looke on pleasures backe loke not on plesure comming towards thee for she hath an whorishe painted smiling beautifull face to enamout thee but looke vpon pleasure going from thee and thou shalt se a most vgglie and filthie taile and end of had I wiste shame and wretchednesse O that doting age would consider this order not to looke backe lyke Lots wyfe to the follies of their youth and the world passed not neyghing lyke olde stallions and prouokyng other by delyghte in fylthie talke to sutche bestiall wickednesse as they haue liued in and can now do no more them seiues but be stales for the diuell to catche other not considering the wretched ende that them selues are euen ready to fall into Let vs therfore make our Omega our Alpha our end our beginning our last euen our firste As the Philosophers discribed wisdom by a serpente winding about in a rounde circle til she put her taile into her mouthe let vs be wise as serpentes dryuing all the actions of the circle of oure lyfe euen to the tayle and ende thereof If then in all worldly things this be the speciall difference of Folie and Wisedome to begin with the ende how mutche more with the last end the chiefe and euerlasting end to make our first beginning Memorare nouissima tua in aeternū nō peccab◅s These endes are here set out in these wordes Vt non pereat sed habeat vitam aeternam that it should not perishe but haue eternall lyfe By perishing he meaneth death the contrarie to life but not this transitorie death wherby the soule for a time is dissolued from the body for this is via vniuersae terrae out eternall death of body and soule in hell fire prepared for the diuels and the reprobate As appereth by the contrary end that here he maketh relation vnto that is eternal life By eternal life he meaneth not only the coniunction again of the substaunce of body soule to unmortalitie but also he comprehendeth al the vnspeakeable glory ioye and felicitie that is prepared for the electe of god And here first of al thou hast to set before thee that there are but two endes not three endes after this present lyfe as the Papists do beare vs in hande of Purgatorie but the Scripture here and in all other places maketh mention of two only Secondlye for these two endes beholde the order that our sauiour Christ obserueth firste he placeth perdition and then Eternall life Thou muste first behold the danger thou standest in of condemnation else wilt thou neuer perfectly seeke for saluation He that perceiueth not him selfe to stand in peril wil neuer search the means to be deliuered The firste thing therefore is to set before vs thys ende of perdition whiche as it is a moste dreadfull sight the horror of eternall death so must we consider howe it came Perditio tua ex te ◅ Israel c. Thy perdition O Israel came euen of thy selfe of thyne owne wickednesse Stipendia peccati mors the reward of sinis death And here we see that in his nature no sinne is venial as the Papists saie but leadeth euen to perdition how◅eit not so but that by the meanes in this sentence set foorth not only the same is made veniall but also cleane taken away and no hindrance to the other end euen of eternal life Here is the law here is the Gospell in these two wordes comprehended Here is both sinne and grace wrath and fauoure euen life and death set before vs here is a wretched ende of perdition to be considered on the one part an ende without ende of all vnspeakable paine torment Compare me now this endlesse ende of perdition to the vayne pleasures that ende so soone of this transitorie life and put them altogither What hast thou gotten if thou hadst gayned al the world sayth Christ lost thine owne soule all the pleasures of this worlde are nothyng comparable to the to◅mēts woes of hell On the other part behold the end of eternal life those glories and ioys that tong can not expresse nor pen can write nor hart cōceiue that are layd vp for the sons of God whiche if thou viewest-well will so enflame thee that the ioyes glories of this life shall seme but grefes vile vnto thee the agonies afflictiōs of this life shall seeme nothing worthy of the glorie that shal be reuealed to thee Thou wouldest euer feare to sinne to behold perdition thou wouldest neuer feare to dye to beholde Eternall lyfe Here is not Pythagoras Y to looke vpon but a far more excellent matter than euer Pythagoras was able to discerne Pythagoras described the lyfe of Man by this letter Y that as the Y endeth in two strakes so the lyfe of man hath two ways leading to two endes But the true ends of mans lyfe Pythagoras neuer knewe as his foolishe opinions of the passage of mans soule out of one thing into an other dothe declare These endes Aristotle neuer knewe nor all the Peripatetici that dreamed the worlde to haue bene for euer without beginning and so to continue without endyng These endes Epicure neuer knewe considering the end of man no further than the bodily death These endes the Platonistes neuer knew whether the soule wente after the bodies deathe althoughe they imagined the soule was immortall These endes the Athenians neuer knewe that scorned S. Paule when he preached to them of the bodies resurectiō And wolde to god concerning these endes that Pythagoras Aristotle and Epicure that the Academikes and other Heathen had no disciples euen among vs Christians or rather wee were not worse than they that knowinge there are these two endes to ensue are nothing moued by them But is there any that knowing these two endes to followe are at least not so farrefoorth moued therby that they woulde not gladlie auoyd damnation and be partakers of eternall life surely none except he bee worse than madde Euery man woulde wish hym self wel the most wicked wil say on his alebench God sende vs to come to heauen none by their good will would be in hell although ye may here some ruffians iest therat Howe then commeth it to passe that so fewe obteyn eternal lyfe but this question is most easily assoyled Al runne in a race sayth S. Paule but all get not the garlande All would haue it but they refuse the meanes wherby they shoulde obteyne it Wishers and woulders were neuer good housholders theyr wishyng is but a vaine woulding either they know not what they would or they would not what they should The Turke the Iewe the Heretike they know there is an heauen they knowe there is an hell they would come to Heauen and not to hell But alacke they know not what they woulde Nescitis quid petitis but are carried awaye with theyr owne dreames of heauen and hell bicause they reiecte the worde of God that should
