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
him not to hurt me If he thus said The spotted shal be thy wages then all the shéep bare spotted if he said thus the party coloured shal be thy reward then bare al the shéep party coloured Thus hath God taken away all your fathers substance and giuen it vnto me And the angell of god said vnto me in a dreame Iacob lift vp now thy eies and sée all the héegoats leaping vpon the shée-goats the are party-coloured For I haue séen all the Laban hath done vnto thée And now arise get thée hence out of this country and returne into the land where thou waste borne Then his wiues aunswered and said vnto him Haue wée any more portion and inheritaunce in our fathers house Therefore all the riches which god hath taken from our father is ours and our childrens now then whatsoeuer God hath said vnto thée doe it Then Iacob rose vp and set his sonnes and his wiues vpon camels and he carried away all his flocks and all his substance which he had gotten and so fled Which thing when Laban heard he made haste and ouertooke them and spoke angerly vnto Iacob And againe he said I am able to doe you euill But the God of your father spake vnto me yesternight saying Take héede that thou speake not to Iacob ought saue good Iacob said vnto Laban Except the God of my father the God of Abraham and the fear of Isaac had béene with me surely thou hadst sent me away nowe emptie But God beheld my tribulation and the labour of mine hands and rebuked thée yesternight Then Laban said Now therefore come and let vs make a couenant Gene. 27. 41. Therefore Esau hated Iacob because of the blessing wherewith his father blessed him And Fsau thought in his mind the daies of mourning for my father will come shortly then I will slay my brother Iacob Gene. 32. Now Iacob went forth on his iourny and he was to méete with Esau And Iacob fearing his brother praied vnto God and said I am not worthy O Lord of the least of thy mercies which thou hast shewed vnto thy seruaunt I pray thée deltuer me from the hand of my brother from the hand of Esau For I feare him least hee will come and smite me and the mother vpon the children Gene. 33. And as Iacob lift vp his eyes and looked behold Esau came and with him foure hundred men So Iacob went and bowed himselfe to the ground seuen times vntill he came neare to his brother Then Esau ranne to méete him and imbraced him and fell on his necke and kissed him and they wept And Esau said What meanest thou by all this droue which I met Who answered I haue sent it that I might finde fauour in the sight of my Lord. God chaunged Esaus murthering minde and malicious heart and turned it to loue his brother Iacob and to imbrace him louingly and friendly Concerning the hardning of hearts howe it pertaineth to God Rom. 9. 18. He hath mercy on whom he will and whom he will he hardneth Deut. 2. 30. Sihon the king of Heshbon would not let vs passe by him For the Lorde thy God had hardened his spirit and made his heart obstinate because he would deliuer him into thine hand as appeareth this day Iosh 11. 20. It came of the Lord to harden their harts that they should come against Israel in battell to the intent that they should destroy them vtterly and shewe them no mercy but that they should bring them to naught as the Lord had commanded Moses 1. Sa. 2. 25. Ely warned his sonnes saying If one man sin against an other the Iudge shall iudge it but if a man sin against the Lord who will pleade for him Notwithstanding they obeyed not the voice of their father because the Lord would â—ley them Iohn 12. 40. He hath blinded their eyes and hardened their hearts that they should not sée with their eyes nor vnderstand with their hearts and should be conuerted and I should heale them To you saith Christ to his Disciples all thinges are opened that pertaine to the kingdome of heauen but to them which are without all thinges are spoken in parables God hath made mankinde of two sorts the one contrarieto the other the one to declare his mercy the other to declare his wrath and iudgement in both to set foorth his glory Rom. 9. 22. 23. The which thing the Apostle for our better vnderstanding doth teach vs by similitudes and comparisons Hath not the potter power of the clay to make of the same lumpe one vessell to honor and an other to dishonor What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vppon the vessels of mercy which he hath prepared vnto glory 2. Tim. 2. 19. 20. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquitie Notwithstanding in a great house are not only vessels of gold of siluer but also of wood and of earth and some for honor and some for dishonor And that we may know and apply it to our selues whether wee pertaine to God or no he setteth downe the tokens and markes Verse 21. 22. If any man therefore purge himselfe he shall be a vessell to honour sanctified and méete for the Lord and prepared vnto euery good worke Fly also from the lustes of youth and follow after righteousnesse faith loue and peace with them that call on the Lord with a pure heart Rom. 8. 29. 30. Those which he knew before he also predestinate to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he predestinate them also he called and whome he called them also he iustified and whom he iustified them also he glorified Concerning the other sort whom he made to declare his wrath and iudgement thus we reade Exod. 4. 21. And the Lord said to Moses when thou art entred and come into Egipt againe sée that thou doe all the wonders before Pharaoh which I haue put in thy hand but I will harden his hart he shall not let the people goe Cap. 10. 1. Againe the Lord said vnto Moses Goe to Pharaoh for I haue hardned his hart the hart of his seruants that I might worke these my miracles in the midst of his realme Caep 9. 16. Of Pharaoh God said And indéed for this cause haue I annointed thée to shewe my power in thée and to declare my name throughout all the world cap. 14. 4. I will harden Pharaohs hart that he shall followe after you so I will get me honour vpon Pharaoh and vpon all his host the Egiptians also shall knowe that I am the Lord. Pro. 16. 4. The Lord hath made all things for his owne
