Bromelion A discourse of the most substantial points of diuinitie, handled by diuers common places: vvith great studie, sinceritie, and perspicuitie. Whose titles you haue in the next page following.

Bromleion .

A Discourse of the most substantial points of Diuinitie , handled by diuers Common places :

With great studie , sinceritie , and perspicuitie .

Whose Titles you haue in the next Page following .

Scribimus indocti , doctique problemata passim .

LONDON Printed by Thomas Creede . 1595.

Insigne Bromleianum . TIMOR DOMINI INITIVM SAPIENTIAE .

The contents of the principall things handled in this booke . Of the feare of God . The Glasse of Vanitie . Of the word of God . Of God . Of his Creation . Of his Prouidence . Of creating man after his Image . Of Iustification . Of Predestination . A patterne of Sanctification . The benefit of Adoption . A Remedie for Sorrow .

To the Right Worshipfull , and the chiefest now aliue , of the Honorable house of the Bromleies , his great frend & fauourer , Sir Henry Bromley Knight , S. I. wisheth the grace and fauour of God in this world , and in the world to come , perpetuallioyes .

MAnet alta mente repo'stum , The Poets speech , expressing the effect of displeasure . So hardly are we giuen by the course of nature to forget iniuries and displeasures , or to let passe discurtesies offered . But as the wise man saith , it is a mans honour to passe by an offence ; so noble dispositions , do not so much regard the iniurie of their inferiours , as what may best fit and beseeme their estate . I must needs confesse ( Right worshipfull ) that I haue greatly offended , by reason of my absence & want of thankfulnesse towards you for so great benefits receiued . But as I found that I was many waies vnworthie and vnable , to stand before your honourable father , so haue I full proofe of the selfe same insufficiency in my selfe toward you , euen vnto this present day . Thinking it all that I could well performe , ( if it were possible , to make any requitall or part of amends , for such bountifull liberalitie , as also more then common curtesie from your selfe , ) to make my hartie praiers vnto God , for your prosperitie and good estate , that you might rise from credit , to worship , and honour , and princely fauour , that you might match , or at lest wise come as neare as might be , to that high degree , which your noble father possessed . Yet could I not think that sufficient , vnlesse I had in some measure , shewed vnto your worship some fruit and effect of my studie and labours , vnto the which I was so greatly mainteined , by your honourable fathers liberalitie , and furthered also , not meanely , by your fauour and good will , which was and is the more to bee remembred of mee , because it came from you , on my part , vndeserued , and which is more , vnlooked for .

This that I haue presently dedicated vnto your worships view and patronage , part of it , is no other , then that which you haue read before , and somewhat more to expresse my painfulnesse and good will , though otherwise it be but mean , and not so worthie the reading as I could wish it . I laboured in the first part of the Epistle to the Romanes consisting on Iustification , and was so bolde , as to present it vnto your fathers honor , thinking also to haue done my best in the second part of the same Epistle , concerning Gods eternall predestination . Which at this time by Gods helpe I haue finished , yet so , that my shoulders were eased of the burden . For lighting vppon a treatise of that matter , written by that famous and learned man , M. Theodore Beza , ( farre more excellent , then I could either deuise or frame ) glad was I , that my studie and searching was so well preuented . The places of scripture which were added to prooue euery waightie point , were so confusedly set downe , that they might haue wearied the reader , rather then directed him . Which when I perceiued , I tooke some paines though small , to help in that behalfe . And because euerie reader is not of the like vnderstanding , and that this point of religion seemeth hard to conceiue , ( especially to them whose wittes be not exercised in searching such matters ) I thought good out of euery chapter , to take out the principall matters , & to ioyne them to their proofes , desirous to make al as plain & as easie as might be possible . All which I humbly request your worship , to accept in as good part , as it is offered , which shall be a mean to encourage me , to labor further , if it like you . And so I leaue to trouble you any further , only wishing , that your name and credit may be such , as was that of the Right honourable the Earle of Bedford , who had deseruedly gotten this title , The good Earle of Bedford . That in religion to God , and to the Church ; in loialtie and faithfulnesse to the Prince , and to the Realme ; in loue and liberalitie , to learning and poore schollers ; in care and bountifulnesse , to the poore and needie ; you may according to your deserts , carrie this godlie and honourable title in the mouthes of all men , that when they name you , they may so report of you , to be , The good Knight , Sir Henry Bromley .

Your Worships in his praiers to God , for you , and yours . S. I.

The Epistle to the Reader .

THe title of this booke ( gentle Reader ) may seem somewhat strange vnto thee at the first blush , and such , that if it be miscontrued , may procure me some dislike or discredit . It may be , that I haue followed the example of others , who think themselues greatly pleasured , if they can get their betters , maisters , landlords , to name their children after their names . If this bee the meaning , it may somwhat abate that dislike , discredit , and derision , which otherwise would fall vppon me , in which respect I may be vouchsafed of pardon . Or otherwise I may bee taken in an other sence , as to declare my affectionate good will to my honourable patrone deceased , as if I had caused this to be ingraued by his tombe , Hoc monumentum posuit . And if it be such that it may not deserue that credit , as I know it cannot , but wil haue his time to vanish , much like the earth or the water that is frozen , and is anon resolued ; ( for a wonder had neuer the gift to continue long , much lesse a trisle ) yet thus much it may declare , that I was not altogither forgetfull . Or if it be a meane , to encourage others of wealth and account , to be beneficial to poore students , let the one haue the good report , the other the profit , and let the derision redound to my selfe . For my part concerning my patron , the right honourable sir Thomas Bromley Knight , Lord Chancellour , and one of her Maiesties most honourable priuie Councell in his time , I must needs confesse , & make it knowne to the world , how the beames of this gracious sun did shine vpon me . Diet , apparrell , bookes , siluer & gold , preferment , countenance , fauour , good wil , and what euer my heart might desire ; neither can I satisfie my selfe , or expresse my bounden dutie , by any gradation . And as I was vnworthy of so great benefits , so the chiefest of them came vnto me vnlooked for . Such was the bountifulnesse of him , whose renowne shall remaine , so long as the deliuerance , from the Scottish Queenes conspiracie is remembred ! Oh that poore & painfull students might meet with such liberall purses ! and with such noble and honourable Bromleion hearts ! Sat sit optasse , et siinuenisse rarum . What the poore both see and receiue , let them report , to the shame of them , that hoord vp their wealth , and consider not that God hath made them but stewards , and hath put it in their hands , if they had hearts to dispose . Especially if they could remember this , which is set downe in sacred writ ; Pro. 19. 17. He that hath pitie vpon the poore , lendeth vnto the Lord , and looke what he laieth out it shall be paide him againe .

Now as concerning these my rude and rurall labours , if I might , I would auoyd disdaine , or if I may do any good , it is the thing that would reioyce me greatly . This vnlearned worke , some will say , should haue laine by me a long while , vntill it might haue bin done more perfectly , or else it should neuer haue bene put foorth . Other excuse haue I none , but this , that I could not tell how otherwise to shewe my dutie , and to giue a proofe of my good will , where I was so greatly indebted . It may be taken in good part , if I answere you , as one Iohn Philpot in the raigne of King Richard the second , answered certaine noble and honourable personages , who found themselues greatly agreeued , that a merchant had got a prize on the enemie . His answere was ; That he did it not , to take away the praise of chiualry from them , but rather that they might be incouraged , to do greater exploits . I haue not put foorth this slender exercise , to barre any ( that are well disposed , better learned , and right willing to edifie ) of their praise and due commendation ; of the which I confesse my selfe farre vnworthie , but rather to animate them , that they let not their gifts lie hidden , which being made manifest and knowne , might procure the benefit of many . He that cannot do better , to him this may be some helpe , the rest may take it in good part , and labour to do other good , who do both long for good helpes , and would be glad of that which might further them , to ease their painfull studie . They that would attaine to learning , lightly are those of the poorer sort , who haue many hinderances . Want of bookes , want of sufficient maintenance , want of time , and many other lets . I must needs acknowledge many wants , and my imperfections are great , wishing other that are better able , that they would be of that minde , as to do good to others , whose capacitie is but weake and simple , who haue small helpes , and yet are set in such places , where they of dutie should edifie and instruct , and wold , if they were better able . If in this booke I haue not done wel , I will be glad to be better enformed , and willing to hearken to the direction of others , and to follow their counsell , Ending this tedious Epistle , with this my wish , desire , and request , to them that are learned , and willing to doo good ;

His meliora . Thine to his power , S. I. Of the feare of God , and where it is to be learned , namely in the word of God . Of the word of God , which conteineth the Knowledge of God , & that as he is to be considered In Himselfe . His workes , which are General creation . Prouidence . Particular creation of man , according to his Image .

Certaine most comfortable Exercises of Christian Religion , gathered togither in one volume , for the benefit of all such as loue and feare the Lord .

Psal. 112. 1. 2. 3. Blessed is the man th●● feareth the Lord , and delighteth greatly in his Commandements . His seed shall be mightie vpon earth ; the generation of the righteous shall be blessed . Riches and treasures shall be in his house , and his righteousnes endureth for euer .

THe Prophet Dauid desirous to drawe true blessednesse and heauenly happinesse , into a short summe , dooth in this Psalm , and likewise in the first Psalm , intreate thereof , as though hée meant purposely to discourse of nothing else , but of the chéefest happinesse , and chéefest delight of a godly man . Whereof , as he himselfe was fully perswaded , so in a godly mind and Christian zeale , hée thought it his part to spread this loue and excellent knowledge , into the hearts of all . Much like to the godly affection of holy Abraham , of whom God testifieth , I know that he will teach others . So King Salomon , hauing tried all the delights and worldly happinesse , that flesh and blood might desire , crieth out ; Vanitie of vanities , Vanitie of vanities , and all is but vanitie : not hiding his excellent knowledge within himselfe , ( as the Prouerbe is , Cunning men are dangerous , and loth to let other men vnderstand what they know ) but being moued with a charitable affection , he doth not reueale this secret to a fewe , or to some of his friends and to no more , but hée professeth himselfe to be a Preacher , and as it were a publique Crier , that all may take héede and beware . So also this kingly Prophet Dauid , is in stéed of a Preacher , and beginneth his discourse somewhat vnlike to that of King Salomon , but both to the same effect . In the beginning of his booke , King Salomon sheweth what we should auoyd , & in the beginning of this psalm , and of this his booke of Psalmes and heauenly meditations , King Dauid sheweth vs what wée should desire . They that are desirous that men should hearken to their perswasions , and to reade their writings ; promise in the beginning some excellent matter to intreate off , that they may winne their mindes , to séeke and search thereafter , as for pearles and treasure . And among all matters , if all the bookes might bée read , which hath bene made from the beginning of the worlde , vntill this present time , there shall nothing be founde to be so profitable , so necessary , so heauenly , as is the disputation and discourse of the chéefest good . Wherein these two Kings of blessed memorie , the father and the sonne , Dauid and Salomon , haue not trauelled as worldly minded men , to aduaunce either honour , or riches , or pleasure , wisedome , strength , beautie , eloquence , and such matters as the worlde doth admire and wonder at ; but as if with the Apostle Saint Paul , they had bene wrapt into the third heauen : they scorne these worldly delightes , and set before our eyes , nothing else , but what the spirite of God dooth put into their mouthes , and mooue them to exhort vs vnto . As it was said vnto the Prophets , Thus saith the Lorde ; And againe , Sonne of man , thus shalt thou say and speake vnto the people . The one , that is King Salomon , hée speaketh thus in his last Chapter of his booke called Ecclesiastes , ( principally there setting downe , what is the chéefest happinesse ) Let vs heare saith hee , the end of all , Feare God , and keepe his Commaundements ; For this is the whole dutie of man . King Dauid he beginneth his booke ; Blessed is the man whose delight is in the lawe of the Lorde , and who dooth meditate therein day and night . Both of them ayming at these two principall matters , the one commending vnto vs the feare of God , the other , exhorting vs to the studie and knowledge of the word of God . And although the Prophet Dauid d●● greatly commend the studie of the lawe of God , in his first Psalme , yet also throughout his Psalmes , he maketh speciall exhortations vnto the Feare of God . As amongst the rest , principally in this hundreth and twelfth Psalme .

Blessed is the man , ( hée saith not , that floweth in riches , For godlines is great riches , if a man bee content with that hée hath ; Hée saith not , that enioyeth his pleasures , because they fight against the soule ; Hée saith not , that is aduanced to honour and promotion , for it is an easie matter with the Lorde to bring them downe , that are exalted ; Hée saith not , that haue the fauoure of Princes , for that may bee daunted by tales of ill will , and buried in displeasure ; Hée saith not , that are strong and valiant , For the Lorde hath no pleasure in the strength of a man , but hée delights in them that feare him , and put their trust in his mercy ; Hée saith not , who are wise , For the wisedome of man is but foolishnesse in the sight of God : and hée that will bee wise indéed , must denie his owne wisedome , that God may endue him with true wisedome ; Hée saith not , they are beautifull , for they are but snares to catch fooles . But aboue all others ) Blessed is the man that feareth the Lorde , and delighteth greatly in his Commandements ; His seed shall be mightie vppon earth , the generation of the righteous shall be blessed ; Riches and treasures shall be in his house . Two great worldly blessings . His seede shall be mightie , and his generation blessed ; And againe , Hee shall enioy plentie and abundance of riches and treasures . Fully and sufficiently shall hée be satisfied to his contentment , hée shall not néed to go farre , as Merchants venture their liues vpon the seas to become wealthie .

Per mare pauperiem fugiens per saxa per ignes , but it shall be in his house , because God shall make all things prosper about him . And this was the blessing , that was promised to Abraham , ( when God had tried him , whether his feare were planted in his heart ) I will surely blesse thee , and will greatly m●ltiply thy seede , as the starres of heauen , and as the sand which is vpon the sea shore ; And in thy seede shall all the nations of the earth bee blessed , because thou hast obeyed my voyce : because I haue perceiued my feare to bee within thée . In stéed of wealth and treasures and worldly blessings , this was Gods promise vnto him ; Gene. 15. 1. I am thy exceeding great reward .

Feare God and keepe his Commaundements ; For this is the whole dutie of man ; As if hée had said , it is altogither and wholly , the blessed estate of man . According to which course and perfect rule , wée ordering our liues , wée shall doo those things which are pleasaunt and acceptable , and so bee presented holie and blamelesse in the sight of God , at that dreadfull day , when we shall bee called to our accounts , and when the secrets of all hearts shall be open and made manifest .

Somewhat I minde ( God willing ) to vtter vnto you , concerning the feare of God in generall sort , for the better lightning of that which I shall intreate off , and so to passe purposely to the commodities and commendations thereof .

The feare of God , is nothing else , but a reuerent awe What the true feare of God is . and obedience due vnto him , whereby we are loth to offend him , not so much because he is able to punish vs , as principally , because his loue is shed abroad in our hearts , and our mindes fully possessed therewith . And that it may be the better knowne of vs , we must seperate it from a false kind of feare . For as the true feare of God bringeth life with it , so the contrary feare betokeneth death . Therefore the true feare of God is such , as whereby we reuerence God , and are most willing in all louely sort to do his Commaundements , as children are obedient to their parents , or if it may be said , more tenderly . But as for the other kinde of feare , A false feare . it is either seruile and ●lauish , when we are driuen to this obedience for feare of punishment , or else it is that wherewith the lawlesse and vnruly sort of people , who haue not the true feare of God before their eyes , are frighted and wonderously amazed , do stand in horrible dread what shall become of them . As they that are appointed to execution , their feare is deadly , so these , considering how gréeuous the iudgements of God shall be against them , for those heinous sinnes which they haue committed , there is nothing before their eyes , but the feare of death . The which feare , I must needs confesse , the godly in a sort and for a time , may be touched with ; and yet by the power of their reléeuing sa●iour , they are raised vp to comfort , and the good spirit of God doth seale in their hearts , the mercies of God the father , through the forgiuenes of their sinnes in the blood of Christ . But as for the wicked and vngodly , who are voyd of the grace of God , who spend their liues in all maner of leaudnesse and naughtinesse , they are not onely ouertaken and inwrapped in this deadly , dreadfull , and desperate feare , but they are ouercome thereof , and as a ship in the sea , that is suncke and past hope of recouery , they are vtterly ouerwhelmed Three effects of the true feare . for euer .

And yet there is a more certaine knowledge of the true feare of God , consisting in these thrée effects . First , that 1. whereas corruption and naughtinesse lurketh in our harts and would faine haue a vent and issue , the feare of God doth kéepe that euill backe , and doth so restraine , bridle , and kéepe in our corrupt and euill inclinations , that they shall not in any case breake foorth to the dishonour of God , 2 and our owne shame and confusion . The second effect , note or marke of the true feare of God , is by departing from euill . For hée that feareth God truly , departeth from euill and sinne vnfainedly , de●esting and abhoring the same , both in himselfe , and others . The third effect 3 and note , whereby the feare of God is knowne to bee in vs , is , when we are purposely set to amend our former euil liues , and stedsastly determined with the Prophet Dauid to kéepe the Commandements of our louing and gracious God . Which matters would desire a longer discourse , and hereafter God willing somwhat may be spoken , but at this present , they cannot be stood vpon . Onely that which I promised , that lieth vppon me to performe , namely to set foorth the commodities and commendations of the true feare of God . For nothing doth more perswade mens mindes , the● the consideration of the high and great commodities and aduantages , of that , wherunto we would perswade them .

The feare of God , is to kéepe our selues , not so much The commodities of the feare of God . within the order of the lawes of men , as of the lawes of God ; The lawes of men haue respect but to the outward déed , but the lawes of God to the hart and inward thoughts of the minde . No doubt , euery one thinketh it a worthy matter , to them that can kéep themselues in that compasse , but because they knowe not the happinesse that consisteth therein , therefore they do not so greatly set their hearts and mindes vpon it . Which happinesse and great commodities and aduantages , that it bringeth , being considered , would make vs to haue it in high estimation , and more to desire it , then that happinesse which the world doth account off . Therefore let vs hearken how the word of God doth set it foorth vnto vs , that we may be fully assured and perfectly know the benefites thereof , and that we may account all earthly and worldly delights , in respect of this delight , but vanitie ; that we may be throughly inamoured therewith , as if wée did behold the glorious and glistering throne of the Maiestie of God , and that we may be as they that are rauished with an excellent and excessiue desire , who can neuer be at rest , vntill they haue obtained it .

And because the heart of man , is principally set vpon earthly commodities , and temporall blessings , therefore it pleased the spirit of God , first to begin with that perswasion , that so by little and little , hée might draw their mindes from earthly commodities to heauenly matters , of great waight and importance . And to say the truth , what profite is there , or what blessing may bee reckoned , which the feare of God dooth not bring . The Prophet Moses in a briefe summe , dooth set downe all worldly commodities , which procéede from the feare of God , which are named , Deutro. 28. These blessings saith he , shall come vppon thee , and ouertake thee ; Blessed shalt thou be in the Cittie , and blessed also in the field ; Blessed shall be the frute of thy bodie , and the frute of thy ground , and the frute of thy cattle , the increase of thy kine , and the flockes of thy sheepe ; Blessed shalt thou bee when thou commest in , and blessed also when thou goest out ; The Lord shall cause thy enemies that rise against thee , to fall before thy face , they shall come foorth against thee one way , and shall flie before thee seuen wayes ; The Lord shall commaund the blessing to be with thee in thy store-houses , and in all that thou settest thine hand vnto ; The Lord shall make thee plenteous in goods ; Hee shall open vnto thee his good treasure , euen the heauen to giue raine vnto thy lande in due season , and to blesse all the workes of thy handes , so that thou shalt lend vnto many Nations , but shalt not borrowe thy selfe ; And the Lorde shall make thee the heade , and not the tayle ; and thou shalt be aboue onely , and shall not bee beneath ; thou shalt be of the better , and not of the baser sort , of whom there is made small reckoning and account ; yea thou shalt liue in countenance and be well taken . It is said of our sauiour Christ , that hée encreased in wisedome and stature , and in fauour with God and men ; so is it also with them that feare God , whom it pleaseth God , to account and accept for his children , they shal increase in the fauour of God and men , and they shall liue with credit and good report ; Good report . whereas if thou liuest contrary and without the feare of God , euery body shall be readie to speake ill of thée : and as the Prouerbe is , An ill name , halfe hangd .

In consideration also of which prosperitie , the Prophet Dauid doth breake forth into this spéech of wonder . Psal. 31. 19. How great is thy goodnes ô Lord , which thou hast laid vp for them that feare thee ? And how hast thou done for them which trust in thee , euen before the sonnes of men ? And as though the Prophet could not sufficiently satisfie himselfe , with the commendation of the estate of them that feare God , and liue in his obedience , he vttereth yet more , being plentifull in his spéeches as the sea is in his waues . Psal. 128. Blessed is euerie one that feareth the Lord , and walketh in his waies ; When thou eatest the labours of thy handes thou shalt be blessed , and it shall be well with thee ; Thy wife shall be as the fruitfull vine on the sides of thine house , and thy children like the Oliue branches round about thy table ; Lo surely thus shall the man be blessed , that feareth the Lord ; yea further , he shall sée his childrens children , to reioyce his heart , and make his life the longer .

All this prosperitie the wicked sort shall sée and behold , The wicked enuy at their prosperitie . and be amazed , they shall be angry in their heart , and shall greatly enuy to sée the godly in such good state , they shall gnash with their téeth and consume away : For their own enuy shall eate them vp , and bring them to their graue before their time .

God doth inrich the godly , and them that feare him , in such sort , that it is past mans expectation , and past that , The straunge inriching of them that fear God . which the godly themselues may hope for ; so that it séemeth straunge and wonderfull to the world , both that the godly might haue the greater cause , and that with moste chéerfull hearts to praise and magnifie the name of God , and be thankfull vnto him ; and also that all other that sée it , may acknowledge it to be Gods doing : and as Iannes and Iambres the sorcerers of King Pharaoh said ; when they resisted Moses the seruant of God ; This is the finger of God , and God hath done it , and he onely hath brought it to passe : who hath a care ouer his children , more then the hen that flocketh her broode togither , and couereth them with her wings . As we read in the Psalmes ; When my father and mother forsake mee , the Lord taketh mee vp . According to that in the Prophecie of Esay , Cap. 49. 15. Can a woman forget her childe , and not haue compassion on the sonne of her wombe ? Though they should forget , yet will not I forget saith the Lord . So true it is , that the Prophet Dauid recordeth , I haue bene yoong and now am old , and yet sawe I neuer the righteous forsaken , nor their seede begging their bread . Which thing is manifestly séene in the examples of Abraham , Isaack , Iacob , Ioseph , and their posteritie , which examples I cannot stand vpon , but onely I referre you to their stories in the booke of Genesis , where you shall sée the plentifull goodnes of God toward them , being fed , mainteined , and inriched onely by Gods hand , which stories are most worthie both the reading and meditation . They that feare God want nothing , whereas the Lyons want & roare for hunger . The earth is the Lords , and all that therein is ; and he hath prepared the earth and all the blessings thereof , principally and chiefly for them that liue in his obedience . So that they may speake boldly and with assurance of confidence ; Quaeuis terra patria . Euery place in the world is my country . Whereas the wicked enioying these earthly blessings , do rather vsurpe them , then that they are the true owners and lawfull possessours of them .

This straunge and wonderfull inriching of them that liue in the feare of God , that wise King Salomon amongst the manifolde experiments of worldly affaies , doth note and that is thus . That howsoeuer the wicked labour and toyle for wealth & riches , yet at last it commeth into their hands , that feare God , and they are possessours thereof . Eccl. 2. 26. So we reade in his booke called Ecclesiastes , and these be the words , verie héedfully to be marked of vs , which this King layd vp in his highest remembrances . Surely to a man that is good in his sight , God giueth wisedome , and knowledge , and ioy , but to the sinner hee giueth paine to gather and to heape , to giue to him , that is good before God . Which words both the good and the bad may well consider and ●use vppon , and laie it to their heart , that they may learne and be wise . Which words , sence , Iob. 27. 13. 16. 17. and meaning , is confirmed in the historie of Iob. This is the portion of a wicked man with God , and the heritage which he shall receiue of the Almightie ; Though he should heape vp siluer as the dust , and prepare raiment as the clay ; He may prepare it , but the iust shall put it on , and the innocent shall diuide the siluer . As it is in the booke of Prouerbs ; The wicked shall be a raunsome for the iust , and the transgressour Pro. 21. 18. for the righteous . When a plague and mischiefe , and daunger is towarde , the righteous shall escape , and it shall fall vpon the wicked , they shall be deliuered , and the wicked shall come in their places ; so also though they gather great wealth and substance , they shall be least owners of it , for god will so dispose it , that the good shall enioy it . For it is nothing in the sight of god , suddainly to make a poore man rich . The Prophet Moses doth she we a manifest example and proofe of this commoditie , and blessing from god , towarde them that feare him . God gaue the Deut. 6. 10. 20. Israelites his children and beloued people , the land of Canaan , which flowed with milk and hony , and which abounded with all gods blessings , hée gaue them this land which before was the possession of sinners . But how ? He gaue them great and goodly Citties which they builded not ; houses full of all manner of goods which they builded not , nor laboured for ; Wels of water necessary for their vse , which they digg●d not ; Vineyards and Oliue trees to their comfort and delight , which they planted not . And this is it , which is to be considered heerein , that all came without their labour , without their desert , god gaue it , it was his blessing .

As the selfe same Prophet dooth set it dewne for a punishment of them that feare not god . Thou shalt haue Deu. 28. 4. 39. 30. Oliue trees in all thy coasts , but shalt not annoynt thy selfe with the Oyle . Thou shalt plant a Vineyard and dresse it , but shalt neither drinke of the wine , nor gather the grapes ; Thou shalt builde a house , and shalt not dwell therein .

The excellent commodities which were performed to Abrahams posteritie , were long before promised to Abraham , for this cause onelie , because hée feared god , as we reade , Genes. 22. I knowe thou fearest God ( saith god to Abraham , by the mouth of an Angel ) Therefore will I surely blesse thee , and will greatly multiply thy seede as the starres of the heauen ; and so foorth , as before .

I might enlarge this commendation of the feare of The greeuous punishments of the contrary . god ( which is and ought to be the onely delight of a Christian minde ) by reckoning vp the miseries that fall on them in whome the feare of god is not séene . Which are warre , famine , pestilence , pouertie , shame , and discredite , the torment of an euill conscience , diseases , and straunge kindes of death , to make an ende of them in fearefull sort , that they may bée an example vnto all other ; beside many other discommodities which now I doo not stand vpon , but thinke good rather to leaue it to your consideration . Helping your remembraunce with this one notable place of scripture , recited in the Prophecie of Ieremy . 15. 1. 2. 3. Then saide the Lorde vnto mee , Ier. 15. 1. 2. 3. Though Moses and Samuel stood before me , yet mine affection could not be toward this people ; Cast them out of my sight and let them depart ; And if they say vnto thee , whither shall we depart , then tell them , Thus saith the Lord ; such as are appointed to death , vnto death ; and such as are for the famine , to famine ; and such as are for the captiuitie , to the captiuitie . And I will appoint ouer them , foure kindes saith the Lord . The sword to slaie , and the dogs to teare in peeces , and the foules of the heauen , and the beasts of the earth , to deuoure and to destroy .

From riches and wealth ( which although it be a great The company of prophets holy men and angels . blessing of God , yet if it please God to exercise our faith and patience with pouertie and want , we must take the one in as good part as the other ) let vs come to an other worldly blessing , and great comfort , and that is to a matter of credit and honour . We should thinke our selues happie men , if we might be thought worthie , to entertaine and receiue into our houses , those that were of highest account about the Prince : but behold what great fauour , is shewed them that feare God , that not onely holy men , and Prophets , but Angels also haue made choice of them , to come to their houses , and to be familiar with them . 1. King . 18. Eliah that famous Prophet of the Lord , appeared not to King Ahab , but to his seruant Obadiah , the gouernour of the house . The reason is , because Obadiah feared God greatly . The same we shal read in the whole course of the Bible , that the Prophets and messengers of the Lord , they did not resort vnto the common sort , but vnto them that feared God . When our Sauior Christ sent foorth his Disciples to preach , as it is in Mat. 10. 11. he willed them , when they entred into a Citie or Towne , to enquire who was worthie in it , that is , whether there were a man that feared God there , and there to abide till they departed . And that Angels haue resorted vnto them , letting passe the rest , it is recorded in the booke of Genesis , of Abraham and of Lot . Yea Angels haue comforted them in their distresses . As the Angel that was séene with the thrée children in the firy fornace ; and the Angell that deliuered the Apostle S. Peter out of prison ; the Angels that comforted Iacob when he stood in feare of his brother Esau . So is it , Psal. 34. 9. The Angel of the Lord pitcheth rounde about them , that feare him , and deliuereth them .