sonne than vs but only he did it for the loue of vs yet his loue of vs is onely in and for his sonne The Prince might seeke glorie and renowne by this strange fact as the Philosophers did in al their sufferings but Christ sought ignominie due to vs to bring vs to raigne in glorie with him In the ende the Prince must nedes die and his sonne also and how soone either of them God knowes And whether by not so famouse a deathe or no God knowes And how they shold haue liued with what troubles feares and changes God knows These things might moue them to be the willinger to suffer death that once they must nedes suffer and this they know But the sonne of God was not subiecte vnto deathe he neded neuer to haue died for death had no power ouer him as he truly sayd Habeo potestatē ponēdi animam meam iterum sumendi eam I haue power to geue ouer my life and to take it againe It lay in his owne power to die or not to die but that of his mere loue he vouchesaued for to die Moreouer the Princes death could worke but a small and trifling benefit the sauing of theyr bodily life for a whyle that perchaunce myght die body and and soule within a minute of an houre after But the death of oure vnspotted Lambe the sonne of God is become suche a sweete and acceptable sacrifice to GOD the Father and so effectuall vnto vs that if any man sinne we haue an Aduocate with the Father Iesus Christ the righteous he is the propitiation for our sinnes and not for oure sinnes onely but for the sinnes of the whole worlde To conclude there is as mutche difference betweene this or any other case that can be put of any creature husbande wife parentes children frend enemie neighbour stranger maister seruant prince subiect or whose loue soeuer it be as is betwene the creature creator as is betwene the person of a wretched mortal man the person of the liuing and immortall god The loue of God therefore whereby he so loued the worlde that he gaue his sonne for it doth excell all comparison doth excede all speache doothe passe all vnderstanding Wee speake but in a darke speeche theron we vnderstand it but as chyldren we see it but thorough a gl◅sle we know it but in part yea the angels meruaile at it and cannot fully conceaue the breadth the length the depthe the heigthe of this incomprehensible loue of God to manne and to knowe this loue of Christe whiche go◅th beyonde all knowledge But that we may haue some taste of this sweete loue of God some ioy of this his excellent gifte let vs deare beloued as we maye a little beholde the same He gaue his only begotten son Here are two things to be considered The one is the thing it self that for this loue he bestowed vpon vs The other is the maner of his bestowing it The thing that he bestowed was euen his sonne not his seruant but his sonne not his frende but his sonne euen his true begotten sonne and that his only begoten son Such as the father is suche is the sonne the Father is God the sonne is God God of the substance of his father very God and equall to his father in substance eternitie grace glorie power and euery thing For all that the Father hathe hee hathe giuen to him and he and the father are one Hee is the expresse image of the inuisible God the first begotten of all creatures the wisdome of his father by whome the world was made the light of the worlde the way the truth and the life the authour and fynisher of our faithe the prince of pastours and great shepeherd of our soules the true vine the bread of lyfe the rock and fountayn of the liuing waters the corner stone of the building and foundation therof the king of glorie the prince of peace the anoynted of God the high priest the mediator of the new Testament the lamb of god that taketh away the sinnes of the world the reconciler of God and man the Emanuel the Messias the blessed seede the hope and redemption of Israell The lord sauior Iesus Christ in whome is the fulnesse of the diuinitie in whom only is layde vp the vnsearchable treasorie of all the riches of the glorie grace fauor of this infinit loue of God euen the only begotten son of god So muche more excellent than the angels in as much as he hath obteined a more excellēt name thā they For vnto which of the angels sayde he at any tyme Thou art my son this day haue I begotten thee And agayne I will be his father and he shall be my sonne and againe when he bringeth in his firste begotten sonne into the world be saith And let al the angels of God worship hym c. to the Son he saith O god thy throne is for euer euer the scepter of thy kingdom is a scepter of righteousnes thou hast loued righteousnesse and hated iniquitie wherfore God euen thy God hath anoynted thee with the oyle of gladnesse aboue thy fellows And thou Lord in the beginning hast established the earth and the heauens are the workes of thine handes they shal perish but thou dost remayn and they al shall waxe old as doth a garmēt and as a vesture shalt thou fold them vp they shal be changed but thou art the same and thy yeares shal not fayle Vnto whiche of the angels sayde hee at any tyme Sitte thou at my right hād til I make thy enemies thy foote stoole And hath he then poured foorth on vs poore and wretched synfull misers sutche treasures of hys blessings that he hath giuen vs euen this his son in quem desiderant angeli prospicere on whom the angels desire to looke yea saithe the same sonne him self Dedit vnigenitum filium suum He gaue his only begotten sonne O infinite and vnspeakable loue O most preciouse gifte O most orient pearle O most happie marchant that can get this iewel The price of this gifte can not be tolde the value of this iewel is inestimable siluer and gold pearle and stone is nothing comparable to this wonderfull gifte of god No we are not bought with corruptible things as siluer and golde but with the precious bloud of Christ the sonne of God The sonne of God why could no lesser gift haue serued vs might not he haue geuen vs an angell But euen his sonne And that his only begotten son Might not he haue gyuen vs one of his adopted sonnes some notable man or womā some patriarche some Prophet some apostle or some holy sainte of god No God spared not to giue his his onely begotten son for man Yea nothing coulde sufficiently pacifie the wrath of God satisfie his iustice make due recompence for our vndue offence reconcile vs to the fauour of GOD againe vanquishe
enstruete them in it The Papists doe knowe these two endes of heauen and hell but they are not cōtent with these two endes but will make for lucre a thirde ende of Purgatorie betweene them bothe If they replie they make this no ende as it is apparaunt to the contrarye they make it a state after thys lyfe betweene Hell fyre and Eternall lyfe and saye it differeth nothing from Hell fire but onely in continuaunce so in this poynt of continuance they imagine Hell fyre to bee sutche an ende also as they with their Masses can deliuer from it not only those that are aliue an are not yet f◅lne into this ende but also the soules that already are damned the rin As they write how Gregory with a Trentall deliuered his mother that came whisking crying in the aire whē she was alredy dāned hauing bin in her life time a priuie whore and murderer of her bastards And likewise how T◅aiā that was an hethē Emperor an enimie of Christ and damned in hell fire that their Masses deliuered him But the Scripture is manyfest to proue thē liers the fire of hell is vnquencheable Discedite a me maledicti in ignem aeternū the worme that gnaweth there shalneuer die In inferno nalla est redemptio in hell there is no gaole deliuerie Est magnus hiatus There is a greatspace saith Abrahā to the cōdemned glutton betwene you and vs in so muche that they which would go hence to you can not neither can they come from thence to vs. These therfore are but Popishe lyes as they shall fynd by experience when they come thyther excepte they repent betimes For it is impossible for them to taste of eternall lyfe if that they walke in darknesse and ignorance as they do the blinde leading the blynd both fall