looking for of iudgement Vppon this gift of faith and perseuerance the godly doubt not to call vpon God in all afflictions Rom. 8 38. 39. For I am perswaded that neither death nor life nor Angels nor any creature shall be able to seperate mée from the loue of God which is in Christ Iesus our Lord. 2. Cor. 1. 21. 22. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts Iom 1. 6. 7. 8. 9. He that wauereth is like a waue of the sea tost of the winde and carried away Neither let that man thinke that he shall receiue any thing of the Lord. A wauering minded man is vnstable in all his waies Hebr. 4. 16. Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and find grace to help in time of néed Hehr. 10. 21. 22. Séeing we haue a high Priest which is ouer the house of God let vs drawe neare with a true heart in assurance of faith sprinckeled in our hearts from an euill conscience and washed in our bedies with pure water 1. Iohn 4. 17. Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement by reason of this perseuerance wherewith he hath inabled vs. Yet the godly may swarue and fall as did Moses Aaron Dauid Peter but at length by Gods grace they returne againe 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not finally For his séed remaineth in him neither can he sin because he is borne of God Through the power of his word and the operation of his holy spirit 2. Pet. 1. 10. Wherfore brethren giue diligence to make your calling and election sure For if ye do these things ye shall neuer fall No man is made righreous but hee that is made holie and framed to good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus to good workes which God hath ordained that we should walke in them Ephe. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy without blame before him in loue The way whereby God by his mercy doth prepare his elect to his kingdome is by the mediation of our sauiour Christ while they stedfastly beleeue not onely that he is their perfect sacrifice but their aduocate and intercessor to God for them Heb. 9. 13. 14. 15. 16. For if the blood of Bulls Goates and the ashes of an heifer sprinckling them that are vncleane sanctifieth as touching the purifieng of the flesh How much more shall the blood of Christ which through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God And for this cause is he the mediatour of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of eternall inheritance 1. Tim. 2. 5. For there is one God and one Mediator betwéene God and man which is the man Christ Iesus As concerning infants which die assoone as they are borne who are elected and chosen vnto life by Gods secret purpose the way is more speedie For they are presently in the hands of God Because he accepteth the children of the faithfull Gene. 17. 7. Moreouer I will establish my couenant betwene me and thée and thy seede after thée in their generations for an euerlasting couenant to be god vnto thée and to thy seede after thée Exo. 20. 6. Shewing mercy vnto thousands to them that loue me and kéepe my commandements 1. Cor. 7. 14. For the vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy Chap. 5. After what sort almightie God doth execute and effectually declare his counsaile touching Reprobation BY these things whereof we haue spoken it may easily The old Adam is the foundation of the reprobation which mans iudgement can attaine vnto appeare howe God maketh them to goe to their owne place whom he created to that end that he might be glorified in their iust condemnation For as Christ the second heauenly Adam is the foundation very substance and effect of the elects saluation so also the first earthly Adam because he fell is the first author of the hate and so consequently of the damnation of the reproued For whē god moued with these causes which he onely knoweth had determined to create thē to this end to shewe foorth in them his iust wrath power he did likewise orderly dispose the causes and meanes whereby it might come to passe that the whole cause of their damnation might be of themselues as hath bin declared before in the third chapter Whē man then The iudgement of God towards infants that are reprobate was fallen willingly into that misrable estate whereof we haue spoken in the chapter before God who hateth iustly the Reprobate because they are corrupt in part of thē he doth execute his iust wrath assoone as they are borne and towards the rest that be of age whō he reserueth to a more sharpe iudgement he obserueth two waies cleane contrary one to the other For as concerning some he sheweth How Reprobaton is first manifested No calling to the Cospell them not so much fauour as once to heare of Iesus Christ in whome onely is saluation but suffereth them to walke in their owne waies and runne headlong to their perdition And as for the testimonies that God hath left to thē of his diuinitie serue them to no other vse but to make thē without all excuse yet through their owne default séeing their ignoraunce and lacke of capacitie is the iust punishment of the corruption wherein they are borne And surely as touching that they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so continued yet were it not in any wise sufficient for their saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ The which misterie flesh and bloud doth not reueale but the sonne himselfe to them whome his father hath giuen him As An vnprofitable calling or of none effect concerning others their fall is more terrible For he causeth them to heare by preaching the outward worde of the gospell but because they are not of the number of the elect being called they are not And forasmuch as they are not able to receiue the spirit of truth therefore they cannot beléeue because it is not giuen vnto them Wherefore when they are called to the feast thy refuse to come so that the worde of life is folly vnto them and an offence finally the sauour of death to their destruction There
sée that nothing is so rife there as corruption sinne and vanitie desiring to be deliuered from this bodie of sinne and from this vale of misery Let him that hath bought a yoke of oxen reioyce to proue them let him that hath purchased a farme make hast to furnish it and to possesse it let him that hath newly married a wife weary himselfe in his blinde pleasure let him that hath store of corne take care to build new barnes let him that hath wealth and riches and great store rest himselfe thereupon But let as many as are well minded with the Prophet Dauid say The greater sort craue worldly goods and riches do imbrace But Lord grant vs thy countenance thy fauour and thy grace For thou thereby shalt make my heart more ioyfull and more glad Then they that of their corne and wine full great increase haue had The Apostles wishing ioy to them that they wrote vnto mention not any worldly matters but the things that they wish vnto them are Grace mercy and peace from God the Father and from our Lord Iesus Christ They pray that God would open the eies of their minde and increase his knowledge in them How without our desert he hath chosen vs vnto life before the foundations of the world how through his mercie and precious death of his deare sonne we are redéemed and saued How of the enemies of God we are made his deare children by adoption howe by his grace and holy spirit we are not only called but also directed into newnesse holinesse of life how by his prouidence he suffereth vs not to want as also by the same how he turneth away all hurtfull things from vs and lastly how he nourisheth and cherisheth within vs the stedfast hope of the life to come That we may reioyce with the Apostle Eph. 1. 