Let vs ascend yet higher , from earthly commodities to Wisedome . heauenly gifts and graces , and see how by the feare of God we are furthered in them , that we may fully and perfectly knowe , that there is no happinesse that man can desire , which the feare of God doth not reach vnto . And first concerning that excellent gift of wisedom ; It is said , that The feare of God is the beginning of wisedome , and a good vnderstanding haue all they that do therafter . And what greater commoditie can there be , then wisedome ? For it maketh men gracious among Princes and great men . And by daily experience we sée , that they that excell in wisedome , excell in credit also . Whereas Kings and Princes haue bene despised of their subiects ; Nobles also & mightie men , haue bene little set by of their inferiours , for want of wisedome , applying themselues to their lusts , and to the vanitie of their humours , whereby they departed from the seare of God , so that there was no wisdom found in them . Wherby they became as the Prophet doth set them forth Psa. 49. 20. Man being in honor hath no vnderstanding , but is compared vnto the beasts that perish ; And againe , as we read , Pro. 3. 35. The wise shall inherit glory , but fooles dishonour , though they be exalted . When king Saul saw that Dauid 1. Sa. 18. was very wise , he was affraid of him , and when he vnderstood , that the Lord was with him , then was hee more and more affraid , and Saul became alwaies Dauids enemy . And when Ecc. 24. 11. the Princes of the Philistins went forth , at their going forth , Dauid behaued himselfe more wisely , then all the seruants of Saul , so that his name was much set by No other cause was there , that brought Ioseph from a prisoner to the estate of a Prince , but that the feare of God had planted wisedome in his heart , for the which he was so highly honoured among straungers . The feare of the Lord is the onely step to wisedome , as we read Psal. 25. 12. What man is hee that feareth the Lord ? him will hee teach the way that hee shall chuse . Nay further , The secret of the Lord , is reuealed to them that feare him , and his couenant to giue them vnderstanding . All earthly secrets may be found out , but as for The hidden mistery of saluation . the wisedome of God and the secret of the Lord , concerning the spirituall vnderstanding of his heauenly will and secret blessings ; Let the depth say , It is not in me , and the heigth say , I cannot attaine vnto it . Onely he that feareth God is partaker therof . So saith that worthy seruant of god Iob. 28. Behold to man he said , the feare of the Lord is wisedome . The feare of God doth not onely leade vs to that wisedome , which may serue for this present life , but by steppes and degrées , it dooth bring vs to that wisedome which maketh vs partakers of saluation , which is a most principall benefit and blessing . Ye men and brethren , saith the Apostle , Act. 13. 26. Children of the generation of Abraham , and whosoeuer among you feareth God , to you is the word of this saluation sent . For the word of God , may well be termed the word of saluation , because it is the foode of our soules , and sheweth vs the way to life , and how wée should be partakers thereof . Which heauenly wisedom , no doubt the heathen people haue , and as yet do want , because they are such of whom the Prophet speaketh , The feare of God is not before their eyes ; And as one saith , Stultorum plena sunt omnia . They all run after vanitie , and such things that cannot profit , whereby they can neuer attaine vnto true happinesse , which ought to be their chéefest delight . And that especially if they had the grace to consider , what notable and worthy effects it hath , to make them partakers of that happinesse , which they would full gladly enioy . For it worketh A remedie against sinne . in the people of God thus much , that it expelleth & driueth out sinne ; it kéepeth the deadly poyson of the diuels temptations from our hearts and mindes . It bringeth the quiet frute of peace , and maketh a merry and chéerfull A quiet conscience . Long life . heart , whereas the guiltinesse of sinne doth make the heart heauie , and the countenance sadde ; It giueth long life , and increaseth the dayes of man , who so desireth to sée good dayes , let him resort vnto her . The treasures of wisedome are with her , and shée raineth downe knowledge and vnderstanding . Yea it greatly furthereth vs , in that which is our excéeding comfort , and that is , That Our requests heard & granted . God will performe the lawfull requests , and godly desires of them that thus feare him . For it is no more with them , but séeke and finde , aske and haue . Whereas all other , are neuer partakers of their desires , especially to their good . For as they that were found without the Arke of Noe , had no life ; So they whose hearts the feare of God doth not possesse , reape and receiue no blessing from God . Hée that possesseth her , shall thus bee blessed in this life ; And furthermore , also he shall be happie at his latter end . A happie death . Ecclesi. 1. 13. 18. O well art thou , and happie shalt thou be , saith the wise man . Whosoeuer feareth God , it shall go well with him , at the last , and hee shall finde fauoure in the day of his death , and in the end he shall be blessed . What a great commoditie and aduantage is this , that how troublesome soeuer , the life of them that feare God shall bee in this worlde , yet their latter ende shall bée blessed . Happie is the man whiche feareth the Lorde . For hée will place his minde vppon his Commaundements ; therein dooth the feare of God consist , and in that feare , there is our happie estate . The feare of God , is the fountaine of life , the roote of wisedome , the Crowne of ioy , yea heauen it selfe , to them that looke for heauen .

And these are the principall commodities , which the feare of God dooth bring , béeing sufficient and forcible inough , to make vs in loue therwith , and to set our whole mindes thereon . Which being so furnished , sheweth it selfe vnto us , as it were crowned with a garland of all the blessings , gifts , and graces of God , much like a Princes Diademe , which is set out and garnished with precious stones of all sorts , and those also of high account .

But who can sufficiently commend it , and set foorth the praises thereof as it deserueth , sitting as it were a Ladie and a Quéene about the throne of God , whose commendations well we may admire and wonder at , but who can reach so farre as fully to expresse them ?

The feare of God is the beginning of wisedome , and a The commendation of the feare of God is , that the praise thereof endureth for euer . good vnderstanding haue all they that do thereafter ; The praise thereof endureth for euer . Amongst the rest , this séemeth to be the only commendation of the feare of God , that the praise thereof endureth for euer . All flesh is as grasse , and fadeth , the world which séemeth to haue no ende , shall vanish , the heauens shall ware old as doth a garment ; but as the word of the Lord continueth for euer , so are the praises of the feare of God euerlasting . Wheresoeuer the Gospell is preached saith Christ , throughout all the worlde , there shal also this déed of Mary Magdaline ( which annointed his bodie with costly Oyle , and wiped his féete with the haire of her head ) this déed which she hath done , shall be spoken of for a memoriall of her , meaning thereby not the déed so much as her heart and affection . And such shall be the memoriall of them that feare God , according as it is said , The name of the godly shall flourish , and the remembrance of the wicked shall rot . As the whirlewind passeth , so is the wicked no more , but the righteous is an euerlasting foundation . The wise man after he had intreated of diuers and waightie matters , and drawing to an end of his booke , as though he had for gotten one principal point . Let vs now saith he , commend the famous men , who were honourable in their generations , and were well reported of in their times . There are of them that haue left a name behinde them , so that their praise shall be spoken of . There are some also that haue no memoriall , and are perished as though they had neuer bin , and are become , as though they had neuer bin born , and their children after them . But the former were such men , whose righteousnes and feare of God , hath not bene forgotten , and whose commendation shall endure throughout all ages . Their seede shall remaine for euer , and their praise shall neuer be taken away ; their bodies are buried in peace , but their name liueth for euermore . There is a seed of man , which is an honourable seed , the honourable seede are they , that feare the Lord .

Diuerse other goodly sentences the scripture dooth affoord , in commendation of the feare of God , but I thought the waight of reasons alleaged , would more preuaile , then the multitude of words , which do delight but for the present time . Much like pleasant musicke , which is no longer of force to moue our mindes , but while it soundeth . But the waight of the reasons continue in our remembrance , when as the multitude of words , may soone be forgotten , as if we had séene our face in a glasse , and when we are gone , we remember it no more .

That delight which is next to the feare of God , and an The next delight to the feare of God , is the knowledge of gods word . excellent delight aboue all worldly delights , I thinke good at this present , not to stand much vpon , but to referre you to a more ample declaration thereof , because I haue spent so much time in setting downe the commodities and commendations of the feare of God , vnto the which no perswasions can be too tedious . But because the studie and knowledge of the word of God , is the onely meanes , wherby the feare of God is taught , maintained , and increased , therfore doth it seeme a matter as worthie to be considered , and to be perswaded as the other . And so much the rather , because we cannot come so perfectly to the fear of God , as by the knowledge of his word . To the proofe whereof , we haue an excellent sentence , Prou. 2. The words be these ; My sonne , if thou receiue my words , and hide my commandements with thee , to incline thine eares to wisedome , and to bowe thy heart to vnderstanding , if thou call for vnderstanding , and vtter thy voyce for knowledge , if thou seeke her as siluer , and dig for her as for her treasures ; Then shalt thou vnderstand A light to our understanding . the feare of the Lord , and find the knowledge of God . All the life of man without the knowledge of the word of God , is but a wildernesse , and that is the onely path to bring vs out , all our vnderstanding is but darknesse , and that is the onely lanterne that giueth vs light . Our parents that beget vs , they beget vs after their owne image , and that is sinfull , so that as wée are borne in sinne , so all our The seed of life . delight by nature is in sinne . Therefore this séede and this begetting , may well bee tearmed a mortall séede , and a begetting vnto death . But that we may haue a reuerent care , and a great delight in the word of God , we are giuen to vnderstand , that it is the immortall séede , the séede that begets vs vnto life . As saith Saint Peter , Epistle I. He hath begotten vs againe , not of mortall , but of immortall seede , which hee affirmeth to be the word of God that endureth for euer . And this is the singular commoditie thereof , I. Iohn . 3. 9. That hee that is borne of God , sinneth not , vnto death , but if he fall , hée riseth againe by repentance . The reason because he sinneth not , nor delighteth héerein , nor suffereth it to raigne within him , is ; for that the séede of Gods word , ioyned with his feare , remaineth within him , neither can he sinne , because hée is borne of God , and begotten vnto life , by his holie spirite . As they that are in the fleshe cannot please God , for the wisedome of the fleshe , is enmitie to God ; so the word of God doth make the power of his spirite more effectuall within vs , and teacheth vs how to please God , and to liue in his fauour . Blessed is the man that feareth God , for his great delight is in gods word , and hée maketh more account thereof , then of any treasure . For all precious things in the world , they can continue with vs but while we liue in the world , but the séede of gods word , as it is euerlasting , s● it accompanieth the soule euen when it is departed from the bodie . We are troubled about many things in this life , but as our Sauiour Christ saith , there is but one thing necessary , and that is , the hearing , reading , learning , and meditating on the word of God . And as wisedome is one of the Wisedome . greatest commendations that can be giuen to the feare of god , so doth the word of god deserue the selfe same commendation . By thy precepts and commandements , that is by thy word , saith the Prophet Dauid , I am wiser then the aged , and my elders , By thy word I haue gotten vnderstanding , therefore I hate all wicked wayes . This is your wisedome saith that holy man Moses , vnto the Israelites , Deu. 4. And this is your vnderstanding in the sight of the people , which shall say , Onely this people is wise , and of vnderstanding , and a great nation . And this was the wisedome that god would should more preuaile with a King , and highest gouernour in a realme , then all the wisedome of his counsellours . As we shall reade in the booke of Deutro. 17. And when the King shall sit vppon the thorne of his kingdome , he shall reade in this booke all the dayes of his life , and it shall bee euer with him . To what end and purpose ? Euen that he may go in and out wisely , before his people . That being taught and instructed by the word of god , he may direct not only his own life in the feare of god , but also may gouerne his realme in the same feare . That so he and his people might be preserued and presented blamelesse in the sight of god , which is the greatest comfort of the soule , and therefore can bee no greater delight . The word of god is the séede of grace , which being sowne in the furrows of Christian harts , increaseth & multiplieth excéedingly ; It is the spirituall sword , that cutteth the flesh from the spirit , which seperateth all impure thoughts from the mind , and abandone th all lustful desires from the hart ; It is the sacred fire , that burneth away the superfluous humours of worldly desires and worldly vanities ; It is the wholsom leauen , that seasoneth & edifieth the soule ; It is the swéete bread , that féedeth the people of God ; It is the true key , that openeth vnto vs Christ Iesus the doore , and onely way to the kingdom of heauen . And when this wisedom of the word of God ; entereth into our hearts , and when this knowledge delighteth our soules , then shall counsell preserue vs , and vnderstanding shall kéepe vs . For it doth not only conuert the heart of some , vnto the true feare of God , It conuerteth . It preserueth . and call backe the sinner that goeth astray , but it daily preserueth other some in the same feare , & causeth them to hold on in a right course . But how ? Chiefly by meditating & musing on the word of God , by ordering the course of our liues therafter , and setting our whole delight theron . The King as I said before , and chéefest in a realme , was commanded to read the word of God all the dayes of his life . An example wherof , we haue in Ioshua , who was appointed of God , to be the Prince and gouernor ouer all the people of Israel , who by name was thus commanded . Let not this booke of the lawe depart out of thy mouth , but meditate therein , that thou maiest obserue and doo according to all that is written Prosperitie . therein . For then shalt thou make thy way prosperous , and then shalt thou haue good successe . When we will signifie a great pleasure and delight , we say it is a pleasure and delight for a King , and euerie one woulde wish that hée were partaker of Kings delights . Beholde then , which and what is his cheefest delight , and let it be of the same precious account with thée , as it ought to be with the king . And this delight in reading the word of God , in hearing it preached and expounded vnto vs , the daily musing and meditating thereon , what we haue read and heard , and what hath bene taught vs , this delight doth bring with it , the hatred and detestation of sinne , and shall in time bréede in vs , the loue and reuerent feare of God , and at last make vs partakers of heauenly ioyes .

In consideration of which effects , that the word of God worketh within vs , the Prophet Dauid in his psalms doth highly extoll it in this sort . The word of God is more to be desired then gold , yea then much fine gold , sweeter also then honie and the honie combe ; Moreouer by thy word is thy seruant made circumspect and wary , to kéepe himselfe within the compasse of thy feare , and in keeping of thy word , there is great reward . Wherupon he also sheweth the great delight he had therein . I am as glad saith he of thy word , as Psal. 119. one that findeth great spoyles , I loue it aboue gold and precious stones , my soule hath cleaued thereunto , and loued it exceedingly ; If I had not had a delight therein , I should haue gone astray and perished . Yea therin haue I had as great delight , as in all maner of riches , and dearer it hath bene , and is vnto me , then thousands of gold and siluer . And therefore in the Gospell it is rightly compared Mat. 13. vnto a treasure hid in the field , which when a man hath found , he hideth it , and for ioy thereof , departeth and selleth all that hée hath and buyeth that field . Also vnto a pearle of great price , which when one lighteth vpon , he goeth his way , and selleth all that he hath , to get it . And among men , he that hath a treasure , his minde for the most part , will be vppon his treasure , and whether he be abroad or at home , where his treasure is , there will his heart be also . So he that hath a pearle of great price , his eye will be stil vpon it , alwayes looking and beholding it . It shal be either set in a King and Signet , that it may be vpon his finger , or with some chaine of gold , or some cipres , or the like , it shall be hanged about his necke ; such store wil he make of it . Therefore in great wisedome did God prouide for his people , that they might alwaies haue his word in remembrance , and take a delight therin , that they might alwaies mus● and meditate thereon . Deut. 6. For they were commanded to write his word , not in their halles or parlours , or inner roomes of speciall account , but also vpon their gates . And yet a little nearer , that it should be wrought vpon their garments , not onely that their eyes should still behold it , as a pearle most precious , and an incomparable treasure , but that their tongues might also be talking thereof , and teaching their children both when they sat in their houses , and when they walked by the way , and when they laie downe , & when they rose vp .

All other delights , which flesh and blood is wont to hunt after , are both transitory , and of small continuance , and also comfortlesse , by reason of the manifold cares , as also the A confutation of the chiefest worldly delightes and excellencies . A● miseries which folow after . For to let passe the meaner and baser sort , which are not worthie to be spoken of , let vs trie and examine the chiefest worldly delights , let vs walke a while , with King Salomon , into this earthly paradice . And first let vs beholde the glittering shewe of wealth and riches , how either pride steppeth foorth and puffeth vp the minde , and setteth vs a flaunt to all prodigalitie ; or couetousnesse créepeth within vs , to make vs néedie more then néedes . For the couetous man who Riches . especially maketh wealth and riches his delight , his iewell and his God , what dooth hée else , but in great plentie liue in miserie , neither dooth hée further vse or enioy his goods , but onely to behold them with his eyes . Such toyle and labour in getting ; such care and breaking of sléepe to kéepe them ; such feare in loosing , as though we had resolued with our selues , to liue and die therewith , as though our liues should end , when any trouble , casualtie , or calamitie , should make vs loose our goods . Farre vnlike to wealthie and godly Iobe , who béeing brought to miserie and losse of all , gaue manifest proofe , that his onely delight , was not placed in his wealth and riches , but with a patient contented and godly minde , vttered these words . Naked came I into the worlde , and naked shall I goe out againe . The Lorde hath giuen , and the Lord hath taken , Blessed be the name of the Lord . Againe , it is not without great cause , that they are called ; Riches of iniquitie , because for the most part , they are gotten by wrong and oppression , by fraude and deceit . And therefore no maruell , if the Apostle giue this counsell . 1. Tim. 6. 8. Let vs saith hée , alwaies carry contented mindes . For they that will bee rich , fall into tentation , and snares , and into many foolish and noisome lusts , which drowne men in perdition and destruction . For the desire of mony is the roote of all euill , which while some lusted after , they erred from the faith , and pearced themselues through with many Lands purchased for a name . sorrowes . Some there are that heape vp riches to purchase lands , to get themselues a name , and to leaue the same to their posteritie , which thing the Prophet Dauid noteth , Psal. 49. They trust in their goods , and boast themselues in the multitude of their riches ; They thinke their houses and their habitations shall continue for euer , euen from generation to generation , and call their landes and houses by their owne names . The chiefest delight they haue , is to leaue these goodly possessions to their heires , that they may kéepe their name , and that they be not forgotten on the earth , neuer séeking the Lordes fauour and mercy , to direct and make strong their desires , neither euer séeking to plant his feare in them , that must enioy those things . But their issue is thereafter , and the Lord turneth all crosse in his iudgement , so that they are dispearced , and driuen often to forsake not onely the place ; but the verie land . For being brought vp in all idlenesse , loosenesse , and libertie , they soone ouerlash and run beyond their compasse , and through leaudnesse and ryot , they bring all to nothing , and being pinched with scarcitie and penury , they commit some mischiefe or other , whereby they are enforced either to flie their natiue Country , or to end their liues both lamentably and fearefully . He that neuer knew the getting , can kéepe no measure in spending , as also euill gotten goods , come neuer to the third generation , as the wise man saith ; She begetteth a sonne , and in his hand is nothing .

We thinke them best beloued of God , who enioy most The blessing of God in heauenly gifts . wealth and substance , but if we haue eyes to sée , the blessing of God , consisteth in heauenly gifts and graces , which the common sort doo not enioy , albeit their wealth may bee without number . What is it for him that had such store of goods , to reioyce and say to his soule . Soule liue at ease , and take thy rest , for thou hast much goods , laid vp for many yeares ; when that he could not enioy his life a night to an end : yea further , it may be feared , that with his life , he lost not only his goods , but his soule too . In respect wherof , we may well say with the Prophet Dauid ;

The greater sort craue worldly goods , and riches do imbrace : But Lord graunt 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 .

When I saw that such delight had such heauinesse , I turned aside to behold the excellencie of wisedom , and there Wisedome . I found but vanitie and vexation . For he that séeks by learning to come by wisedome , behold how he is incombred , before he come to the goale , and though all runne , yet but one receiueth the prize , that is , fewe there be that do excell . ( Yet by the way , we must not therefore leaue off , but run on with a good courage , in hope that at last we may obtain . ) The eye is neuer satisfied with reading , and the mind searcheth till it be weary , our spirits faint before they come to the depth , and when they are nearest , then are they far off . Which maketh the holy man Iob say , Cap. 28. Where is wisedome found ? and from whence commeth it ? and where is the place of vnderstanding ? Man knoweth it not , and it is hid from the eyes of all the liuing . Here is the vexation of the spirit . For in the multitude of wisedom , is much grief , And he that increaseth knowledge , increaseth sorrow ; hée searcheth after it , and cannot find it . According to the saying ; Maxima pars eorum quae scimus , est minima corum quae ignoramus . Although we know much , yet our ignorance is as great , if not greater ; as if the vnderstanding of man , were nothing else , but couered ouer with darknesse .

Many there are , who being too desirous , to know more then is méete and conuenient for them to search after , haue bene so bold as to clime into Gods secrets , but with Lucifer they haue had their falles . And yet because they cannot be partakers of their vnlawfull desires , by lawfull meanes , they enter into couenant with the diuel , to shew them hidden matters , and to helpe them to their desires , damning thereby their soules for euer , for a worldly delight which cannot long endure .

Againe , some being as it were wrapt into the heauens , with a foolish conceit of their owne wisedome , thinking none so excellent as they , exalted in their imaginations , being ouer and aboue rauished with selfe loue , rather then there should want any to praise them , admire and extoll themselues . But euen as it was said to King Nabuchodonozor , O King to thée be it spoken , thy kingdome is departed from thée ; so in a manner , as by experience we see , the self same voice soundeth into their eares . To thée that doest admire and exalt thy selfe in thy wisedom , to thée be it spoken , thou art bereft of thy wit and sences , and thy vnderstanding and wisedome is departed from thée . Whereby such become a gazing stocke and wonder , to men and Angels , and a wretched and wofull spectacle to themselues .

Being thus satisfied with the view of wisedomes vanitie , I went along and followed my guide , and he brought Honous . me to the mount of honour , and made me behold the vanitie of this high and mounting delight . To sée what créeping and crowching , what capping and knéeing , and how as seruants and slaues men were sutors to honour , and yet behold againe their slippery estate , much adoo to come thither , and yet soone throwne downe and dispossessed . What is the estate of Kings and Princes in their thrones , who although they haue many and sundry delights , yet are they recompenced with infinit cares and troubles , and still in daunger of treachery and treason .

The Magistrates , Iudges , and highest Officers , in a realme , although God hath vouchsafed them in his owne title , and called them Gods , yet shall they die like men , nay for the most part , they liue corrupted men . Which thing if King Salomon had not séene in his dayes , and foreséen what would haue falne out in time to come , he would not so resolutely haue set it downe . Eccle. 5. 7. If in a country saith he , thou seest the oppression of the poore , and the defrauding of iudgement and iustice , maruell not . For so it is like to come to passe . So that there are feares and cares inough , and matters to make them guiltie , and their soules heauie , that haue set their hearts vppon honour , howsoeuer at the first it haue a glorious shew in the sight of the world , but as for delight , to speake and say it truly , there is none .

When the wise King had shewed me thus much , what Pleasure . flawes , crackes , and rents there were , in the chéefest delights of worldly men , it was a matter too easie to iudge of the rest , and of the meaner sort . Which could terme no otherwise , but méere foolishnesse and madnesse , toyes and trifle . The viole and harpe and musicall instruments , how do they delight the hart ? What a ioy is it to spend our time in minstrelcie and dancing ? But what if musicke haue his mourning , and that such foolish mirth doo ende in heauinesse ? What is beautie but the prouoking of lust , and the forgetfulnes of God , which maketh vs with an impudent face to say ( when we are called to God , from this and all other earthly vanities ) I am maried to bewtie , & haue set my hart on vanity , & therfore he saith not , haue me excused , but in plaine tearmes , I cannot come . And when we thinke of braue apparell , and delicate fare , as though that were a thing to be desired , let vs remember the rich man , which was cloathed in purple and fine linnen , and fared well and delicately euerie day , who though hée flaunted on the earth , and made the worlde his chiefest heauen , yet afterward fried in torments , and found the dolefull hell , to he his dwelling place for euer .

Now what purpose is it for vs , to desire to liue long , Long life . when there are no true delights , but shewes and shadowes thereof ? When all things in our life are vaine , what pleasure is it to liue , séeing that ( as it is most certaine ) the longer we liue , the more sinfull wée are . This life of ours must haue an ende , and peraduenture a fearefull , or an vngodly end , which if we could , but remember and thinke vpon , it would abate and pull backe our reioycing hearts , although all our delight were to liue . How much better were it , to prepare our selues against the day of death . Séeing that a short life is sometime a great blessing of God , when as the course of sinne shall be cut off in vs ; And againe , when we are taken away from wofull times to come , and from those miseries which fall vppon the world . Wisedome . 4. Enoch was taken away , least wickednesse should alter his vnderstanding . For wickednesse deceiueth and bewitcheth the minde , and the vnstedfastnesse of concupiscence , doth soone peruert the simple heart . And because the soule of this holy man pleased God , therefore hasted he to take him away from wickednesse . Yet the people see vnderstand it , and consider no such things in their hearts , how the grace and mercy is vpon his Saints , and his prouidence ouer the elect . The wicked and vngodly , although they liue long in great prosperitie , and sée not the graue in many yeares , yet is their estate accursed , and they liue long to their greater vengeance and condemnation , vntill the measure of their sinne be filled vp to the brim , and that the iudgement of GOD wayt for them at the doore .

Séeing then that these delights , which worldly minded men make so great account of , come to nothing , and are in themselues but méere vanities , and as it were shaddowes without a bodie , and therfore may fitly be compared to S●dome Apples , which in outward sight and shewe , are very faire and beautifull , but when we come neare to touch them , they fall to ashes . Let vs returne to the true delight and only paradice of the soule , I mean the word of God , in Word . which paradice , is the trée of the knowledge of good & euil , the trée also of life and immortalitie , wherein are perfections to be found , and such as may well content the heauenly Angels and blessed soules . Which is the onely instruction of wisedome , the guide of our life , the light in darknesse , which sheweth vs a way to enter into paradice , although Cherubins , and the blade of a sword shaken , be set , to kéepe the way of the trée of life ; I meane , it sheweth vs the way into the highest heauens , although there be many lets and hinderances to kéepe vs backe . And the way that it onely Feare . chaulketh out vnto vs is this ; The feare of the Lord , and the especiall regard of his wil and commandements , which hath the promises and blessings of this life , and of that also which is to come . By which direction of the feare of God , we reade that the famous Patriarch Abraham , was safe from the iniuries of straungers ; Lot deliuered from the deuouring fire , that came downe from heauen , and from those dreadfull iudgements ; Noah escaped the drowning flood , and perished not with the vngodly ; Iob that worthie mirrour of all succéeding ages , preserued from the rage & wicked intent of the diuel ; Iacob set frée from the murthering hand of his brother Esau ; Ioseph from misery , exalted to honour ; Enoch taken from the wicked world , and translated into heauen . By which examples and testimonies drawne out of the word of God , we sée the high and great commendations of the feare of God , and that there is no worldly delight to be compared vnto it . In a word , the chiefest commodities and blessings , that the heart of a naturall man can desire , and the greatest glory that he can wish to rise vnto , all are included and comprehended within the feare of God .

Vnto the which , that I may as I would , exhort you , let vs call to our remembrance , the words that God spake vnto his people , by his seruant Moses , saying . O that there were such a heart in them to seare mee , and to keepe all my commandements alwayes , that it might go well with them , and with their children for euer . O that they were wise , then would they vnderstand this , then would they know that the feare of God doth make a blessed life and a happie end . That we may perceiue that the fear of God , doth teach vs to be vpright and iust , and to eschue euill as it did Iob ; that so God may grant our requests as he heard and granted the praiers of Cornelius ; that it may come to vs as it did vnto Iudeth , that none be able to bring an euill report of vs , because we feare God . Finally , that it may be said of vs , as it was of King Dauid , that hée was a man after Gods owne hart , because that with all the power that was in him , he did performe those things which God woulde haue him , and that we may be minded as he was , I had rather be a doore keeper saith he , in the house of the Lord , then to dwell in the Pallaces of Princes .

And so as people indued with wisedome , and with an heauenly spirit , let vs passe by these delights of the world , which are rather nullities then nouelties of account , and let vs leaue them to the world and worldly minded men .

To conclude , let vs consider , how the wise man doth exhort vs , to the loue and admiration of the feare of God , the delight , wherein is no vanitie , and the happie ioy which alwayes shall endure . Eccle. 40. To labour saith hee , and to be content with that a man hath , is a sweete life , but hee that findeth a treasure is aboue them both ; Wine and Musicke reioyce the heart , but the loue of wisedome is aboue them both ; Gold and siluer fasten the feete , but counsell is esteemed aboue them both ; Riches and strength lift vp the minde , but the feare of the Lorde is aboue them both ; There is no want in the feare of the Lord , and it needeth no helpe . The feare of the Lord , is a pleasant garden of blessing , and there is nothing so beautifull as it is . In which feare , God giue vs grace in this our transitory life long to continue , and hold out in the same , euen to the end of our liues .

To God the Father , God the Sonne , and God the holy Ghost , thrée persons , and one euerliuing God , be rendered all praise , dominion , and power , now and for euermore , Amen .

The feare of the Lord is the beginning of wisedome , and a good vnderstanding haue all they that doo therafter ; The praise thereof endureth for euer . Deo gratia , solique gloria .

But to the intent ye may be confirmed in that whereunto I haue perswade● you , although I haue done my best endeuour to shew the vanitie of earthly delights , yet doubting that this would not satisfie , I thought good to drawe a●ide the Curtaine , and to she we you the picture of Vanitie it selfe , as though none but Appelles had painted it , and therefore haue of purpose inserted it .

The Glasse of Vanitie . Eccle. 1. 2. Vanitie of vanities , sath the Preacher : Vanitie of vanities , All is Vanitie .

THis booke begins with all is Vanitie , and ends , with Feare God and keepe his Commandements . If that sentence were knit to this , which Saloman kéepeth to the end , as the hauen of rest , after the turmoyles of Vanitie : it is like that whiche Christ saide to Martha ; Thou art troubled about many things , but one thing is necessaire . That which troubleth vs Salomon calles Vanitie ; That which is necessary , he calles the feare of God : from that to this , should be euery mans pilgrimage in this worlde ; we begin at Vanitie , and neuer know perfectly that we are vaine , vntill we repent with Salomon . Therefore this is his first gréeting and lesson to all , after his conuersion , to warne them that all is Vanitie , as if God had said to him as he said to Ezechiel , Cause Ierusalem to know her abhominations , as though men did not know their sinnes how vaine they are , as Eliphaz saith , He beleeueth not that he is vaine ; which makes euery man deferre his repentance vntill the verie houre that sinne maketh preparation to leaue him , and then fainting , he is vnwilling to depart , because he is not readie . Therfore I haue chosen this sentence , which speakes of nothing but Vanitie , to shew how we take the way to misery , for the way of happinesse , and turne the day of saluation , to the day of vanitie . Let euery man think as I go in this matter , why he shuld loue that which Salomon repenteth , if he thinke Salomon happier after he repented , than he was before .