in the ditche together If that they go otherways than Christ that sayth of him self Ego sum via if that they enter not by the doore of Christ that sayth of himself Ego sum ostiū they must nedes perish and shall neuer enter into eternall lyfe Neyther is hell the place prepared for pagans Turkes Iewes Heretikes and Papists only but also for false Gospellers It shall not auayle the Papistes to saye Templum Domini Templum Domini The Churche of the Lorde the Churche of the Lorde Our holy mother the Churche Neyther shall it profite the faise Protestantes to saye Verbum Domini Verbum Domini The worde of the Lorde the worde of the Lorde the Gospell of Iesus Christe wherein we lerne the true knowledge of these endes for what are wee the better or not rather mutche worse by the knowledge of these endes if oure lyuing bee suche as eyther knoweth them not or carethe not for them To what securitie Lorde bee mercyfull to vs are wee growne euen on whom the endes of the worlde are almoste comme and feare not the case nor prepare oure selues therto hell syre is euen at hande both for body and soule and we fare as though there were no suche thing towardes Wee buylde as though it were at the Cowre of Babel wee purchasse as thoughe the worlde shoulde laste for euer wee ruff◅e in apparell as though oure carryons shoulde neuer turne to dust we gather and whoorde as though we should neuer die we liue in pleasure as though oure heauen were here To conclude in what poynte doe wee shewe that wee knowe these endes or wee consyder these endes or regard these endes or prepare our selues agaynst these endes but euen in a retchelesse securitie rather saye eyther there are no sutche endes at all as the meckers that Saincte Peter prophecyed to comme in the last days shall say Where is the promyse of his comming for since the Fathers died all things continue alvke since the begynning of the creation or else wee saye with the wicked seruaunt Tushe the ◅ndes are fa◅re of the Lorde differreth his comming and so eate and drink and strike our felows but thou naughtie seruaunt in an houre thou lookest not for him thy Lord shall come to giue thee thy wretched ende with hypocrites Take him and binde him hande and foote and cast him into vtter darknesse Thou shalt perishe and be beaten with many stripes Behold the ende is euen at hande eyther of perdition or eternall lyfe The Lorde is comming and hee will not slacke his comming hee standethe euen at the doore and knocketh and biddeth thee watche and looke for the ende Happie is hee that looketh for the ende with the wise virgins Woe woe worth him on whom the ende commeth vnlooked for Blessed is he that abideth to the ende that prepareth hym selfe to the end that setteth euer before him the horrour of eternal death that hath euer in his eies the hope of eternall lyfe that directeth to that lyfe that is eternall all the actions of this lyfe that is so transitorie Thus in this fyrst parte as fyrst of all we muste cōsider these two ends the scape of eternal death the obtayning eternall lyfe so must wee consyder these two parties God and the world God that deliuereth from eternall death and giueth eternall lyfe The worlde that is deliuered from eternall death and receaueth eternall lyfe For in the nature of these two is as much difference of them selues God and the world as is euen betwene eternall death and eternall life For first where as God is al holinesse puritie righteousues goodnesse the worlde is all wickednesse vncleanuesse vnrightuousnesse euen a sinke of sin Totus mundus in maligno positus Al the world is set on mischiefe Omne Quam est in mundo aut est concupiscentia carnis c. Al that is in the world is either the lust of the fleshe the luste of eyes or the pride of lyfe Where as God is eternitie perfection the fountaine of all lyfe yea lyfe it selfe both of grace and glorie the world is ouerrunne with death what is in it but vanitie instabilitie miserie and wretchednesse and what in the ende deserueth it but perdition and condemnation To conclude the kingdome of God is not of this worlde the wisedome of this worlde is follie to god Laste of all God the Father hath drowned the worlde God the Holy Ghost shall reproue the worlde of sinne of Iustice and of Iudgement And the Sonne of God that the worlde refused shall come in the end to iudge the world So that betwene these twain God and the worlde is a great contrarietie Now then proue ye this your fyrst part will ye say that God would the world should not perish but haue eternall lyfe Here welbeloued we must consider what this worde the Worlde in this place dothe signifie for by mistakyng thereof great erroures haue growne The worlde hath diuers significations but foure in principall First the worlde betokeneth vniuersally all Creatures that God the Creator hath created visible and inuisible what soeuer Heauen and earth and
stretche so lette them make it They stande vppon the merites of man They brewe oute of the Cesternes of mannes puddles and lette goe the fountayne of lyâ—…e they clothe themselues with fygge leaues and theyr owne workes and refuse to put on Iesus Christ They leane to a broken stycke to a rotten reede Alas what is more feeble than is the force of manne Wee haue heere the deepe dytche of perdition to leape ouer whoe woulde not hauyng hys fyue wyttes be aâ—…rayd to stay hym selfe by a rotten reede Who woulde not thynke that it is impossible that the reede shoulde sustayne the peyse of his bodye Hee muste needes falle in ouer heade and eares whych dare aduenture hymselfe and haue noo stronger staye Thys is the cause of the Papistes contynuall doubte They seeke to leape ouer the dytche of Helle into Heauen by the staffe and staye of theyr owne Merites This is GOD wote but a weake staffe to make sutche a leape wythall And therefore somme wyser than some distruste this staffe But not so wyse to seeke the true staffe tunne vppe and downe after all the Merites of manne that canne bee deuysed They heare of a Masse and of the force thereof and thyther they runne They heare of trentals of great force thither they run They heare of a Pilgrimage of more force than that and thither they run They heare of a pardon come fresh from Rome and thyther they run And although the pardon promise neuer so mutche yet we must be shreuen and still doubt this is not inough and that is not inough and so ar neuer setled doubting whether we haue done inough or no whither we haue goten a staffe strong inough or no to leap ouer the ditch bicause we measure al by mans works which when al is done that we can doo is but a weake sticke and a very rotten reede to lean to And hereof springeth al this continuall doubting Non est pax impijs dicit Dominus they may well saie peace peace and crake of worldly peace but in their harts and consciences whiche peace passeth all vnderstanding The wicked sayth the Lord haue no peace at al but continual warre and turmoile euer misdoubtinge that they shall be damned and is not this a doctrine of desperation now if any do trust herevnto as alas the pitie thousands of simple people did sith the ditche is so deepe and dangerous sith the staffe so weake and brittle sithe the burden of his body and soule laden with so many sinnes so ponderous were not this very presumption to make the aduenture mighte he