mans vse graunting vnto him most largely and that more liberally then any prince his gift can be in all his royaltie For man was the world made and ordeined not for angels nor for others creatures but onely so farre foorth as they serue for the vse and benefit of man And what greater comfort can there be to the godly then to thinke as God hath principally created the heauenly Angels for his glory so also secondarily for their benefit There be reuenging Angels as in the Psalme 78. 50. God sent euil Angels among the Egiptians and also in the destruction of Sodom the which laie on sure stroakes on the wicked and there be comfortable Angels which wayt vppon the godly As it is in the Psalme The Angell of the Lorde tarrieth rounde about them that feare him and deliuereth them As the Angels for the defence of Iacob against the iniurie of his brother Esau the Angell in the firie furnace with the thrée children the Angell that deliuered Peter the Apostle out of prison Thou hast man saith the Prophet lower then the Angels and yet behold the goodnesse of God in that hee hath made them seruaunts vnto man And if hee hath ordeined the Angels to helpe vs much more other creatures to serue vs in our néede to cherish and to comfort vs to féede vs and to cloath vs. Let vs looke vppon other creatures and consider the heauens the moone and the starres which God hath ordeined and it shall make vs to say in ioy and comfort O Lord what is man that thou art so mindfull of him The Sun as it chéereth all other creatures so is it a great comfort vnto man and it is a pleasure vnto him to beholde the faire beautie thereof and giueth him courage in all his worke and labour The Moone hath her diuers obseruations and great profit which is the schoole mistresse vnto the husbandman to teach him to sowe and to plant and a chiefe director vnto the Sea-man to order his voyages and nauigations by Sea to marke the ebbe and the flow by the new and the change And with the husbandman and the Sea-man we may yet learne further with great delight and singuler helpe that God hath sent Sée how the sea doth swell in waues and rise in mountaines and roare as it were for discontentment that it cannot ouerflow the face of the earth For by the course of nature the
would honour and Haman himselfe was hanged on the same trée which he had prepared for Mordecay Was this Hamans destiny or was it Gods prouidence to bring it so to passe for the benefit of his people and for the ouerthrow of this proude and wicked Haman King Darius because the spirit was excellent in Daniel preferred him aboue all other rulers and gouernours in his kingdome and further thought in his mind to set him ouer the whole realme And because the king had so preferred Daniel his enemies being moued with enuy they sought occasion against Daniel and preuailed so farre against him that he was cast among the lions to be deuoured of them God shutteth the mouthes of the lions the hungry lions that Daniel may be preserued The accusers of Daniel and they which sought his blood by the kings commandement they their wiues and their children are cast into the denne of lions and the lions had the maistry of them and brake all their bones a pieces ere euer they came at the ground of the denne The righteous escapeth out of trouble and the wicked shall come in his stéed saith Salomon in his Prouerbes Looke into the selfe same history of Daniel and there shal ye read of Susanna the wife of Ioachim a beautifull and that which is rare a chaste and godly woman also Through her beautie two wicked Iudges were inflamed and hauing gotten time and occasion to come priuily into her presence néedes she must yeeld vnto them or else no way but death She refuseth and committeth her cause to God and crieth out The wicked Iudges they beare witnesse against her that she would haue bene naught with a yoong man And when she was led to death God raised vp the spirit of a yoong child to trie out the matter and the Iudges being founde guiltie were stoned to death and Susanna deliuered Was this their destinie or or was it the manifestation of the iustice of God in his iudgement God knoweth by his wonderfull prouidence howe to bring the mischieuous intents of the wicked to naught turning all to the setting forth of his glory by shewing his iustice on the one sort and declaring his mercy vnto the other to the comfort of the godly and to the terrour of the wicked For as god hath a prouident and fatherly care ouer the godly not only prospering their estate of life by his manifold blessings and helping them in all their necessities but furthermore asswaging their griefes and easing comforting them in all their miseries distresses so also hath he a stroke in the practises of the wicked that they shal be able to do no more then that which he hath determined shall giue thē leaue to do As our Sauior Christ answered Pilat when he said vnto him Answerest thou nothing knowest thou not that I haue power to loose thée and power to condemne thée Iesus answered said vnto him Thou couldest haue no power vnlesse it were giuen thée frō aboue Which also is confirmed by the sayings of the Apostles Act. 4. 