This verse is the summe or contents of all this booke , and therefore Salomon begins with it , and ends with it ; as if he should say . First this is the matter which I wil proue , and after , this is the matter which I haue proued . Now you sée whether I told you true , that all is Vanitie , I may call it Salomons Theame , or the fardle of Vanities , which when he hath bound in a bundle , he bids vs cast it into the fire : for after he hath done with them , in his last Chapter and thirtéenth verse , as though hee woulde haue no more thought of them , he turnes away from them , as if hée had buried them , and goes to another matter , saying ; Now let vs heare the end of all , Feare God , and keepe his commandements : for this is the whole dutie of man . As though hée were excéeding glad , that after so many daungers through the rout of Vanities , yet God let him sée the hauen of rest , and brought him to the right ende , and set him vppon the shoare , where he might sée his vanities , as Moses looked backe vpon his enemies , and saw them drowned behinde him .

The whole narration doth shew , that Salomon wrote this booke after his fall . When he had the experience of vanities , and séene the folly of the world , what euill comes of pleasure , and what frute groweth of sinne ; he was bold to say , Vanitie of vanities , &c. which he auoucheth with such protestation , as though he would iustifie it against many aduersaries : sor all the world is in loue with that which he calls vanitie . Therfore he puts too his name in the midst of his sentence , as if he wold defend it against all commers : if any man ask , who broched this strange doctrine ? the Preache● ( saith Salomon ) to testifie his hartie conuerfion to God , he calles himselfe a Preacher , in the witnesse of vnfained repentance , as if God had said vnto him , Thou being conuerted , conuert thy brethren , and be a Preacher as thou art a King : So when we are conuerted , we should become Preachers vnto other , and shewe some frutes of our calling , as Salomon left this booke for a monument to all ages , of his conuersion . Therefore they which write , that Salomon died in his sinne , and that suche a famous instrument of God went to the damned , doo great wrong to the worthie King , which giue them such an example to repent , and would correct their rash iudgement , if they considered , First , that he was the clearest figure of Christ ( except Melchisedes ) which passed all Kings in his prosperitie , and all men in his wisedome . Secondly , that he was inspired by the holy Ghost lyke the Prophets ; to be one of the pennes of God to write his holy word , the word of saluation , which was not fit for a reprobate . Thirdly , that God promised to his father , that he would not take his spirit and his mercy from him , as he did from Saul , nor forsake him as he did Saul ; but correct him in another sort . Fourthly , that God is said to loue him : therefore , as Paul concludes that Iacob was elected , because God saith , Iacob haue I loued : So we may conclude , that Salomon was elected , because God saith , Salomon haue I loued . Fiftly , that in Luc. 13. 28. All the Prophets of God are sayd to be in heauen : and therfore Salomon being an holy Prophet , must be holden to be in heauen . To shewe that he was a holy Prophet , in 2. Pet. 3. 2. Peter calleth all the Prophets which wrote the scripture , Holy Prophets . Lastly , we may gather out of the seuenth Chapter of this booke , and the 30. verse : and out of the 5. of the Prouerbs , and the 14. verse : that Salomon had left his Concubines and vanities before he wrote this booke . Therefore , to say that the figure of Christ , the pen of the holy scripture , the man whom God loued , the wisest man that euer was , and one of the holy Prophets , dyed a reprobate ; is presumption against the word , impiety against God , & wrong to the dead . Although because of his gréeuous fall in Idolatry , and vncleannesse , God left him in disgrace , and makes no mention of repentance , where he speakes of his death ; That they which stand , may take héede least they fall , and sée how easie it is to slip , by the example of him that was wiser than they . Salomon being wicked , and yet saued , was a figure of the church , whose sinnes are forgiuen . Thus hauing found as it were the Mine , now let vs dig for the treasure . Vanitie of vanities , &c. This is Salomons conclusion , when he had gone through the world and tried all things , lyke a spie sent into a straunge country , as if he were now come home from his pilgrimage , they gather about him , to enquire what hée hath heard and séene abroad , and what he thinkes of the world , and these things which are so loued amongst men ; like a man in admiration of that which he had séen , and not able to expresse particulerly one after another , he contracts his newes into a word : you aske me what I haue séen , and what I haue heard ? Vanitie saith Salomon : And what else ? Vanitie of vanities : And what else ? All is Vanitie . This is the historie of my voyage , I haue séene nothing but vanitie ouer the world . Carry this for the newes from the Preacher : Vanitie of vanities , All is Vanitie ; as if he should say , Vanitie , and greater Vanitie , and more than Vanitie : So the further he did go , the more vanitie he did sée ; and the néerer he looked , the greater it séemed : till at last he could sée nothing but vanitie .

When he was come to this , that he did sée all things vain , vpon which men set their hearts ; he was moued with compassion , & could be silent no longer , but néeds he must write to them which séek felicitie ( as he did ) in transitory things , to warne them that they séeke it not any longer in these foolish things , which haue no stability nor contentation , but fly from them to the feare of God , which hath the promises of this life , and of the life to come . Therfore he begins , with All is vanitie ; as if he should say , Loue not the world , nor the things of the world : for I haue tried that there is no certainty in them .

Thus he withdraweth them ; First , from the wrong way , and then sets them in the right way to happinesse , which he defineth at last , to feare God , and kéepe his commandements . When he had gone through a thousand Vanities , then that comes in at the end , euen like our repentance which staies till death : So his drift is , to shewe that mans happinesse is not in these things which we count off , but in those things which we defer : his reason is , that they are all vanitie : his proofe is , because there is no stabilitie in them , nor contentation of mind : his conclusion is , therfore contemne the world , and looke vp to heauen from whence ye came , and whither ye shall go . This is the scope which Salomon aimes at , as though we did all seek happinesse , but we go a wrong way vnto it : therfore he sounds a retire , shewing that if we hold on our course , and go forwards as we haue begun , we shall not find happinesse , but great misery , because we go by vanitie . Therefore to fright vs out of that way , he breakes forth into an exclamation , Vanitie of vanities , All is vanitie . Now Salomon full of wisedome , and schooled with experience , is licensed to giue his sentence of the whole world . For the spiritual man iudgeth all things , his iudgment is so certain , that it runs before the euidence , and condemnes all for vanitie , before he conuince them to be vain ; whereas we proue first , and condemne after , because our words are no authorities ; he concludes first , & proue after : neither any iudge did condemne so many togither . Salomon resolued all the questions of the Quéen Sheba , yet Salomon neuer answered so many questions at once as now ; for what can you enquire , but heare you haue an answere ? Aske him as the souldiers , and harlots , and Publicans , asked Iohn , What is sin ? Vanitie saith Salomon . What is pleasure ? Vanitie too . What is bewty ? Vanitie too . What is riches ? Vanitie too . What is honor ? Vanity too . What is long life ? Vanity too . This is the state of all things after the fall , all turned to Vanitie . This is no reproch to the things , but a shame to him which so abused them , that all things should be called Vanity for him . What a testimony is this of him which should be the onely seruant of God on earth , whom he created in righteousnesse and holinesse , whom he framed to his owne Image , whom he placed in Paradice , and would haue raised to heauen , to heare that he hath so polluted his life with sinnes , that now there is nothing but Vanitie . This is a lamentable song which will make him wéep that tunes it , if he think what he saith , how his state was chaunged since Adam his father died ; Once God said , That all was good , and now he saith , That all is naught and vaine , as though he forbad man , that which he created for man . That is not Salomons meaning to debarre men from the vse of creatures : although all things changed with man , and became worse then they were ; yet he doth here rather shewe , that man reapes nothing but Vanitie out of these things , by reason of his corruption : then that the things themselues are vain , if they were well vsed . For euen since the creation , Paule saith , 1. Tim. 4. That euery creature of God is good , and nothing is to be reiected , if it be receiued , or vsed with thanks giuing , for it is sanctified by the word of God , & prayer . That is it , which maketh them profitable to vs , which because it is wanting for the moste part , therefore Salomon saith , that all are vaine to vs , not vaine of themselues , but because they are not sanctified as they should be . Therfore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. hée shewes a way how we may make a profit of all , and reioyce in our labours , and finde a lawfull pleasure in earthly things , so often hée calles vs to the vse , least we should erre as the Monkes & Erenits haue done before , mistaking these words , when he saith , That all is Vanitie , they haue forsaken all company , and gouernment , and Office and trade , and got themselues into the wildernesse amongst beasts , to liue in quiet & silence , saying that men could not liue in the world , and please God , bicause all is vanitie . So while they counted all things vain , they became vain themselues , & left those blessings which Salomon enioyed after his knowledge , more than he did before . Therfore it is vain man the Salomon reproueth , which is not only called Vanitie , but lighter than Uanitie . If he did not things vainly , nothing should be vaine in the world , wheras now by abuse , we may sée sometime a great vanitie in the best things , as in the worst : For are not many vaine in their knowledge , vaine in their pollicies , vain in their learning , as other are vaine in their ignorance ? Was not the wisedome of Achitophel a vaine thing ? The swiftnesse of Hazael a vaine thing ? The strength of Goliah a vaine thing ? The treasures of Nabuchadnezzar a vain thing ? The honour of Ammon a vaine thing ? The beautie of Absalon a vain thing ? The knowledge of the Scribes a vaine thing ? The deuotion of the Pharises a vain thing ? And so is the learning of all those a vaine thing , that doo no good with it , but either it lies vnder a bushell and moulds , or else it prattles like Tertullus , alwaies against Paul , striuing to make war betwéene them which loue dearer then any brethren .

By this you may sée that Vanitie is bold , when she breaks into houses , and Churches , and Pallaces , and somtime Vanitie may come to infect , where Truth may not come to reprooue ; Is it not high time then to sounde this Alarum againe , Vanitie of vanities , &c.

If we could heare how vehemently , and how pittifully ▪ Salomon pronounced this outcry , happily it would moue vs a litle , to heare how he did exclaime of his owne life , and condemned himselfe , as it were by the sound of Trumpet , that all might heare . For we are all by nature such deaffe Adders , that whether the Prophets come piping , or mourning , or crying , they go from vs againe mourning like Ieremy , We would haue cured Babel , but she would not be cured . Nay the Cittie of Ierusalem would not ( saith our Sauiour Christ ) when he wept for his Israelites .

Therefore , Salomon speakes thrice , like a Crier ; Vanitie of Vanities , &c. as the mother whiche woulde faine make her sonne to heare , she dubbles and trebles her words : What my sonne , and what the sonne of my wombe ; and what the sonne of my desires . So when god ▪ would stir vs vp to heare , he crieth thrice to the earth , and saith ▪ Earth , earth , earth , Heare the word of the Lord . So when Salomon would diswade from the company of the wicked : read Prou. 4. 14. how often he repeats the charge ; Enter not into the way of the wicked , walke not in it auoyd it , go not by it , turne from it , and passe by : as though he would neuer haue done , or as though we would neuer heare : so Christ when he taught Peter what was his dutie , rehearsed it thrice : Feed : Feed : feed . Ioseph sheweth the reason of these repetitions , when he telles Pharaoh why his dreame was doubled , because the matter was important and certain . Therfore when Salomon repeats this saying so often , he calles for audience , as though he had some waightie & great matter to vtter . Such a point of wisedom it is for euery man to know , that all is Vanitie , if we direct not things to their right end , as when the holy Ghost would signifie that God is all holy , he repeated thrice ; Holy , holy , holy ▪ So when he should shew that man is all vaine , thrice he repeated vanitie , to shewe how hardly man beléeues that he is vaine : therefore he brings in thrée assertions , as it were three witnesses to proue it . All agrée vpon the same words , but that the last is more plaine , and saith that all is Vanitie : that is , that man is not onely changed and become vaine : but from the vanitie of man , as the Apostle faith : The creatures are subiect to vanitie , and haue not the glory and libertie which they should haue , for the sin of man . A spirituall ▪ eye doth sée some vanitie or other in euery thing , as appeareth betwixt Christ and his disciples at Ierusalem . They gazed vpon the building of the Temple as a braue thing , and would haue Christ to behold it with them ; but he did sée that it was but vanitie , and therfore said ; Are these the things that ye looke vpon ? As if he should say ▪ How vaine are you to gaze vpon th●● ? If Christ thought the bewtie of his Temple a vaine thing , and not worth the sight , which yet was bewtiful , and built by his own prescription : how should Salomon expresse all the vanitie of the worlde , to which all m●n haue added more and more since the beginning ? Therefore , as if he wanted words to expresse it , as he did sée it ; he breaks forth into an exclamation , and repeats the same often , Vanitie of vanlties : as if he should say , I cannot speake how vaine the world is , and very vaine , and nought but vaine : speaking as though he had the féeling sence of it , as though the world stood naked before him , and it gréeued him to sée , he cuts his words in ●●yding maner , ●●d makes short riddance , as if it irked him to speake all that he knew . Therefore that which he speaks , he speaks roundly , that if they read no more , but ▪ sleep all the Sermon after ▪ yet the first sentence shal strike a sting into their hearts , and leaue a sound behind to waken them when they are gone , as many you know ▪ remember this sentence , which remember no sentence in all this booke beside . Who hath not heard , Vanitie of vanities , & c ? Though fewe haue conceiued it , this is the phrase of scripture , when the holy Ghost would commande the song of Salomon aboue all other songes , he 〈◊〉 it , The song of songes ; so called in the Hebrues , and mencion●● 1. King . 4. 32. When he would exalt the heauenly King aboue all , he calles him , The King of Kings ; so when he would note a great Vanitie , and yet a greater , and a greater than that , which is the greatest of all , he calles it , Vanitie of vanities , and when we wold note a great foole , we wil say , a foole of fooles , a sin of sinnes , a seruant of seruants . These are scornfull names to the world , and homely titles to giue our pleasures , to call them Vanitie of vanities , and againe , Vanitie of vanities , and yet againe , Vanitie , and as though we would prouoke them to fall out with vs , lyke a man that sharpens his enemy with tauntes , when hée woulde egge him to fight . Hée might haue mollified his tearmes , before he condemned the world thrice , but the world is no chaungling , that Salomon should chaunge his iudgement , but vaine it is , vaine it was , and vain it wil be , and therefore a thrice vaine worlde he may call it : First , Vanitie , straight , Vanitie of vanities ; and suddainely , All is Vanitie . What a transcendent is this ? as though it increased while he spake , so fast groweth this wéed to worse and worse , like the Image which appeared to Nabuchadnezzar , the first was of gold , the second of siluer , the third of brasse , the fourth of yron , the fifth of clay ; so by many changes the world growes worse and worse , and all they which follow it . When a man begins to like of pleasure , and opens the doore to one vanitie which he loues , straight as many vanities flocke to him , as Salomon had Concubines , till the Temple of God be like a den of théeues . Therefore when Salomon beheld such a pluralitie , and Totquot of Vanities , like surges comming one vpon another in pleats and folds ; he spake as though he would shew Vanitie hatching vanities ; Vanitie of vanities , All is Vanitie . The first saying doth passe without let , but the last rubbes , and sincks not into the hearts of men so easily as it is spoken . Me thinks I heare some dispute for Baâll , and bid Salomon stay , before he come to All is Vanitie . It may be that sinne is Vanitie , and pleasure is Vanitie : but shall we condemne all for sin and pleasure ? What say you to Beautie , which is natures dowrie , and cheareth the eye , as swéet meate doth the tast ? Beautie is like a faire Picture ; take away the cullour , and there is nothing left . Beautie indéed is but a cullour and a temptation : the cull●ur fadeth , and the temptation snareth . But what say you to Riches , which make men Lords ouer the rest , and allow them to go braue and lie soft , and fare daintily , and haue what they list ? Riches are like painted grapes , which looke as though they would satisfie a man , but do not slake hunger , nor quench his thirst . Riches indéed do make a man couet more , and get enuie , and kéepe the minde in care . But what say you to Honour , which sets a man aloft , and makes the knée how , and the tongue sooth , and the head stand bare , as though they were other kind of creatures aboue men ?

Honour is like a King in a play : when his part is done , his ornaments are taken from him , and he which held the bason to him , is as good as he . Honor indéed may command all but life , he makes a faire shewe now , but when death comes , all is one .

But what say you to prosound Knowledge in déepe misteries , which makes men sought vnto , and called déepe Clarkes , and great Doctors ? Knowledge is like the Letters which Vriah carried against himselfe : so Knowledge draweth a greater iudgement , and oftentimes condemnes the bearer .

Knowledge without Vertue , leaues a man without excuse , and is a witnesse against him , because he vnderstands what is good , and will not do it . Yet there is another darling of account behinde : what say you to long life , which causeth a man to sée his childrens children , and makes him reuerent vnto the people ? Long life is like a long night , when a man cannot sléepe : so Age is wearisome with sicknesse , and striues with it selfe because it cannot walke , nor talke , nor heare , nor sée , nor sléepe , nor taste , as it was wont , therfore wisheth often , that night were gone , that the pain were past ; Indéed he that sées many dayes , sees many miseries ; and therefore what is not vaine in life , sith life it selfe is vaine ? Shew me the light which will not darken , shew me the floure which will not fade , shew me the frute which will not corrupt , shewe me the garment which will not weare , shew me the beautie which will not wither , shewe me the strength which will not weaken , shew me the time which will not passe , and I will reclaime that all is Vanitie ; yet this will not go for truth , before men haue smarted for the triall . Some are so vaine , that they count nothing Vanitie , but that which is vainer than the rest , delights them most , for there is as it were , a common-weale of vain persons , and he that can be vainest , is like a King of the rest . Some are of this mind , that they thinke all is vaine , but that which they loue , and therfore they call them vaine and curious , and phantasticall , which speake against their vanities , and say that it is necessary to be vaine , for they cannot liue , vnlesse they deceiue ; they cannot please , vnlesse they flatter ; they cannot be beléeued , vnlesse they sweare ; they cannot be estéemed , vnlesse they royst ; as Demetrius thought hée should begge , vnlesse hée should sell Images . There is another sort , lyke the buyer in Prouer. 20. which saith , It is naught , it is naught , but when he is gone apart , he boasteth ; It is naught before men , and sweare that all is vanitie , but when they are gone apart , they reconcile themselues vnto it , and kisse it , and promise to be vaine still ; but they cannot abide to bee counted vaine , the vainest man that is . This shewes that the folly of the worlde is so open and shamefull , that her louers must néedes condemne her . You shall heare them say oftentimes , It is a vaine worlde , a wicked worlde , a naughtie world ; yet they will not forsake it to dye , lyke dastarde souldiers , who raile against the enemy , but dare not fight against him . All is Vanitie , but this is Vanitie of vanities , that men will follow that which they condemne . But this is , that euery sinner might condemne himselfe : for the conscience must iudge first , and then God as our Sauiour saith : Out of thy owne mouth , and so out of thine owne heart , I will condemne thee , naughtie seruant ; shewing that the wicked condemne themselues , before they are condemned of GOD . These are thewords of fooles , which cares not what is their end , so that their way be pleasant .

Oh that here were a full end or conclusion of Vanities , but behold , a greater vanitie is behind : for our religion is Vanitie , lyke the Scribes and Pharisies , as Mathew saith in the 23. Chapter , and 27. verse , hauing a bare shew of holinesse , as he saith : he could call it but a shewe of holilinesse , and scarce that . Our Vanitie is vanitie , but our holinesse , is but a shewe of holinesse , not worthie to bee called holinesse , but lyke holinesse ; yet the most part haue not so much as the shew of holinesse , as the Pharisics had , but are vaine in shewe , inside and outside too . Thus wée finde nothing yet but Vanitie . I cannot leade you from one vnto another , to shewe you the seuerall vanities of euery person , or euery thing , because Salomon saith , All is Vanitie . How many then haue wée to condemne vs , whose vanities are sprinkeled in euery thing ? which haue not onely so many vanities as there bee thinges , but many vanities in euerie thing . As in our fare , howe many vanities are there , whiche makes vs rise sometimes sicke , sometimes sléepie , sometimes drunke , yet are there also more Vanities ; in our sportes , our laughing , and swearing , and ieasting , and scoffing , and dallying , and playing with the Scriptures , which oftentimes leaues such a sting behind , that we had rather haue lost our sport , than feele the worme that gnawes vs for it . And yet there be moe vanities in our apparell , ruffe vpon ruffe , lace vpon lace , cut vpon cut , 24. orders , to the third and fourth degrée , as though our apparell were apparelled , vntil the woman be not worth so much as her attire , that if we could sée Vanitie her selfe , how she would goe , if she did weare apparell , she would goe euen almost lyke our women : for she could not goe , nor speake , nor looke vainer . Who doth not know that these are vanities , and that they might leaue them , if they would ? But that ye may sée that there is a heart within , vainer then apparell without . Therefore when these vanities are worne out , they will haue new , and still new , till all be spent vpon vanitie , and when they begin lyke the prodigall childe to sée how vain they were , when they haue bought wisdom with sorrow . What would Salomon say , if he should sée how vanitie is growne since his time , what a height she is mounted , what a traine followes her , that there is no Prince in the world hath so many attendants as Vanitie ? She was but an Impe then , but now shée is a mother , and who can number her sonnes and daughters ? The childe is vaine in playing , the mother vaine in dandling , the father vaine in giuing , the Courtier vain in spending , the souldier vaine in boasting , the suter vaine in striuing , the traueller vaine in talking , the merchant vaine in swearing , the gentleman vain in building , the husbandman vain in carking , the old man vaine in coueting , the seruingman vain in soothing , the yoong man vaine in sporting , the papist vaine in superstition , the Protestant vaine in conuersation . Euery vanitie is so pleasant to one or other , that they cannot misse one . So she gads by sea and by land , and still moe disciples flock vnto her , of gamsters , and swearers , and players , and tiplers , and hacsters , and Courtiers , as thick as flies of Egipt , which buzzed in their eares , and their eyes , and their neckes , before and behinde , that a man cannot set his foote but vpon vanitie . As the waters couered the earth , when but eight persons were saued : so vanitie couered it again , a worse deluge than the first ; because it hath not suffered eight persons to escape , but euery man is tainted with some vanitie or other , which God séeing in that place and Citie which should be best in the world ( that all men in the Cittie were vaine ) ●alls it the Cittie of Vanitie . So we may call it the world of Vanitie , because she hath an interest in euery person of it , she sits vpon the earth like a Serpent , and hatcheth all the sinnes which ye sée amongst men . As full as heauen is of blisse , so the world is fraught with Vanitie , Court , Citie , Country , whither doth not Vanitie go , but to Heauen ? Séeing then that Vanitie is extolled amongst men , Salomon giues his sentence , that All is Vanitie ; Christ like a Mediator concludes vpon it , that there is but one necessarie ; therefore let our sentence bee lyke theirs ; For sin , if we had Salomons repentance , we should sée such an image of Vanitie before vs , as would make vs crie againe and againe , as often as Salomon : Vanitie of vanities , Vanitie of vanities , and all is Vanitie . What a swéet sentence is this from a King , who may liue as they list by authoritie ; as to say , that all is Vanitie . Oh , that we might heare Kings speake so againe : for it is a speech which had néed of some to countenance it ; for none are counted vaine now , but they that speake against vanitie . Then Salomon cried it , but now we must whisper it . You may sée howe times are chaunged : Once this was sound diuinitie ; now it is flat railing : to say that all is vanitie , is euen the vpshot of a disturber . If ye aske the Atheist or the Epicure , rogish Players , what is a disturber ? you shall sée that they will make Salomon one , because he speaketh against vanitie . For this is their definition ; he which will not allow men to prophane the Sabaoth , but saith , that Cardes , and Dice , and stage Players , and May games , and May poles , and May fooles , and Morris-dauncers , are Vanities , is a pratler , a disturber , and an Archpuritan , by the law which the Iewes had to kill Christ . The reason is , because men cannot abide to be controlled of their pleasures . Therefore they hold it as an offence , to speake against their sports , or their customes , or their follies , or their pleasures , or their titles , or their toyes ; and they which would not be counted precise in these times , must take héede that they goe not so farre as Salomon , to terme all Vanitie . But they must say , that the vanities of great men are necessary recreations , and the vanities of the people are meanes to make vnitie ; Greater bookes are written to maintaine this , then Salomon made to refute it , so they haue made their wit & their learning vanitie , and are vaine in print . But they that would know now of what standing such precise reprouers are , and how auncient this reproofe is , may sée hére , that if this be a crime to call Vanitie , Vanitie , the wisest man that euer was before Christ , was herein crimminate . Not when he straied , but when he repented , in his best minde , when he became like a Preacher , he preached this first , Vanitie of vanities , All is Vanitie : yet many had rather cry it with Salomon , then beléeue it with Salomon . And while they are wondring at him , some are taken out of the way , and cut short of the time which they set to repent : from others , God taketh away his grace , so they neuer returne , because their guide is gone . This the holy Ghost pointed at , when he saith , They followed Vanitie , and became vaine ; shewing that the thinges we follow , will make vs like themselues , and leade vs whither they belong , to heauen or hell . In Rom. 8. 20. Vanitie is put for destruction , but it is neuer put for saluation ; If other creatures are subiect to a kinde of destruction for the sinne of man , as Paul sheweth , what destruction shall light vpon man for his owne sinne ? Therefore let our sentence runne with Salomon , Vanitie of vanities , All is vanitie . We could affoord the world better words and fairer titles than Vanitie of Vanities : but call what we wil , Salomon shews what it is , and what we will say in the end when we haue tried it ; then Vanitie , of Vanities : yet it is comfort of comforts , glory of glories , life of lifes . But Laban shewed himselfe at parting ; so at parting , you shall sée how it will serue you , they séeme pleasant vanities , and honest vanities , and profitable vanities : but Dauid calles them deceitfull vanities ; Ionas comes after , and calles them lying Vanities ; that is , which promise pleasure , and profit , and all , but deceiue all , when they should performe . They play Laban , which gaue Leah for Rachel . If they be lying vanities , and deceiful vanities , then are théy wofull and miserable vanities ; therfore , if we be not come to Salomons conclusion , to think that All is vanitie , it is because our owne vanitie will not suffer vs to sée the vanities of other things . When we haue proued lyke Salomon , as fast as euery man groweth in knowledge , and experience , so he begins to cry Vanitie , and after , Vanitie of Vanities , and at last , All is Vanitie : so we contemne not all at once , but one sin after another , one pleasure after another , till at last , we count all is vanitie ; and then we are come home with Salomon , and may be Preachers vnto other . Thus I haue shewen vnto you as it were a limme of Vanitie , you may looke about you and sée the whole bodie : For if shée bee any where in this lande , this is her pontificall Sea , where shée is neuer Nonresident . Now I will leaue you , to examine these sayings , whether all things haue not bene in vaine vnto you yet , If they haue bene vaine to you , and yet are good in their owne nature , then thinke how vaine you are , who haue turned so many good things to vanty . Yet to set you in the way before I end , I will answere them which aske , if All things be vanity ; As Salomon saith , Tell vs what we should choose , that we be not vaine ; Christ saith , That one thing is necessary . Is Salomon contrary to Christ , No ? Therefore Salomon excepts one thing too , To feare God , and keepe his Commandements . Therefore if all bee vaine but this , let the tempter take thée vp againe , and shew thée the kingdomes of the world , when he saith , All these wil I giue thée , thou maist say , All this I contemne ; for All is vaine .

What then ? Turne away my eyes ( saith the Prophet Dauid ) and my eares , and my heart too from vanitie . Trie and proue thou no longer , for Salomon hath proued for thee , it is better to beléeue him , than to trie with him . Therfore it remaineth , that as they brought forth their vaine bookes , after Paules preaching , and cast them into the fire : so ye should cast out all your vanities this day , and sacrifice them to God , for they haue bene your Idoles , that neuer man may sée them after . And as God gaue Iob other children , so they will giue you other treasures , feare not that your ioyes will goe away with your Vanities , as many thinke they should neuer be merry againe , if they should be conuerted to Religion . But as Dauid daunced before the Arke , as merrely , as Herodias daunced before the King : so knowe vndoubtedly , that the righteous finde more ioy in goodnesse , than euer the wicked founde in filthinesse , nay ( saith Dauid ) more than they can finde in riches and Honours , when their Wheate and Wine ●bounde . As a Horse is a vaine thing to saue a man , so all these thinges are too vaine to make a man happie . I appeale to your selues , if ye haue tried the pleasures of Vanitie alreadie , ( as I know ye haue ) whether ye may readily say with Saint Paul , What profit he loued her before , so when the sport is past , and Death lookes vs in the face , we shall hate our Vanities more , than we loue them now , all this dooth conclude , that our Sauiour saide to Martha , But one thing is necessarie . Which God graunt we may choose , for his sonne Iesus Christ , and then we haue learned this lesson .

FINIS .

Of the Word of God . Iohn . 5. 39. Search the Scriptures ; For in them ye thinke to haue eternall life ; And they are they which testifie of me .