2. Blessed be God euen the father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ Wherein although our chiefest ioy ought to be placed in heauenly things yet are we to be aduised that we do not make too base account and too vile a reckoning of those comforts and blessings which God hath graunted to vs in this world As to enioy publike peace and quietnesse to haue obedient wiues and tractable children trustie seruants and faithfull friends and such like tokens of Gods fauoure toward vs. And therefore hath God granted vs wisedom to estéeme of euery thing in his due place For if concerning those creatures of God which we think to be altogither vnprofitable the wise man willeth vs not curiously and disdainfully to aske What is this wherefore is that For God hath made all things for their owne vse howe much more concerning the blessings of this life ought we reuerently to be affected and also thankfully to accept of them But al the ioy of the godly concerning these worldly matters and blessings of this life is in the sober moderat vse of them wheras the wicked do abuse them to riot and excesse Wresting them from those ends for the which God hath appointed them which are his glorie our comfort and the mutuall benefit one of an other Wherin the Apostle 1. Cor. 7. 29. doth wisely counsel vs. This say I brethren because the time is short heereafter that both they which haue wiues bee as though they had none and they that reioyce as they that reioyced not and they that buy as though they possessed not and they that vse this world as though they vsed it not For the fashion of this world goeth away and here we haue no certaine dwelling place Whereas the ioy of the wicked in these worldly blessings which are no blessings to them but matters of further condemnation for their abusing of them is out of measure and altogither sinful Such as was in the daies of Noah they ate they dranke they married and gaue in marriage and such as was in the daies of Lot they bought they sold they planted they built their hearts being oppressed with surfetting and drunkennesse and they altogither ouercome and drowned in the cares of this life euen then when the latter day and the day of their destruction did suddeinly come vpon them To these may be added another ioy as comfortable to the Reioyce in infirmities soule conscience of a godly man as any of the rest And the is when they reioyce of their infirmities Not y◠any should reioyce in their sins but y◠by the grace of God by the power of his holy spirit we haue the mastry ouer those sins wherof we haue manifest proofe in our selues y◠they would haue the mastry ouer vs wherby we should become y◠bondslaues of y◠diuel and wherby we shuld throw our selues headlong into hell Wicked inclinations grow with vs euen from the cradle which as time age and yéeres procéed come on take strength begin to master vs and rule vs. Our field is all growne ouer with thistles and thornes and our life is nothing else but a platforme of vices And as the foure complexions in man are mingled in the constitution of the nature of man yet one quallitie is predominant ruleth the rest for either we are sanguine and pleasant or cholericke and angry or melancholicke and sad or phlegmaticke and heauie so is the soule of man infected with the pollution of sinne and with the mingle mangle of naughtie corruptions that he can discern no remnant of that perfection wherin it was first created that you may well say the soule of man is nowe become a mixture of sinnes yet one sinne among the rest challengeth the chéefest roome and beareth the greatest sway One is giuen to pride and euerie one noteth him by that vice another to drunkennesse and hée is knowne to be a tosseposse another to theft and robbery and he is pointed at and priuily marked for that another to fighting and he is called a slasher and a swingbuckler another to whoredome and the beast is spued at and his company loathed for suspition of a French disease and so in all vices if a man list to runne through them Wherin the wicked folow the course of their wicked nature and y◠with a great delight felicitie as though it were the only ioy to be desired and y◠with such gréedines as though they could neuer be satisfied and withal such blindnes headlong affection that may wel be pitied but it is a doubt it will neuer be amended y◠in mercy they might be saued That the Apostle might wel say of them 2. Tim. 2. 26. that they are in the snare of the diuel are taken of him at his wil. Yea they reioyce in his seruice and wil by no means be deliuered although they be neuer so much perswaded therunto no not after seuen seuen yéeres but offer their eares to be bored through in token of perpetual seruice and sell themselues to worke wickednesse as
good the bad the wicked and the godly for whose sake were created his beneficiall and helpefull creatures and his plaguing and reuenging creatures Which god in his wisedome hath thus disposed to frame vs to thankfulnesse to a reuerence and feare of his maiestie that we should not offend him or prouoke his anger against vs. And although the foolish mind of man may thinke some creatures of god to haue no goodnesse in their creation because they that deserue the contrary finde it not yet in their nature they are good because they are the worke of God and this is their goodnesse that they execute Gods punishments A notable example whereof we sée in the Prophecie of Daniel concerning his malicious enemies and wicked accusers who when they were cast vnto the lions were torne in pieces before they came to the ground which if they had done vpon a rauening kinde of nature it would haue bene séene vpon Daniel himselfe who was cast amongst the lions before they were and yet was not touched To giue a manifest proofe vnto vs that God hath made them to execute his wrath and hath ordeined them to a good ende though in their tune they bee terrible and most hurtfull Which as yet more manifestly it appeareth in the examples of the Prophets that disobeyed Gods commandement and was therefore slaine by a lion whereof we reade 1. King 13. The old Prophet which had caused the yoong Prophet to transgresse Gods commandement as they were sitting at the table the word of the Lord came vnto him and he cried vnto the yoong Prophet saying Thus saith the Lord because thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord the God commanded thee but camest backe againe and hast eaten bread and drunke water in the place whereof hee did say vnto thee Thou shalt eate no bread nor drinke any water therefore thy carkasse shal not come into the sepulchre of thy fathers So when the Prophet was departed and gone a lion met him by the way and slew him and his bodie was cast in the way and the asse stood therby the lion stood by the corps also The asse which is wont to be the praie of the lion was vnhurt the hungry lion stood by as though â—e had no lust to eate because God had shut his mouth to shewe his iudgement and therefore the lion stood still till other came to behold the same and as it were to beare witnesse In the lion we may behold gods wisedome in all other cruell and terrible beasts who neuer rage till men be come to an outlawe I meane when they forget God and themselues then doth God vse the fiercenesse of his reuenging creatures because hee would haue good order kept and that men should liue in awe and as we say vnder a lawe euen Gods lawe which is most righteous and holy This is not ordinary for God hath put the sword into the Magistrates hand to punish offendors and to cut them off but sometimes he punisheth extraordinarily As we reade Eccle. 