and this posie written In seruing other I waste my selfe Therfore Cirus king of Persia somtime saide If a man did know the infi 〈…〉 e cares that are vnder the imperiall cro 〈…〉 he thought he would not stoope to â—â—e it vp And Augustus wished rather to lead a priuate life then a kingly condition for as a maiestrate is called to a great office so to a great businesse as he is called from apriuate to a publique place so hee must as it were lay aside priuate and looke to publique affaires therefore the Senators of Rome where wont to finde it thus written in their seates in the Senate house Put off priuate affaires and put on publique when thou coÌ„mest hether but I would some did not rather vse their publike office to their priuate aduantage therefore the wife of Aristides wished that her husbands house were the common wealth or that the common wealth were his house because he cared onely for that but as it is odious to vsurpe authority that is to deale as an officer and haue no office so to haue an office and neglect the duties of it such a one is like Gâ—rge on horsebacke that hath a sword in his hand neuer strikes though a Dragon be before him As it is a great commendation to be a good common wealthes man so for a publique person to beare publique annoyance is a great infamy The end of maiestracie generall is that men may leade â— Godlye and peaceable life vnder them 1. Tim. 2. first a Godlye life then a peaceable life because the people are naturally inclined to false religion the maiestrate is to destroy idolatrye as Hezechias did to set vp Gods 1. Kin. 18 true worship as Iehosaphat did to coÌ„pell the people to the profession and practise of it 2. Cor. 20 is Esay did The prince or chiefe maiestrate must appoint synods for the suppressing of heresie and defending the trueth he must 1. King 2. put downe euill ministers and set vp good ministers the maiestrate must compell the ministers to doe their dutye if any bee negligent and compell the people to keepe the Saboth to heare Gods word to receiue the sacramentes and to practise all other outward partes of godlinesse also the maiestrate must take order that men may leade a peaceable life he must defend the subiectes from inuasion and forreigne enemies abroade and for that purpose must muster arme and send forth captaines and souldiers for warres somtime affectiue and sometime defensiue and also defend his subiects from domisticall iniuries at home and for this purpose he must make and cause to be executed good lawes of equity and iustice for the preseruation of their liues goodes and names of men in which two generall and chiefe respecteÌ„s of godlye and peaceable gouernement wee haue cause to praise God for our most noble and religious Queene and to 1. Tim. 2. pray as the Apostle willes vs for her long life and prosperity The end of maiestracie more perticulerly is to execute iudgement and iustice for the punishment of euill doers and for the praise of those that do well Rom. 13 therefore Dauid beeing a good maiestrate saith He would sing mercye and iudgement Psal 101. mercie that is countenance compassion and comfort to those that be good and iudgement that is discountenance discouragement and punishment to those that be naught therefore Paul saith Hee beares not the sword for naught Therefore if men did euill they should feare but if they did well then not feare the maiestrate must not be such a one as a good man needes feare him nor as an euil man should be without feare of him therefore it is saide here Thou shalt iudge thy people with righteous iudgement And let vs marke as the maiestrate is a publike person so that which he doth as a maiestrate must be by a forme of publike iudgement by examination of causes by conuiction of offenders before sentence or execution which was wanting in Saul who 1. Sam. 22 vpon secret information and priuate affection executed the Lordes Priestes without any publike examination or conuiction as the maiestrate must vse a due forme of iustice so when he hath hard examined the cause hee must iudge righteous iudgement for if he should then giue wrong senâ—ice he were better let it alone it were better wrong should be done without the maiestrate then by him it were better a matter should be seene in his owne colour of priuate iniurie then that there should bee put vpon it a falce colour of publike iustice and equity therfore as it is not enough for the minister to preach but hee must preach wholesome Doctrine so it is not enough for the maiestrate to iudge but he must iudge righteous iudgement as hee must draw the sword so he must turne the edge the right way Iehosaphat shewes a reason 2. Cor. 19 of this when hee sent iudges thorow the land to execute iudgement the iudgement saith he is not yours but Gods if they giue wrong iudgemeÌ„t they do as it were charge God with iniury two other reasoÌ„s may be added to