A Heathen King and that famous Monarch , that mighty conqueror , knowne and renowmed throughout all the world for his victories , Alexander the great ; among all his martiall affaires , had great desire to search for wisedome , and to increase his courage by reading the writings of learned Homer . Quéene Sheba hearing the praise of Salomons wisedome , could neuer rest vntill shée came into his presence to heare him . Which signifieth a great desire of wisedome to be ingraffed in vs by nature , and that the praise thereof doth passe with admiration . For he that searcheth after wisedome and knowledge , desireth more then gold , if it were as pure , as fine and precious , as that of Ophir ; the eye may be satisfied with the glistering shewe of the one , but it can neuer be weary in searching after the other ; which if indéed it might be séene with bodily eyes , would stir vp a wonderfull loue and admiration therof in our hearts and mindes . To heare a man of wisedome and grauitie speake , what thronging woulde there bee to heare , what heedfulnesse and attention to vnderstand . If an Angel from heauen , or God himselfe , might bee heard to speake , what a rare and singuler matter were it . Doubtlesse it should bee heard with a shout greater then that of Herod , when the people cried , The voyce of God and not of man . Yea with a farre more resounding voyce , then that of the Idolaters , mentioned Acts 19. who in commendation of their Idole god Diana , gaue a shout almost for the space of two houres , all crying out with one voyce , Great is Diana of the Ephesians . But so it is , that although in the first age God spake to Abraham , Noah , Moses , and other holy men , yet now it hath pleased him to take an other course , and that is , that we should heare him speake out of his word . And therefore it was well answered vnto the rich man in the Gospell , that would faine haue his brebren that were aliue , to be taught and instructed concerning the way of God , if not from God himselfe , yet by an Angel , or at leastwise , by one that should come vnto them from the dead , that so they might amend their liues , I say it was well answered , They haue Moses and the Prophets , they haue the word of God , let them heare them , if they wil not giue care to this word , it is because there is no life in them , if they yéeld not vnto it , they will not be perswaded though one rise from the dead againe . We cannot say it is farre off , what may it be ? Say not in thy heart saith the Apostle , Who shall ascend into heauen , or who shall descend into the deepe ? For the word of God is nearer thee , euen before thy eyes . Thou néedest not to wander a long iourney as Quéene Sheba did , to heare King Salomons wisedome , for thou hast it at home , and euen within thy owne doores . When Quéene Sheba departed as one sorie that she could not alwayes bee present with him , to bee further taught and instructed , she pronounced his seruants to be happie , that were alwayes about him to heare his wisedome . Blessed are they ( saith our Sauiour Christ ) that heare the word of God and keepe it ; and as well it may be sayd , as Sheba did of Salomons seruaunts , O howe happie are they , that haue the Word of GOD before them , and in their presence , to reade and search for wisedome , farre greater then that of Salomons ; For behold a greater then Salomon is here . As in the Gospel , Mary that heard Christ preach the word , is greatly commended aboue her sister Martha , that was troubled with worldly cares , and neglected the hearing of Gods word ; So doth the Prophet Dauid wonderously encourage vs , not onely to the hearing , but also to the reading of the word of God , and searching the scriptures . Psal. 119. Lord ( saith he ) what loue haue I vnto thy law , all the day long is my study in it .

No maruell then if the King were commanded to haue this booke , this word , and the scripture of God , and that he should reade therein all the dayes of his life , that he might learne to feare the Lord his God ; No maruell if the Quéen of the Ethiopians chiefe gouernour , Acts. 8. had a desire to read the scripture , hauing happily heard the commendation therof ; No maruell if the noble men of Berea , did diligently reade the scripture , because they were throughly perswaded , that it was the doctrine of life , and the power of saluation .

And this is one of the waightiest and most profitable spéeches that euer our Sauiour vttered . Search the scriptures ; for in them ye thinke to haue eternall life ; And they are they which testifie of mee . Which sentence , diuideth it selfe into these two principall parts , whereof the first is a commandement ; Search the Scriptures ; The second , is an effectuall reason , to moue vs to the fulfilling of that commandement . For in them ye thinke to haue eternall life , &c. In the commandement we may consider our vnwillingnesse to search ; Secondly , the manner how we should search ; Thirdly , the great hinderances that keepe vs backe from searching .

The connsel of a friend is good , but the heart of a man is froward against good counsell , so that where he loueth dearly , he wisheth , that to his counsell , he could adde a commaundement . Therefore the holie spirit of God and our redéeming friende , knowing howe slowe and howe vnwilling we are to take good counsell , taketh vppon him to commaund vs to so good a worke , as is greatly for our behoofe , as though counsell were not sufficient , nay scarce to commaund would serue . For as the flesh and the world for the most part haue the vpper hand , and Gods good spirit is welny quenched , so heanenly matters are of base account , and the desires of the world preuaile and carry vs whither they would . Forgo all saith Christ to the young man , and giue to the poore , but he went away sad and heauy ; They that are worldly minded , and are not touched with yeloue of God , cannot loue his word , and if they be willed and spoken to neuer so much to search the word of God , yet they cannot heare . Wisedome crieth in the stréetes to them that passe by , and euery one passeth by , and do not regard , because that vanitie is in their eyes , and in their mindes , and in their hearts , so that wisedom can find no place , nor such a soule as shall bid it welcome , and giue it entertainment . If we had had but half a word , or half a counsell to search after wealth and riches , although it were into far countries , we should refuse no labour , if to séeke for honour and promotion , euery one wold haue thought himself worthie to weare a crowne ; if to séeke for pleasures , who would not haue followed the lure ? Nay who would not prease and throng to get in , although the gate were neuer so straight ? But when it comes to search the scriptures , to learne the word of God , euerie one hath this shift , I pray thée haue me excused . As though the waies of death , were the waies of life , and he that shuld counsell vs to search the word of God , were rather our enemy then our friend . As the Apostle speaketh to the Galathians . Am I therefore become your enemy , because I wish you well ? He that reproueth a man , shall finde more fauour at the last , then he that flattereth with his tongue , and he that searcheth the word of God , shall finde more comfort at the last , then all the delights of the world could affoord him . Many that haue gone astray , and liued in the displeasure of God , when they haue harkened vnto the word of God , they haue bene so altered in minde and purpose , that thencefoorth they haue determined with themselues to take a new course , and to liue in the feare of GOD . For the word of God is forcible to beget vs a new life . What age is more licentious , and giuen to naughtie wayes , then youth is ? and yet the word of God is of such vertue , that it is able to tame their disordered humours . Else the Prophet Dauid would not haue verified the same .

Psalme 119. 9. Wherewithall ( saith he ) shall a yoong man redresse his way ? euen by taking heede thereto , according to thy word . And the Apostle Saint Paule also witnesseth the like effect , in the commendation of Timothy , in that he had knowne the holy scriptures of a child , which had made him forgoe and forsake the disordered course of vnbrideled youth , and had furthermore made him wise vnto saluation . Well , wée are counselled and commaunded to search the word of God , yet where there is one to giue vs that counsell , there is a hundreth to drawe vs backe . For as where God hath his Church , the Diuell also hath his chappell , so as God hath his sauing the word , the diuell hath destroying bookes inough . Hée workes with the flesh , and the flesh ouercommeth the spirit , as Eue did Adam , when she brought him to his destruction . When the Preacher is at his Sermon , you shall sée some fewe to heare , but goe to the stage Playes , and you shall finde multitudes ; If it be an amorous booke , or of pastime and mirth , euerie one hath it in his hand , but if the word of God be laide before vs , we count it a matter too solemne , and will not vouchsafe to reade it . The wisedome of the flesh is enmitie to God , and the nature of man is giuen to hate that knowledge that leadeth to God . But as for the want of the knowledge of the word of God many perish , so because they refuse to search it , whereby their euil waies may be redressed , and they kept in the feare of God , therefore god giueth them vp to a reprobate sence to followe wickednesse euen with gréedinesse , and to fall into foule and hainous offences . Because there is no knowledge of God in the land , ( saith the Prophet ) Hosea 4. 12. they breake out by swearing and lying , and killing , and stealing , and whoring , and bloud toucheth bloud , and one sinne and mischiefe commeth after an other . What followeth such matters our consciences will giue vs to consider , and we cannot be ignorant what is like to fall out . If they were wise saith the Prophet Moses , they would consider their latter end , and if the vanitie of folly did not too much raigne within vs , we would séeke after wisedome , and not be slow to search the word of God .

But let vs leaue them that care not for this knowledge , The maner how to search and so care not for an other life , so that they may liue in this world at their pleasure , let vs leaue them to their fancies , which at length will deceiue them , and to their vanities wherein they are delighted . And as for them who haue any hearts to read the word of God , indéed whose hearts God hath touched and moued thereunto , let vs searche and set downe the best way how they may bee directed in the reading thereof , that it may tende moste to their profit .

First therefore , as holy things must not be touched with With reuerence . vnwashen hands according to the prouerbe ; so must we approch to the reading of gods word , with sanctified minds and circumcised hearts . When we are to come into the presence of the prince , we prepare our selues with all reuerence and humilitie , that our requests may be heard , and our desire granted , and so doth the maiestie of God lye hid in the scriptures , as though God were there to speak vnto vs , & therefore a double reuerence is to be vsed , that is the greatest reuerence that may be , when we come to the reading of the scriptures . The counsel of Salomon , Eccl. 4. 17. is this . Take heed to thy foote , when thou entrest into the house of God ; which also giueth vs warning , that we come not vnreuerently to the reading of the word of God . For as a foole commeth hastily without deliberation , and knoweth not that he offendeth , so he that commeth without reuerence , committeth folly , although he thinke in comming to the reading of the same , he doth full wisely . Iacob in comming to his brother Esau , made seuen curtesies , & they which will come dutifully to the reading of the word of God , cannot come with too much reuerence . And herein consisteth an With deniall of thy owne wisedome . especiall point of reuerence , to haue that high estimation of the word of God , as to thinke there is no wisedome to be found else where , but only therein . For they that swel with the thought of their owne wisedom , and thinke themselues wise inough , although they neuer read the word of God , do greatly disgrace the maiestie thereof , and aduance themselues in their owne folly . God graunt saith the Prophet Dauid , That the wisedome of Achitophel may be turned into foolishnesse ; and so it fareth with them that stand in admiration of their owne wisedome , that they are fondly puft vp in their fleshly minds , and are the farther off from wisedome and knowledge , by how much the more , they thinke themselues fraught and loaded therwith . Seest thou a foole saith Salomon , there is more hope of him , then of such a one as is wise in his owne conceit . There is hope of a foole that he may be wise , because he wil heare instruction , but of him which is wise in his own conceit , there is no hope to make him wise , because he thinketh he knoweth that , which he should learne . A foole when he holdeth his peace , is counted wise , for he is lowly in his owne conceit , and doth not presume of wisedome , but for the desire thereof , he will seperate himselfe to séeke it , and occupie himselfe in all wisedome . Whereas he that is selfe-conceited , sheweth himselfe a foole indéed , in that being voyd of wisedome , he will not search after it , as if a hungry man should not care for foode , imagining with himselfe that he is full inough alreadie . What kept the Scribes and Pharises and other such great Doctors , from the knowledge of the misteries of God , but the fonde conceit of their owne wisedome and knowledge . And such were also the Athenians , who thought their learning to be so profounde , that they scorned at the simplicitie of the gospell . But beholde howe they are ouertaken , for god confoundeth the wisedome of these men that are so selfewise , and casteth away their vnderstanding . And this is a great punishment , that the word of God is vnto them foolishnesse , neither can they perceiue or féele the swéet comfort therof , and that through their own default , and through their own pride . To the wilfull blinded Iewes , the word of god is a stumbling block , and to the wise and learned Grecians , it séemeth but foolishnesse . But better it were farre away for them to acknowledge and forsake their owne foolishnesse , then to drowne in their owne wisedome . And he that will truly profit in the reading of gods word , must laie downe that high conceit , and humbly submit himself with al reuerence to be taught , as the sacred word shall instruct him . Deny thy own knowledge and learning , and so shalt thou finde both knowledge and wisedome to satisfie thy soule .

When thou hast resolued with thyself , to submit thy wisdom Not to reade onely , but to search . to the wisedom of god , let thy hart cleaue therunto , and let thy mind be still desirous to read it , as the suckling and yoong tender infant crieth for the swéete milke , whereby it is nourished and maintained . So the Apostle S. Peter . 1. Epist. 22. doth counsell vs , that as new borne babes wée should desire the sincere milke of the word of god , that we may grow by it . Euen as the hart desireth the water brooks , so let our soules neuer rest , til we haue quenched our thirst with this water of Paradice , and satisfied our selues with this swéete milke and heauenly Manna . A little milke will not content the infant , and a litle foode will not breake hunger , and a little strength will not bee auailable to put backe the force of the enemy . He that will resist the diuels temptations , must be throughly armed with the word of god ; he that will be a perfect man in Christ , must growe from strength to strength , from milke to strong meat , from the principles of religion , to the misteries of saluation , that he may at length proue , what the good and perfect will of God is . At our first enterance to read , we be but as babes , and although we be of great yeares and ripe discretion , yet if we deny not our owne wisedome and become as babes to learne , and to be taught by the word of God , we shal neuer know the way that leadeth vnto life . And as the infant cannot be throughly satisfied , but still and often calleth , so if we thinke to grow from children to men to godward , we must often read , and often search his word . Humane knowledge , I meane the knowledge of the Arts and liberal Sciences , commeth not by meane paines , and the knowledge of God , which he hath reuealed in his word , cannot be obtained vnlesse we search for it most diligently . He that findeth a veine of gold and siluer , diggeth and searcheth with labour and sweate , till he commeth where myne is , and where is plentie ; And if we finde any swéetnesse in the word of God , as doubtlesse they that be diligent shall finde great comforts , it is not wisedome to rest , vntil we haue filled our soules with all heauenly pleasures .

Yet there withall we must take héede , that we be not ouerthrowne To search , but not too farre . in our desire of searching . Still let vs auoyd extremities and kéepe the meane , let vs not be desirous to know more then God hath set downe for vs to know . For many thinke themselues not wise inough , vnlesse they know all , and wiser they would be , then either they are , or may , or can be . Hony is swéete , but ouermuch annoyeth ; it is good to search the word of God , but it is daunger to search too farre . The secrets of God , are as the Sun to our eyes , the more we behold it , the more our eyes do dazle , and the more wée search aboue our capacitie , the more our wittes are confounded . They that dig too far in mynes , are subiect to the fall of the earth , and also to damps that may arise , both which , they are to haue as great care vnto , as the siluer or gold which they take so great pains for . Let vs desire knowledge of God as Salomon did , to his comfort & benefit , and not desire it as Eue did to her hurt . For they that aspire and clime so high , fall againe like Babell , and runne into doubts , while they séeke for resolutions . This desire of ouersearching is a rocke , against the which many haue made shipwracke , busieng their heades with vnknowne misteries , before they vnderstand necessary See more in M. ●miths sermon , called A looking Glasse for Christians . principles . It is good to leaue off learning , where God hath left off teaching ; For they which haue an eare where God hath no tongue , misse of their desire , while they looke for knowledge , and wander into thickets & deserts , while in the meane time it were more safe for them to kéepe the high way . Content thy selfe therfore to know those things onely which pertaine to thy saluation , and say with that blessed Apostle S. Paul , I desire to know nothing , but onely Christ crucified . Let no man presume to vnderstand aboue that which is méete for him to vnderstand , but let his vnderstanding be ruled by Sobrietie , as God hath granted to euerie one the measure of faith .

Neither let vs be discouraged from reading , least we should search too farre . For those things which God hath set downe vnto vs to know , and vnderstand , we cannot search too much . But our fault is herein , when we wil know more then is reuealed , and more then it is Gods will that wée should know . Otherwise as we are euery day & euery houre falling away from God , so the continuall reading of the scriptures , may be a meane to kéepe our selues within the feare of God . The word of God is the séede of life , and he that hath regard thereunto , shall continue in life . Wherewithall shall a yoong man , nay wherewithall shall yoong and old , and euerie estate direct their way , but by ruling themselues after the word of God . And as there is a fault to be too carefull , and to search too farre , so is it as great a fault to bee too carelesse and negligent . As when wée reade for fashion sake , or with a light consideration , when wée haue not a godly , religious , and a deuout care , to haue our selues edified , instructed , and comforted . It is not inough for vs to settle our selues to reade it by fits , here a litle , and there a litle , ( here a line , and there a line , now some what , and after a while nothing at all , but if we minde to profit thereby , we must make it our daily studie and chiefest exercise . The warfaring man will trauaileth , vntill he come to his iournies end , our life is but as a continuall trauaile , and still we must haue recourse to the word of God , for counsell and direction vntil our time be to leaue the earth and go to heauen .

But as no gift of God doth prosper with vs , vnlesse we To make our praiers to god that we may profit in reading . make our praier to God , that he will giue a blessing vnto it ; so especially in the reading of Gods word , we must vse this helpe . The vnderstanding of our minde by nature , is nothing else but darknesse ; and againe our hearts be inclined to all naughtie corruptions , and vnlesse we pray vnto God to remoue these stumbling blockes , neither shall we be instructed in our soules , nor amended in our liues . If thou wantest wisedome , aske it of God , and when thou settest thy selfe to the reading of the Scriptures , pray that thy reading may tend to thy profit . Abrahams seruaunt , prayed that hée might haue a prosperous iourney , so ought wée much more to pray , that we might bee happie in our reading , or that our reading might procure our happinesse . And euen as when we pray , so also when wée reade , wée must bee godly affected ; that is , wée must vnburthen our mindes and our hearts from all worldly cares and fleshly desires , that GOD may haue his working in vs , and that his holy spirite may guide and direct vs . And so it shall fall out , that as the snow and the raine doo water the earth that it may bring forth increase ; so in our reading , our eyes shall be opened , that we may sée , and our cares that we may heare , and our hearts that we may conceiue , that all may be referred to Gods glory , our owne comfort , and the profit of others , or else all our labor & study shal be in vaine . They that abound with riches & worldly wealth , because they pray not that God will giue a blessing vnto it , it turneth often to their hurt ; so they that read Gods word , and pray not withal , that God may make it profit with them , it often preuaileth with them no more , but to make them without excuse . It is not so much read and profit , but pray and profit , and then they reading shall turn to good . For as reading is profitable , ●o pr●ier is more necessary , which setteth forward euerie good worke , and bringeth downe Gods help from heauen .

Now although in the reading of the word of God , we 〈…〉 is , 〈◊〉 word is kept from 〈…〉 an 〈…〉 tongue . ●schue all those faults , which I haue before remembred , yet there are two other rockes and mountaines , to clime ou●r . And this is the crosse that we shall finde in all good endeuours , that there are mightie hinderances and pullbacks , whereas the way to do euill is plaine and hath no let . Concerning which two principall hinderances , first of all , it is lamentable , to consider , how that the word of God , should be as it were forcibly kept from doing good to other , and that they for whose sake it was ordained , should haue least profit by it , or rather no profit and benefit at all , as if that foode should be prepared , and cast away for want of eating . The word of God is the foode of the soule , which cannot choose but perish , if it be not fed and nourished by it . He that bringeth vs a glasse to looke in , and yet shutteth it vp with the couer , he that bringeth vs into the light and yet closeth our eyes ; he that setteth meate before vs and forbiddeth vs to eate , may iustly séeme to delude vs , and he himselfe rightly to be accused of folly : So the word of God , which is to vs as a gla●●● to looke in , thereby to sée our defaults , which is a light vnto vs , whereby our steppes ought to be directed ; which is the foode whereby our soules are nourished , if it be deliuered vnto vs , though peraduenture in a learned , yet in a straunge and vnknowne tongue , which none of vs vnderstand and know , what profit shall we take thereby ? If one of an outlandish nation , a Spaniard , a Frenchman , an Italian , shuld light into our company which are English men , and should speake vnto vs in their tongue & language , meruellous good matters , should we be euer a whit the better , in that we doo not vnderstand them ? Suppose they come into our Churches and preach vnto vs Gods word , to what end are all their spéeches ? Among the plagues and punishments that God threateneth vnto his people for their disobedience , this is not the least , that they should go into captiuitie , to such a nation whose language they should not vnderstand . In the lawe it is written , by men of oth●r tongues , and by other languages will I speake vnto this people , yet so shall they not heare me , saith the Lord . So that a straunge tongue , which we vnderstand not , is a signe vnto vs of Gods curse and punishment which he laieth on vs . Moreouer we are to vnderstand , that it is the principall pollicie , and secret mischéeueus working of the ●●●●ll , to hide the Gospel and word of God from vs , who desireth nothing more , then to seperate vs from God , who desireth nothing more , then our vtter ouerthrow and vndoing . And to bring about this his pollicie and mischéeuous working , he hath his ministers euen deceitfull workmen , which thus teach , that the word of God ought not to be read in a knowne tongue vnto the people . Which indéed is the onely way , to kéepe them in Idolatry and superstition , when they know not the truth of Gods word and pure religion . And while they perswade the people , that ignorance is the mother of deuotion , that the lesse they know , the more deuout they are , this is rather a furtherance to their damnation , because they know not God , and the way to saluation . For as the extreame want of bodily foode procureth death to the bodie , so the extreame want of spirituall foode , that is of Gods word , procureth death to the soule . It is méet say they , that the scripture should be set downe in an vnknowne tongue , least some in reading , peruert them , vnto their owne damnation . Which is not a sufficient reason to deny others the reading thereof ; as if we should neuer vse wine , because some by abusing it , haue falne into drunkennesse ; or neuer take a weapon in hand to defend our selues , because many haue bene killed thereby . But this reason of theirs , is but a deuice of mans braine , and hath no warrant from Gods word , but is rather contrary vnto it . And herehence also ariseth an other argument of theirs , that because it is said , The priests lips should kéep knowledge , therefore it is not for euery one to search the scriptures . Indéed it behoueth the Minister to be learned , that the people may be resolued of their doubts by him ; yet neuerthelesse there is no estate of people debarred from the reading the scriptures . For as God would haue euery man to come to the knowledge of his will , so he willeth and commandeth euery one to search the scriptures , no estate , no calling , excepted . Otherwise , if none but the priest and minister be to reade the scriptures , as they are men , so vnder the colour and pretence of Gods word , they may put forth their own deuices , and their own imaginations . An other reason of theirs is this . Pearls are not to be cast before swine ; comparing the word of God , ( as it is indéed , a most precious treasure , and as much to vs as our soules are worth , because it is the meane to win soules ) comparing it to a pearle , and the laie people , for whome Christ died and shead his blood , to procure them saluation and euerlasting life , to compare them to swine . Which spéech of theirs , because it is vngodly , vncharitable , and vnchrististian , I leaue it to the iudgement of others , as not worthie of any answere . God forbid that the laie people , although they are vnlearned , if they be so godly disposed , and God do moue their hearts therunto , as to séeke the comfort of their soules , by reading of the scriptures , and word of God , God forbid that they should bee debarred from the reading and benefit thereof . But euen as the Eunuch spoken of in the Acts of the Apostles , being but a laie man , and yet the chief gouernour to a Quéene , although he were vnlearned , did yet for all that reade the scriptures , and could not vnderstand them to the full ; so may we according to his example , although our capacitie be so weake that we cannot vnderstand them , giue our selues to the reading of the scriptures . For as God sent vnto him a teacher , Philip by name , into his charet , vnaware to him , as he was in his iourney , and reading the scripture , so we know not what helpes it may please God to grant vs , that are desirous to read his word , that thereby we may know his will , and be edified and instructed to our soules comfort . And séeing we haue that blessing , that many a land hath not , I meane to haue the scripture in our owne mother tongue , how shall we excuse our selues before God , if we bee not diligent and painefull to reade .

The other mightie hinderance , whereby we debarre The second hinderance is , that they say the word of God is too hard to be vnderstood . our selues from the reading of the word of God , is , that we thinke it is too hard to bee vnderstood . Like the slothfull man , which saith a lyon is in the way , because hée is loth to worke . Whither I will not , I cannot goe ; and the propertie of an vnwilling seruant is , to answere his arrant before hée bee sent . Why should we giue foorth that the scripture is hard before wee reade it . Whereas the spirite of God doeth set it downe , that the word of God doth giue vnderstanding euen to the simplest , comparing it to a lanterne and to a light , which lightneth euery one that commeth vnto it . For as without the light of the Sunne there is nothing but darkenesse on the earth , so without the knowledge of the word of GOD , there is nothing but ignorance among men . And this is a wonderfull disproofe of them , that stand in this doubt , thinking it to bee too hard for them being of a simple vnderstanding , and that therefore the Doctors and learned men should reade the word , euen this disproueth their opinion , that heauenly matters are often hid from them that are learned , when contrariwise it pleaseth God to open the eyes of the simple , and to giue them vnderstanding . Else how should it be true that Christ saith , I giue thee thankes ô father , Lord of heauen and earth , because thou hast hid these thinges from the wise , and hast opened them vnto babes , euen so ô Lord , because it was thy good will and pleasure . If our Gospell be h●d saith the Apostle , it is hid to them that are lost , and if the word of God be hard to be vnderstood , it is hard vnto the vnwilling and vnto vnbeléeuers , and such as are blinded of their owne accord . Which difficultie and hardnesse of vnderstanding , commeth not to passe , through the word of God , which is euident and plaine to them whose eyes God openeth , and whose hearts and mindes it pleaseth him to enlighten , but through their default , who either through their sinnes and wickednesse , deserue that Gods word should be hid from them , ( for the knowledge of God entereth not into a sinfull soule ) or who stubburnly refuse it and will not bee taught thereby ; or who are of such a faithlesse heart , that will not beléeue it , and yéeld themselues thereunto . Such are not onely blinded through their owne naturall weaknesse , but moreouer God for a punishment vnto them , doth giue them vp to a contrary sence , to beléeue lies , vanities , vntruthes , and such deceits , that in so doing they may procure vnto themselues damnation , because they wold not receiue the loue of the truth , that they might be saued .

Indéed some things there are in the scripture , according Some matters hard . as we reade in the Epistle of S. Pet. cap. 3. v. 16. that are hard to be vnderstood . No doubt , to make vs not to thinke lightly of them , or that our wisedome is able to comprehend them , without the helpe of the spirit of God , and also to make vs humble in our owne conceit , and diligently and earnestly to craue of God in our daily praiers , that he would make vs partakers of the knowledge of his wil. Many things are hard to be vnderstood , which they saith the Apostle that are vnlearned and vnstable , wrest and peruert , as they do also other scriptures , vnto their owne destruction . The faults being remoued wherewith vnskilfull readers are ouertaken , there is no cause to say that the scriptures are hard . The vnskilfull , and the vnlearned , reading the scriptures , and giuing that interpretation , that their owne sancie or want of wisedome doth affoord them , they may soone wrest and peruert them , and easily mistake . For the wisedome of man is but foolishnesse in Gods matters . But when we settle our selues to the reading How the scriptures are easie , and how to reade them to profit by them . of the scriptures , we ought therewithall to frame our selues to praier , that it would please God to lighten our vnderstanding , that otherwise is altogither darke and foolish by nature , to open our eyes which are shut vp in the compasse of our own ignorance . And thus reading the scripture , with praier for Gods assistance , that it would please God to grant vs wisedom to vnderstand them , and that we may not be ouerruled by our owne foolish fancies ; when we read them , with an earnest desire to profit by them ; then shal the scriptures be easie to vs , which before thought them to be too hard . Again in reading of the scriptures we ought not to be ouer rash , to giue our iudgement out of hand , especially in waightie matters , but to compare one sentence and place of scripture with an other , and alwaies to haue an eye that they agrée to the articles of our beliefe . And if we cannot so be satisfied , but that still doubts do arise , we ought to haue recourse to them that haue further knowledge . If there be any strife about landes and possessions , we craue the sentence of the Iudge , if any disease be in the bodie , straightway we sende for the Phisitian ; So if any doubt or controuersie doo arise in matters of religion , the learned Minister is to aunswere and resolue them , by the word of God , and to shew them the true meaning thereof . Many thinges are harde to them that are vnsiable and vnconstant , such as are readie to bee carried away with euerie winde of vaine doctrine , alwaies wauering , sometimes in one minde , and sometimes in an other , to such it is no maruell , if the scripture be hard and little for their profite . The nature of man , as it is giuen to heare newes , so it is maruellously inclined to searche out all secretes , yet none are more confounded in their owne wisedome , and none more driuen to vncertainties then they bee . But as for those matters whiche are for our saluation , and for the instruction of our liues , they are most easie to be read , knowne , and vnderstood , euen of the meanest and simplest , that search thereafter in all humblenesse of minde .

The second principall matter which I noted vnto In them ye thinke to haue eternall life . you in this portion of scripture , wherehence my text is taken , is the effectuall reason , to moue vs to performe the commandement of our Sauiour Christ , Search the scriptures . The commandement is great . For in them ye thinke to haue eternall life ; And they are they that testifie of me . Health is more to be desired then wealth , and a man will giue all that he hath for his life ; yet the life here spoken off , doth farre excéede this life , as farre as the heauen doth the earth , and the way to procure that life , is more easie then to preserue this mortall and transitorie life . No way so easie as to search and finde , to read and to be comforted , to vnderstand wherein true life consisteth , and to enioy it . And because we should not finde this easie way and to kéepe vs from all searching , therefore the diuell caused the word to bee closed vp in an vnknowne tongue , and in the meane time we were carried away with vanities , and held in darknesse and ignorance , lest when we should heare others , or read Gods word our selues , we might vnderstand and beléeue , that so we might be saued . He blinded the world , and cast a mist of ignorance before their eyes , and kept away the comfortable sunshine of the word , hindred the message of glad tidings , and carried away the light of the glorious Gospel of Christ in a cloude , that it might not comfort our hearts & consciences , that we might not be partakers of the blessed benefits of God toward vs in Christ Iesus . As the forgiuenes of our sins , the fauour of God , a holy life , a quiet conscience , a stedfast hope of euerlasting life , and of the ioyes that are to come . We were hindred from this searching , that we should not tread the right way to euerlasting life and saluation , but that we should goe a by way to euerlasting death and condenmation . In the latter times there shall be many false teachers , so that if it were possible they should deceiue the verie elect . And this deceit is no meane sleight , but the indaungering of our soules , that we shall neuer be partakers of euerlasting life . And therefore we are willed to trie the spirits , to trie such false teachers by the touchstone of Gods word , and to examine their doctrine , whether it be agréeable to the scripture . Search the scriptures , for in them ye shall haue life ; that is , ye shall be assured that ye shall not be deceiued in the way of life . Therefore the scripture may be compared vnto the starre , that led the wise men vnto Christ , so that when they came where he was , it stood still . Musicke doth not onely alaie raging and furious mindes , but doth drawe them also to a further desire thereof : so the word of God doth not only asswage and beate downe the euill inclinations of our hearts , but also bréedeth in vs a minde to order our steppes aright , to liue well , to refraine from the iniuring and oppressing of our neighbours , to do good to all , and by little and little it draweth vs , not onely to the loue thereof , but euen with an earnest purpose of mind , we are therby wonne to take that way that leadeth to euerlasting life . For it mortifieth our sinfull desires , by shewing vs the It mortifieth sinfull desires . bitter punishments that remaine , and that they shall neuer enter into the kingdome of God that are led by them . Let not sinne raigne in your mortall bodies , for the wages of sin is death , that is the euerlasting death of bodie & soule . Know ye not that the vnrighteous shall not inherit the kingdome of God ; Be not deceiued , neither fornicators nor idolaters , nor adulterers , nor wantons , nor buggerers , nor theeues , nor couetous , nor drunkards , nor railers , nor extortioners , shall inherit the kingdome of God . God is not mocked , for what we sowe , that shall we reape , for he that soweth to his flesh , and followeth his fleshly desires , shall therehence reape corruption and woe , but he that soweth to the spirit , shall of the spirit reape life euerlasting . For we must all appeare before the iudgement seate of Christ , that euery man may receiue the things which are done in his bodie , according to that hee hath done , whether it be good or euill . And blessed are they that doo his commandements , that their right may be in the trée of life , and may enter in through the gates into the Citie . For without shall bedogs & inchanters , and whoremongers , and murtherers , and Idolaters , and whosoeuer loueth or maketh lies . Finally , to whom it shall be said , Depart from mee ye cursed into euerlasting fire , prepared for the diuel and his angels . It abateth and restraineth sin within vs , as we reade Psal. It worketh bettering . 119. I haue hid thy word in my heart , that I might not sinne against thee ; Through the reading of thy word I got vnderstanding , therefore I hate all wicked waies . Yea they that are godly minded , and painful and diligent in searching the scriptures , with a desire by Gods grace to profit by them , they for the most part bring foorth such plentifull good fruit to godward , and such an vpright conuersation to the world , that in their faith & beliefe to God , and in their life to men , they séeme in a maner blamelesse & without fault , although indéed while we liue in this world , we are compassed with many infirmities , and greatly pressed with the burthen of our sinnes , which doo so hang and cleaue so fast vnto vs . By the reading whereof , and the working of Gods good spirit in our hearts and consciences , and in our liues and conuersation , wee beginne to bee altered and chaunged into that which wee reade . And we become daily lesse and lesse proude , lesse wrathfull , lesse couetous , and lesse desirous of worldly and vaine pleasures . And daily forsaking our olde vicious life , we encrease in vertue more and more . Well therefore may the word of God , Iames 1. 21. be called a sauing word , which is able thus to saue vs , by bringing vs in hate of sinne , and bréeding in vs the loue of God and all goodnesse . So that we may say with the Prophet Dauid , Thy word is the verie ioy of my heart .