28. concerning the death of Christ Doubtlesse say they against thy holy son Iesus whom thou haddest annointed both Herod and Pontius Pilate with the gentiles and people of Israel gathered themselues togither to doo whatsoeuer thy hand and thy counsell had determined before to be done Diuers waies hath god to restraine the mallice of the wicked and to breake their mightie purposes Sometimes he casteth a dumpe into their mindes and taketh away their vnderstanding sometimes although their sences be fresh and and their mindes currant and marnellous readie as a lyon to the praie yet before they come to the déede God casteth a feare into their hearts or stoppeth them some way or other that they cannot do as they would Sometimes god giueth them leaue a degrée further as to beginne and to put their mischiefe in practise but before their matters come to an ende he crosseth all and they stand amazed to thinke what was done Absolon he laieth his plot to put his father out of his kingdom and vseth flattering means and stealeth away the hearts of the people his minde was currant and his sences fresh he taketh counsell of the matter and it goeth forward The trumpet is blowne and the people rebelliously are vp in armes against their lawfull king the matter beginneth now to be set on foote Achitophel he giues mischéeuous counsell but god turneth it into foolishnesse The armies méete but vpon a sodain Absolon and his army are discomfited and dismaid and before he can come to the victory and to enioy his fathers kingdome and his crowne he hangeth vpon an oake being caught by the long locks and haire of his head and thus taken vp betwéen the heauen and the earth he hangeth til Ioab one of the chief captaines of his fathers army came and thrust thrée darts through him and dispatched him of his life King Pharaoh he cannot away with the people of god that dwell in his land hee is affraide they will be more mightie than his people He taketh vppon him to be wise and to stop the increase of the people and giueth commandement to slaie the men children the midwiues fearing god they kéepe them aliue Yea he that afterwarde was moste against him was preserued aliue by his owne daughter and daintily kept as one of the kings stocke so long as he would himselfe When this deuice failed he laieth vpon them sore oppression and gréeuous burthens and taskes them to the death belike to make them flie his land God taketh such order in their behalfe that they should depart out of his kingdome I know not how but the king will not giue them leaue and when they were going out he pursued after them to destroy them and in the pusuit lost his owne life and many moe of his people The histories of France can tell that although their persecuting king be in his complet harnes and in his roialtie shall shew his valour among his friends and subiects yet while he is Iusting a splinter of Momorance his speare shall enter as the arrow did betwéene the ioynts of king Ahabs Brigandine that he died and shall strike him through the holes of his eyes into the braines that he dieth euen a little before that he ioyeth to sée and beholde the death of a fewe poore Christians Marke and wonder at the estate of our Soueraigne and gratious Quéene Elizabeth whom pray we that God may long continue among vs to his glory and our comfort What mallice and mischiefe against her One curseth an other reioyceth to performe treachery the third in a holy and deuout minde counteth it religion to murther her whome God hath annointed and established to rule and gouerne vs. Poysoning assaied Sorcery and witchcraft put in practise She taketh them to be her friends which are come to dispatch her of her life Either in her countenance they sée Gods presence or in their hearts is a fainting feare that
quarrelling Let vs rather reuerence yâ— which passeth the reach and compasse of our wits and turne our mindes wholy to praise his mercy who by his onely grace hath saued vs when we deserued the like punishment and damnation and were no lesse sinners and wicked theÌ„ they The chief matters with places of Scripture for proofe God hath appointed a way to his infinit wisdome and to the execution of his predestination shutting vp al vnder disobadience sinne and vnbeleefe Gall. 3. 22. But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beléeue Rom. 11. 32. God hath shut vp all in vnbeléefe that he might haue mercy vpon all that beléeue So that the way to the Godly to be partakers of mercy is to beleeue wherein we must vnderstand that faith is a gift of God peculiarly belonging to the elect and chosen children of God Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternal life beléeued Ephe. 2. 8. For by grace are ye saued through faith and that not of your selues it is the gift of God Titus 1. 1. Paule a seruant of God and an Apostle of Iesus Christ according to the faith of Gods elect which is proper and peculiar vnto them so that they that are partakers of faith may assure themselues yâ— they pertaine to god Philip. 1. 29. For vnto you it is giuen for Christ that not only ye should beléeue in him but also suffer for his sake Gal. 5. 22. The frute of the spirit is loue ioy peace long suffring gentlenes goodnes faith Iohn 6. 65. No man can come vnto me except it be giuen vnto him of my father As also they that doe not beleeue nor knowe God are iustly condemned 2. These 3. 2. Pray for vs that we may be deliuered from vnreasonable and euill men For all men haue not faith Mat. 13. 11. It is giuen vnto you saith Christ to knowe the secrets of the kingdome of heauen but to them it is not giuen For the gospell and meanes of saluation is hid to them that perish 2. Cor. 4. 