39. 28. 32. There be spirits that are created for vengeance which in their rigour lay on sure strokes In the time of destruction they shewe forth their power and accomplish the wrath of him that made them Fire and haile and famine and death all these are created for vengeance The téeth of wilde beastes and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked They shall be glad to doo his commaundements and when néed is they shall be readie vppon earth and when their houre is come they shall not ouerpasse the commaundement The night and darknesse is created of God to a good end that all his creatures may take rest therein yet was it a gréeuous punishment vnto the Egiptians and a forerunrer of hellish darknesse Frogges and lice and grashoppers and such creatures lightly do no great hurt but when God would punish the Egiptians his enemies by them they came among them in aboundance and in swarmes and molested them gréeuously in so much that the land did stinke with their huge heaps No creature we think so vgly to looke to as a toad yet it is a good creature of God and in his time deserueth praise The phisitian knoweth it which creature though some do vse to mischief yet he to medicine for he draweth the vertue dried poâ—â—er therof into his purging helpes yet so that he allaieth it with greater preseruatiues Againe God doth make this creature commendable vnto vs if it were for nothing else but for the precious stone which is found in him and therfore is set in gold and some do weare it in their rings being there delectable to their sight which otherwise they take to bee so loathsome Concerning all hurtfull creatures which in their creation are good if we find our selues agréeued let vs consider and waigh the matter with greater deliberation and we shall then finde that no creature had bene hurtfull if man had not bene sinfull So that now the fault of man is to be blamed and lamented not Gods creation which is highly to be honored cannot sufficiently be praised The most hurtfull creature that euer was or is or shal be I meane the diuel let vs consider Gods worke in him For he was made angel of heauen which for his pride was cast downe into hell and forced to dwell in bottomlesse darkenesse and plagued with euerlasting torments In respect of which his excellent creation the history of Iob numbreth him among the children of God that is his Angels As in the chapter 1. v. 6. Now on a day when the children of God came and stood before the Lord Sathan came also among them Also the Prophet Michaah 1. Kin. 22. 19. speaking of the deceiuing of King Achab by a false spirite generally amongst Gods angels maketh mention of him The diuel was good at the first how hurtfull so euer he is now Which is a good instruction to vs that stand or rather that thinke we stand lest we fall away from God as he did and so be partakers of his wofull miseries Lastly let vs beholde our selues next to the angels none more excellently created then we but as the diuel fell away from God and all goodnesse so by our disobedience in our first parents did we deserue the like punishment and in like sort to bee cast away vnlesse God in great mercy had taken compassion on vs and deliuered vs from the gates of hell For whose goodnesse we haue the greater cause to be thankfull that he gaue his onely sonne to death for the redemption of mankind passing by and leauing these rebellious Angelles in their cursed estate And to sée no creatures haue defaced gods worke so much as they that were his moste excellent creatures and of whome it might haue bene very well saide They are verie good So that almightie God was highly displeased and sorrie that
rose vp warre against me yet will I put my trust in him Although I walke in the shaddowe of death and looke euerie houre to loose my life yet I am resolued in comfort trust committing my life and all my affaires into thy hand Walk vprightly and set God alwaies before thy eyes and there shall no euill happen vnto thée neither shall any plague come nigh thy dwelling Psalme 91. Thou shalt not be affraide for any terror by night nor for the arrow that flieth by day nor for the pestilence that walketh in the darknesse nor for the sicknesse that destroteth in the noone day A thousand shall fall beside thée and tenne thousande at thy right hand but it shal not come nigh thée because thou hast made the Lord thy shield and thy buckler thou shalt be as deare vnto him as the apple of his eye and he shall carry thee as the Eagle doth carry her yoong ones vpon her wings and be as carefull for thee as the henne is ouer her chickens Away then with fortune and destiny which is the feare of heathen people and leaue them to bee punished and plagued by such péeuish gods and let vs which know the trus God being taught by his word and who haue learned otherwise referre all to Gods prouidence What if there be diuerse hainous matters practised in the world What if the mightie oppresse the poore and the wicked the godly Yet we knowe that there is a God in heauen that seeth all and iudgeth all and in due time will call all men to their accounts and although God do suffer them vnpunished in this world yet they shall surely paie for it in an other In the meane time let vs reuerently thinke of gods workes who ruleth all well though we knowe not how and it be altogither hid from vs. And who is it that dare aske account at Gods handes whose power is neuer idle but what euer fall out he ordereth it as séemeth good vnto him and without his decrée shall nothing come to passe Great is our discomfort and we are intangled in much misery for want of the knowledge of Gods prouidence the full trust whereof when it hath taken déepe roote in our hearts come good successe or ill successe our hearts are well at rest And this maketh vs to be of a quiet contented and patient mind in all aduersitie trouble as also to be thankfull in prosperitie and in all the course of our liues there shall appeare a calme although the tempestes be vp And so much the more is our comfort because we are assured that God is our louing father farre passing the loue of any earthly father and therefore will follow vs with constant good will And because he is also God Almightie he holdeth all creatures in his power so that without his pleasure they are not able not only to doo any thing but not so much as to stirre For they that oppresse and do wrong are by the bridle of Gods prouidence brought into order to consider that they haue no other power to moue themselues or to do any thing but as they are directed of God Who appointeth euill men as roddes to what purpose so euer he thinketh good neither haue they any power of themselues to hurt but contrariwise we haue sufficient helpe in God against their and all other harmes whatsoeuer Why should such spéeches be vttered through a weake and faint minde as to say If God