It teacheth vs to be heauenly minded , and to prepare our selues to heauen , by setting the vanities of the world , Prepareth vs vnto heauen . before our eyes , and the ende of the worlde ; and howe we should watch against that time , that we be not condemned with the world . Loue not the world saith Saint Iohn , nor the things that are in the word . For the loue of the worlde , driueth out the loue of God ; but he that regardeth the word of God , and fulfilleth his will , abideth in GOD for euer , whereas the world and all the vanities thereof , doo perish and fade away , 2. Pet. 3. 10. 11. The day of the Lord , meaning thereby the latter day , will come as a théefe in the night , in the which the heauens shall passe away with a noyce , and the elements shall melt with heat , and the earth with the workes therein , shall be burnt vp . Séeing therefore that all these things must be dissolued , what manner persons ought we to be in holy conuersation and godlines , being prepared to heauen and heauenly minded . Take heed to your selues , watch and pray continually , that ye may escape those things that shall fall on the world , and that ye may stand before the sonne of man , not tremblingly , but with great ioy and comfort .

Aduersitie , misery , crosses , and troubles , through griefe Worketh patience , in all worldly miserie● . and thought , cast many away , but they that are practised in reading the word of God , know that there is nothing more auaileable to lift vp our hearts to Godward , and to settle our mindes there , whereas true ioyes are to be found , then is the reading of the word of God . Many fret and fume and vexe themselues , when losse of goods and friends , and other such worldly helpes doo ouertake them ; but the word of God doth bréede a quiet and contented mind , as to say with Iob , Naked came I into the world , and naked shall I go out , The Lorde hath giuen , and the Lorde hath taken away , blessed be the name of the Lord ; And to say with the Apostle Saint Paule , Phil. 4. 11. 12. I haue learned in whatsoeuer state I am , therewith to be content , and I can be abased , and I can abound , euery where in all things I am instructed , both to be ful & to be hungry , and to abound and to haue want ; all which I am able to do , through the helpe of Christ which strengthen me . Godlines is great riches , and a contented minde passeth all , resoluing with our selues according to the direction of Gods word , that God worketh all for the best to them that loue and feare him . That which doth ouerthrow some and cast them in their graues , through the fault of their owne impatient minds , worketh wonderously in other some , which haue recourse and séeke counsell in Gods word , as to ioyne them vnto God , and to bring them out of the loue of the world and all the vanities thereof . And as he wisheth to the Colos. so let vs desire , that we may be strengthened through his glorious power vnto al patience , with ioyfulnes ▪ giuing thanks vnto the father , who hath requited all griefs and troubles , all losses , all miseries , with a farre greater recompence , in this , that he hath made vs méete to be partakers of the inheritance of the Saints in light .

As the word of God doth strengthen vs in all worldly Maketh vs indure persecution & death it selfe . miseries , to take all things with a contented and patient minde , so euen in the losse of our liues , for the defence of a good cause and Gods truth , it moketh vs ioyfull and excéeding glad . As some when they were whipped and scourged for the profession of Christ , endured it with ioyfull mindes , and praising God that they were counted worthie to suffer for his truth . Reioycing in tribulation , reioycing in persecution , reioycing in torments , reioycing in death , because they haue bin so well learned in gods schoole , in gods booke , that the loue of God is throughly shed abroad in their harts , by the inward secret , and most heauenly working of his holy spirit . Triumphing against the world , and the cruelties thereof , being fully perswaded , that neither life nor death , nor any thing else , shall be able to seperate them from the loue of God , which is in Christ Iesus . We learne that we are the children and beloued of god , and that we are heires euen the heires of god , and fellow heires with Christ , if so be that we suffer with him , that we may also be glorified with him . For the afflictions that may fall out vnto vs , are not worthie of the glorie that shall be shewed vnto vs , and that we shall receiue in the kingdome of heauen . If it were not so saith the Apostle , we were of all men the most miserable , if our hope were ended in this life , and if that persecution had not a ioyfull recompence . He that striueth not , shall neuer be crowned , and he that doth not take vp Christ his crosse , euen to the death , shall neuer come where he is . To them that thus endure trouble , and are thus hated , reuiled and slaine of the world , they know and are assured by gods word , that there is a crowne reserued for them , which the Lord shall giue them at that day , dreadfull to others , but ioyfull to them . When it shall be said vnto them , Come ye blessed , enioy the kingdome prepared of my father for you , from the beginning of the world .

Search the scriptures ; for in them ye thinke to haue etrnall life ; And thus they do performe it .

It followeth in those words which I haue reade vnto They testifie of Christ . you touching the effectuall reason , that should moue vs to the reading of the scriptures . And they are they , which testifie of me . In them ye thinke to haue euerlasting life , because they direct vs vnto the knowledge of Christ , wherein consisteth life . According as he saith of himselfe ; I am the way , the truth and the life . To him saith the Apostle , Act. 10. 43. giue all the Prophets witnesse , that through his name , all that beléeue in him , shall receiue remission of sinnes . This is life euerlasting , saith the Euangelist S. Iohn . 17. 3. that they know thée to be the onely very god , and whome thou hast sent Iesus Christ . And thus the word of god doth testifie of our Sauiour Christ , Ioh. 3. 16. That God so loued the world , that he hath giuen his onely begotten sonne , ( for the redemption of the world ) that whosoeur beleeueth in him should not perish , but haue life euerlasting . They are they which testifie , that I am the onely life to true repentant sinners , to giue them ease and comfort , that are swallowed vp and ouerwhelmed with heauie sorrowes , and as it were vtterly cast away through griefe and distresse of minde , for their sinnes . According as the Apostle saith , Christ came into the world to saue sinners . Come vnto me saith Christ , all ye that be heauily loaden , with the burthen of your sinnes , and I will ease you , and I will refresh you . For I came not to saue the righteous , but to call the sinners to repentance . They are they which testifie of his holie and vndefiled conception , being conceiued by the holie Ghost , and borne of a virgine , and so being without all blot of sin , to the intent that we might be freed from our vncleannes , which we draw from our parents , being born in sinne , and conceiued in iniquitie , being defiled by originall sinne and naturall corruption ; which testifie of his life and conuersation , that it was altogither vnrebukable & blamelesse , and that in euery point he fulfilled the law of God , that his righteousnes & perfect obedience , might be imputed vnto vs , which are otherwise vnder the curse of the law , that our sinne and disobedience might be couered , and that we might not be called to account for the same ; which testifie that hée was condemned before an earthly iudge , to acquite vs from the dreadfuil sentence of the heauenly iudge ; which testifie that in bodie & soule he suffered gréeuous torments , that the wrath of god might not take hold of vs ; which testifie of the wonderful worke of his resurrection , & of his triumphing ouer death , sin , hell , and the diuel , to make vs ioyful conquerers ; which testifie of his glorious ascention into heauen , to giue vs assurance of the heauenly possession which he hath purchased for vs ; which testifie that he shal be the iudge of quick & dead , to giue vs euerlasting comfort , which haue put our whole trust in him , when all other vnbeléeuers , wicked , & vngodly people , shal stand in his presence with great horror , séeing his comming shall bee to be reuenged of their vnbeliefe and contempt .

Finally , in an other consideration , we may say , that they They bring vs to the knowledge of God & our selues . are they that testifie of him . For first and principally they teach vs the knowledge of God ; Secondarily and consequently , the knowledge of our selues . The knowledge of the Almightie power of God in the creation of all things ; of his infinit wisdom in disposing them in their due order ; of his great goodnes in doing al these things for the vse and benefit of mankinde . Indéed the creation of the world , and all the creatures therein , do bring vs to the knowledge of God , and this is onely the scripture of the heathen people , but yet this doth not shew vnto vs sufficiently , how God is our God , and our father in Iesus Christ , which knowledge we do only attain by reading the word of God ; And this is the scripture of the Christians . Through which knowledge of God in respect of Christ , we learn that God hath entred into a couenant with all faithful people , that he would be their God , and that they should be his people . And that therfore they ought to performe vnto god his due scruice , which especially consisteth in these thrée points . First , to worship the true God , and to detest all idolatry and false gods , to make our praiers to God alone , and religiously and deuoutly to serue him ; Secondly , that the worship of God doth consist in spirituall matters , as faith , hope , charitie , obedience , righteousnes , holines , innocency , patience , truth , and all godlines . Thirdly , to improue , accuse , and condemne all wickednesse and sinne , infidelitie , desperation , disobedience , impatience , lying , hipocrisie , hatred , slaunder , iniurie , and wrongfull dealing ; vncleannesse , lust , gluttony , and all other vngodlinesse and iniquitie . Furthermore , that God doth in mercy and fauour reward the good , and according to his iustice punish the offendors ; and that therefore he hath prepared ioyes and torments after this life . For our soules are such that they neuer die , and our bodies shall rise again to be ioyned to our soules at the latter day . In respect of which knowledge of God , the scriptures do perswade vs so to liue in this world , that through our sin and vngodlines , we lose not our happie estate in the world to come .

As touching the knowledge of our selues , that is , of our The knowledge of our selues . excellent estate wherein we were created ; of our fall , wherby we lost and forfaited that estate ; and howe againe we are restored vnto the same , the word of god doth thus instruct Mans excellent estate . vs . That god by his infinit goodnesse created man according to his image and likenes , to this end that he should be good , holy , immortall , happie , and partaker of all his benefits ; hauing then and in his time of innocencie , Fréewil , to fulfill and performe those things which god required at his hands , and to do his will and commandements . Lastly , in graunting him the rule & gouernment ouer all his creatures . The knowledge of our fall , consisteth herein , and so His fall . we are taught , that man being created in so excellent estate , continued not in his innocencie and vprightnesse , but fell away by his disobedience from god , and from his excellent estate . The causes of whose fall , were the temptations of the Diuel , the enemy of all mankinde ; the enticement of Eue his wife ; his infidelitie in not veléeuing gods word to be true , and doubting the punishment which god foretold ; lastly his own high mind and wicked wil , by which means he disobeyed god , and so became sinfull . The sequele and effects of his disobience , sin and fall were theirs , that thereby he prouoked gods wrath against himselfe , that according to his deserts he was vexed with infinit miseries , and that he brought death vppon himselfe , and vpon all his posteritie . And so through sin , he chaunged the image of god into the image of the diuel , and caused that his ofspring and posteritie should be by nature the children of wrath , and subiect to miserie , death , and damnation .

Concerning the restoring of man , we reade , that gods His restoring . mercy herein , is great and singular , who according to his infinit and vnspeakable goodnesse , pittying mans miserie , of his méere grace ●nd fauour , did giue his owne sonne to death for the forgiuenesse of our sinnes . And that the meane whereby man should be restored , was , that the sonne of god should be incarnat , and take our flesh of a godly woman and pure virgin , being conceiued of the holy ghost , and thereby pure and without sin . Who in our flesh performed perfect obedience , to make vs acceptable ; who by dying in the flesh did satisfie Gods wrath , and by death ouercame death , and him that had the power of death , that is the diuell ; who deliuered the faithfull children of Adam , and set them frée from the bondage of Sathan ; who procured them to be adopted the sonnes of God , being by nature the children of wrath ; who sanctified them and inducd them with the gifts and graces of his holy spirit , that they might be framed to expresse the image of God in their liues and conuersation , that they might be holy , both in bodie and soule , and so recouer their former estate , and become fellowe heires with Christ of euerlasting life , being immortall and blessed , and eternally glorified .

And thus when in our painfull endeuours , we shal perceiue that God hath graunted vnto vs to vnderstand his will and his word , it will bréed an inward comfort in our hearts and consciences , which shall be a sufficient witnesse vnto vs , both of Gods loue and fauour , and of his sauing and euerlasting mercies toward vs .

God gaue the heathen people a land , wherein were riuers Conclusion . of waters and fountaines , a land of wheate and barley , and of viniards and figge trées , and pomegranates , a land of oyle and honie , a land wherein was no scarcitie , a land whose stones were iron , and out of whose mountaines they dig brasse , they possessed great and goodly citties , and houses full of all manner of goods , they wanted no earthly commodities that their hearts could desire . All which blessings , although they enioyed them to the full , yet in respect of the word of God , they were all but as vaine shadowes . The great blessings of his word and of his lawes , he gaue onely to his owne people . He dealt not so , doth the Prophet say with the Heathen , nay he dealt not so with any nation vnder the Sunne , neither had the Heathen knowledge of his lawes . Which great blessing , and the onely treasure of all treasures , we enioying through the mercy and fauour of God , shall we be found so negligent as not to search and spend some time and studie therein . The time shall come saith Christ , that ye shal desire one of the daies of the sonne of man , and shall not sée them . What if God should send a famine , not of bread , nor of bodily foode , but of his precious word ? What if he should punish vs by Idolatry : by giuing power to a straunge nation to ouerrunne vs . We may wander from sea to sea , and from the North euen to the East , then we may runne too and fro to séeke the word of the Lord , and yet not be partakers of our desires . Now we may reade , let not the opportunitie slip vntill the time come that we may wish and want . We neuer lightly know what health is , till sicknesse come , and then we may be nearer to death , then to recouer our health . What was it to Moses that he could sée that pleasant land and goodly lebanon , and could not enter into it ? And what comfort will it be to vs to thinke that we had time to reade and search the word of God , when we shall be debarred from the vse therof . O that we could be perswaded to reade and search , that we might finde eternall life , or that the loue thereof were planted in our hearts , that we might bee desirous still to heare , reade , and meditate in the same , who in so doing , are pronounced blessed . Blessed is the man whose delight is in the lawe of the Lord , and therein doth he meditate , that is , continually spend a great part of his time , in that holy and heauenly , and sauing exercise . Which blessing , God of his mercy grant vs , and frame our mindes to the earnest desire of reading and vnderstanding his wil and and his word , and I pray God giue effect to the same and prosper it . To God the Father , God the Sonne , and God the holy Ghost , &c.

Some reade the word for fashion sake , Idle readers . Mat. 13. 19. Much like the high way seede : And some being touch't , by gods good grace , Christian workers . Mat. 5. 6. Do reade it for their neede . Yet is the wisest naturall man 1. Cor. 2. 14. Herein , but ignorant and blinde : And daily must we pray to God , Praier for vnderstanding . Eph. 1. 16. 20. Iam. 1. 5. Colloss. 1. 9. To light our darkned minde . And if that profit we do meane , To get and gaine thereby : We must not reade , but once and twice , To satisfie the eye . But often must the cud be chu'd , Read often , if we minde truly to profit . Ps. 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 conceiue 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 by . Sanctifie the Lorde of hostes , and let him be your feare , and let him be your dread , saith the Prophet , Esay . 8. For loe he that formeth the mountaines , and createth the wind , and declareth to man what is his thought , which maketh the morning darkenesse , and walketh vppon the high places of the earth , the Lorde God of hostes is his name . And therefore hée may iustly , and that with a maiestie , report himselfe vnto his people , The Lord , the Lord . Euen high and terrible , and a great King ouer all the earth , who is greatly to be exalted in the congregation of Princes . For the Lorde is a great God , and a great King aboue all Gods ; the Lord hath prepared his throne in heauen , and his kingdome ruleth ouer all . Greatnes , and power , and glorie , and victorie , are his , hée excelleth , and is most mightie , he is the Lorde , and his name is most glorious , the earth is his footestoole , and hee is higher then the Kinges of the earth , who are but his vassalles . And saith the King Nebuchandnezer vnto Da●iel , Cap. 2. I knowe of a truth , that your God is a God of Gods , and the Lord of Kings . Pharaoh also the King of Egypt , who so gréeuously persecuted the Israelites , was driuen so to confesse , in that hée spake vnto Moses , that he would pray vnto the Lord for him , to take away those gréeuous plagues , wherewith hée was iustly punished for his disobedience and hard heart against the Lorde . By which his punishment of the highest in the earth , and as it is in the Prouerbes of Salomon , Although they be mightie on earth , yet are there mightier then they , by which his punishment , he declareth himselfe to be the onely Prince , the King of Kings , and Lord of Lords . Which thing the example of Sanehereib , the King of Ashur , can well testifie whom the Lord withdrew from the siege and slaughter of his people and put a hooke in his nostrils , and turned him backe the same way he came , and caused the Angel of his wrath , to sley a hundreth foure score and fiue thousand of his souldiers . Although Rabshakey his Ambassadour , in his be halfe gaue forth these words ; Heare the words of the great King , the King of Ashur ; Thus saith the King , Let not your King Hezekiah make you trust in the Lord , saying ; The Lord will surely deliuer vs , for who are they among all the gods of the nations , that haue deliuered their land out of mine hand , that the Lord should deliuer Ierusalem out of mine hand ? But as you heard his souldiers were slaine , himselfe was driuen to flight ; and furthermore , as he was worshipping his Idole god Nisroch , Adramelech , and Sharezer , his own sonnes , flew him with the sword and escaped ; they flew this great King , the King of Ashur . The Lord raigneth , let the people tremble , he sitteth betwéene the Cherubins , let the earth bee moued . I make a decrée saith King Darius , that in all the dominion of my kingdom , men tremble and feare before the god of Daniel ; for he is the liuing god and remaineth for euer , and his kingdome shal not perish , and his dominion shall be euerlasting , King Nebuchadnezar , to iustisie the Lord in these words , The Lord , the Lord , did extoll and magnifie the King of heauen , praised and honoured him that liueth for euer , whose power is an euerlasting power , and his kingdome is from generation to generation . And this did the King confesse , after that he had felt the mightie hand of god and his power . Let the spirit of Princes be subiect vnto the Lord , that euen the chiefest with the lowest , may acknowledge this soueraigntie , that he is the onely Lord ; who is highly to be praised and greatly to be feared , for glory and strength are before him . Wherfore giue vnto the Lord ye families of the people , the glory of his name , giue vnto the Lord the power which is due vnto his maiestie . When the lion roareth , all the beasts of the forest tremble , and when god commaundeth , who will not obey ? If the Captaine that hath authoritie ouer his souldiers , may say to one , Go , and he goeth ; and to another , Come , and he commeth ; and to his seruant , Do this , and he doth it ; Shall not we be as ready when the great Captaine the Lord of hostes shall charge vs ? If the seruants shall be diligent to fulfill their maisters will , to how at his beck , and to make haste when he calleth , shal not we yéeld our selues to the obedience of our Lord & maister , which dwelleth in the heauens , who hath the Angels at commandement , and whose creatures we are ; who hath more authoritie ouer vs in the wide compasse of his dominion , then hath the maister ouer his seruant within the circuit of his house ? The seruants that are disobedient , may flie from their maisters displeasure , and escape ; but if we be rebellious , we cannot auoid the anger of the Lord . His eies are in all the corners of the earth , neither is there any place wherein we may be frée , if it please God according to our deserts to strike vs . Looke what the Prince may do among his subiects , much more in the highest degrée , may the lord of the whole earth do among vs . Many lawlesse people may resist that which the King commandeth , although it may not be resisted by the authoritie of his crowne and dignitie ; yea furthermore , may put the king in hazard ; but the authoritie of the highest King is such , that he maketh the stoutest heart to tremble ; wel may they murmure & grudge , and set them selues in defiance against him , but they shal be able to do no more , although they were as mightie as the diuels in hell , they shal no whit preuaile . A consuming fire shall go before him , the mountains shal be al in a smoke , the earth shal tremble at his presence , and the wicked that disobey his commandements , resist his wil , and are as far as they dare at defiance , shal in their time hide themselues in the holes of the rockes , and wish that the mountains might fall vpon them . And then shall they know , how that he onely is the lord , that he hath authoritie to command , and that they were bound to obey . In diuers places of the holy scriptures , in the prophecies of his seruants and messengers , by whom he declared his wil , and whom hee gaue in commandement to deliuer his message vnto the people , when they speake of any matter of waight , they vse these words . Thus saith the Lord . To put the people alwaies in remembrance of his high soueraigntie and authoritie ouer them . As in the Prophecie of Ieremy , the Lord saith vnto Ieremiah , thou shalt say vnto them , Thus saith the Lord ; If ye wil not heare me , to walk in my lawes , which I haue set before you , and to heare the words of my seruants the Prophets , whom I sent vnto you , both rising vp early and sending them , and will not obey them : Then wil I make this house like Shiloh , ( meaning that his Temple and his Church shuld be forsaken , and the priests deliuered vp to the sword ) and I will make this Cittie a curse to all the nations of the earth . The destruction of this Citie , shall be a matter of feare , and wonder , and shall be continually in euery mans mouth , as an example of the reuenge that the lord hath wrought . Worship the lord in the glorious Sanctuary , tremble before him all the earth ; Say among the nations , The lord raigneth , surely he shall iudge the people . In the tenth Chapter to the Hebr. The Lord shal iudge his people . Before whose iudgement seate we shall all appeare , to receiue those things which we haue done in our bodies , according to that we haue done , whether it be good or euill . As the wise man in his booke called Eccle. putteth vs in mind ; Reioyce ô yoong man in thy youth , and let thy heart cheare thee in the dayes of thy youth , and walke in the wayes of thy heart , and in the sight of thine eyes , but knowe , that for all these thinges , God will bring thee to iudgement . If thou set light by , and disobey that which I command thee , I am the Lorde , thou shalt not escape ; when I shall shewe my selfe from heauen with my mightie Angelles in flaming fire , rendering vengeance , and paying euerie one according to his desertes . The Lorde , the Lorde , shall appeare in glorie , when hee commeth to iudgement , and all his holie Angels with him .

And before him shall be gathered all nations , and he shall seperate them one from an other , as a shepheard seperateth the shéepe from the goates , and he shall set the shéepe on his right hand , and the goates on the left . Vnto the goates , that is to them that haue disobeyed him , he shal say , Depart from me ye cursed into euerlasting fire , which is prepared for the diuel and his angels . And if god spared not the angels , that had sinned , but cast them downe into hell , and deliuered them into chaines of darknesse , to be kept vnto damnation , and spared not the old world , but brought the floud vpon the vngodly , and turned the Citties of Sodome and Gomorra , into ashes , condemned them , and ouerthrew them , and made them an ensample vnto them , that after should liue vngodly ; Surely the Lord as yet , and from this day vnto the end of the world , will reserue the wicked and vniust vnto the day of iudgement vnto punishment . The Lord shall consume them , with the fire of his wrath , and render vppon their heads their owne waies , and they shall knowe how true and certaine this is , that he is the Lorde . For in his hand is a cuppe , and the wine is redde , it is full mixt , and he powreth out of the same . Surely all the wicked of the earth shall wring out and drinke the dregs thereof . Therfore are we willed to lead our liues before the Lord , in feare and trembling , considering how dreadfull the Lord is . As saith the Prophet Dauid , My flesh trembleth for feare of thee , and I am affraid of thy iudgements . Knowing therfore the terrour of the Lord and his fearfull iudgement , we perswade men , that they haue a diligent regard to that which the Lord hath commanded . And séeing that the Lord shall come in such dreadfull maner , to iudge the vngodly and disobedient , what maner persons ought we to be in holy conuersation and godlinesse ? And being fully perswaded thorof , let vs be diligent , that we may be found of him without spot and blamelesse . And let vs marke what is written in the last words of the book of Salomon called Ecclesiastes , his words are these . Let vs heare the end of all ; Feare God and keepe his commandements . For this is the whole dutie of man . For God wil bring euery worke vnto iudgement , with euery secret thing , whether it be good or euill .

Thus much you haue heard concerning his sacred and Strong . fearefull maiestie , wherein also the force of his power doth shewe it selfe ; and yet it is further expressed , in that hée is said to be strong . Which especially is to be séene in his punishments , where I might bring in manifolde and infinit examples of plagues against the wicked , procéeding from his iust anger , whereby the Lord hath shewed his mightie power , and declared his maiestie to be most dreadfull and full of force . As among the rest were most notorious , the drowning of the old world , and the burning of Sodome and Gomorrha with fire and brimstone from heauen . This his mightie power did not the Lorde make knowne onely to straungers , but euen to his owne people , in making the earth to open and swallow vp some ; the fire to burne and consume others ; a mightie great plague to make a riddance of them ; firie serpents to sting them to death for their murmuring and rebellion , that they also might confesse and acknowledge the mightie power of the Lord . And to declare howe strong hee is , he maketh mention of his thrée great plagues , the Sword , and Famine , and the Pestilence , wherby not a fewe , but thousands and infinit multitudes perish , when it pleaseth God to strike by them , as we may read in diuers places of the scriptures well knowne to them , that are but meanely séene in them . Againe , this is a great argument to proue how strong he is , that when one punishment is sent , and past and gone , he can send another , and another in the necke of the same , and still increase his power , by adding , and doubling , and multiplying . For as his mercies haue no ende , so his iudgements cannot be numbred . And where his anger is ●●●led , there his power groweth stronger and stronger . In the Prophecie of Iere. cap. 15. 2. 3. The Lord instructeth the Prophet what he shall answere the Iewes , that had so greatly prouoked his wrath . And if they say vnto thée ▪ Whither shall we depart ? then tell them , Thus saith the Lord , Such as are appointed vnto death , vnto death ; and such as are for the sword , to the sword ; and such as are for the famine , to the famine ; and such as are for the captiuitie , to the captiuitie . And I will appoint ouer them foure kinds saith the Lord . The sword to sley , and the dogs to teare in pieces , & the foules of the heauen to deuou● , and the beasts of the earth to destroy . He might haue gone further in reckoning vp his plagues , and neuer bene wearied in throwing downe his thunderbolts . That proud and hard hearted king Pharaoh , that said ; Who is the lord , that I should heare his voyce ? I know not the lord . The lord , that he might make manifest his power , shewed himself to this wicked king in diuers plagues & punishments . Which were such , that one excéeding an other , one was more greeuous then an other . The waters of his land being turned into blood ; the earth couered with frogges ; the dust of the earth , chaunged into lice ; the aire replenished with great swarmes of flies ; the hand of the lord was vpon their beasts and cattle , and they died by a mightie great murrain ; there came a scab-breaking out into blisters vppon man and vppon beast ; the lord sent lightning and thunder , and haile , mixed with fire , and that very gréeuous ; also he sent deuouring grashoppers , such as was neuer before , neither after them should bee the like , which did eate vp euerie gréene thing within the land , hearbes of the field , and frutes of the trées ; for the space of thrée dayes there was such a darknes in his land , that none sawe an other , neither did they rise from the place where the darknesse tooke them . The lord left not there , but yet was more gréeuous ; for he smote all the first borne of Pharaohs land , the first borne both of man and beast , from the first borne of Pharaoh himselfe that sat on the throne , vnto the first borne of the captiue that sat in prison ; And there was a great crie in Aegypt , for there was no house where there was not one dead . Finally , God made an ende of those punishments , with the fearfull and vtter ouerthrow of Pharaoh himselfe , and all his hoste in the midst of the sea . They themselues confessing that it was the strong hande of the lorde himselfe , in these words , The lord fighteth for them . In the Prophecie of I●el 1. 3. 4. Tell you your children of it , saith the Prophet , and let your children shewe to their children , and their children to an other generation , whether such a thing hath bene in your dayes , or in the dayes of your fathers . That which is left of the palmer worme , hath the grashopper eaten ; and the residue of the grashopper hath the canker-worme eaten ; and the residue of the canker-worme , hath the caterpiller eaten . And these small creatures doth God call his great hoste , shewing himselfe no where so strong , as when hée worketh by weake and slender meanes . When the lorde by his Prophet Moses , Deutro. 28. had feared the people by foretelling so many gréeuous punishments , yet further to let them vnderstand howe strong hée was . If thou wilt not keepe saith hee , and do all the workes of this lawe , and feare this glorious and fearefull name , The Lorde thy God ; then the Lorde will make thy plagues wonderfull , and the plagues of thy seede , euen great plagues and of long continuance , and sore diseases & of long durance . ; Moreouer , he will bring vpon thée all the diseases of Egypt , whereof thou wast affraid , and they shall cleaue vnto thée ; And euery sicknesse , and euery plague which is not written in the booke of this lawe , will the lord heape vpon thée vntill thou be destroyed . So true it is , that the Prophet speaketh . The arme of the Lord is not shortened , but his hand is stretched out still . Strong in his wrath , stronger in his punishments , and so strong , that flesh and blood cannot endure the least thereof , but is readie as it were to fall in pieces , when it is remembred , and when they heare of it .