not well say haue ouer and lye in the mydst and well worthye for his foolishe presumption And what is all their Doctrine but presumption To infringe Gods election for mans election is not this presumption To disable Christes ryghteousnesse to enhable their owne is not this presumption To embarre the grace of God to establish the merites of man is not this presumption to embezel and rob the people of part of Gods sacraments for their Priests estimation is not this presumption to make more sacraments than God made and alter those that God made is not this presumption to chalenge Gods worde for vnsufficient to set vp traditions of men for necessary Doctrines to saluation to make them equal and exalte them aboue Gods word to make them selues iudges of Gods worde to take Gods worde away and hide it vnder a bushell to sclaunder and raile on it and in the end to dare presume to burn it is not al this presumption to aspyre to be equall to Kings and Princes to clime aboue them to tread them down to take their scepter crowne sword authoritie Realme people and allegeance from them and stirre their subiects to rebellion and other princes to warre on them is not this yet pre sumption to presume to forgeue sins to coÌ„mande Angels to make theire maker to sitte in Gods owne seat to claime Christs authoritie titles and office is not all this yet presumption what is pre sumptioÌ„ if these things be not These these welbeloued are the doctrines of presumption yea it were to impudent presumption to denie them to be presumption As for the doctrine of Gods eternall election is Gods owne doctrin that can not presume Nothing is higher thaÌ„ he nor any thing higher than it and therefore can not be the Doctrine of presumption The wicked may presume I graunte to abuse it eyther by to unreuerente consyderation or by dryuyng it an other waye then to the purpose GOD hathe sette it oute or by to curious searchyng the deapth and causes thereof Qui scrutatur Maiestatem apprimetur à gloria Hee that searcheth the Maiestie of God shall bee oppressed with glorie Plinie too curiously searchinge oute the causes of the fiery flames of the Hill Vesuuius his vytall sprites were stopped with the piercyng ayre of the sulphure and so hee perished for his curiositie The flie that flittereth too neare the flame of the candell burneth her selfe The manne that with too ententiue and staryng eyes be holdethe the bryghte beames of the shynyng Sunne dimmeth his syghte and make the hys eyes to water Howe mutche more then shoulde wee hurte oure selues by abusyng euen this heauenly Doctrine Wee graunte it maye bee abused and that it is abused but nothing like the abuse of the Papists that not only presume to abuse it and deface it but would take it cleane away bicause it is derogatorie to theire abuses but what is there that the wicked will not abuse thoughe a Bee sucke Honnie out of a floure yet all that a Spider sucketh out of the same be it neuer so wholsome turneth to venome A cholerike stomacke will turne good iuyce into choller a good stomake to good nutriment A frowarde persone will misconster euery thing suspecte ill by euery bodye marre euery tale in the reportyng and make the worste of the beste But Charitas operit multitudinem peccatorum Charitas non est suspicax Charitie iudgeth the best wher she knoweth not the worst and of the worste shee makes the best shee can A snake will shewe her kynde and stinge euen her bringer vp An ape will be but an ape and shewe ye but an apishe touche and thoughe yee clad her in cloth of golde And the wicked will still be wicked and abuse all the good gyftes of god Siluer golde pearle and stone when will the wycked not abuse them strengthe healthe authoritie beautie wit wisedome knowledge are not all these things subiecte to the wickeds abuse what is not thrall to vanitie by theyr abuse in the whole worlde doo they not abuse the Blessed worde of God yea God him selfe yea and them selues also what shall not these thinges therefore be had nor vsed of the godly bicause they be abused of the vngodly yes euen bicause there is an abuse of them it arguethe there is and ought to be an vse thereof we muste take the vse and not take awaye the
those thinges that pertaine to the spirite of god Here Simonides was at his witts ende and required respite Here Anaxagoras poynted vp to heauen with his finger but he coulde tell what it was in hys heart Here Democâ—…itus eyes so lette him that hee put them bothe out Here Cato cried Mitte arcana dei coelumque inquirere quid sit here Socrates durst affirme nothing but this one thing that he knew nothing Heere Aristotle confesseth he hadde but owles eyes And shall wee then make his metaphysiks good diuinitie as our Scholemen more blynde than those phylosophers did to confirme this matter withal but they haue so rooted them in the diuinitie of their god Aristotle that they can not lift vp themselues from themselues to search this cause of Gods benefite in God from whom it proceedeth but will seeke in them selues to fynde the causes of it Lette vs looke on them therfore a litle and see how busily or rather howe bussardly they looke in them selues to fynde oute the cause thereof For if they ransacked well all corners in themselues they shuld fynde many a slouenly corner and a full sluttish house many a fylthy synke of durt many an heape of dust raked vp many a rotten post many a foule copweb many an adders nest and euen a caue of Cacus a Cerberus denne a foule carrion of the body a fouler horrour of the soule frâ—…ught with sinne and wretchednesse how soeuer lyke a Phariseys cup like a painted sepulcher it carrie an outwarde countenance But doo they not se this in serching them selues or if they see it howe can they abyde the syght thereof nay verily they se it not Ther is a beame in their eyes called Philautia selfe loue and this little preatie moate dothe so hinder their syght forsoothe that they see no suche thing nor smell any such stench they are so acquainted with it nor fynde any suche fault in themselues neyther is that the thing they seke for and therfore although they sawe it they let that alone and passe by it with the Priest and the Leuite as though they sawe it not but they seeke for the contrary What merite what vertue what cause is in them selues wherefore God should bestow this so great a benefite vpon man No doubt there is a cause in man say they wherfore God did thus vnto man He sawe some thing in man that moued him thervnto peraduenture we haue founde the cause euen here had not the worlde done some good turne to God and so gifte gafte one good turne asketh another clawe me clawe thee the worlde might haue done so muche for God that God was indebted to the worlde he coulde not but euen of his Iustice Merito digni vel condigni vel congrui By the merite of dewty or worthinesse or congruitie requite the world with this benefite Stoode the case thus betwixte the worlde and God for then here is cause inoughe in man no Papist the case was nothing so nor so NoÌ„ ex operibus quae fecimus nos not of the works that we haue wrought Non secunduÌ„ opera nostra not acording to our works Ex operibus legis non iustificatur omnis caro no flesh shal be iustified no not by the works of Gods law for why ê™ erat legi impossibile The la we could not performe it it