would open the windowes of heauen could it be so Or else to say the like speech This is impossible to be brought to passe For with God shall nothing be impossible The Lords hand is not shortned but stretched out to doo vs good yea doubtlesse he wil open the windowes of heauen to powre downe his blessings vpon vs if we doo not deserue the contrary To conclude crauing pardon that I haue bene so long let me say vnto you as the Apostle S. Paul said to the Corinthians O Corinthians our mouth is open vnto you our heart is made large Ye are not kept straight in vs but you are kept straight in your owne bowels Gods hand is open and his bountifulnesse is vnsearchable God is not straight to vs but we are straight vnto our selues God is of power to helpe and right readie he is because his mercy endureth for euer Let vs not be so backward as not to aske and pray for it and to vse all meanes that are lawfull For God worketh by meanes and sildome by miracles Let vs not be impatient and distrustfull neither in any case giue foorth vngodly and blasphemous spéeches auoyding all meanes to procure Gods anger and committing our selues wholly to his mercy and fatherly care in all our necessities And God open our eyes as he did open the eyes of Hagar Abrahams maid that so we may alwaies depend and waite vpon his enduring and bountifull prouidence To God the father God the sonne and God the holy Ghost c. Deo gratia solique gloria Of Creating man after his Image Genesis 1. 26. Furthermore God said Let vs make man in our Image ac-according to our likenesse and let them rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and moueth on the earth VVHen GOD had made the light the heauen the Sunne the Moone and the Starres the earth and the sea and had replenished the sea with fishes the aire with birds the earth with beastes and had prouided foode and maintenance fit and conuenient for the vse of man thē did he make and create man Of whome first I thinke good to intreate somewhat concerning the creation of the bodie and so to passe to the creation of the soule in respect whereof and of those heauenly quallities wherewith his soule was then endued he is said to be made in the image of God and according to his likenesse The Lorde God made the man of the dust of the grounde and breathed in his face breath of life and the man was a liuing souls The first man is of the earth saith the Apostle And all men are of the ground saith the wise man Which God so wrought in great wisedome knowing full well the softie minde of man and how farre hée would excéede in pride For as that proude King Nabuchodonosor by Gods appointment was thrust out of his Throne and turned among beastes that thereby hée might learne to humble himselfe so it pleased God to create man of so base a matter as dust that by the remembraunce thereof hée might frame himselfe to lowlinesse What more contemptible then the dust which the winde bloweth too and fro and which we tread vpon Go to the pismire and to the ant saith the wise man to the sluggard and as well he might haue warned the proud mind and hautie heart of man to looke vppon the pecocke which beeing lifted vp with the brauery of
sathan vnder their féete For this From whence is victory in this fight victory is in Christ and therefore S. Paul with a gladsome voice breaketh out I thanke God through Iesus Christ our Lord. Who indéed is sufficient wel able to endue vs with that strength that we may valiantly ouercome the assaults Armour of proofe and firy darts of satan For the weapons of our warfare are not carnall but mightie through God to cast downe holds principalities and powers euen the prince of darkenesse of this world and al spiritual wickednes which is in high places as it were on the higher ground and hath maruellous vantage ouer vs. Wherefore we ought to be more héedfull We ought to watch and be diligent and diligent alwaies and watchfull that the enemy take vs not at vnawares séeing not only our enemies without vs are very strong but also our owne flesh is ready to betraie vs and to take armour against vs. And who knoweth not how hard a thing it is to behaue himselfe wisely and warily in a ciuill warre Wherein although wee knowe not which part shall haue the vpper hand yet to fight with an expert and renowned Captaine it séemeth vnto vs that the victorie is written in our handes yea and our hearts are fully perswaded and reioyce in hope thereof In this fight we cannot want a wise and expert Captaine whiche hath borne the brunts of this warre and ouercome the daunger by a greater force from aboue then euer was séene to be in man Whose The best coūsel in this fight is continually to resist sinne and to meditate and practise mortification counsell is that by all meanes continually wee resist sinne giuing vs to knowe and vnderstande that hée that obeyeth sinne is the seruaunt of sinne vnto death But wée are neither seruants nor debters vnto the flesh to liue after the flesh for if wée liue after the fleshe wee shall die for euer but if wée mortifie and kill the déedes of the bodie by the spirite wee shall liue If wee desire to beare about vs the dying of our Lord Iesus Christ the life of Iesus shal be made manifest in our bodies euen in our mortal flesh We are baptised in Christ euen into his death that as he was raised vp from the dead to the glory of thy father so we should walke in newnesse of life that our olde man being crucified the bodie of sinne might be destroyed that henceforth we should not serue sin in that we are dead thereunto Therefore because our life is hid with Christ in God let vs set our affections on those things which are aboue and let vs mortifie our members which are on the earth fornication vncleannesse inordinat affections euill concupiscence couetousnesse which is idolatry As the victory ouer sin consisteth in the mortification of our sinfull flesh So the way to happinesse is viuification and holinesse of life togither with all those workes of the flesh which the Apostle nameth Galat. 5. 19. 22. or elsewhere yea and all those which are contrary to the wholsom doctrine of Christ knowing that the wrath of God commeth vppon the children of disobedience and that the end of sinne is death and that the frute of holinesse and the end therof is euerlasting life for the wages of sinne is death but the gift of God is euerlasting life through Iesus Christ our Lord. Thinke ye therefore that ye are dead to sinne but are aliue to God in Iesus Christ our Lorde whome God hath raised vp and sent to blesse vs in turning euery one of vs from our iniquities that we might walke in the spirit and in all godlinesse of life whereby we may auoyd the lusts of the flesh and walke worthie of that vocation whereunto we are called being followers of God as deare children approuing that which is pleasing vnto the Lord By all meanes auoiding the fellowship of the vnfruitfull workes of darknesse and that as children of light we may fulfill the workes and bring forth the frutes of light and of the spirit in all godlinesse righteousnesse and truth hauing peace in our conscience