The Lord , the Lord , strong , and able to punish , and 2 yet such is his nature , that hee is more enclined to mercie . Slow to anger . And therefore to comfort the weake spirites of mankind , that they should not vtterly faint and be dismaid , through the consideration of his fearefull power , he addeth these words which follow , that is , That he is mercifull and gracious , slow to anger . For as a father hath compassion on his children , so hath the Lord compassion no them that feare him . For he knoweth whereof we be made , he remembreth that we are but dust . So the Lord saith ; My spirit shall not alway striue with man , because he is but flesh . And here is his gratious mercy séen , in that he doth not alway presently punish and out of hand . The olde world had a hundreth yeares space , a long time to be thinke themselues and to repent . And after all this time , it pleased the Lorde to looke downe vpon the earth , before he gaue the last sentence , and said vnto Noah , An end is come . Before God would procéed to his fierce vengeance against Sodome and Gomorrha , although their sinnes were excéeding gréeuous , and the crie therof ascended vp to heauen , yet he said , he would go down and sée whether they had done altogither according to the crie , and if not , that he might know . As though he had wished and desired in his heart , it had bene otherwise . In the Epistle of S. Peter , it is remembred of some in the latter dayes , who hearing the Prophecie of the latter ende of the worlde , and séeing it not come to passe after a long time , should scoffe and mocke thereat , and say , Where is the promise of his comming , for all thinges continue alike from the beginning of the creation . To whom the Apostle thus answereth , That a thousand yeares in the sight of the Lord , is but as one day ; and that the Lord is not slack concerning his promise , as some men count slacknesse , but that he is patient , and would haue no man to perish , but would that all should come to repentance . The Lord is a mercifull and gracious God in forbearing , Wis● ▪ H. 20. His mercy is vpon all ; and though it be in his power to destroy , yet he maketh as though he sawe not the sinnes of men , because they should amend . Loue couereth a multitude of sinnes , and the Lord would in mercy passe by our infinite ef●ences , if so be yet in time we would returne . Although we haue gréeuously offended , yet he doth not straightway execute his anger , but patiently waiteth , to sée whether his louing kindnesse and long suffering , may prouoke vs to the obedience of his will , and to do that earnestly and with a good heart , from the which before we went so farre astray . Hée dooth not punish vs according to our desert , nor reward vs after our iniquities , but sheweth himselfe most fauourable , that our hearts may relent and serue him . Although the Israelites kept not the couenant of their God , as it is Psal. 78. 38. 41. and walked not in his lawe , but sinned against him more and more , yet was he so mercifull vnto them , that he forgaue them their misdéeds , and destroyed them not , yea many a time turned he his wrath away , and would not suffer his whole displeasure to arise . For he considered that they were but fleshe , and that they were euen as a winde that passeth away , and commeth not againe . God considering our frailtie and weakenesse , is patient toward vs , and so tender hearted , that he would haue no man to perish . And therefore before any punishment , that God did vse against his people , he gaue them warning thereof by his prophets , that they might haue iust cause to say , that the Lorde was gracious and mercifull . As we reade in the booke of Nehemiah , cap. 9. 30 31. that God did forbeare them many yéeres , and protested among them by his spirit , euen by the hand of his Prophets , but they would not heare , therefore he gaue them into the hands of the people of the lands . Which point of Gods mercy , let euery one of vs apply vnto himselfe , and bethinke our selues , how God doth beare with vs from day to day , and what diuerse and often warnings hee vseth toward vs , to moue vs to 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 from 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 earthly 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 to fauoure . This goodnesse GOD dooth not onelie vse to the Heathen , to make them lift vp their hearts and mindes from the creatures to the Creator , but in like sort , also hée dealeth with the wicked , to make them chaunge their mindes . Hée sendeth downe his raine vppon the vniust , as well as the iust , and for the moste part , they enioy the goodnesse of God in a more plentifull measure , then doo his owne children . As it is saide in the Psalme , Whose bellies thou fillest with thy hid treasure ; for they abounde , when other are in scarcitie , they feele no want , when other are pinched with penurie . As though Gods benefites were hid from the good , and secretly bestowed vppon the badde , whiche matter hath suche ill successe , that the wicked are more badde , more proude , more wrongfull , more lewde and vicious , as though they were not onelie Lordes , or rather tyrants ouer Gods flocke , but also had the blessings of GOD at their owne will and commaundement .

Such was the difference betwixt the rich man and Lazarus , the one in his roabes , the other in ragges , the one faring delicately , the other not hauing so much as a morsell of bread to satisfie his hunger ; so were the Egyptians Lordes , when the Israelites were slaues ; the Canaanites dwelling in a lande flowing with milke and hony , abounding in plentie without a scarcitie , when the posteritie of Abraham wandred in the wildernesse , and endured many extremities . The Viole and the Harpe are in the feastes of some , and Iacobs affliction is not once so much as thought on . And who doeth not see howe the worser sort dooth abuse the aboundant goodnesse of God . O that the complaintes and miseries of the poore , could make their heartes relent , or the wishes and prayers of the godly coulde procure a sufficient redresse , or the fearefull endes of their forerunners , could warne them . The Egyptians drowned , the Canaanites destroyed , the riche man in hell . O that they woulde thinke , that they cannot haue their heauen héere and in an other worlde , or that fearefull sentence might preuaile with them . Reuelation 18. 7. So muche torment for so muche pleasure , waight for waight , and measure for measure , at leastwise if it bee not beyonde all measure . Yet more properly and more truely it may bee saide , that GOD is aboundant in goodnesse towardes his owne people . As the Prophet Moses doeth in moste large sort set it downe . Deutronomie . 28. According as hée had foretolde vnto his seruant Abraham , testifying of himselfe . I am all sufficient ; And againe , I am thy exceeding great rewarde , worke vprightly before mee . When hée and his were straungers in other landes , hée suffered no man to doo them wrong , but reprooued euen Kinges for their sakes ; being readie to bee consumed by death and famine , hee prouided they shoulde not want ; béeing gréeuously oppressed of their enemies , hée heard their crye and deliuered them , hée smote all their enemies , and brought them foorth with siluer and golde , and there was not one féeble person among their Tribes ; hée brought foorth his people with ioye , and his chosen with gladnesse . And gaue them the lands of the Heathen , and they tooke the labours of the people in possession .

This doctrine is so comfortable to the good and godly , that although the worlde sée it not , yet they feele and perceiue in secrete sort , that the Lorde is aboundant in goodnesse towardes them , alwayes hauing regarde vnto them , so farre foorth as standeth with his glorie and their good . Blessyng them in prosperitie , defending them from their bodily and ghostly enemies , prouiding for them in all necessities , standing by them , and comforting them in all their miseries . God was aboundant in goodnesse towardes his people , and is and will bee vnto the ende of the worlde , but alwaies with an exception , as hee did to the Israelites . Vnto all other blssinges saieth the Psalme , GOD gaue vnto them the landes of the Heathen , and they tooke the laboures of the people in possession . To this end , that they might kéepe his statutes , and obserue his lawes . But as it fell out amongest the Israelites , so it is daily séene amongst vs .

The Lorde in the Prophecie of Esay , compareth his people to a Vineyard , and his aboundant goodnesse , to the care hée had ouer that Vineyarde . Hee caused his Vineyarde to bee seated vppon a verie frutefull hill , he hedged it in , and gathered out the stones of it , hee planted it with the best plantes , and hée built a tower in the middest thereof , and made a Wine presse therein . Then hee looked that it shoulde bringe forth grapes . What coulde I haue done anye more to my Vineyarde , that I haue not done vnto it ? Why haue I looked that it should bring foorth grapes , and it bringeth foorth wilde grapes . Suche also hath Gods care euer beene to vs , and for vs , as was that of the husbandman ouer his figge trée , who dressed it , and digged rounde about it , and dunged it , but when hée commeth to seeke for frute , I am affraide hée shall finde none . But with Gods aboundant goodnesse , let vs also consider and feare this , least the trée be cut downe . For euerie trée that bringeth not foorth good frute , shall bee hewen downe and cast into the fire . And such iudgement that was pronounced against the Israelites , shall also light vppon vs . I will tell you saith the Lord , what I will do to my vineiard , I will take away the hedge thereof , and it shall bee eaten vp , I will breake the wall thereof , and it shall bee troden downe . And I will laie it waste ; it shall not bee cut , nor digged , but briars and thornes shall grow vp ; I will also commaunde the cloudes , that they raine no raine vppon it . God graunt that euerie one among vs , may consider his estate , howe good the Lord is vnto him , and bee warned betimes . I beséeche yée that yée bee not partakers of Gods bountifull goodnesse in vaine .

To Gods aboundant goodnesse hée putteth a seale of Aboundant in truth . full assurance , and that is his promise , least that wée should stande doubtfull of his goodnesse . The world is full of promises , but they bee nothing else but deceit ; the diuell can promise as fast , but his promises are vntruthes ; for hée is the father of lies . The fickle and vncertaine mindes of men are readie to promise any thing , but for the most part there is no more hold in their words , then in the winde . The worlde , the diuell , and men , promise mountaines , but the truth is , if they performe any thing , it is but molehilles . So that it were better neuer to harken vnto their promises , then to hope for helpe from them . It is the Lorde onely that kéepeth faithfull promise , who euer liueth , and alwayes helpeth . For GOD is not as man , that he should lye , neither as the sonne of man , that he should repent & change his minde . Hath he said , and shall he not do it ? And hath he spoken , and shall he not accomplish ? Though man doo promise , yet is he alwaies wauering , and more likely to chaunge his purpose , then to continue constant . But this is one of the vnchaungeable properties of god , as to be stedfast in his promises . According to that of the Apostle Saint Iames 1. 17. Euerie good giuing , and euerie perfect gift , is from aboue , and commeth downe from the father of lights , with whome is no variablenesse , neither shadowing by turning . All his promises are yea , and Amen , that is to say , certaine truthes . For as he is aboundant in goodnes , so also is he aboundant in truth . God is alwaies mindful of his promise , although it bee to a thousande generations . As the Psalme doth testifie concerning the Israelites , That God remembred his holy promise , and Abraham his seruant . For as he promised that his séed shuld increase into multitudes , so also was it his promise , that they shuld possesse the gates of their enemies . For although they were a long time euil intreated , and held vnder cruell slauery and bondage , yet God for his promise and mercy sake , at length did set them frée : And brought them into a good and plentifull land , flowing with milke and honie , and abounding with all Gods blessings , but so , that it pleased God to trie them by many extremities . Wherein our fraile nature is too weake , for if god do not performe when we looke for it , wée are readie straightway to say , Is the promise of the Lord come to an end , and hath he forgot to be good and gratious ? Should we receiue good at the Lords hand , and not euill saith Iob ? And is it not for vs to wait and staie the Lords leisure ? And although many fall away for want of present performance , yet let not vs doubt the goodnesse of God , which is a sure staie in the time of néed , if we be stedfast in hope , and not too impatient in trouble . And why should not we wait for the goodnesse of god , although our miseries be great . Behold the husbandman waiteth for the precious fruit of the earth , and hath long patience for it , vntill he receiue the former and the latter raine . If God for diuers necessary considerations , regarding that which is most for his glory and our good , do withdraw his helpe in this world , yet he requites it in an other world , graunting vs a better matter then we can desire of him . And so it falleth out , that when we thinke his promise doth vs least good , then doth it turne to our best aduantage and greatest comfort , requiting earthly miseries with heauenly ioyes . So excéeding good is he vnto vs , by vsing all meanes to kéepe vs in his feare , and so doth hée helpe and staie vs , lest we should fall away from him .

Yet fraile flesh is readie to fall away euery houre , and 4 doth often fall away for all gods goodnes , neuerthelesse the Reseruing mercy , &c. mercy of the Lord is such , that he lifteth vs vp againe . As the Psal. 90. 3. saith , When we are fallen into destruction , yet the Lord hath a comfortable word , and biddeth vs , Come againe . The Lord hath mercy in store , and his goodnes is so great , that he reserueth mercy for vs . It is too manifest , that there are but a fewe that cleaue to the Lord , and again that infinit thousands cast themselues away ; yet is the Lord so pittifull , that he reserueth mercy for thousands . The day of his wrath & last iudgement , is but one day , but he delaieth that day many a thousand daies & yéeres , because he would Offering mercie . haue no man perish , but all to come to repentance . Reseruing mercy by offring repentance , saying ; At what time so euer a sinner repenteth him of his sinnes , from the bottome of his heart , I wil put out all his wickednes out of my remembrance saith the Lord . If the wicked wil return from all his sinnes , that he hath committed , and kéep al my statutes , and do that which is lawfull & right , he shall surely liue & shall not die . And in an other place if he returne , he shall saue his soule aliue . Euery where in the scriptures doth God shew forth his mercy by his seruants the Prophets , warning his people early & late , in season and out of season . Yet as the raine that falleth vpon the barren ground hath no effect , so the mercy of God being offered , doth not alwaies enter into our hearts . Yea so hard a matter it is , euen for those which pertaine to God , to receiue his mercy offered , that vnlesse God himself do turne their harts , by giuing them repentance , they shuld Giuing repentance . neuer be saued . What then shal we say to them that are left in their sinnes ? Surely as he is mercifull to his seruants , so his reuenging hand is vpon the vngodly . For on them he will raine suares , fire and brimstone , as saith the Psalme . The more the God did offer mercy vnto his people , the more they did refuse it . Neuerthelesse saith God , Psal. 89. My mercy will not I vtterly take away , nor suffer my truth to faile . According as the Prophet Esay remembreth , Except the Lord of hosts had reserued vnto vs , euen a smal remnant , we should haue bin as Sodom , and should haue bin like vnto Gomorrha . Euen as a firebrand is taken out of the fire halfe burnt , so doth the Lord reserue mercy , euen when we deserue destruction ; and so it fareth with vs as with a théefe , who is brought to the gallowes to suffer death , with the halter about his neck , & yet by som extraordinary fauour is saued . Doubtlesse by our sin & desert , al are lost , and in the way of damnation ; but yet by the mercy and fauour of god , when many are left in their sins , and sent to eternal punishments , some after a wonderfull sort are saued . And the which is more to be wondred Sauing thousands . at , euen thousands are saued . As we read in the Reuelation of S. Iohn , of such a Tribe wer sealed 12. thousand , vntil it came to many thousands , & yet in respect of many other also , that shal be saued , they are but a few thousands . Reseruing mercy for thousands , as it were by a thousand meanes ; For A pluralitie of Gods mercies . there is a pluralitie of gods mercies ; and more waies hée hath to bring vs vnto him , then we can wel consider of . Hée calleth vs vnto him , by offering repentance , he assisteth vs with his grace to do good , moueth our mindes inwardly by infinit good inspirations , giueth vs space to repent , by diuers occasions , opportunities , & incouragements ; allureth vs outwardly , with exhortations & promises ; Feareth vs by his gréeuous punishments shewed vpon others for an example ; laieth gēlle corrections vpon vs , as pouerty , aduersitie , losses , & sicknes ; threatneth vs with eternal death , least we should vtterly be lost & destroied with others . Yet further are ther his preuenting mercies , whereby he either vseth meanes to withdraw vs from our wickednesse , or hindereth and stoppeth the euill intents of the diuell and the worlde , kéeping vs from euill company , and from euill counsell , arming vs and giuing vs strength against them . So soone as we rise in the morning , we go forth to fight with two great & mightie giants , the World and the Diuell . And whom do we take with vs , but a traytor ? euen this brittle flesh of ours , which is readie to yéeld vs vp to the enemy at euery assault . Only he which suffereth Satan to compasse vs , doth preuent him and staie him from destroying vs . Amongst the rest as the Pardoning . 2. Cro. 30. 8. Col. 2. 13. Ier. 31. 34. chiefest , are there his pardaning and forgiuing mercies , when he putteth all our wickednes out of his remembrance , that they shall not bee once mentioned against vs . And so prepareth our harts vnto him by writing his lawes in our hearts , making vs hearts of flesh , which before were stony and stubborne , and making vs obedient , being before sinfull and disobedient . He reserueth mercy for vs , by receiuing vs vnto mercy . As the Apostle S. Paule testifieth of himselfe , that he being the chiefest sinner , and a great offender aboue many , yet was receiued vnto mercy , his iniquitie , & transgression , Receiuing . and sinne , being forgiuen , not imputed vnto him , nor layd to his charge .

The fift consideration set downe in my text , is concerning 5 the holy and righteous nature of God , which abhorreth and punisheth wickednesse . Whose mercy as it reacheth vnto thousands , yet lest he should séeme thereby to fauour sinne and sinners by forgiuing iniquitie , transgression Not making the wicked innocent . and sinne , therefore he addeth these words . And not making the wicked innocent . For although he fauour repentant sinners , yet as touching them that are obstinate and continue in sinne , he reckoneth not them among the innocent . Shutting vp the declaration of his owne holy & righteous nature , by setting downe his iustice and seueritie against sinne , to make vs beware lest we prouoke his anger by sinne , and to strike a terrour and a feare into the hearts of all sinners and offenders , giuing them to vnderstand , what they are to look for , if neither his mercy nor his threatenings will preuaile . It séemes that the wicked are innocent , because God doth not punish them , and because in a maner they do what they list without controulment . So they runne their course , and God doth suffer them , not because they are innocent , but because their vengeance may be the heauier . It is with them as it was with Shimei , who cursed Dauid , concerning whom , he gaue a charge vnto his sonne Salomon , saying . Behold Shimei cursed me with a horrible curse , but afterward he came vnto me , and I sware vnto him , that I would not slay him with the sword . But thou shalt not count him innocent . For thou art a wise man , and knowest what thou oughtest to doo vnto him . Therefore thou shalt cause his hoare head to goe downe to the graue with blood . Which after fell out worthily , because he brake the commaundement that the King had giuen him vppon paine of death , and which he most willingly gaue his consent vnto , so that his blood was vpon his owne head , and his death came to him through his owne default . Such is Gods gracious goodnes to suffer the wicked for a time , deferring their punishment which euery houre they deserue , and hée might put in execution , and will no doubt performe it all in Quod differtur , non aufertur . his time . For either they be cut off by a violent death , or some way or other , God sheweth his greeuous iudgements on them . Though God withhold his hand , yet he striketh at length , and they shall not alwayes scape scotfrée , that thinke themselues to be innocent . When the Ammorites had filled the measure of their sinne , Gods destruction came vpon them , and when the time of the wicked is come , they shall know themselues to be guiltie . The teares go among good corne vntill the haruest , but at haruest , the teares are burnt , and the good corne is brought into the barne & preserued . The wicked are among the iust , and often are so taken in this world , but in the world to come they paie for it , when the iust and innocent shall be receiued into ioy . Who thoughte themselues more holie , then Corah , Dathan , and Abiram , that murmured against the seruant of God , Moses ? but the earth deuoured them , to shewe that there was neither holinesse nor innocencie in them . Some mens sinnes go before vnto iudgement , and some follow after . Some are punished in this life for an example vnto others , and some escape vntill their dying day . But as after death commeth iudgement , so then shall it heauily be laide to their charge , neither shall they be pronounced innocent . As God is holie and innocent , so no wicked and vncleane person , shall come into his rest . For without the gates of his heauenly Citie , shall be dogges and inchaunters , and whoremongers , and all wicked persons , who when their houre is come , shall be rewarded according to their desertes . A guiltie life , will haue a fearefull death , and torments wayt in an other world , for carelesse finners in this world . Guiltie and innocent can neuer agrée , no more can life and death , heauen and hell , which may well put vs in mind of our estate , least we be numbred and plagued among the guiltie and vngodly . Else when we looke for mercy , we may méete with iudgement . For commonly this is in euerie mans minde , and this is his resolution , if they can escape the daunger of mans lawe , although they be neuer so much faultie , they thinke themselues as cleare as the best , and that no man is able to laie any thing to their charge . It may bee that we may goe for honest in the sight of the world , but before god and in his fight , we shall neuer be taken for innocent .

Againe , this clause is well put in , to make vs not to be too bold , or to presume of gods mercy , because as wee see his mercy and gracious kindnesse is so often remembred . Although God be mercifull , yet is he also iust , and will not at the end , account vngodly and wilfull sinners to be innocent .

A couetous man is desirous of more wealth then he can Conclusion . well vse , and a curious and searching minde , would enter further into the knowledge of god , then it can perfectly conceiue . Wherfore let it suffice vs to know that onely , which god hath reuealed of himselfe , and that which is more necessary and néedfull for vs to vnderstand . Euen that hée is iust and righteous , to feare vs from sinne , and to make vs desirous to continue in well doing . Also that he is gratious and mercifull , that we should not vtterly be discouraged if we haue offended god , but that we should hope for mercie , if we vnfeinedly and truly repent . For God reserueth his mercy for such , by forgiuing them their sinnes , and so receiuing them vnto mercy . Mercy and truth saith the Prophet , haue met togither , righteousnes and peace haue kissed each other . The worlde is ouerflowne with wickednesse , and many doe rather presume of Gods mercie , then that euer they are like to be pertakers therof . And here is the dump , and this is 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 hai●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 whom 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 wonder 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 can 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 them 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 creation , either being rauished with the delight , or vnable to satisfie his mind , he breaketh forth & saith ; Who hath seen all the creatures of God , that he might tell vs ? For when he hath searched to the vtmost of his power , yet may he truly say ; There are hid yet greater things then these be , and we haue séen but a fewe of his works . He doth not measure the knowledge of man in this matter , that he hath attained the one halfe , but leaueth him in the very enterance , as though he had had but a glimce of some , and not a sight of all . As Adam being placed in Paradice , had not a full view of all the secretes thereof , neither had he any vnderstanding of the trée of life , but assoone as he had tasted of the trée of knowledge , for his rebellion and disobedience , he staid not long there . Let vs therfore satisfie our selues with the knowledge of Gods creatures , if it be but in a measure , & be contented though we sée not all ; but by and in them that we doo know , let vs praise & honor him , who in such comely & bewtifull , & vnsearchable sort hath made all . Timantes a cunning Painter , taking in hand , to expresse the sorow of Agamemnon , for the death of his daughter Iphigenia , & perceiuing his skill wold not reach so far , couered the prince his face with a vaile , leauing his sorrow to be conceiued by the mind of the beholders , whose eyes in this respect he could not satisfie . In like sort , finding my self vnable to fulfill thy desire , and to set downe the consideration of all Gods creatures , thinke it good to leaue the rest to thy studie and labour , and take that to be sufficient for this present purpose , which I haue said , vsing silence where much may be spared , thy studie eased , and minde delighted . For breuitie bringeth attention , and a long discourse tediousnes . The learned Philosophers and searchers of gods works , perceiuing the excellency of gods creatures , and the bewtifull frame of the world , gaue it a a name agréeable thereunto , and called it Bewtie it selfe . For if the works of men deserue great commendation , and that the Carpenter in the frame of his house , the Mason in his stoneworke , the Painter in his pictures may excel , how much more excellent , and passing bewtifull , shall the frame of the whole world be , and the workmanship of euery creature made and ordeined and created of God ? Who , as he is in all respects worthie praise , so doubtlesse must the works be which procéed from him , infinit , incomprehensible , only good , only almightie , only wise , only excellent , in whatsoeuer may be said to be his .

When the Disciples of our Sauiour Christ , shewed Whether to endure . him the faire building of the Temple and the garnished worke , Maruell ye at these things , saith he ? The time shall come , that there shall not be a stone left vpon a stone , which shall not be throwne downe . The Temple it selfe , yea euen the bewtifull gate of the Temple , shall come to hauocke and ruine . There is nothing excellent in the world , that is of long continuance , and the world it self hath but his time , and shall passe away as though it had neuer bene , nor euer created , not through the default of the workemanship , but through their procurement , for whose benefit it was made and created . Shewe me the light which will not darken , shewe me the flower which will not fade , shewe me the frute which will not corrupt , shewe me the garment which will not weare , shewe me the strength which wil not weaken , shewe me the bewtie which will not wither , shewe me the time which will not passe , and tell me if thou canst , whether that the worlde bee of the continuance but of an houre . The ende whereof , is compared to the trauaile of a woman , the comming of a théefe in the night , the flashing of lightning , sodaine and vnlooked for , in a moment , in the turning of a hand , in the twinkling of an eye , before a man can say , what is done , or what is towardes . For as GOD said , It repenteth mee that euer I made man : so not long after , he vttered his voyce to Noah , and sayd ; An end is come . He created man and he fell , he made the world , and it shall not alwayes endure . Man was made out of the dust , and to dust he shall returne ; the world was made of nothing , and to nothing shall it vanish ; it shall ware olde as a garment , and at length be consumed with fire . The goodnesse of the Lorde is great in the continuance of the worlde , and longer should the time be , if the wickednesse of men did not abounde . Which time , if it were not shortned , no flesh should be saued , but for the Elects sake , for the benefit of the good and godly , the dayes of the world shall be cut off . Let mee alone , saith God to Moses , that I may consume this people vtterly . Now come many miseries , losses , extremities and plagues vppon the world , but for the sin that is practised in the world . Which doubtlesse will be the cause of the ende of the world , and of the destruction of gods bewtiful frame , fire and brimstone fell vpon Sodom and Gomorrha , a part of the world , wheras , if it had pleased God , it might haue lighted on all the world . The windowes aboue , and the depthes beneath , were opened , and the whole earth was ouerwhelmed with water . A token of a greater iudgement , and of a greater destruction , when not a part of the earth shall bee consumed with fire , but the whole earth , yea euen the heauens also and the whole world it selfe . The glorious Sun shall be turned into darknesse , and the Moone into blood , the starres shall fall from heauen , and the powers of the heauen shall be shaken , the earth shall be dissolued , the sea and the waters shall roare . And if the wordes of the Apostle Saint Peter bee true , as without all peraduenture they are moste certaine , because the spirite of God hath set them downe , which cannot lie , neither can be deceiued ; as the world of old perished , being ouerflowne with water ; so the heauens and the earth which are now , are kept by the power of God in store , and reserued vnto fire , against the day of iudgement , and of the destruction of vngodly men . This latter day , the end of the world , shall come as a theefe in the night , in the which the heauens shal passe away with a noise , and the elements shal melt with heat , and the earth with the workes that are therin , shall be burnt vp . Sin , iniquitie , and wickednes , saith the wise man , hath cast downe the thrones of the mightie , and brought the earth to a wildernes , and so it shal fal out , the therby all things shal be brought to desolation , and not only the earth but the whole world shal come to nothing . Yet thrée daies , and Niniue shal be destroied ; yet but a while , and that a litle while , and the time of the world shal be expired . For the end of all things is at hand . Plentifull Sodom , & bewtiful Gomorrha , are defaced , their beastly lustes , and the abusing of Gods benefits , was the cause ; Man should neuer haue died , if he had neuer disobeied , and the bewtie of the world should still haue continued , if the inhabitants of the world had giuen no other cause . But now all things tend to their decay , the heauenly powers do faile in their operations , and the hearbes haue not their former force , and the Phisitian is driuen to vncertainties . The bodie of man is not so perfect and healthfull as in the beginning , but subiect to manifold diseases , his time holdeth not out to hundreths as heretofore it hath done , but fewe are his daies , because his daies are euill . Death to man , destruction to the world , yea all the creatures of the earth do grone vnder the burthen of that misterie , whereunto they are subiect by man , and hope to be deliuered of it , and hope to be purged from their corruption . When our Sauiour Christ came neare to Ierusalem , he wept , to thinke of the desolation and destruction that should come on Ierusalem , that faire and bewtifull Ierusalem , that glorie and wonder of all the earth . And the more that wée knowe the excellent woorke of God in the creation of the worlde and his creatures , wherein we cannot choose but take passing delight , so often as we doo consider and meditate on the same , euen there withall also , when we thinke that all thinges shall come to a ruine and downefall , that the heauens and the earth shall be consumed with fire , then may we begin to shead forth teares , in a lamentable consideration , that so glorious a workemanship , and so wonderfull a frame , should come to a finall destruction . When Elisha the man of God , looked stedfastly vppon Hazael , he 2. Kin. 8. 12 wept , because hee foresawe what great miserie hee should worke against the children of Israel . Which thing saith he , the Lord hath shewed me . The woes that shall come vpon the worlde in the latter time , shall make the godly minded to mourne in their thoughtes . Reue. 12. 12. Wo to the inhabitants of the earth and of the sea , for the diuell is come downe vnto you , which hath great wrath , knowing that hee hath but a short time , and that his mischiefe ouer the world , shall ende with the world . Which thing maketh them to wish , that their liues were at an ende , that they might not behold such great calamities , as also to reioyce at their estate , which haue lest the earth and possesse the heauens . Oh saith the Prophet Ieremy , ca. 9. 1. that mine head were full of water , and mine eyes a fountaine of teares , that I might weepe day and night for my people , euen for the slaine of my people ; as if he had said , for them that are and shall be destroyed . Because they are all adulterers , and an assembly of rebels . This is a waightie cause , to make vs all to wéepe , which cause also doth make the earth and all creatures else , to mourn and grone . Go to now ye rich men , saith the Apostle S. Iames , weepe & houle ; and so might he haue warned al people , & all sorts , and all degrées to wéepe , as King Hezechias did , when he turned his face to the wall , being sorie that he had offended God , and that an end was come vnto him therfore ; to weep as the Apostle S. Peter did , bitterly , for his gréeuous sin , whereby hée forsooke his Lord and maister . Let this make euery one to wéepe , both for others and for themselues , in their chambers and in their closets , at home and abroad , where euer they go , and what euer they do , considering that the sinnes of others , as also their owne sinnes , should be the cause of so great an ouerthrow . Turne vnto mee with all your heart , and with fasting , and with weepiing , and with mourning , and rent your harts and not your clothes , and turn vnto the Lord your God , saith the Prophet . For who knoweth , whether God will return & leaue a blessing . Let euery one thus wéepe for themselues , and thus turne vnto the Lord ; for who knoweth whether God will change his anger and forget our sinnes . And though death and destruction of the world , be a heauy plague that shall light vpon the most part of the inhabitants of the world , I say , who knoweth whether this shall turne to vs for a great blessing . The consideration of which blessing , will make vs turne our teares into ioy , and our mourning into mirth , not such ioy as the worlde , but as the spirit of God shall mooue our hearts vnto ; It shall make vs lift vp our heades , because that when the ende of the world shall be , our perfect redemption shall bee accomplished . Finally , it shall also make vs more warie by this warning . According to that of the Apostle Saint Peter , The ende of all thinges is at hande . Bee yee therefore sober and watching in prayer . Take heed saith Christ , least that day come on you vnawares . For as a snare , shall it come on the face of the whole earth . Take héed least ye be taken in surfetting and drunkennesse , in chambering and wantonnesse ; Take héed lest ye be choked with the cares of this world , and be too earthly & worldly minded , when ye shuld be heuenly minded , séeing that the world shal haue an end , and we know not how soone , nor how sodaine it shall be . Loue not the worlde , nor the delights of the world , and let not thy heart cleaue thereunto , but lift vp thy heart and thy mind to heauen and an other life , whereas thy dwelling is like to be for euermore , if so be thou beest not thy own hindrance , and be taken amongst the fiue sléepie and foolish virgines spoken of in the Gospell . Qualis vita finis ita . For as the trée falleth so it lieth , and if in the ende of the world , nay in the ende of thy life ( which is the ende of the world to thée ) shall be fire and flame , so thy ende shall be hell fire , and such gréeuous torments which can neuer be vttered , and shall neuer be ended .