wrought but wrathe in vs and encreased our sin bicause we were sinners coulde not fullfil it and therefore became giâ—…ty and accursed by it If God then should worke by iustice Domine quis sustinebit Lorde who should abide it we had not done any good to him before at all that he shoulde recompence Quis prior dedit illi et retribuetur ei Who gaue him ought aforehand that he shoulde make him retribution in a pitifull case were we before he vouch safed for to choose vs wilt thou see what thou wast before God chose the either for any thing in thy parents or in thee euen from the first houre thou waste borne Looke the sixteenth chapter of Ezechiell before cited The woorde of the Lorde came vnto me saying Sonne of manne cause Hierusalem to knowe hâ—…r abhominations and say Thus sayeth the Lorde God vnto Hierusalem thine habitation and thy kinrede is of the lande of Canaan thy father was an Ammorite and thy mother an Hethite and in thy natiuitie when thou waste borne thy nauell was not cut thou waste not washed in water to soften thee thou wast noâ—… salted with salte nor swadled in cloutes none eye pitied thee to do any of these things vnto thee for to haue compassion vpon thee but thou wast cast out in the open fielde to the contempte of thy persone in the day when thou wast borne and when I passed by thee I saw thee polluted in thyne owne bloud and I sayde vnto thee when thou waste in thy bloud thou shalte liue euen when thou waste in thy bloud I sayde vnto thee Thou shalte liue Lo the pickle that euen the Churche and choyse of GOD was in beefore the Lorde dydde choose her If thou sayest yet peraduenture hee dydde thys for her frendes sake shee came of good parentage and was well allyed to those whom God hyghly fauoured and to whom God made a great promise to be good to them and to theyr seede after them True in deede hee dydde so but yet in this respecte see howe hee renounceth thys for anye cause also and vpbraydeth to her euen her father and mother and all the whole stocke shee came of Thou arte thy mothers daughter that hath caste off her husbande and her chyldren and thou arte the syster of thy systers whyche forsooke theyr husbandes and theyr chyldren youre mother is an Hethite and youre father an Ammorite and thyne elder syster is Samaria and her daughters that dwelle at thy lefte hande and thy yong syster that dwellethe at thy ryghte hande is Sodome and her daughters And as more sharpelye in Esaye hee callethe the Iewes the seede of the wycked corrupte chyldren the sonnes of Witches the seede of the adulterers and of the whore rebellious children false sede the egges of the Aspis the webbes of Spyders the generation of Uipers boasting in vaine of Abrahams parentage who himself also before he was called was an heathen was an idolater till God redemed and called him and therfore neither they nor he had deserued this benefite of eternall lyfe that God dyd purpose to them What then was the cause that moued God herevnto was not this the cause therof that although they had done no such good turnes to God by dutie or coÌ„gruitie to moue him to recompence yet they had not offended him nor displeased him And therfore God mighte the easyer be induced to bestow this benefit on them But had not euen the electe of God offended God were they not of olde Adam In quo omnes peccauerunt in whom all haue sinned that came of him are
they not fleshe and what arâ—… the deedes of the flesh Manifesta sunt opera carnis c. The dedes of the flesh are manifest adultery fornication vncleannes want oÌ„nes Idolatrie witchecraft hatred debate emulation wrathe contention sedition heresies enuie murder drunkennes gluttonie and sutche like What then saith S. Paul are we no more excellent no in no wise for we haue already proued that all both Iewes and Gentils are vnder sin as it is written there is none righteous no not one there is none that vnderstandeth there is none that seeketh God they haue all gone out of the way they haue bene made altogether vnprofitable there is none that doth good no not one their throte is an open sepulcher they haue vsed their tongs to deceyt the poyson of aspis is vnder their lippes whose mouth is full of cursing and bitternesse their fete are swifte to shead bloud destruction and calamitie are in theyr ways and the way of peace they haue not knowne the feare of God is not before their eyes Peace Paule for shame what a number of horrible vyces reckenest thou vp here Was this the case of all men before Gods callyng These things seme to be spoken of the reprobate is ther no differeÌ„ce there is no difference for al haue sinned are depri ued of the glory of God Haec fuistis saith S. Paule euen of the electe Fuistis serui peccati ye were the seruants of sinne Exhibuistis meÌ„bra vestra ye gaue your membres to vncleannesse iniquitie to committe iniquitie To conclude the Scripture hath shut vp all vnder sinne then is not this the cause neyther that God purposed to bestowe this benefite on the worlde yet peraduenture for all this ther might some good qualities some Pura naturalia some goodnesse of nature lie hidden in man that all the worlde seeth not but God sawe and therfore for al these outward vices yet for those inwarde vertues sake hee woulde not suffer the worlde to perishe Ye know he wold not haue destroyed Sodom and Gomorrhe had there bin but ten good men in all those fiue cities but two good men in a towne Now perhaps he sawe ten good qualities or two good qualities in man and ther fore woulde not suffer the worlde to perish Were there not some suche qualities no sutche qualities no sutche goodnesse at all in manne If there had S. Paule shoulde haue espied it hee sought narrowly and could finde none at all Non habitat in me hoc est in carne mea bonum I know sayth he that in mee that is in my fleshe hee meaneth the vnregenerate man dwelleth no good thyng No grapes can come of thorns nor figs of briers An ill tree can bring foorthe no good frute sine me nihil potestis facere without me saithe Christe ye can doe nothinge for the purpose and election of God is in christ Elegit nos per lesum Christum in sese He chose vs in him self through Iesus Christ so that before the calling to this choise there is no kynde of good thing in man to moue God to it no we can not conceaue one good conceyte Animalis homo non percipit the naturall man perceyueth not Gods things Factus est similis iumentis et com paratus est illis Hee became like vnto beastes and was compared vnto them Sicut equus et mulus in quibus non est intellectus Euen as the Horse and Mule that haue no vnderstaÌ„ding In such a beastly plight was man for so much as vnderstanding any goodnesse no not so much as thinking which is lesse than vnderstandyng Non sumus idonâ—…i ex nobis ipsis cogitare quicquam sâ—…d si aliquid idonei sumus id ex deo est We are not able to think any thing of our selues as of our selues â–ª but our habili tie is of god well yet for al this that we could not so muche as thynke him any good yet peraduenture we thought him no harme we bare him no ill will we were not his enemies and therfore perchance he was the sooner moued to saue vs Nay thou wast euen the very enemie of God Cum inimici essemus when we were the enimies of God the conspiratoures with Sathan the children of wrath bearyng in vs euen the lawe