that first though the maiestrate be superior to those that be iudges yet hee is inferior to God as Salomon saith in Ecclesiasties If thou seest oppression in the Cittie there is a higher then they and therefore a Maiestrate must say as the Centurion saide to our Sauiour Christ I am a man set vnder the authority of another Herode was aboue him and Caesar was aboue Herode and God is aboue all for though Maiestrates be called powers yet it is not in respect of any strength that is in themselues but in respect of the many assistants that they haue to take their part but yet they are weake in coÌ„parison of God indeed they be called Gods but it is in the respect of the authority Psalm 82 that they execute in Gods stead that they might so iudge as God would doe if hee did giue the sentence but they shall die like men Alexander thought himselfe to be the sonne of Iuâ—iter yet he was the sonne of Phillip of Macedon whose chamberlaine euery morning cryed vnto him Phillip Phillip remember thou art a mortall man and must die although he said to Diogenes he was a God of the earth yet as Diogenes answered him truely and wittily he was but a God of earth The maiestrate is highly to be esteemed of others because hee is the ordynance of God to doe iustice but hee must not esteeme himselfe so heigh to goe from iustice The thirde and last reason to mooue the maiestrate to execute right iudgement is that God sits in Psalm 82 their assembly and beholdes what is done and how euery thing is done for as hee is present euery where so especiallye in publique and iudiciall places as he beholdes all things so especially publique and iudiciall causes if they giue right iudgement hee will approoue it
there be diuers opinions in the world which is the true religion the Iewes thinke it is contained in their Talmud the Turkes thinke it is contained in their Alcaron the Papists thinke it is contained in their Masse-booke and we say it is contained in the Scripture yet all doe confesse and it is out of controuersie that religion is a great thing and although many doe not approoue of Christian religion yet it being granted that this is the true religion to looke for saluation in and by Iesus Christ who was God manifested in the flesh all will agree it is a great mistery he hath said in the former verse he write in his Epistle to Timothy that he might know how to behaue himselfe in the Church the piller and ground of truth now he saith immediately Great is the misterie of Godlinesse or Religion teaching vs that is the true and godly religion that is grounded in the trueth or word of God and that hath alwayes beene professed in the Church and that all the religions that are out of the Church and that doe dissent from the word are vntrue and vngodly Misterie He calles true religion a mistery because it is hidden from and refused of the most because it is perceiued and therefore imbraced but of a few and because it is preached but in part of any and well may the Apostle call true religion a Mistery for the Heathens dreame not of it the Iewes deny it Papistes peruert it yea many that are in the visible Church doe not perceiue it at least the trueth and godlinesse of it but doe take superficiall knowledge for sound knowledge a dead faith for a liuely faith and counterfeite godlinesse for true godlinesse and no maruell for religion is contrary to nature and reason the eye of religion Adam hath put out and all men are blinde vntill they be againe enlightned by grace therefore the Apostle saith The naturall man perceiues not the things of God neyther can he because 1. Cor. 2. they are spiritually discerned If religion could haue beene perceiued by naturall reason the wise Philosophers would haue found it out but in all their writings there is a perpetuall silence of it No man can by reason iudge certainely of many naturall things subiect to sence as the exceeding swiftnesse magnitude and altitude of the Sunne Moone and Starres of the causes and effects of the thunder lightnings earthquakes and how much lesse can men pearce into Gods secrets with their owne eyes There be many artes and trades in the world and euery of them is called a mistery because the perceiuerance and practise of them is beyond the reach of common men that haue not beene bound prentise to them how much more must the art of Christianity and religion needes be misticall All other religions are not misteries especially not great misteries but may be perceiued and conceiued by naturall reason but true religion cannot Yea the Apostle calles it a mistery not only in respect of those that be irreligious and haue no perceiuerance of it but as I said in respect of those that be religious who although they know it truly yet they know it not perfectly as Paul saith of himselfe and all other Christians We know in part if we know any thing but in part it is misteries 1. Cor. 5. Nay