The seconde principall consideration which I noted 2 vnto you in this text , is ; Howe and after what sort the world and all the creatures therein conteined were made , consisting on these thrée circumstaunces . First , that God Of nothing . made all things of nothing . Secondly , that they were made by his word and commandement . Thirdly , that all his creatures were created verie good . A straunge and incredible maner , that God should make all things of nothing . Yet as we reade in the Epistle to the Hebrewes , Chapter 11. 3. Through faith we vnderstand , that the world was ordeined by the word of God , so that the things which we see , are not made of things which did appeare . For he made all things of nothing , when as yet there was none of them . Wherein the Apostle doeth well attribute the matter vnto faith ; for by our naturall reason , we were neuer able to comprehend it , but contrariwise , we should thinke it a matter too absurd and against reason . As also in the conception of our Sauiour Christ , that he should be borne of a pure virgin , without the helpe of man , hath séemed vnto many , a matter in no wise to be beléeued . In so much , that some haue bene bold to say , and their spéech vngodly inough , that the bodie of our Sauiour Christ was rather a fained bodie , then a bodie like vnto ours of flesh and blood . Our Sauiour Christ said vnto his disciples , That it was easier for a rope to passe through the eye of a néedle , then for a rich man to enter into the kingdome of heauen . Whereat they maruelled , saying ; Who then shall be saued ? To whom Christ answered . To men this seemes impossible , but to God all thinges are possible . And herein is the difference betwixt the workes of God and men , that they can bring nothing to passe but by means , but God sheweth his power vnto vs , in that without meanes of nothing , he can doo all thinges . Sarah Abrahams wife laughed , when shée heard that shée should haue a sonne in her olde age , séeing it had ceased to be with her after the manner of women , and that her wombe had so long bene barreine , and as it was to be thought now dead . What saith shée , after I am waxed olde , and my Lord also , shall I haue lust ? But the Angel answered ; Shall any thing be heard to the Lord ? who as of nothing made infinit creatures , so caused he of one , euen of one which was dead , to spring , so many as the starres of the skie in multitude , and as the sande of the sea which is innumerable . What more impossible then to put life into a stone ? Yet saith Iohn Baptist vnto the Iewes , that boasted themselues , that they were Abrahams posteritie , God is able of these stones , to raise vp children vnto Abraham . Howe should we say in the Articles of our beliefe , I beleeue in God the father Almightie , vnlesse wee were fully perswaded that hee were able to doo all things whatsoeuer he would . Which things also the Diuels knowe and doo beleeue . Else the tempter woulde not haue saide vnto Christ ; If thou be the sonne of God , commaund that these stones be made bread . What foolishneshnesse is it then for vs , to measure the infinit power of God , within the narrow strait of our owne conceit . Much like the seruant of the Prophet Elisha , who sawe nothing , when as there were round about his maister and himselfe , horses and char●ts of fire , the mountaine full . Yet this matter of Gods Almightie power , is more manifest in the resurrection , that after our bodies haue béene consumed to earth and ashes , and hath beene meate for the foules of the aire , the beastes of the earth , and the fishes of the sea , when euery part and parcell of our bodies are brought to nothing , yet shall they returne to their former estate , and be renued againe . As Iobe saith ; I hope to see my Redeemer in the latter day , not with anie other , but with these same eyes . What is it for him when all thinges are vanished , and consumed to nothing , to bid them returne againe ; who as the Prophet faith , Renueth the face of the earth , and doth cloath it yearely as it were with a newe garment . What is it for him to make a plentifull lande barraine , and to bring foorth nothing , as hée did by the lande of Sodome and Gomorrha , and to make a barraine land to be plentifull , and to bring foorth all things . For as hée turneth the flouds into a wildernesse , and drieth vp the water springes , Psal. 107. 35. So againe , he maketh the wildernesse a standing water , & water springs of a dry ground . Darknes and light to him are both alike , so is it his onely propertie , both to make all thinges of nothing , and that there should be nothing impossible vnto him . Wherefore let vs not foolishly imagine , that out of nothing , nothing can be made , as some haue thought , and those not meanly learned , but when we come to the view of the workes of God , all learning and wisedome of man must 〈◊〉 . And although we reade , that man was made of the dust of the earth , the fishes and foules of the water , the woman of man , yet the first beginning of all things was of nothing : let vs with Iobe . cap. 26. 7. beholde yet a little more nearer , very manifestly and also with great delight . The wordes of Iobe are these . Hee hangeth the earth vpon 2. Esd. 16. 501. nothing . Whiche thing is subiect euen to our sences . For the heauens euerie way foorthe doo compasse the Earth and the Sea , and the Earth and the Sea standeth of it selfe without any manner helpe , but onelie from GOD . And although euerie one cannot perceiue so muche , yet the learneder sorte haue tryed it , and found it out by learning , and some passengers and trauellers , if not by land , yet by sea haue aduentured it . If it hang vpon nothing , wonder not . For God hath laide the foundations of the earth , Psal. 104. 5. that it neuer should mooue at any time , making it fast , and giuing it a lawe which should neuer be broken , till he saw good , and that all should be ended .

But that we should be somewhat more resolued in this By his word . doubtfull matter , this we are to learne , that as God made all things of nothing that did appeare , so also he performed this wonderfull worke , onely by the word of his mouth . The Potter maketh his vessels out of the claie , the Carpenter buildeth his house of timber , the Smith forgeth his instruments out of iron , but shewe me the workeman that can but wish his woorke made ready to his handes , without any other helpe , but onely to haue it for the wishing . Onely and alone it was God that commanded and said , Let it be so , and it was so . Psal. 135. 6. For whatsoeuer it pleased God , that did he in the heauen , and in the earth , in the sea , and in all déepe places . To vs that haue a very smal insight in the infinit works and power of God , it séemeth vnpossible it should bee so , yet the word of God which is the foundation of all truth , hath certified vs that it is so . Psal. 33. 6. ● . By the word of the Lord were the heauens made , and all the hoste of them by the breath of his mouth . For he spake and it was done , he commanded , and it stood . His effectuall power , was in his word and commandement . In the beginning God created the heauen and the earth , and said ; Let there be light , and there was light ; Let there be a afirmament , and it was so ; Let the earth bud forth hearbes and trees , and it was so ; Let there be lights in the heauen , and there were lights ; Let there be foules in the aire and fishes in the sea , and there were multitudes , and God was delighted in the worke ; Let the earth bring foorth all beastes and cattell , and presently they were to be seene . This was that eternall word of God , which was before all things , the ingraued forme of the image of God , the second person in the godhead , by the which all things were made . This was the word of God which was before his works of old , which was set vp from euerlasting , from the beginning , and before the earth . When there were no depthes , neither any fountaines abounding with water , before the mountaines were setled , and before the hilles , he had not yet made the earth , nor the open places , nor the height of the dust in the world , when he prepared the heauens it was there , and when he set the compasse of the déepe . When he established the cloudes aboue , when he confirmed the fountaines of the déepe , when he gaue his decrée to the sea , that the water should not passe his commaundement ; when he appointed the foundation of the earth ; then was his word with him a nourisher , and it was his daily delight , reioycing alway before him . She is the breath of the power of God , and a pure influence that floweth from the glory of the Almightie ; She is the brightnesse of the euerlasting light , the vndefiled mirrour of the maiestie of God , and the image of his goodnesse . Which being one , she can do all things , and remaining in her selfe , renueth all . In the beginning was the word , and the word was with God , and that word was God ; The same was in the beginning with God . Al things were made by it , and without it was made nothing that was made . In it was life , euen the life of all gods creatures , quickning and preseruing all things , and in great wisedome disposing all things in their due order . So that the wise man might well call it the delight of God , which sitteth about his throne , and the bewty of all his creatures , through the beholding wherof , it pleased God to pronounce and say , That all things that were made were very good , and in respect of their workemanship excellent .

This also is woorthie the marking , in the worke of gods creation , that whereas in the workes of all earthly creatures , there is labour and sweate , and wearinesse , god by his almightie power brought this wonderfull matter to passe , with great ease , with great delight and ioy . It was no more with him but his word and his commandement , onely it was his will it should be so . At whose will and word and commaundement , as all the liuing creatures were made , which he in his infinit wisedome thought good off , so also might hee haue caused many more to bee made and created , not because he was a weary of his worke , but because hée thought it not expedient . Yet some may thinke that Gods Creation was a laboure vnto him , and a wearisome labour , because we reade , that he rested the seuenth day , from all his worke which he had made . Which he did not , because he fainted as it were vnder the burthen of so waightie a businesse , ( for it was neither a businesse nor a matter of waight , nor a burthen vnto him ) or for his ease and refreshing , but onely for his delight , and further contentation , but only because it was his will , and that it so pleased him . The easinesse of this woorke is so muche the more to be wondred at , not onely that it was without paine and wearinesse , but also that he did both vndertake and finish the same of his owne accord , and of himselfe , without any other helpes and meanes . Nothing excellent , nay if it be neuer so meane , that is done on the Earth , but hath great helpes . The Citie and the Tower which Nimrod and his company went about to build , the top whereof , they purposed should reach vnto the heauens , ( a mirrour to the worlde if it might haue bene finished ) was it done by one or by two ? No , an infinit multitude put their heades and their hands to it , and all little inough . There were Carpenters , and Masons , and suche as should make bricke , and burne it in the fire ; there were maister deuisers , and maister builders , and inferiour drudges , and a number of labourers , as thicke as the swarmes of Egypt . They laboured all ioyntly , with heart and hand , heauing and shouing , toyling and sweating , and all to no purpose , to their great griefe and discontentment , for all was dasht . How were the Pyramides of Egipt , those famous monuments , erected and set vp , as easie think you , as if one stone might be laide ? View the building but of a smal cottage , and say what a busie piece of worke it it . But with God was no such thing , he was all alone , and there was none other ; he begunne it , and he brought it to passe ; hée commaunded , and neuer laboured ; he created , and neuer rested ; vntill all was as you sée . The night and faintnesse come vppon man , and hée must of necessitie leaue off . That creature which hath not his rest , cannot continue his strength to labour . When the Sunne riseth , man goeth foorth to his woorke and to his labour , but how long ? If sixe or seuen houres togither , without some foode and some refreshing , it is a maruell , but if hee continue vntill the euening , hée can staie no longer at it , for the weakenesse of his bodie will not suffer him , and the light of the day is closed vp with night and darknesse . Againe , the woorkes of men may haue manie chaunges , before they come to perfection , and the workeman himselfe may bee displeased at his worke , and beginne anewe , but GOD as hee is vnchaungeable , so euen at the first was his worke perfect , without any alteration . Who hath made the earth by his power , and established the world by his wisedome , and hath stretched out the heauen by his discretion . Ier. 10. 12.

Furthermore , in the maner of Gods creation , this is All good . not the least and meanest thing to be considered of ; That all that God made was good . And God sawe all that hee had made , and beholde it was verie good . Euery thing in his order and in his kind perfect , and absolute , as saith the Prophet Moses , though not durable and alwayes to continue . No maruell then if the learned did name the worlde to bee bewtie , séeing God himselfe after hée had created all , sawe that they were verie good . Also because the maiestie , wisedome and power , gods workmanship , did giue a grace to euery thing to adorne it , and to set it foorth to the commendation of man . The works of the Lord saith the Psalme , are great , and worthie to be praised and had in honor , which also are sought out of all them that haue pleasure therein . All the workes of the Lord saith the wise man are good , and he giueth euery one in due season , and when need is . So that a man néed not say , this is worse then that . For in due season they are all worthie praise . And therefore praise the Lord with whole heart and mouth , and blesse the name of the Lord , who vpon all his workes hath powred foorth his blessings , and hath made the wise and godly to beholde it , although this knowledge be kept from the wicked , who in no sort are worthie to be partakers either of gods goodnesse or of his blessings and comforts . None are so set to dispraise and discommend , and to disdain at gods workes and his creatures , as the wicked , which are readie to finde fault where they haue no cause , and to despise that , whereof they sée no present vse , and to curse and abhorre those creatures , whereby they may haue any hurt or hinderance . Yet certain it is , that god hath made nothing , that hath any fault , although many a gracelesse people thinke so , which are destitute of wisedome . For the one commendeth the goodnes of the other , and who can be satisfied with beholding gods glory in them . For through him all things are directed to a good end . Many creatures séeme to be created hurtful , and some wil say , what good is in them ? Doubtlesse god forelawe that the earth should be filled and inhabited with two sorts of people , the 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 ●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 po●●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 he had created them , wondring as it were with himselfe , that so great wickednesse should ouergrow and ouerwhelme his excellent goodnesse , as though light had bene put out in vtter darkenesse , and life for euer swallowed vp of death . For after a while God sawe that the wickednesse of man was great in the earth , and that all the imaginations of the thoughts of his heart were onely euil continually . Then his mercy and his wrath did strine togither , now for pittie he mourned , and then in iustice he thought vpon punishment to destroy them from the face of the earth . All the workes of God were verie good , but let vs be hold the works which are now brought into the world , which being neuer made by God , are crept in by the diuels malice , and mans corruption , as breaches and blots of Gods order , and of his good creation . Such are sinne , deformitie , confusion , tyrannie , calamitie , death and destruction . Which workes deserue hatred and lamentation , and are farre from praise and commendation . For they are the horrible deprauation , of the order first made by god . For god hath not made death , neither hath he pleasure in the destruction of the liuing . For he created all things that they might haue their being , and the generations of the world are preserued , and there is no poison of destruction in them . Concupiscence is not of the father , but of the world ; Sinne came of the diuell ; Death through sinne . The Diuell the father , Sinne the mother ; and Death the childe , the childe of perdition , and euerlasting condemnation . 3

The third and last matter of waight , which I gaue you The vse and end of Gods creation and of his creatures . to consider of , was , the end and vse of Gods creation , why and wherefore all his creatures were made . Which is twosold . First and principally , herein God regarded his owne glory . Secondarily and consequently , the vse and benefit of mankind . The Lord hath made all things for himselfe saith Salomon ; which the Prophet declareth in these words ; The heauens declare the glory of God ; and as yet is more plainly expressed in the wordes of the Apostle , writing to the Romanes , Chapter 1. 20. For the inuisible things of him , that is , his eternall power and Godhead are seene by the creation of the world , being considered in his workes . But so vaine are men by nature , and ignorant of God , that they cannot know him by the good thinges that are séene , neither consider by the workes the morkemaister . For they haue thought , the fire , or the winde , swift aire , or the course of the starres , or the raging water , or the lights of heauen to be gouernours of the worlde and gods . Who though they had such pleasure in their beautie , that they thought them gods , yet should they haue knowne , how much more excellent he is that made them . For the first authour of beautie , hath created these thinges . Or if they maruelled at the power and operation of them , ( for in his creatures God sheweth his power ) yet should they haue perceiued thereby , howe much hée that made these thinges is mightier . For by the beautie and greatnesse of the creatures , the Creator being compared with them , may bee considered . Hée walketh vppon the cloudes , and bringeth the windes out of his treasure , hée ruleth the raging of the sea , the Lorde God of hostes is his name , hée is the Lorde of power . Which is partly séene in the thunder and lightening , whereat not only the cruell beastes of the forrest doo tremble , but euen the hearts of wicked men , which are giuen to dishonour and to blaspheme God , doo quake . Which is the feare of all creatures , and the amazement and astonishment of the whole world . The foolish gods of mortall men , what power haue they in their woorkes , or what glorie : One hath a scepter and cannot rule , an other hath a sword in his hand , and cannot wounde his enemies , or defend his friendes , or saue himselfe : but GOD sheweth his power and glorie heerein , by destroying his enemies out of heauen , and thundering vppon them . For as the Prophet Samuell , ●● Sa. 7. 10. offered the burnt offering , the Philistines came to fight against Israell , but the Lorde thundered with a great thunder that day vpon the Philistines , and scattered them , so they were slaine before Israell . But more fearefully hée shewed his power by this meanes against the Egiptians , Exodus 9. 23. For when Moses stretched out his rodde towardes heauen , the Lord sent thunder and haile , and lightning , vppon the grounde , and the Lorde caused haile to raine vpon the land of Egipt . So there was haile , and fire mingled with the haile , so gréeuous , as there was none the like , throughout all the land of Egipt , since it was a Nation . And the haile smote throughout all the lande of Egipt , all that was in the field both man and beast , also the haile smote all the hearbes of the field , and brake to pieces all the trées of the fielde . This is not vsuall , but then it was for his glorie . Moreouer , God shewed his glorie , his power and his might , to his owne people , to strike a feare into their hearts , and that they should not transgresse his lawe . For at the deliuery of his lawe , he shewed his terrible maiestie by thunder and lightning , by fire , by a cloude , and darkenesse . So that the people said ; Beholde , the Lorde our GOD hath-shewed vs his glorie and his greatnesse , and we haue heard his voyce out of the midst of the fire . Yea when they sawe the thunders and the lightnings , and the sound of the Trumpet , and the mountaine smoaking , they fledde and stood a farre off . The Prophet Dauid prayeth that God would be reuenged of them . Cast forth thy lightning saith hée , and teare them , shoote out thine arrowes and consume them . And in an other place , as hee speaketh of the thunder , The Lorde thundred out of heauen , and the highest gaue his thunder , hailestones and coales of fire ; so hee speaketh also of his lightening . Hee sent out his arrowes and scattered them , hee cast foorth lightenings and destroyed them . The heauens declare his Godhead , by the creation of those beautifull creatures , whiche the Heathens haue taken for Gods , the Sunne , the Moone , and the starres ; his Godhead and his goodnesse , in sending downe raine and showers , and causing fruitfull seasons , to fill our hearts with ioy and great gladnesse . According to that of the Prophet Ieremy , cap. 14. 22. Are there any among the vanities of the Gentiles ( meaning their idoles and silly gods ) that can giue raine , or can the heauens themselues giue showers ? Is it not thou ô Lorde our God ? Therefore we will wayt vpon thee , for thou hast made all these things . The extraordinary course of Gods creatures , when it pleaseth Almightie GOD so to worke , dooth wonderfully set foorth his glorie . How should the fire loose his strength and forget to burne , as we reade of the thrée children that were cast into the firie furnace , which was made excéedingly hotte , and yet they were not hurt , nor any smell of fire about their garments ? How should the sea part it selfe and stand vpon heapes , as it did to giue the children of Israel passage , and to set them frée from their enemies ? Howe shoulde the earth open and swallowe vp people as it hath done , to execute Gods iust iudgements ? An example whereof , wee haue in Corah , Dathan , and Abiram , and since their time hath bene séene in the worlde ? Howe should all this come so to passe , vnlesse onely it were to set foorth the glorious and fearefull name of the Lorde . This made the people to wonder at the great power and might of our Lorde and Sauiour Iesus Christ , in taming the raging of the Sea , and breaking the extreame force of the blustering windes . For hee rebuked the winde and the waues of water , and they presently ceased , and it was calme againe as before . And all they that sawe and behelde the same , were sore amazed , and sayd ; Who is this , that commandeth both the windes and water and they obey him ; Glorifying God , because they neuer sawe any such thing . The hurtfull creatures that God hath made , euen by them his glorie doth more appeare . The white hath a fairer shewe , being compared with blacke ; the comfort of the daie , is made more manifest , by considering the discomfort of the night and darkenesse : after sicknes wée are more thankefull for our health , and hurtfull creatures do make vs more to estéeme the benifit of gods goodnes , in the helpe of those creatures which are for our vse and profit . For God in great wisedome , hath made as well hurtfull things as others , that by contraries a fuller knowledge might grow in man , to the praise of God , that hath done all so well . Concerning which hurtfull creatures , let vs not be too rash , but bridle our thoughts with wisdome and moderation . For although presentlie and at the verie first sight , wée knowe not the good of a creature , yet God is not therefore presumptuously to bee misliked for creating the same , who maye doo with his owne as pleaseth him best . Againe , many creatures there are , which séeme to serue to no vse , yet most certaine it is , that God hath made nothing in vaine . And a man néede not to say , What is this ? Wherefore is that ? For he hath made all things for their owne vse . Wherein let vs referre all to Gods secret wisedome , who knew what was best for his glorie . And although the vse of them be vnprofitable to vs , yet is it wel knowne to God , and let vs be of the same mind with the Apostle saying , Of him , and through him , and for him , are all things , to whom be praise and glorie for euer , Amen . Neither let vs be backwards in giuing God this glorie due vnto him , séeing the creatures themselues do glorifie God in their obedience . The starres shine in their watch and reioyce . When he calleth them they say , Here we be ; and so with chearfulnesse they shewe light to him that made them . And of al the rest of gods creatures so it may be said . Lastly and principally , God hath made man , for his glory . For as he hath made all things for his owne sake , so hath he made euen the wicked for the day of euill : Because the iustice of God shall appeare to his glory , euen in the destruction of the wicked . For as the scripture saith vnto Pharach , For this same purpose haue I stirred thee vp , that I might shewe my power in thee , and that my name might be declared throughout all the world . Again , as God would haue his power knowne , by suffering with long patience the vessels of wrath prepared to destrustruction , so also was it his pleasure to declare the riches of his glorie vpon the vessels of mercy , which he hath prepared vnto glorie . Who hath chosen vs in Christ before the foundations of the world , that we should be holy and without blame before him in loue , who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will , to the praise of the glory of his grace , wherewith he hath made vs accepted in his beloued . Although God hath made the wicked against the euill day , to shewe his glory by his iustice , yet doth his glory more consist in the workes of mercy . For mercy reioyceth against iudgement , and his mercy is ouer all his woorkes . His wrath reacheth to the third and fourth generation , but his mercy vnto thousands .

Aboue all other creatures , as God is gracious and mercifull For mans vse . vnto man , so also is he more bountiful vnto him , then vnto all the rest . For he hath created all things for mans vse , graunting vnto him most largely , and that more liberally , then any prince his gift can be in all his royaltie . For man was the world made and ordeined not for angels , nor for others creatures , but onely so farre foorth as they serue for the vse and benefit of man . And what greater comfort can there be to the godly , then to thinke as God hath principally created the heauenly Angels for his glory , so also secondarily for their benefit . There be reuenging Angels ( as in the Psalme 78. 50. God sent euil Angels among the Egiptians , and also in the destruction of Sodom ) the which laie on sure stroakes on the wicked ; and there be comfortable Angels which wayt vppon the godly . As it is in the Psalme ; The Angell of the Lorde tarrieth rounde about them that feare him , and deliuereth them . As the Angels for the defence of Iacob against the iniurie of his brother Esau ; the Angell in the firie furnace , with the thrée children ; the Angell that deliuered Peter the Apostle out of prison . Thou hast man saith the Prophet , lower then the Angels , and yet behold the goodnesse of God , in that hee hath made them seruaunts vnto man . And if hee hath ordeined the Angels to helpe vs , much more other creatures to serue vs in our néede , to cherish and to comfort vs , to féede vs , and to cloath vs . Let vs looke vppon other creatures , and consider the heauens , the moone and the starres which God hath ordeined , and it shall make vs to say in ioy and comfort . O Lord what is man , that thou art so mindfull of him ? The Sun as it chéereth all other creatures , so is it a great comfort vnto man , and it is a pleasure vnto him to beholde the faire beautie thereof , and giueth him courage in all his worke and labour . The Moone hath her diuers obseruations , and great profit , which is the schoole mistresse vnto the husbandman , to teach him to sowe and to plant , and a chiefe director vnto the Sea-man , to order his voyages and nauigations by Sea , to marke the ebbe and the flow by the new and the change . And with the husbandman and the Sea-man , we may yet learne further , with great delight and singuler helpe that God hath sent . Sée how the sea doth swell in waues and rise in mountaines , and roare as it were for discontentment , that it cannot ouerflow the face of the earth . For by the course of nature , the earth should be vnder and the water aboue . For the water is a lighter element then the earth , neither could the earth auoyd the mastery of the sea , were it not that other order were taken , and that God had set the sea his boundes , as if he had said ; Here shalt thou staie , and breake thy proude and swelling waues . They goe vp saith the Psalme , as high as the hilles , and would faine bee aboue the mountaines , they goe downe to the vallies beneath , euen vnto the place which thou hast appointed for them . Thou hast set them their boundes which they shall not passe , neither returne againe to couer the earth . Aske them which venture vppon the sea , who sée the workes of the Lord , and his wonders in the deepe , and they will tell thée that they are now carried vp so high , that they thinke themselues in the heauens aboue , and by and by they fall downe into the déepe , as if the waters should be their graue ; and no maruell that their soule melteth away because of the trouble , and that they are at their wittes endes . The sea hath his boundes set , that man might haue his dwelling , and this is Gods fauourable appointment . Who not onely abateth the force of the sea , but also maketh it nauigable , to giue him rest at home , and to bring him treasures from farre . Yet is there an other matter well neare as straunge as this , to sée howe God ordereth all thinges , fit and conuenient for the habitation and dwelling of man . For as GOD gaue a decrée vnto the Sea and Waters to giue man roome , and not to hinder his dwelling , so also hath he laide his commaundement vppon the wilde beastes , and inclosed them within the desartes and waste places , as it were , setting vnto them also , their boundes , which they shall not passe . So that although they roare after their praie , and goe raunging about to deuoure , yet they shall roare and raunge , and rage no further , then their compasse and the desart , vnlesse God for a punishment vnto men , doo giue them further leaue , as I haue shewed you before . These cruell creatures , they come not where man hath his dwelling , but only such creatures as are for his vse , and for the maintenance of his life . The hornet is in the wood , the bée in the garden , the lion & the bear are in the desart , kine & horses at thy doore and in thy stable ; wolues farre away , and shéepe about thée ; wilde beasts are in desolate places , that man may be at rest and in quiet . A manifest proofe of Gods ordinaunce herein , is set downe in the Psal. 104. Thou makest darkenesse ô Lord , that it may be night , wherein all the beasts of the forrest do mone ; The sun ariseth , and they get them away togither , and lay them down in their dennes . Then man goeth forth to his worke and to his labour , vntill the euening . The wilde beastes saith the Prophet do mone , but he maketh no further mention but of the forrest . And that we néed not feare their rage , he speaketh of the night , when man taketh his rest and his doores are shut vpon him . And for a further assurance of Gods gracious care ouer man , he saith , that assoone as the Sun riseth , they get them away ; which could not come to passe , vnlesse God had so wrought it . God hath ordeined the day that man might labour therein , and the night to giue him rest ; he caused the foules of the aire , the cattle on the earth , and the fishes in the sea to multiply and increase , that man might take thereof for his foode . The bread to strengthen him , the wine to cheare his heart , the shéepe to cloath him , diuerse hearbes for medicine & to cure him in his sicknes . Quarres for stone , trées for timber , that men might make them houses and dwelling places , to keep them from the feruent heat in sommer , and in the winter from pinching colde , from storms and tempests . In a word , all things to comfort him , all things to cheare him , all things to reioyce him . When God had thus created all things for man , the earth to walk in , the beasts to feede and ●loath him , all things else for his vse and profit , yet was man as it were all in a wildernes , he sawe no creatur ? fit and conuenient to kéep him company ; yea when God himself had taken a view of all his creatures , he sawe no helpe méete for man . The Lord brought all creatures vnto man to giue them names , and as they were all before God , we reade that God found not a helpe méete for Adam . And then he said ; It is not good that the man should bee himselfe alone , I will make him a helpe . Therefore the Lord caused a heauie sléepe to fall vpon the man , and he slept ; and he tooke one of his ribbes and closed vp the flesh in stéed thereof . And the rib which the Lord God had taken from man , made he the woman and brought her to the man , who before , was like an vnperfect building . Although God had speciall regard of the increase of mankind , yet in the creation of the woman , there is nothing so much spoken of as that she should bee a helpe . But I would to God that men woulde more regarde Gods ordinaunce , and consider there withall , what for frailtie of men requireth . If themselues bee able to refraine , let them giue god thankes that hath so inabled them , and if other haue not the same gift with them , there is no cause why they should bee despised and disdained , if they vse the remedie appointed , and auoyd the extremitie . Vnlesse they count whoredome more tollerable then marriage , and that estate which the spirite of God dooth tearme honourable in all degrees of men , to be contemptible in some . Which matter neuerthelesse is so warily to bee handled , that we runne not into contempt , through want of wisedome and discretion . It were to be wished saith the Apostle , that all men were as I am , but euery man hath his proper gift of God . And the same Apostle foretelleth , that in the latter dayes suche shall arise , that shall forbid marriage . Yet so to teach , to forbid to scoffe or disdaine , hath this marke to accuse their conscience in so doing , that it is neither honest , nor good , nor laudable , but only the doctrine of diuels .