of rebellion fighting against the sprite of God and leading vs captiue to death suche enemies and traitours we were to God and therfore this was no cause that moued him thervnto Wei yet peraduenture this came not so much of our selues as by noughty inticement and yll companye seducyng vs of our selues wee mighte at leaste haue some good inclination and procliuitie if wee hadde bene able to haue followed and perfourmed it whiche GOD seeing it might bee a preparatiue to moue God to put to his healping hande to ours Was there no sutche cause to moue him no sutche cause I graunte he was seduced by Sathan at the 〈◊〉 but he so fully and freely assented to him that we in oure temptations can not poste of the cause to any other and put it as Adam dydde on Eue 〈◊〉 as Eue did â—…n the serpent but euery man is tâ—… 〈◊〉 ted when he is drawne sayeth Saincte Iames away by his owne concupiscence For by the firste assent to the Serpente the whole nature of man body and soule is so infected with syn and enemitie to GOD that affectus carnis inimicitia est aduersus Deum Euen the affections and desyre of the fleshe is enemitie againste God For it is not subiect to the law of God neither in dede can be affectus peccatorum vigebant The affections of sinne ruled in my members euen the lust and concupiscence the froth of synne and synne it self yea the law of synne Not only the dedes of man are syn nor the words only are sinne and answerable to accompt Quomodo potestis bona loqui cum sitis mali Howe canne yee speake that is good youre selues being euyll neyther only the thoughtes are synne Cogitaâ—…io stulti peccatum est The thoughte of the foole is sinne but also the place from whence they come is euen a sinke of sinne Ex corde exeuÌ„t cogitationes malae The euel thoughts come from the heart the heart is stonie the heart is vncleane the heart of man is wicked and vnserchable the Lorde sawe that the wickednes of man was great in the earth and al the imaginations of the thoughts of his heart were only euel continually the imagination of mans heart is euel euen from his youthe wher is any inclination here of man to God no Prorsus inutiles facti sunt â–ª They were altogether made vnprofitable What sir I beseeche you litle children and all 〈◊〉 the infants sucking at their mothers brests aâ—…acke poore babes put ye theÌ„ in the nuÌ„ber what haue they done what haue they trespassed that ye make them sinners
be proude and glorie in himselfe if there be any cause of his own saluation in himself be it neuer so small a worke or neuer so smal a preparatiue or inclination therevnto he will take to much hart of grasse and not of grace theron Nay sayth the Papist wee will neuer by Gods grace denie the grace of god God hath a negatiue voice he may dash all we can not be saued without god But hath not man an affirmatiue voyce What will ye leaue him then It is but a little that we require God wot a very small sparke and that so ouercouered with the ashes of synne and corruption that it can neuer giue of it self any light or heat of a fier except the ashes be blowne away some stickes layd to to kindle the fyre And further then this say the Papists we willnot asâ—…e sith ye are so importune vpon vs we demaund at the least but this that ye graunt man to haue no more goodnes of himselfe than sutche small sparkes of election â–ª free will disposition and preparation as God seing them peepe out and giue but a glimpse vnder the ashes of synne with his worde he bloweth the ashes away and putteth too matter for vs to worke our owne saluation vpon What shall we sticke with them well beloued in this small request This seemeth to be but a triste What power is here giuen to man When woulde these sparkes make a fire to warme one by if the ashes were not blown away and sticks layd too which inferreth we can do nothing of our selues without the grace of god In whiche poyne they say true but they say not all the truth For not onely without Christ we can not become this good fyre but also without Christ we haâ—…e no such sparks in vs to begin this fyre withall for the word of God to blow vpoÌ„ But as the wood is his y he must put to his gracious gifts as the winde is his wher with he must blowe on vs his blessed worde and holy spirite so must the sparkes be his and all for else we are nothing but euen dead coales ashes Except ye speake of suche sparkes of the lustes of concupiscence as by the diuels blowing and oure owne laying of sticks togyther wil of themselues make suche a blase as wyll burne bodye and soule for euer For the fyre whereby wee be enflamed wyth the loue of GOD came of hym that sayd I came to bryng fyre into the worlde and what woulde I but it should burne The fyre that declared God to be the lorde and not Baal cam downe from heauen there was none in the wood but rather water The fiery tongs that sate on the disciples heds and warmed theire hartes came not of anye sparks of their owne but only from the ho ly ghost Then is not this that they count so small a request in any case to be graunted them both for the falsenesse of the begynnyng and the inconuemeÌ„ce of the sequele of it For first in the begynning they grounde on a wrong principle that there is at the least sutche sparkes in man where as there is no sutch at all in man whiche as it is therfore alye affirming that to be in manne that is not in him so it maketh hym proude of that he hath not That there is no sutche sparkes of goodnesse in manne is euidente Cum mortuâ—… esseâ—…is in delictis when as ye were dead in sinnes sayth S. Paule speaking of the tyme before God called them But dead coales are not quicke coales nor haue any sparke of fyre in them if they be deade for otherwise they be not fully dead But we were dead in sinne therfore there were no sparkes of goodnesse in vs If ye thinke the worde dead be to straightly vrged and that wee were not fully deade in synne but halfe dead as the Papistes wrest that parable of the man that fell into the theues handes then would I aske the question whether we were quickened by Christe or no but Saint Paule saveth Viuâ—…ficauit nos in Christo Hee quickened vs in Christe thorough loue Propter nimiam charitatem qua dilexit nos Therfore it muste needes folow wee were euen deade before neither was there any sparke of the life of grace in vs before that of his mere loue in Iesu Christ hee quickned vs For loke how mutch ye denie the deadnesse so mutche also yee denie the quickenyng But the quickenyng is onely of Loue and in Chryste therefore besydes thys cause of loue and besydes Christ there is nought in vs but death of synne there is no sparke alyue And in lyke case for free will there is no freedom but in Christe Si filius vos liberauerit verè liberi eritis If the sonne make you free sayth Christ then are ye free in dede But till then they are held captiue in the snares of the diuell to do his will they are seruauntes of sinne nor can do ought or will doe oughte or encline to ought but sinne And so mutche as yee denie this bondage so muche ye denie that freedom whiche Christ hath set them in Likewise for the filthe of that our naturall vncleannesse wherein we walowed and were so berayed that euen the cleanest place of vs was lyke a foule cloute in so mutche that God sayeth Thoughe thou washe thee with Nitre and rubbe thee