3. 4. 2. Thes 2. 10. Ihon 12. 37. And though Iesus had done so many miracles before them yet beléeued they not on him That the saying of Esaias the Prophet might be fulfiled c. Man created in innocency puritie and holinesse Gene. 1. 27. Thus God created the man in his image in the image of God created he him he created them male and female And what vertuous and holy qualities were there which were not in the image of God according as it is at large set downe Ephe. 4. 24. Put on the new man which after God is created in righteousnes true holines and so forth to the end of the chapter Man fell not from God by constraint or necessitie but became seruant of sin through his owne will Gen. 3. 6. So the woman séeing that the trée was good for meat and that it was pleasant to the eies and a trée to be desired to get knowledge tooke of the frute thereof and did eate and gaue also to her husband with her and he did eate which thing was contrary to the commaundement of God and a penaltie of death set vpon them if they did eate as we reade chap. 2. 16. 17. And the Lord God commanded the man saying Thou shalt eate fréely of euery trée of the garden but as touching the trée of knowâ—edge of good and euill thou shalt not eate of it For whensoeuer thou eatest thereof thou shalt die the death By which fall and and disobedience he did binde and drawe the whole nature of man to sin and so consequently to the death of body and soule Ro. 7. 20. Nowe if I doe that I would not it is no more I that do it but the sinne that dwelleth in me Ro. 5. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned This fall of man came not by chaunce or fortune because the prouidence of God reacheth euen to the smallest matters Mat. 10. 29. 30. Are not two sparrowes sold for a farthing and one of them shall not fall on the ground without your father yea and all the haires of your head are numbred Pro. 16. 33. The lot is cast into the lappe but the whole disposition thereof is of the Lord. What matter God hath so ordained to shewe his glory by mercy to the one and wrath to the other Ro. 9. 21. Hath not the potter power of the clay to make of the same lumpe on vessell to honour and an other vnto dishonour What and if God would to shewe his wrath and to make his power to be knowne suffer with long patience the vessels of wrath prepared to destruction And that he might declare the riches of his glorie vpon the vessels of mercy which he hath prepared vnto glorie Pet. 2. 6. 8. Behold I put in Sion a chiefe corner stone elect and precious and he that beleueth therein shall not be ashamed A stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were eueÌ„ ordained Neither saluation nor damnation is the finall end of Gods counsaile but his owne glory Ro. 9. 17. For the scripture saith vnto Pharaoh For this same purpose haue I stirred thée vp that I might shewe my power in thée and that my name might be declared throughout all the earth Pro. 16. 4. The Lord hath made all things for his owne sake yea euen the wicked for the day of euill For ere the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was said vnto Rebecca their mother The elder shall serue the younger As it is written I haue loued Iacob and haue hated Esau Well in this cause may men pleade against God but it shall not preuaile Ro. 9. 19. 20. Thou wilt say then vnto me Why doth he yet complaine For who hath resisted his will But O maÌ„ who art thou which pleadest against God shal the thing formed say to him that formed it Why hast thou made me thus But rather we ought to reuerence that which is past our reach and turne our minds wholly to praise god in his workes especially for his mercy toward vs. Ro. 11. 33. O the déepenesse of the riches both of the wisdome and knowledge of God! howe vn searchable are his iudgements and his waies past finding out Ps 107. 8. O that men would therefore confesse before the Lord his louing kindnes and praise him for his wonderfull workes that he doeth for the children of men The fourth Chapter By what order God proceedeth to declare and
vnto God through affliction and persecution Whereby the Apostle signifieth that there could be no worke more acceptable in the sight of God then that The captaine in war sheweth himselfe most venterously and if he die he is resolued What is his comfort and his ioy this that he cannot please his prince and countrey better The souldiers likewise through the captains valiant exploits are incouraged hauing the selfesame comfort and ioy with their captaine And a valiant souldier aimes at nothing more then at honour and renowme How should the extremitie of sorrow or the dint and horror of death pull vs backe séeing the recompence is so glorious honour renowme and ioy But many are loth to venture fearing their own frailty weaknesse Good it is to be aduised and to cast al circumstances to pray to God for strength and when thou art resolued doubt not that God will laie more vpon thée then thou art able to beare neither will God suffer vs to be afflicted aboue our power but in the bitter hest of persecution and in the smarting sorrow of death approching he wil giue a comfortable issue and fill thy heart with swéet ioyes Comfort in warre makes death séeme nothing so sorrowfull and séeing in affliction and persecution many haue suffered before thée and thou art not like to bee