that which is more religion may be called a misterie in respect of the Angels for they knowe it not fully as Peter 1. Pet. 1. saith for hauing spoken of the Prophets foretelling of Christs suffrings and the glorie of Christians he saith the which things the Angels desire to beholde And that religion is a great mysterie we shall more plainely see by the opening of the Text and handling of the wordes as they follow in order But before we come to the particulers of it let vs marke generally that seeing religion is a great thing we must not account it little nor vnderprise it as many doe but iudge and esteeme highly of it and thinke all things in the world little in respect of it and other persons no body in comparison of those that haue it Furthermore let vs marke that seeing religion is a misterie we must neither be so arrogant as to thinke we can easily conceiue and vnderstand it nor so negligent as not to enquire and search after it but humbly and diligently by hearing of Sermons by reading the Scriptures by conferring with good men who are best acquainted with it and especially by prayer vnto God seeke and labour to be instructed in it Men are inquisitiue after court newes and strange newes that concernes great persons and great matters that euery one knowes not then let vs enquire for this heauenlye mysterie that concernes the highest And lastly seeing he calles religion the misterie of godlinesse let vs note it is a misterie both in the knowledge of it and in the practice of it Therefore as none can tell what true godlinesse meanes but those that be religious so none can tell what true religion meanes but those that be godly there is no religious man but hee that is godly and there is no godly man but he that is religious God manifested c. Now we come to the words of the Text wherein the Apostle sets downe the substance of religion which at the first view seemes a matter not hard to conceiue but by the examination of the circumstances of it we shall by the grace of God see how truely and fitly the Apostle hath called it a misterie And although there be some partes of religion that are not plainly expressed in this Text as that of election and the resurrection c. Yet both those and all the parts of religion are comprehended in these words for it is said God hath elected vs in Christ Iesus Ephe. 1. Ioh. 11. and also that we shall be raised vp againe by him Saint Iohn saith Euery spirite which 1. Ioh. 4. confesseth that Iesus Christ is come in the flesh is of God and euery spirit which deemeth that Iesus Christ is not come in the flesh is not of God as there is no heresie or false religion but doth impugne Christ either in whole or in part but doth deny him in his names in his natures or his offices so on the contrarie there is no part of true religion but hath reference vnto Christ therfore when he comes to set downe the misterie of religion he saith it is this God is manifested in the flesh So that religion followes from God to man and againe leades man to God the mistery of it is that God and man the creator and the creature is ioyned togeather which as one saith Is such a thing that to speake of no man is worthy and to vtter no man is able What then shall I doe saith he shall I be silent or shall I speake be silent I dare not least I should conceale so great a benefit speake I cannot least I should
though Verse 5. it be stone in the bottome yet it hath some earth in the top and the seede takes a little roote and springs vp sodainly but the earth is so shallow and the stones so many that it cannot take any deepe roote but when the heate comes it withers away To this ground our Sauiour Christ compares some men that are not so sencelesse as the former but goe a degree further they perceiue some beautie and excellencie in the Gospell feele some sweetnesse in it as the Apostle saith in the Hebrews They haue a Heb. 6. taste of the good worde of God Luke saith These men receiue the seede with ioye they Luk. 8. 13 will commend the Sermon and the Preacher and shewe a greene blade of profession and flourishing shewe of religion and though they haue some ioye in the worde yet it is not in the commandement to knowe and doe their dutie but onely in the promises of the Gospell that sets forth the grace of God and saluation in Christ as if it belonged to them and therefore it is said they beleeue for a time but their Luk. 8. 