and ioy in the holy Ghost to godward through Christ giuing thankes alwaies with spirituall songs singing and making melodie to the Lord in our hearts Now seeing we By this sanctification we are inabled to performe our dutie to are in Christ let vs be as new creatures for olde things are passed away behold all things are become new For whereas before we were haters of God and maliciously set against him now through his mercy who hath written his lawes in our harts and giuen vs a hart of flesh through the grace which we haue in Christ we are readie and willing to loue God to feare him and to kéepe his commaundements God whereby he dwelleth in vs and we in him ready to acknowledge him to be the giuer of all good thinges readie to giue him thankes for all his benefites readie in all necessities and agréeuances to pray vnto him and to séeke helpe at his hands to put our trust only in him Yea the image of God in a measure is renued and restored in vs that we might walke in newnesse of life because he is holy And as our life and conuersation is renewed to the glory of God so is it also profitable to the furtherance of our neighbour whome in all charitable order we are as Our neighbour willing to helpe as our selues being mercifull humble long suffering forbearing one an other forgiuing one an other as Christ forgaue vs. Prouiding for the necessities of one an other as Christ is plenteous toward vs in all good things hartily louing one an other laying aside all filthinesse not only for the loue of God and hatred of sinne but also for feare of offence least our brethren by our example should be drawne to euill Dealing in all simplicitie in that the old man is put off with his workes putting away all hatefull and cursed speaking for that the gospell and doctrine of Christianitie is in all kindnesse and brotherly loue which is euen the full accomplishment of the law submitting our selues one to another in the feare of the Lord. Having the peace of God ruling in our hearts the word of Yea we are instructed how to behaue our selues in all wisedome God plenteously dwelling in vs in all wisedome procuring all things honestly in the sight of God men hauing peace as much as in vs lieth with all men vsing this worlde as though we vsed it not neither being too much axalted in prosperitie nor cast downe in aduersitie but as the children of God we commit our waies vnto him yéeld our selues to the direction of his holy spirit in all obedience depend vpon his prouidence trust in his promises waite patiently for the day of reuelation the comming of Christ endure and perseuere vnto the end Yea we are mortified in the body because of sinne hauing our
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
children of God that is euidently proued which wée tooke in hand to shewe that is forasmuch as we were predestinate by the eternall counsell and decrée of God the which he had determined in himselfe to be adopted in his sonne therefore we were giuen to him Whereof the conclusion The confidence to perseuere and to be saued is sure and certaine followeth that since by the most constant will of God which onely is grounded on it selfe and dependeth on none other thing we are predestinate and no man can take vs out of the hand of the sonne Also séeing that to continue and perseuere in the faith is necessary it followeth I say that the hope of our perseueraunce is certaine and so consequently our saluation so that to doubte any more of it is euill and wicked So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone doth open vs the way search out and vnderstand by the power of the holy Ghost Gods déepe secrets as the Apostle plainly teacheth to the end that when we know them albeit wée knowe them here in this world but after a sort so that wée must daily fight with the spiritual armour against distrust we may learne to behaue our selues not idely but rather to perseuere valiantly to serue and honour God to loue him to feare him to call vpon him that daily more and more as saith Saint Peter asmuch as in vs lieth we may make our vocation and election certaine Moreouer how shall he stand sure and constant against so many gréeuous temptations both within and without and against so many assaults of fortune as the world doth terme it that is not well resolued in this point which is most true That is that God according to his goodwill doeth all things whatsoeuer they be and what instruments and meanes soeuer he vseth in working of the same for the commodity of his elect Of the which number he is that findeth himselfe The election only dooth comfort vs in all afflictions in this daunger and trouble As touching the other point which concerneth Reprobation because no man can call to mind the determinate purpose of election but at the same inistant the contrary will come to remembraunce besides that in the holie scripture these two are oftentimes ioyned togither it must néedes be that such as estéeme this part curious or vnprofitable and therefore not to be talked off The doctrine of Reprobation cught not to be suppressed neither applied to any particular company but wisely handled doo great iniury to the spirit of God Therefore this part is to be waied and considered but with such modestie that the height of gods iudgements may at all times bridle our curious fancies in such sort that we doo not apply it particularly to any man nor to any certaine company For in this also it differeth from election because election as hath bene said is reuealed to vs by the spirit of God within our selues not in others whose hearts wee cannot know And Reprobatiou is euer hid from men except it be disclosed by God contrary to the common course of thinges For who can tell if god haue determined to shewe mercy at the last houre of death to him which hath spent all his life past lewdely and wickedly But this trust ought not to incourage any man to maintaine and continue in his sinne and vngodlinesse For I speake of those things which we ought to consider in others for the examples of such mercy of god are very rare neither any man that is wise will promise to himselfe through a vaine securitie and trust that thing which is not in his owne power It is therefore sufficient if we vnderstand generally that there be vessels prepared to perdition The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horrible vices we almost VVe must labour to winne all men dispaire And if we obserue this order we shall receiue greate fruite of this doctrine For First by the knowledge héereof we shall learne humbly The doctrine of Reprobation maketh men humble to submitte our selues to the maiestie of God so that the more we shall feare and reuerence him the more we ought to labour to confirme in our selues the testimonie of our election in Christ It maketh the grace of God to be better knowen of the Elect. Secondly when we shalldiligently consider the difference which through the mercy of God is betwixt men which are all a like subiect to the selfe same course and malediction it cannot be but we must acknowledge and imbrace more earnestly