neuer so much with soape yet art thou spotted in thine iniquitie before mee Untill wee bee washed with the bloude of Iesus Christe and then we be cleane through oute then were our synnes as redde as scarlet they shall be made as whyte as snow yea Et supra niuem dealbabor wee shal be made whyter than the snowe or fullers white sine ruga macula without any spot or wrinkle Looke then how much cleannesse thou attributest to thy selfe so muche thou deniest the washing of the bloud of Iesus christ For it is a good coÌ„sequeÌ„ce whatsoeuer was washed clean before it was washed it was foule Whatsoeuer was redemed and made free before it was redeemed was captiue What soeuer was found before it was founde was loste Whatsoeuer was rered vp was falne And whatsoeuer was quickned the same was dead before Then followeth it sithe all these benefites are wroughte on vs that we were bondsclaues we were falne we were defyled we were lost we were euen dead we had no freedome no staye no cleannesse no knowledge where we were no life in vs before This then is a false assumption that they would so sayne haue graunted vnto them and therfore in no case to bee assented vnto Neyther is the sequele hereof so small and tryfâ—…ing a thing as here to haue it granted they woulde seeme to make it It is a paltrie matter say they a very little thing and in a manner nothing that wee require If it bee so small a matter why do they so earnestly desire it why
endorsed with a curâ—…e on the contrary not only of putting the disobedient childe to death but if this lawe were not at all yet the parents curse should pull vp the house by the roots â—…nsaÌ„ple the cursed seede of Cham ensample the late storie if it bee be true that is written of credible authors to be done in Germanie within this twenty yeres of a father that hauyng â—…idden his chylde goe on his his errand when the chylde stoode still and would not goe the vnaduised father in his fumish anger cuâ—…sed him and said Standest thou still stand still then so still standing I pray God thou mayst abide And euen sodeinly so soone as the curse was spoken the childe stode still and so standing there aboade till the day of his death A terrible ensample of the wrathe of GOD against childrens disobedience and to the confirmation of the authoritie that God hath giuen the parentes ouer their children For of our parents we haue not only our bodily goods but euen our bodies and al. And shal we not then loue them by whose loue we haue our being our life our norishing and vnder God the beginnings of all wee haue Many fathers and mothers now a days complain of the disobedieÌ„ce wilfullnesse and lacke of loue in their children more than they had wont to do What is the cause here of first this is a general obseruatioÌ„ although in particulers it be not altogether true that the parents loue is greter to his child than the childs loue is to his parents where of the townsmen of 〈◊〉 set vp a monument For wher as on a time they had condemned a father and his sonne for certain notorious crimes committed on muche entreatie made to the senate for theÌ„ it was at length graunted that but one of them shoulde die and that on this condition that the one shoulde do the execution on the other and he that executed the other shoulde him selfe escape agree on the matter as they could which of them should suffer The sonne being asked refused to die for the father and had rather execute his father thaÌ„ his father shold execute him The father being demaunded was conteÌ„t to suâ—…fer death him self of his sonnes hand though his sons vnnaturalnesse did greue him rather thaÌ„ he wold put his sonne to death Whervppon this monument was erected for a perpetuail memorie the pictures of bothe father and sonne the son behâ—…dding his father engrauen in marble and this poesie writen vnderneth Amor descendit nâ—…n asceÌ„dit Loue descendeth but not ascendeth And so the ryuers course descendeth but not ascendethe A stone naturally descendeth not ascendeth And the scripture coÌ„mendeth many fathers vnto vs that ful entierly haue loued their sons but few sons like Isaac Ioseph and Tobie are commended vnto vs for the like loue againe vnto their fathers This naturall loue wrought not in the vnnaturalâ—… sonne Absalon but it wrought so deepe in the father Dauid that he cryed out againe Absalon fili mi fili mi Absalon fili mi c. O Absalon my sonne my son Absalon my sonne woulde to God I myghte die for thee O Absalon my sonne my sonne The seconde reason of the sonnes disobedyence is the fathers cockeryng And that was the cause of Dauids weepyng and Absalons destruction euen hys fathers indulgence Thys destroyed Hely and his sonnes also And hathe broughte many foolyshe fathers to their graue with heauinesse and hath brought many sonnes to the Gallowes wyth wrâ—…tchednesse Remember the Fable of the chylde that bitte of his mothers nose when hee went to hanging bicause she would not bite his breche with a good rod when he went to filching A great many mothers nowe a dayes can not abide to 〈◊〉 their children beaten and a number of fathers as wise as the mothers the Schoolemaster that shoulde fetche bloudde of theyr chylde oute alas It were a pityfull syghte But were it not a more pitifull syghte to see howe myserablye the one destroyeth the other they thinke it loue it is more than mortaâ—…l hatrede this foolyshe coâ—…heryng of theyr chyldren Whiche if they feele not in the miseries of this life wherby repentance may saue the soule howesoeuer the body abye the follie of this hatefull cockering loue if not yet after this life the father and mother may mete the sonne in helle and there repeate those heauie and horrible curses that Gregorie teâ—…s of Cuâ—…sed be the houre sayth the father that euer thou wast borne Cursed be the tyme sayeth the sonne that euer thou begattest me and thus the one shall curse baâ—… the other and al bicause of this their cursed cockering Dye fathers and morhers especially you of this noble citie of London shaâ—…e not youre Citie vndoe not youre children and youre selues also We are thorough out all the Realme called cockneys that are borne in London or in the sounde of Bow bell this is your shame recouer this shame as god be praised ye do more than euer was wont to be done It had went to be an olde saying that fewe or none but were vnthâ—…ifts and came to nothing that were cockneys borne for so are we termed abroade But God be praised this is nowe a false rule and hath ben a good while since chiefly since the Gospels light hath shined on this noble citie it hath brought for the many worthy gouernors â–ª not able preachers godly pastors wise couÌ„selors pregnaÌ„t wits graue students welthy citiâ—…ens and is ful of maruellous towardes youth God blesse them and I trust will euery day more and more so blesse this renoumed citie that where before for wâ—…nton bringing vp it hath bene althoughe in other thyngs famous inâ—…ug he yet in this poynt of our births place a speck of blushing a terme of cockney a note of nipping vs It shall hereafter by Godly education be a thing to glory in that we borne in sutche a glorious citie as not only God hath made the hed of other in welth and honor but also a myrror of other in godlinesse and religion And that this may be loue your children but hate cockering Read and reade ouer twentie times and write it in steele and iron as Iob saith that is graue it in youre memorye that woorthie chapter in this pointe the thirtie chapter of Iesus the sonne of Syrach and there thou shalt see what the cockering of the chyld will bring bothe father and chyide vnto and what the contrary The third cause of childrens disobedience is the yll ensample of their parentes soone crookes the tree that good camocke will bee It soone prickes wil be a thorne the yong cockrel will learne easily to crow as he heareth the old cocke A great many suche crauen cockes there are that crowe full yll fâ—…uoredly and teach their cockrels to do the same scarse ere they be out of the shell We are prone inough and to proue of our selues to all vice without a teacher and