13 hearts be so hard that they cannot mourne for their sinnes and wants and though the worde be the meanes to soften mens harts yet it cannot mollifie them but they remaine stonie There is nothing so harde but by arte and workemanship may be sofned mettals are melted with the fire Yron is made plyable with the hammer a Dyamond is broken with the bloud of a Goate but some mens hearts are so hard that neither the hammer of the worde the fire of hell nor the bloud of Christ can soften them there is great complainte of the stone in the raines but fewe complaine of the stone in the hearte or of a stonie heart Christ saith these men haue no roote Verse 17 in themselues their religion stands in the Prince in the Minister in their bookes in their wiues in their friends they haue no true vnderstanding nor power of grace in themselues that which is in them it is in their tongues to speake a little their hearts are so harde within that the worde cannot take roote enough to endure the stormes and trials of heate and colde that it might bring forth fruite They continue but a time That is their ioy they tooke in the word continues not their fresh shew of religion continues not as it is necessarie to imbrace the truth so it is necessarie to continue in it if we change it cannot be for the better but for the worse Christ saith If yee continue in my worde yee are verily my disciples if yee continue not ye are Iohn 8. not my aisciples in deed but in shew Some continue too long in error and false religion as the Turkes Papists Anabaptists and others but that is not constancie but obstinacie constancie is in the trueth it is obstinacie that is in error Salomon hath said Buy the truth but sell it not therefore it is pittifull and fearefull that some should let it goe when they haue it Apostacie is the most dangerous and vnrecouerable sinne that may be so terribly described in the Hebrews that it is vnpossible such a man should bee renued by Heb. 6. repentance and Iohn saith The prayers of the Church cannot helpe him Peter saith It 1. Ioh. 5. had beene better for him neuer to haue knowne 2. Per. 2. the truth then after he hath knowne it to turne from it Therefore that hee might make this sinne of Apostacie odious to all men and Apostates odious to other men hee compares them to the Sowe that was washed and returnes to her wallowing in the mire and to the Dogge that returnes and resumes his vomit Those that haue beene Apostates as Iudas and Iulian are neuer named in the Church but with detestation such a one is vnfit for the company of men he must be giuen ouer to sathan Therefore Paul calles the Galathians foolish Galathians because they did not runne out their race These stonie men though they be fresh at the first comming of the Gospell they are no body at the last but are like to Plinies Lion that at the first litter had fiue at a clap after euery litter bated one till at last shee had none at all In worldlye matters mens after-wit is best and shall it in matters of religion be worst at last Therefore let vs heare that waightie exhortation of the Apostle Take heede Heb. 3. least at any time there bee in any of you an euill heart and vnfaithfull to depart from the liuing God And so much the rather let vs take heede of it because our Sauiour Christ saith here there bee some men that receiue the worde with ioye and yet continue but a time Luke saith Beleeue for Luk. 8. a time that is professe the faith for a time not that they had iustifying faith at all for that cannot be lost as Iohn saith Whosoeuer beleeue in Christ shall not perish but haue eternal Iohn 3. life And true faith saith the same Apostle in his first Epistle ouercomes the worlde 1. Ioh. 5. but the meaning is these men do professe the faith as Simon Magus did and seeme to themselues and others that they doe beleeue Acts. 8. but it is a fayned faith that is ouercome of the world not a iustifying faith for the gates of hell shall not preuaile against Mat. 16. that much lesse the gates of the prison It is not a true faith for that bings forth ripe fruite as Iames speakes but a counterfeit and dead faith without fruite therefore it is saide they beleeue and continue but a time that is a short time for true faith also ceases in the life to come therefore 2. Cor. 13 Peter saith The godly receiue the ende of their faith euen the saluation of their soules but 2. Pet. 1. these men beleeue but a shorte time they giue ouer in this life neuer come to that excellent end because they neuer had any true beginning When persecution ariseth because of the word Our Sauiour Christ shews the reason why these men continue but a time the chiefe reason is indeede because the word tooke no roote in them they had no sound faith they wanted grace but this is the sencible reason or occasion of their reuolting they are afraide of affliction and loue to sleepe in a whole skinne such were the Israelites that would goe into the wildernesse to worship God but when they were pinched a little they became murmurers such were the professors at Rome that Paul speakes of At my first 1. Cor. 10 answering saith he all men forsooke me such 2. Tim. 4. were many in King Edwards time which then had a blade of religion but when Queene Mary came it withered away and such are all those that be time-seruers of whom we may haue a great gesse now but no certaine triall till persecution