the singular goodnesse of GOD then if we did make this grace common to all men indifferenly or else referred the cause of the inequalitie of this grace to men It bringeth a Godly care Thirdly when we knowe that faith is an especiall gift of God shall we not receiue it more willingly when it is offered and be more carefull to haue the same to increase then if we should imagine as some do that it is in euerie mans power to turne and repent when he will because they say the Lord would that all men should be saued and will not the death of a sinner Fourthly when we sée the doctrine of the Gospell not only despised of all the world but also cruelly persecuted It doth confirme vs against all offēces and when we sée so great falshood rebellion among men what thing can better confirme and fortifie vs then to be assured that nothing chaunceth by fortune that God knoweth his and that they which commit these things except GOD turne their hearts are those which are destinate not by chaunce but by the sure and eternall counsell of God to be as it were a glasse wherein the anger and power of God doth appeare Truth it is these things can neuer be so commodiously and perfectly treated of that mans reason and witte cannot finde out some thing to reply alwaies to the contrary yea and so kindleth with desire of contradiction that it is readie to bring an action against god and to accuse and blame him as chiefe author of all things But let the diuel roare and discontent himselfe and the wicked kicke and winse yet their owne conscience shall reprooue and condemne them when as ours being confirmed in the truth by the grace and mercy of god shall deliuer and frée vs in the day of Christ To whom with the father and the holy ghost praise glory and honour be giuen for euer So be it Notes and proofes To ground our righteousnesse vpon workes destroieth the foundation of the Gospel but the sure foundation is to be grounded on faith if faith be builded vpon the eternall counsell of God Gal. 2. 21. I doo not abrogate the grace of
11. 12. According to the eternall purpose which he wrought in Christ Iesus our Lord. By whom we haue boldnesse and entraunce with confidence by faith in him 1. Thes 5. 24. Faithfull is he which calleth you which will also do it Hebr. 10. 23. Let vs kéepe the profession of our hope without wauering for he is faithfull that promised Rom. 8. 38. 39. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. And therefore I cannot nor I may not doubt of my saluation So farre then it is against reason to say that this doctrine maketh men negligent or dissolute that contrariwise this alone dooth open vs the way to search out and vnderstand by the power of the holy Ghost Gods deepe secrets 1. Cor. 2. 9. 10. 11. 12. 13. The things which eye hath not séene neither eare hath heard neither came into mans hart are which God hath prepared for them that loue him But God hath reuealed them vnto vs by his spirit For the spirit searcheth all things yea the déepe things of God For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God Now we haue receiued not the spirit of the world but the spirit which is of God that we might know the things that are giuen to vs of God It maketh vs painfull in good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he in him and thereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that we cannot do the same things that we would Knowing this infirmitie to be in vs it stirreth vs to good workes And chap. 6. 7. 8. 9. 10. 11. Be not deceined God is not mocked For whatsoeuer a man soweth that also shall he reape For he that soweth to the flesh shall of the flesh reape corruption And he that soweth to the spirit shal of the spirit reape life euerlasting Rom. 6. 1. What shall we say then Shall we continue stil in sin that grace may abound God forbid Hebr. 10. 24. And let vsconsider one an other to prouoke vnto loue and to good workes Iam. 3. 17. The wisedome that is from aboue is first pure then peâ—â—eable gentle easie to bee intreated full of mercy and good workes without iudging and without hipocrisie It maketh vs inuincible against all temptations and vexations For how shall he stand sure and constant against so many grieuous temptations both within and without against so many assaults of fortune as the world doth terme it that is not well resolued in this point of Gods predestination toward him and of his election in Christ Iob. 13. 15. Loe though hée slaie me yet will I trust in him Rom. 8. 28. Also we know that all things worke togither for the best vnto them that loue God euen to them that are called of his purpose Verse 31. What shall we then say to these things If God be on our side who can be against vs Verse 35. 37. Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or peril or sword In all which things we are more then conquerours through him that loued vs. Iohn 16. 33. Maruell not though the world hate you In the world ye shall haue affliction but in me ye shall haue peace Be of good comfort I haue chosen you out of the world and none shall take you out of my hands Rom. 15. 3. Through Christ we reioyce in tribulations that we may say with the Apostle We are persecuted but not forsaken cast downe but we perish not Ia. 1. 2. 3. 4. 5. My brethren count it exceeding ioy when ye fall into diuerse temptations knowing that the trying of your faith bringeth forth patience And let patience haue her perfect work that ye may be perfect and intire lacking nothing Of the which number of the elect he is that findeth himselfe in this daunger and trouble Rom. 8. 16. 17. 18. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him For I count that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs. Luke 23. 43. Iesus said to the théefe on the crosse Verily I say vnto thée To day shalt thou be with me in Paradice This part is to be considered and weighed and that with great modestie principally in these two considerations First that the height of Gods iudgements may at all times bridle our curious fancies Secondly that we doo not apply it to any man particularly or any certaine company For the first let it be sufficient that we vnderstand generally that there be vessels prepared by Gods iudgement and appointed to destruction The which séeing God doth not reueale vnto vs who they are we ought both in example of life and praier diligently to endeuour to winne and recouer to their saluation yea euen very such of whom by séeing their horible vices we almost dispaire Mat. 5. 16. Let your light so shine before men that they may sée your good workes and glorifie your father which is in heauen 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euil of you as of euill dooers may by your good workes which they shall sée glorifie God in the day of the visitation And chap. 3. 15. 16. Sanctifie the Lord God in your hearts and be readie alwaies to giue an answere to euery man that asketh you a reason of the hope that is in you And that with méekenesse and reuerence hauing a good conscience that when they speake euill of you as of euill dooers they may be ashamed which blame your good conuersation in Christ 1. Cor. 9. 19. 20. 21. 22. 23. 24. For though I be frée from all men yet haue I made my selfe seruant vnto all men that I might winne the moe And vnto the Iewes I become as a Iewe that I may winne the Iewes to them that are vnder the lawe as though I were vnder the lawe that I may win them that are vnder the lawe to them that are without the lawe as though I were without the lawe when I am not without the