the last bee not faint-harted yea althogh thou mightst escape knowing that thou shalt receiue a better resurrection Moreouer it is not the least comfort that the faithfull and the godly yea and Christ himself doth help vs with their praiers wherby the extremitie of paine is mitigated vnto vs or sufficient strength courage granted vs to endure euen to the end and in the end For this cause saith the Apostle to the Colloss cap. 1. We cease not to pray for you that ye might be strengthened with all might through his glorious power and addeth this comfortable clause Giuing thankes vnto the father which hath made vs meet to be partakers of the inheritance of the saints in light And if as yet thou desirest greater comfortâ— more abundant ioy if thou mightest haue thy choice thou canst not make a better choice then the quietnesse of conscience and ioy of the holy Ghost Can a mother forget her children if she could or would yet the Lord wil not forget vs being vnto him as the signet vpon his right hand and therfore in coÌ„tinual remembrance and as the apple of his eie and therfore most tender So that the prophet Dauid had great cause to say to the great comfort and ioy of the godly Right deare in the sight of the Lord is the death of his Saints Psal 116. 15. Knowing therfore that the cause is Gods cause and his glorie and that it is his wil we should suffer in fulfilling his wil let vs commit our soules vnto him in weldooing as vnto a faithfull creator Let me adde a constant Martir his exhortation in verse who neither feared nor doubted but most willingly and ioyfully was to giue vp his life for the profession of the truth and maintenance of the Gospell Cotent thy selfe with patience with Christ to beare the crosse of paine Who can and will thee recompence A thousand fold with ioyes againe Let nothing cause thy heart to quaile Launch out thy boate haul vp thy saile Put from the shore And at the length thou shalt attaine Vnto the port that shall remaine For euermore Thus if it please God that they shall be put to the shedding of their blood and the losse of their liues for the testimony of a good conscience for the profession of his truth and maintenance of his Gospell ye sée that it is a matter that brings heapes of ioyes so that although there be great sorrowes yet this persecution and triall of their faith makes them in a maner not to appeare Else how could it haue bin true which the Apostle reporteth of the churches of Macedonia 2. Cor. 8. 2. that in the great trial of affliction their ioy abounded As though in their extremitie they had felt no sorrow nor perceiued any discomfort In token whereof the Apostle willeth the Philippians to be so bold that in nothing they shuld fear their aduersaries which is saith he to them a tokeÌ„ of perditioÌ„ but to you a tokeÌ„ of saluatioÌ„ and the of god And that which furthereth â—ur saluation with what ioy is it vndertaken and performed Neuerthelesse God séeing our heartes and knowing our readinesse doth not alwaies put vs to the triall and yet accepteth our readinesse as though we had béen tried doth send vs comfort ioy and that after such a sort as we least looked for That we might praise him in his iudgementes and woonder at his mercies and giue him thankes for his goodnesse that worketh so great deliuerances for his people And to increase our ioy the more God worketh our deliuerance Ioy by deliuerance Their enemies being destroied by the destruction of our enemies The Israelites being deliuered saw the Egyptians their enemies drowned in the red Sea and their dead careases lying on the Sea shore Then sung Moses and the children of Israel When the Iewes were deliuered from the cruel massacre Eze. 38. 16. 21. 22. 23. and bloudie slaughter which was deuised and pretended and purposed against them and almost put in mischieuous execution through the meanes of that proud and wicked Haman Haman himselfe was destroied and hanged and fell into the pit that he had made for others Then had the Iewes rest and ioy and they remembred it for euer This also is plainly set downe in the storie of godly Tobit chap. 1. If king Senacharib had slaine any when he fled from Iudea I buried them priuily but the bodies were not found when they were sought for of the king Therefore when a certain Niniuite had accused me to the king because I did burie them I hid my self and because I knew that I was sought to be sâ—aine I withdrew my selfe for feare Then all my goodes were spoiled neither was there any thing left me besides my wife Anna and my sonne Tobias Neuertheles within fiue and fiftie dayes two of his sennes killed him and another of his sonnes reigning in his stéed appointed Achiacharus my brothers sonne to be the ouerseer of his accountes who made request for me and I came againe to Niniuie When Herod was dead who sought Christ his death then he being a babe and infant was brought againe into the land of Israeâ— Presently after the death of King Herode mentioned Actes 12. the bloody tyrant being punished by Gods iudgement and that after a strange sort then the word of God grewe and multiplied and flourished and God gaue his seruants libertie If we aske an example in our owne realme Quéene Mary and mischieuous Gardiner bishop of Winchester being taken away and strooken by the hand of God our gracions Soueraign whom God long preserue to his glory and our comfort came then to her