lucre all on the pennie all for aduauntage neyther to care ought howe he cometh by it swering and stering cursing and banning euen to deceaue his owne father on my faith and honestie it cost me thus much hauing in deede neither faith nor honestie to sweare by and therfore it were the leise matter if he appealed only to his false faithe and litle honestie But he spareth not to take to wit nesse the righteous iudgements of almightie God that seeth his falshod and yet will he not spare to say now as God shal saue me as God shall iudge me thus and thus it stands me in and yet it stands him not in half the money yea often times the bier shall haue it for the third penie that the seller asketh O mercifull God what an order is this among Christians And no nation noted for this horrible abusage more than englishmē We think we should not thriue if we should not use this curset kind of bargayning We counte it almost nothing now adaies it is growne into sutche a cusstome euery seconde worde to be poudred with an othe for credit yea to blaspheme God his dredfull iudgementes to renounce God and the benefite of our saluation and that for a little credite or for a paltrie gaine Curfed be that gaine that winneth such a losse that body and soule is lost to the which al the winning of the wide world were but a trifle Cursed be that credite that to retaine his estimation with an haede beleuyng man will not styeke to blaspheme and renounce his part of god But thou louedst cursing and cursing will come vppon thee Cushe a poynt sayeth his mayster that fingreth the gaine Iura periura secretum prode◅e noli Sweare h◅oreson and for sweare be wray not my mistery This is a mystery with a very mischefe that the coue◅ouse mas◅ter without all conscience teacheth his man Is this the waie to thriue Haue these menne I will not saie any feare of God for they haue none Non est timor d◅i ante oculos eorū But haue they any opinion there is a God No truely they saie in their harts with the foole ther is no god For if they thought there were they durst not thus abuse him And therfore the master careth not for the seruants instruction how he should come to the knowledge of God but with his seruant would haue all daies alike Sabaoth day and other And neuer passeth whether his seruant here know or beleue God his word or no. The seruant now being without all knowledge like a beast and his master without all conscience like a dyuell he hath as litle conscience to deceaue his master as his master wold haue him haue to deceaue others And hence cometh so many stubborn knaues saucie marchants crafty varlets priuie theeues ruffianlye cutters ryottous prentices and all the wicked sort of suche vnfaithfull seruantes among artificers and marchants that deceiue so many other men make their maysters bankruptes and bring them selues to miserye And thoughe the principall faulte herein bee in the maister that complayneth on his seruaunt yet is not this a bolster to the seruaunt whose dewtye is thoughe not to assent to theire mayster in wickednesse yet in euery rightefull thng to obey honour and loue their master with all seruice truth and diligence If they doe not either they shall neuer be masters them selues or be like wise punished in their seruants Behold the faithful seruise of Abrahams man and how god blessed his iorney and his master made him the guide of all hee had Beholde the faithfull seruice nighte and day hot and colde of Iacob to Laban how plētifully God multiplied and encreased his stock Beholde the chaste fidelitie of Ioseph to his maister Putiphar and his trustie diligence vnder the keper of the prison and how the Lord made euery thing to prosper that hee did and exalted him to the lordship of all Egipt and made all his kynne to honour him Seruants therfore be obedient vnto them that are your maisters according to the fleshe that is whiche haue power ouer your bodies not ouer your soules In all things not with eie seruice as men pleasers but in singlenesse of hart fearing god And whatsoeuer ye do do it hartily as to the lorde and not as vnto men knowing that of the lord ye shall receaue the reward of the inheritance for yee serue the Lord Christ And ye maisters do vnto your seruants that which is iust and equal knowing that ye haue also a maister in heauen And if thou hast a faithfull seruant let him be vnto thee as thine own soule c. Intreate him as thy brother Let thy soule loue a good seruant defraude him not of libertie neither leue him a poore man c. And thus this loue betwene the maister and his seruant wil become an exceding faithfull loue But be it neuer so excellent a loue yet bicause it is but duetie in the seruant and of the master cometh for his seruants painful ▪ trustie and profitable seruice therfore So God loued the world that this is but hireling and seruile loue to be cōpared to it We reade of greate loue that Princes haue loued their subiects withal and subiects again haue loued their Princes This is a goodly and Godly loue also wold to God it were so faithful in euery countrey as it ought to be Then should we not haue harde of suche oppressions and ciuile warres in foreine realmes nor of suche conspiracies and rebellions as hathe bene in oure owne A Prince oughte to be a father and mother to their people and to make reckning of so many children as they haue subiectes The subiect again ought to be as a chylde vnto his Prince and to make reckenyng of his soueraigne as of his own father or mother yea to make a greater accompt of him or her than of his father that begate him or his mother that bare him not only for that the state is greater and euen immediate next to God and representing god him selfe but also for the greater commoditie that both he his parents his kin and all his countrey receyue by the peasable and vertuous gouernement of the Prince not only of infinite benefits of bodye aud goodes but that passeth all bodily and temporall matters the free passage of the Gospel of Iesus Christ the mayntenance of his true Religion the faithfull feding on his word and sacraments that refreshe and nourishe his soule to lyfe euerlasting Therfore next vnder God there is no loue ought to be greater than this that the naturall subiecte doth owe his naturall Prince nor any thing is a surer defence to the Prince next vnder Gods protection whose anoynted the Prince is and in whose handes is the princes hart then is the faithfull loue of his subiects No horse nor harnesse no garde nor gunne nor garrison no forte nor castle no armie no treasure