so certaine that it is prepared for vs before the beginning of the world and before the foundations of the world were laid The elder brother to forgo his inheritaunce and to giue it to straungers wée should hardly beléeue it were it not that he had giuen so manifest a triall in that hée gaue his life for vs which is more then his inheritance Howe then shall hée not therewith giue vs all thinges also Hée that hath made vs Lordes ouer all his creatures here on earth should we doubt that he will not vouchsafe vs an heauenly dignitie The Angels are they not all ministring spirites sent foorth to minister for their sakes which shall be heires of saluation Hebr. 1. 14. Hée that hath appointed the Angels in this life to watch to our good to guide and to guard vs shall hée not also in the life to come make vs fellowes and companions with the Angels The Angels are seruaunts and we are brethren â—rethren nay crowned Kings because the kingdome of heauen shall bee our inheritaunce According as the Apostle Saint Peter 1. Epistle 2. 9. informeth vs Yee are saith he a chosen generation a royall priesthood an holie nation a peculiar people graced foorth with a singular excellencie and preheminence in that wee are said to bee the thrones of God and that wee shall fit vppon throanes What comfort then is it for vs all that of the sonnes of darknesse we are made the sonnes of light of the enemies of God reconciled friends of the seruants and children of the diuell of Gods wrath being altogither fearfull and doubtfull of the children of this world and of euerlasting perdition that wee are made the seruants of God fully partakers of his grace and certainly staied and confirmed therein citizens of heauen and heires of euerlasting consolation Which serueth mightily and standeth vs greatly in stéede to raise vp our weake mindes and faint heartes which are cast downe through the remembraunce of our gréeuous sinnes and which shall kéepe vs from falling into dispaire that when Sathan togither with our owne guiltie consciences shall perswade vs that wée are none of Gods children euen then that the spirite of God shall certifie our hearts that we be heires of the kingdome of God This that we are heires hath two profitable lessons to lift vp our mindes and also to humble vs lest we be too much exalted For this inheritance commeth not vnto vs by desert but through grace and mercy that we may rather giue God the praise and thankes then boast in our selues who haue nothing but that which is giuen granted nothing but that whereof we be vouchsafed To humble vs being put in minde of our dutie as the Apostle warneth vs. 1. Peter 1. 17. And if wee call him father which without respect of persons iudgeth according to euerie mans worke let vs passe the time of our dwelling heere in feare And séeing God hath made vs his sonnes by adoption so much the more are we bound to feare and obedience because he hath adopted vs of his only fauour when he might worthily haue cast vs off and put vs by for our vnthankfulnesse Vnto these two profitable lessons we may adde two singular comfortes the one concerning our afflictions and troubles and distresses in this transitorie life the other concerning our blottes and blemishes our sinnes and offences And therefore verie fitly and very well saith a godly writer in this respect All thinges yea gréeuous afflictions and sin it selfe turne to their good and bettering who are chosen to be heires Afflictions sinne death are very profitable vnto them howe hurtfull soeuer they be in their owne nature Death which séemeth to be the worst of all yea most terrible is not an entrance into hell as it is to the worst sort and to the vngodly but to them it is a narrow gate to let them in into euerlasting life and therfore most ioyfully and most chéerefully they vndertooke it being glad that the time of their dissolution doth approach and that their miseries shall haue an end and that the course of sinne shal be cut off As for afflictions vnlesse they did tend to the good of the godly and the adopted children of God God would not lay them vpon them and put them to such hazardes and distresses Yea the godly are so affected that with Iob they can say If God doe kill me yet will I put my trust in him And because his loue is shead abroad in our hearts therefore shall no discomfort vtterly dismay vs. Wherein also this comforteth our heartes that God wil lay no more vpon vs then that he will make vs able to beare and further that he will giue a ioyfull issue to all our troubles and vexations and temptations For in that he suffered and was tempted he is able to succour and to helpe them that suffer affliction and are tempted So that we may looke for comfort at Gods hand euen such as shal be grounded vpon the certaine and infallible promises of God and such as shal be answerable to the measure of our afflictions troubles vexations and temptations If we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him For I count saith the Apostle that the afflictions of this present time and of this present transitorie life are not worthy yâ— glorie which shal be reuealed and shewed vnto vs whereof in due time we shal be partakers Now as for our sinnes it is so farre off that they shall The remembrance of sins no hurt to the adopted to dismay them and to put them beside their hope bréed any trouble vnquietnesse or vexation of minde to remooue vs from the hope of our inheritance that the remembrance thereof shal be as a goade or a spurre to hasten vs on to persorme all good workes And as we haue giuen our members as weapons of vnrighteousnesse to sinne so shall we with all readinesse giue our selues vnto God as they that are aliue from the dead and as they who by the power of Christ their sauior haue fully triumphed ouer the world and the flesh and the deuill ouer sinne and death and hell For behold this thing that we haue béen great offenders what care it will worke in vs least we should fall into sin againe what holy anger and indignation against our selues for our sinnes past what a desire to please God what a zeale and forwardnesse in all goodnesse and greatly indeuouring also the contrary to those sinnes wherein we haue greatly offended If in drunkennesse auoiding all occasions and vsing all sobrietie if in filthinesse and vncleanesse in whoredome and wantonnesse hating the sin auoiding the meanes of our fall and framing our selues to all holinesse and christian conuersation and so likewise in all other sinnes After king Dauid had committed adulterie and murder how did he repent him how zealous
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