Not onely hath God thus created all things to satisfie mans necessitie , but also for his delight and pleasant contentation , euen plentifully , liberally , and largely : Yet so , that we vse his creatures with moderation , and not in excesie , godly and soberly , not wantonly and wickedly , not wasifully and prodigally . Either in thy diet by too much dei●caten●●e or gluttony ; or in thy apparrell vnto pride ; or in thy gorgeous building farre more then néed is , to be laughed to scorne for thy vanitie . The plentifull goodnes of God should be applied to good vses , but such is mans either wanton●sse , or foolishnesse , that such matters slippe out of his remembrance , and vanitie is entertained , as though all these thinges were created for vanitie . Aboundance should procure thankfulnesse and the relief of the poore , but in stéed of thankfulnesse , steppes in a slumbring kind of idlenesse , and in stéed of reliefe , disdaine and contempt of the poore ; and charitie waxeth key cold , where iniquitie beareth the sway and hath the vpper hand . Behold saith the prophet Ezech. 16. this was the iniquitie of Sodome , Pride , Fulnesse of breade , Aboundance of idlenes , nether did she strengthen the hand of the poore and néedie . The better sort vse Gods benifits to his glorie , their comforts , and the helpe of others ; But in the worser sort of people , of whome the world is too full whose minds are giuen altogither earthly , fleshly , and sensually , there is no such regard , no such consideration , but the more wanton and vain they are , the more they think they please others , euen such as are like them selues : Otherwise they giue great offence to them that are godlie and well minded , and vertuouslie disposed , and prouoke gods anger against themselues . Come say they , let vs enioy our pleasures ; as though they were borne for nothing else , but to eate and drinke , and to play . Let vs fill our selues with costly wine and ointments . Let vs crowne our selues with rose buds , before they be withered . But to what purpose , and what is their minde in so doing ? Their answere is this . Let not the flower of our youth passe by vs , and let vs all be partakers of our wantonnes , and let vs leaue some token of our pleasure in euery place . For that is our portion say they , and this is our lot ; and this is the onelie life wée looke to haue . They that sowe to the flesh , shall of the flesh reape corruption ; and euerlasting heauinesse shall be theire portion . For howe swéete so euer they thinke it is , yet bitternesse shall be in the ende . Though GOD haue created many things , as well for delight as necessitie , yet they turne them to a wicked delight , as though the distemperature were the right vse . Surfetting and drunkennesse , pride , and excesse , whoredome and vncleannesse , chambering and wantonnesse , and what not ? Being farre from the minde of the holy Apostle , Vse the worlde as though thou didst not vse it . Let not this delight of the creatures , drawe thée from thy dutie to thy Creator . That which should prouoke thée the more to loue him , let it not be a meane nor any occasion , that his anger should be stirred against thée to punish thée . The grace of God hath appeared , to teach vs to liue , not onely godly and righteously , but also soberly in this present worlde , looking not on these worldly delightes , but wayting for the comming of our Lord and Sauiour Iesus Christ , who shall make our bodies lyke to his glorious bodie , and at his comming , who shall take vs togither with him into the heauens . Let no man grudge if hée be debarred from some delightes . For God hath not graunted to euery one alike , and well is it for the poore , if they haue sufficient to satisfie their necessitie , although they also be not restrained from all the delightes of Gods creatures . Wherein the rich and wealthie , although they haue great liberty , must also remember , that God hath enioyned them a lawe of sobrietie , let them looke vpon the wilde beastes which haue but their compasse , and vpon the mightie waters which haue their boundes . They that haue not this libertie , let them take all things thankfully , and be content with their estate which God hath placed them in . And let them frame their mindes to the counsell of the Apostle , Phil. 4. 12. I can bee abased , and I can abound ; euerie where in all things I am instructed , both to be full , and to bee hungry , and to abounde and haue want ; For I haue learned in whatsoeuer state I am , therewith to bee content . If GOD hath graunted thée store and plentie , thou maiest vse his creatures to thy delight , but bicause the nature of man is giuen to excesse , and fewe there be that know the meane , therfore God with these delights , requireth also sobrietie , that all abuse may be auoided . Vse a litle well that thou maiest be partaker of much more , and so shall heauenly ioyes follow earthly delightes . By these things god doth try vs whether we be méet and fit for him , or whether wée will make our selues the seruauntes and slaues of the diuel . God graunt wée be found gold and not drosse , wheate and not chaffe , which is lyke to be burnt vp with vnquenchable fire . Ecc. 39. 26. The principall things for the whole vse of mans life , are , water , fire , and iron , and salt , and meale , wheate and hony , and milke , the bloud of the grape , and oyle , and cloathing . All these things are good to the godly , but to the sinners they are turned into euill , being made culpable and faultie before Gods iudgement seate , by reason of their abusing of them .

Thus you haue heard how God hath created all things , especially for his glory , so also that they might serue to the health , life , necessitie , and pleasure of man . But more frankly and with greater consideration and respect to the good of his chosen people , all which are vnto them , as it were instruments , ministers , and meanes , whereby God doing them good , might be honoured and praised of them . Onely man God created for himselfe , and all the rest for man , that man , togither with all his creatures , might set foorth his glore . O speake good of the Lord , saith the Prophet , all ye workes of his , in all places of his dominion ; and there withall doth stirre vp himselfe to do to ; Praise thou the Lord , ô my soule . For what is man ô Lord , that thou hast such respect vnto him , or the sonne of man , that thou shouldest so regarde him . So long as liue will I praise the Lorde , and my mouth shall be full of his praises . All thy workes praise thee ô Lord , and thy Saints also giue thankes vnto thee , they shew the glory of thy kingdome , and talke of thy power . That thy power , thy glorie , and mightinesse of thy kingdome , might be knowne vnto men . O praise the Lord ye Angels of his , ye that excell in strength , ye that fulfill his commandement and hearken vnto the voice of his words ; O praise the Lord all ye his hostes , ye seruants of his that do his pleasure . O praise the Lord of heauen , praise him in the height . Praise him Sunne and Moone ; praise him all ye starres and light . Let them praise the name of the Lord . For he spake the word , and they weare made ; hee commanded , and they were created . ( They were not made by blind chaunce , but by the power of his word they wer created ) From the heauenly creatures , the Prophet passeth to the creatures of the earth , whome he maketh to sing the same song . Praise the Lord vpon earth , ye dragons and all depthes ; Fire and haile , snow and vapours , wind and storm , fulfilling his word ; Mountains and all hilles , fruitfull trees and all cedars ; Beasts and all cattell ; Wormes and feathered foules . Lastly , when he had giuen all other creatures their summons and their warning , he putteth men also in remembrance , least they should be found more vnthankful then all other creatures , and so not worthie of any of Gods benefits . Praise the Lord ô ye kings of the earth , and all people , princes and all iudges of the world ; yoong men and maidens , olde men and children , high and low , rich and poore , one with another , praise ye the name of the Lord . For his name only is excellent , and his praise aboue heauen and earth . In praising let vs end , and ioyne our selues in this duty with the foure and twentie Elders spoken of in the Reuelation of S. Iohn , béeing before the throne of God , who fell downe before him that sat on the throne , and worshipped him that liueth for euer , who also did cast their Crownes before the throne , saying ; Thou art worthie ô Lord our God , to receiue glory and honour , and power , and to thee be giuen all dominion , might , and maiestie ; For thou hast created all things , and for thy wils sake , they are and were created .

Deo gratia , solique gloria .

Of his Prouidence . 2. King . 7. 18. And it came to passe , as the man of God had spoken to the King , saying ; Two measures of Barley at a shekel , and a measure of fine floure shall bee at a shekel , to morrow about this time in the gate of Samaria . But the Prince on whose hand the King leaned , had answered the man of God , and said . Though the Lord would make windowes in the heauen , could it come so to passe ? And he said , Behold thou shalt see it with thine eyes , but thou shalt not eate thereof . And so it came vnto him ; for the people trode vpon him in the gate , and he died .

After that God had created the world and all the creatures therein , it may not be thought that he left them alone to themselues , to liue or die , to continue or perish : although it maie séeme so to vs , because when god had made his creatures , he rested . But he did neither cease nor rest , as men do from theire workes which they haue made , as after the house is built the worke man hath no further care ; and so in all other labours finished by mans hand . Truth it is , that God rested from making and creating more creatures , but not from norishing and cherishing , from gouerning and guiding the world and all the creatures therein . Whose workes are wonderfull , and daily séene of them which haue eies to sée it . Wherein we must also consider , howe God bringetth these matters to passe , most commonly , ordinarily , and by meanes , but sometimes extraordinarily and without meanes , as the example set downe in this text which I haue reade vnto you doth shew . Which Diuision . text deuideth it selfe into these two parts ; whereof the first is a prophesie and a declaration of Gods gratious prouidence , by the mouth of the prophet Elisha , in these words ; Two measures of barley and so forth . In the second part we may consider the vnbeliefe , distrust , and blasphemous spéech of one of the kings nobles , as also the iudgement of God for his vnbeliefe and distrust , and the iust punnishment for his offence in these words . But the prince had aunswered , and so forth . In this first part , not only is set downe the prouidence of God in nourishing , but his mightie power and wise foresight , in gouerning and ordering matters as séemeth best , to the further manifestation of his glorie , by his iustice and merice , to the good of the godly , and for a iust punishment to the wicked , prophane , and vngodly . How God dooth nourish all his creatures , cannot better bee set downe , then by the words of the Prophet Dauid , in his Psalmes . Hee watereth the hils from aboue , the earth is filled with the frute of thy woorkes , hee bringeth foorth grasse , and maketh the earth to bring out foode . And least they should die for thirst , hée also prepareth for their néede , for hée sendeth the springs into the riuers , which runne among the hilles . All beasts of the fielde drinke thereof , and the wilde asses quench their thirst .

Furthermore , speaking of the infinite and innumerable company of Gods creatures in the Sea , These saith hée , wayt all vppon thée , that thou maiest giue them meate in due season . When thou giuest it them they gather it , and when thou openest thy hand they are filled with good . The eyes of all thinges looke vp vnto thée , thou openest thine hand , and fillest all things liuing with plenteousnes . For hee maketh grasse to growe vppon the mountaines , which may séeme verie straunge , because of the patching heate of the Sunne . For it is sayd , that the Sunne doth burne the mountaines , seuen times more then dooth the heate of a furnace . His plenteousnes doth farther appeare , in that as it is in the history of Iobe , he not onely maketh the raine to fall vppon those places which are fit for mans dwelling , but euen vppon the wildernesse also , where no man is . Iob. 39. 26. 38. How secret is his blessing and plentifull hand , that he maketh euen the barren ground to yeelde forth pasture . As in the same Chapter of Iobe we reade , that he hath made the asse to dwell in salt places , that is , in vnfruitfull grounds , whereas in mans reason there séemes no foode to grow . Many creatures as farre as we can perceiue , serue to no vse , and that mightie creatures , which will not be fed with a little , yet God openeth his plentifull hand and they want not ; wherby we learne his great abilitie to preserue , whatsoeuer wonderfully he hath made . We cannot but wonder , how beares and lions , and suche deuouring beasts should be fed , which are as it were vnsatiable . Therefore Iob saith , Wilt thou hunt the praie for the lion , or fill the appetite of the lions whelpes ? Who is it that prepareth for the rauen , when the birds cry vnto God wandring for lacke of meate . The lions roaring after their praie , do séeke their meate at God , saith the Prophet . Yea when cattle can looke for nothing else but drought and famine , as in the time of winter , when the earth denieth food , and hath closed vp her sappe within her bowels , and when the grasse is consumed with pinching frostes , and couered with staruing snowes ; herein also , is God said to open his hand and to be plentifull , in that he graunteth them fodder , and maketh the earth in sommer season , to bring foorth aboundance , that in time of néed the cattle may haue inough . But some are so rash in their spéeches , that they wil impute this ordinary course of gods daily prouidence , to a secrete kinde of vertue , which God say they , hath giuen to euerie thing at his first creation . Which reason of theirs , howe fond and foolish it is , we may perceiue by this , that nothing can long endure without such foode , as commeth by Gods hand and prouidence . Some of them féeding vpon wholesome meate , some vpon carrion , some of grasse , some of prouender , some cleauing to stones and finding nourishment in them , some on the sand of the sea , and some vpon ●●ime and mud , some on the frutes of the trées , and some vpon the flowers of the field . He hath appointed some beasts to be a foode for other , as the asse is the lions praie , and diuers smal fishes are swallowed vp of greater . And who is it that can perfectly set downe , the diuers sorts of nourishment and foode , which God hath ordained for all his creatures , to the preseruation of their liues . Which if it had not bene so , I meane , if God had not had care of the preseruation of his creatures , his creation had not lasted but for a moment , and the glory thereof had not reached vnto this time , neither should it haue continued as it is like to doo , vnto the worldes end . But as God created all things to set forth his glory , and next , for the vse of man , so also hath he appointed foode to all liuing creatures , that they might minister foode vnto man . Wherin we may wel perceiue the gracious and louing care , that God had for man , who before he wold haue him to be in the world , prouided all things necessary for him . Not vnlike to a man here among vs , that louing the friend whom he intendeth to haue with him , and to come vnto him , ere euer that he wil haue him come , maketh all things ready , that may be either for his pleasure , or for his necessitie , and then sendeth for him to come , all things thus being ready and prepared . Which is not so to be vnderstood , as though God of necessitie did & doth so prouide for man , but rather of his goodnesse and of his mercy . For in stéed of health , we deserue sicknesse ; in stéed of plentie , penury and scarcitie ; in steed of wealth & riches , pouertie and misery . Therfore God through our prouokement , doth sometime withdrawe his plentifull hand , and in stéed of his gracious prouidence , calleth for a famin & for a drought , vpon man & vpon beast , and breaketh the sta●●e of bread , wherby mans hart is strengthned . Indéed God reléeueth man aboue all other creatures , but yet for sinne , God taketh his foode away from him . If ye kéepe all my statutes and continue in my feare , ye shall eate the good things of the land , if not , I will withdraw my blessings , and send the contrary , saith God by his Prophets . As especially we may read Deu. 28. among the rest of gods blessings , If thou shalt obey diligently the voice of the Lord thy God , and obserue & do all his commandements , blessed shal be thy basket & thy dough , thou shalt haue plentie , & the Lord shall open vnto thée his good treasure , euen the heauen to giue raine vnto thy land in due season . But if thou wilt not obey , cursed shall thy basket be and thy dough , and the Lord shall shut vp his good treasure against thée , and the heauen that is ouer thy head shall be brasse , and send downe no rain , and the earth that is vnder thée shal be iron , so fast closed , that it shall yéeld thee no frute nor any increase . Thou shalt carry out much séede into the field , and shalt gather but little in , for the grashoppers shal destroy it . Thou shalt plant a vinyard & dresse it , but shalt neither drink of the wine nor gather the grapes , for the wormes shal eat it . All thy trées & fruit of thy land , shall the grashopper consume . God shall prepare for thée and send thée plentie , but for thy offences , thou shalt not be partaker of it , but he wil giue it vnto vermin before thy face , to make thée wonder at his iudgements , and to descend into thy self & examine thy own hart & conscience , that hast giuen such cause . As the Prophet Ezechiel testifieth , cap. 14 ▪ 13. Sonne of man , when the land sinneth against me , by committing a trespasse , then wil I stretch out my hand vpon it , and wil break the staffe of the bread therof , and wil send famin vpon it , and I wil destroy man & beast forth of it . For he wil cause the heauen to staie it self from dewe , & the earth to deny her fruit . And he wil call for a drought vpon the land , and vpon the mountains , and vpon the corn , & vpon the wine , and vpon the oyle , vpon all that the ground bringeth foorth , both vpon men & vpon cattle , and vpon all the labour of the hands . And what a grief wil it be , to sée the séeds of corn rot in the earth , and to be chaunged from corne into wéedes . How gréeuous shal it be to heare the dumbe beasts for to mourn , and to sée the heards of cattle to pine away , because they haue no pasture , and the flocks of shéepe to be destroied for want of fodder . Yea the riuers of waters also are dried vp , because the fire of the wrath & displeasure of the Lord , shal deuoure all . How should a hundreth fall before tenne , vnlesse God had giuen them vp to the handes of their enemies ? And how should Gods prouidence be debarred from man , but that God did shorten his hand through their faulte ? For when Gods anger is hot against men , then doth he cause the enemy to besiege them , and in the distresse of the siege , shall they féele the want of gods gratious prouidence . As we reade in the aforesaid chapter of Deutronomy . The enemy shall besiege thée in all thy citties , vntill the high and strong walles fall downe , wherin thou trust est . Then shall the tender and excéeding daintie man , that loathed common meates , for want of foode eate his owne children ; also the tender and daintie woman , which wold scarce put her foote to the ground , and was fed as it wer with princes delicats , be glad to eate her after burthen , and hunger shall so byte her , that she shall be readie to eate her child before it be deliuered . Which distresse being foretold , afterward fel out in the daies of wicked king Ioram . For his enemies did so besiege him & his people , vntil the famine was so great , that an asses head was at foure score pieces of siluer , and that the women did eate their children . Wel therfore might the king say , séeing the Lord doth not succour thée , how should I help thée , with the barne or with the wine presse ? Meaning , that it laie not in him to helpe them to any vittaile . For when God shutteth his hand , and withdraweth his prouidence , who can help ? When there is plenty , we thinke all things come by a common course , but vntil we be pinched with want , we shal neuer perceiue gods prouidence , & then we crie to God for foode , and neuer before . For the sin of man , God turneth plentie into scarcitie , and in stéed of foode , they finde famine ; yet to comfort the hearts of the godly , when other are readie to die for famine , they shall haue to serue their turn . On euery side death , famin , misery , crying & wéeping , and yet God shall f●ed them , God shal prouide for them , and they shall be so wel prepared , that whatsoeuer fall out , they shall be content with Gods visitation . As the raine falleth in one place and not in an other , so shall gods blessing reach and extend it selfe , more to some then to other some . When there was a famin in the land , Abraham had to suffice him ; so also fell it out vnto Izake his sonne , when there was a famine and he a stranger in the land , God increased him with store . But a far greater proofe of Gods prouidence , in the behalfe of the godly , is séen in the example of Ioseph the sonne , and Iacob the father , with all his children & posteritie . For when many lands were ready to starue , they were fed liberally , as it were from the kings table . So it falleth out betwixt the godly and the wicked , when we thinke of Gods prouidence . Abraham , Izake , and Iacob , haue plentie , when Esau is almost dead , for want of a messe of pottage ; & when the prodigall sonne would faine haue filled his belly with the huskes that the swine did eate , but no man gaue them him , nor had pittie on him . The lions do lacke and suffer hunger , but they which séeke the Lord shall want no maner of thing that is good . For the reliefe of the whole citie of Samaria , but especially for the comfort of the godly , did God send his Prophet Elisha , to tel them of plentie , saying ; Two measures of barley at a shekel , and a measure of fine floure shall be at a shekel , to morrow about this time , in the gate of Samaria . After great scarcitie , vpon a sodaine great plentie , and more store of corne then of money to giue for corne , inough to satisfie them that were most hungry , and besides to spare . God neuer suffereth his to want long , though for the wickeds sake , they are somewhat restrained for a season . Who by his prouidence is so aboundant , that euen the wicked also , as the Psalme saith , are filled with his hid treasures . Esau had rich possessions , and Ismael was a great Lorde , and from him came Princes ; The hand of God was opened in most liberall sort vnto the Canaanites ; yet therewithall wee must vnderstand , that this lasted but for a time , and also to teach vs , that if God be so liberall to them , which are without God in the world , how much more carefull will he be ouer them that are godly . Trust thou in the Lord and do good , ( which two matters are sure tokens vnto vs , that if we do so , Gods prouidence will neuer faile vs ) dwell in the land , and thou shalt be fed assuredly . Delight thy selfe in the Lord , and he shall giue thée thy hearts desire . God maketh his Sunne to arise on the euill , as well as on the good , and sendeth raine on the vniust , as well as on the iust . Yea sometimes their portion is so great , that they spread themselues like a gréen bay trée , yet their time is but short . I passed by saith the Prophet , and ●o they were gone , I sought them , but their place could no where be found . They that wayt vppon the Lord and fulfill his will , they shall inherit the land ; yet a little while , and the wicked shall not appeare , the séed of the wicked shall be cut off , and the righteous shall inherit the land and dwell therein for euer . Fly from euill , and be doing good , and dwell for euermore . And although the wicked be maintained by gods prouidence , and that largely , yet is it especially for this cause , to make them without excuse , when they shall be called to account , because they haue not liued in the feare of God , seeing that God delt with them so plentuously . Wherefore séeing the prouidence of God hath this consideration ioyned with it , that they only that feare God , and do his wil , are truly partakers of the same ▪ let vs kéep our selues in compasse , and desire no more of God , then that which shall relieue our necessities , and be a meanes to continue vs in gods feare . Delicates and dainties , are for them who are carried away with the lusts of the flesh ; I kept my body vnder , saith S. Paul , lest when I had warned other , I my selfe might be reproued . At mans first creation , God appointed euery gréen hearbe to be his meate , to teach him abstinence and ●obrietie . In like sort , in the Psalme 104. we reade of Gods ordinance , for the sustenance of all creatures in these words . Hee causeth grasse to growe for the cattle , and hearbe for the vse of man , and that the earth might yeeld him bread to strengthen his heart . No spéech of delicates and dainties , to bréede a contentment in our mindes . Not but that according to their estates and degrées , men may vse delicate fare in a good and godly sort , but the vnruly nature of man , is rather giuen to excesse , then to a meane . And happie is he that can vse the creatures of God without offence . Reade the scriptures , and for the most part you shall sée , where mention is made of dainties , it hath also these companions ; Sinne , and Forgetfulnesse , Excesse and Riot . The Israelites they could not be content with Manna which came from heauen , euen Angels foode , but wanton they were , and néeds they must haue other fare , grudging and murmuring against God . They fell a lusting and wept withall , saying ; Who shall giue vs flesh to eate ? We remember the fish that we did eate for nought in Egipt , the cucumbers and the pepons and the léekes , and the onions , and the garlicke , whereof we had such store as we could wish ; but now our soule is dried away , and we can see nothing but this Manna . Then GOD sent them quailes , euen daintie flesh . The swéete mouthes of the Sodomites stirred vp the flesh , and enforced the hart & mind to consent to great filthinesse , and their bodies were too ready to performe it . Proud they were , and idle , forgetful of God & of themselues , and disdainfull toward the poore . King Belshazzar , as we read in the procie of Daniel , ca. 5. in his excessiue feasting did abound , but euen then also , he was carousing to his concubines , and praising his idol gods of gold & of siluer , of brasse , of iron , of wood , and of stone : and further , he abused the holy vessels of the temple . The prodigall sonne , had a dainty tooth , and he must satisfie his mind and spend till all was gone , and that quickly . He spent it in excesse and whoredome . The rich man fared daintily , but he had no regard vnto the poore ; and harkened not vnto their cries . But what became of these daintie people ? While the flesh of the quailes was betwixt the téeth of the Israelites , a plague came from God and consumed a number of them ; Fire and brimstone from heauen burnt vp the Sodomites . The same houre that King Belshazzar was feasting riotously and wickedly , he sawe that with his eyes , that troubled his thoughtes , and made his countenance to change , and his heart to melt , and his knées to beate one against an other , for feare and trembling . A heauy matter was shewed him , the losse of his kingdome , he escaped not so , but he lost his life too . After the prodigall sonne had eaten vp his portion of goods , and spent all in sugar and sauce , then came beggery and misery , and homely meate , huskes with swine . The riche glutton , whose table was furnished in his life time to his hearts desire , after his death had hell fire to his meate , but wanted drinke to quench his thirst withall , and could not get so much as a droppe of water to coole his tongue , though he made great intreatie for it . Godlines is great riches , if a man be content with that which God hath cast vnto him , and by his gratious prouidence hath giuen him to enioy . A small thing saith the Prophet , vnto the iust man , is better then great riches , to the wicked and mightie : For they are daily fed as with Manna from heauen , and haue sufficient , when the wicked haue neuer inough , but euer hunger . The wise man being desirous to liue in the feare of God , and being resolued in a contented mind , desireth to be fed by Gods prouidence , no farther foorth , then that which should be méete and conuenient for him . Two things saith he , haue I required of thee ô Lord , deny me them not before I die . Remoue far from me vanitie and lies ; Giue me not pouerty , nor riches , feed me with food conuenient for me , lest I be full & deny thee , & say , Who is the lord ? or lest I be pore & steale , & take the name of my God in vaine . As the Apostle speaketh of them , that are too too desirous of riches , so may I speak of them that are not content with gods prouidence , but like wantons call for more . For such discontented mindes fall into tentations and snares ; and into many foolish and noysome lustes , which procure their destruction . For in such fond desires ; the roote of much euill lieth hid . Wherefore let vs carry the minde that Iacob did . O Lord if thou wilt giue me bread to eate , and cloathes to put on , thou shalt be my God , and I will worship thee ; and if we haue raiment and foode necessary for vs , let vs therewith be content . A litle serues the turn to a contented mind , and the poore mans children that are fed but with bread and water , are as faire and in as good liking , if not better , then are the rich mens children , that haue choyce of meate at the full . A notable example whereof , we haue in the Prophet Daniel , who being fed but with pulse and water , was fairer and in better liking , then all the children which did eate the portion of the kings meate . It is not the meate , but the blessing of God that doth all . For although God hath appointed the bread to be our foode , yet we liue not by bread only as Christ teacheth , but by euery word that procéedeth out of the mouth of God , and from his secret maintenance . In him we liue , we moue , and haue our being . A great deale without gods blessing shall do vs little good , and his prouidence maketh a little suffice , and hath framed and taught nature , so to be content . Which goodnesse of God in blessing a little , let vs marke in the estate of the rich and the poore . We thinke the poore is not able to liue , because he wanteth worldly helps ; such as other doo abound withal , and which they cannot find in their heart to part from , to doo the poore good , although God hath so commaunded them , and blessed them with store , to this intent that they might be helpfull to the poore , and to those that stand in néed . For God hath made the rich and wealthie his stewards to dispose his goods . But behold , the poore man in his need and necessitie , is either disdained or despised , or at least wise not comforted of the rich & wealthie . Yet God doth not so leaue him comfortlesse , God doth not so leaue him without helpe . For the poore that liue in the feare of God , and take an honest course of liuing to maintaine themselues , God blesseth their labours , and maketh a little to stretch farre . Whereas oftentimes , the rich and wealthie , hauing not the feare of God before their eies , and trusting to worldly helpes , and in the meane time , ryotting and spending their goods , as though they had mountaines , they soone waste all and come to nothing , much like the prodigall sonne , who wasted all to his shirt , and at last , wanted bread to féede him . I haue bene yoong saith the Prophet Dauid , in his Psalmes , and now am old , and yet sawe I neuer the righteous forsaken , nor their seede begging their bread . Where he putteth a difference betwixt the poore , whereof some be slothfull , and some be painfull . The slothfull indéed they begge their bread , because they refuse to get their liuing by the sweate of their browes , as God hath commaunded . And againe , God hath laide his curse vppon them , that they haue the ill will of all people , wheresoeuer they go ; and no maruell it is , if God withdraw his helping hand from them . But as for the painful and honest that are poore , gods blessing is with them , and God ministreth vnto them diuers helpes , and giueth them this comfort , to reioyce them withall , and to cheare their hearts , that they shall liue in credit , hauing the good will of all , and as we are wont to say , in good name and fame . So that we may truly beleeue , the saying of the Prophet , That the righteous are neuer forsaken , but that GOD raiseth them vp friends , and rather then they shall want , féedeth them him selfe .

Although God by his prouidence doth nourish all creatures , Praier . and principally man , yet as the lions séek their meat at God , and the rauens cry vnto God , so ought wee also much more to make our praiers vnto God , that he wil giue vs our daily maintenance , and not only so , but to take some honest course of life , to get our liuing , and to vse all other lawfull meanes , warranted and allowed by gods word . There is nothing giuen , but lightly it is requested , and God maketh vs to stand in néed euery day and euery houre , to the intent that we should pray for it . Else our Sauiour Christ would not haue taught vs to pray , Giue vs this day our daily bread . God giueth meate to euery liuing thing , in due season ; but as the Prophet saith , They looke vp vnto to the Lord , they hope and trust to receiue reliefe at his hands , when they cry they are heard ; and when we make our praiers , Our Father which art in heauen , &c. then are we made partakers of our desires . Wherefore they are to be accounted worse then beastes , which will neither open their lippes , nor lift vp their eyes and hearts to heauen , but looke they should haue maintenance from God , because they heare tell of his prouidence , thinking that God is bounde to relieue them . Although Iacob knew that he should be maintained by gods prouidence , yet he made his praier vnto God for foode and raiment . When the poore crieth , the Lord heareth him , and fulfilleth the desire of them that feare him . So the wise man praieth , that God would féede him , and supply his wants and necessities . Euery good thing commeth from God , and if we account so of our maintenance and sustenance , as we cannot otherwise choose , we must looke for it at gods hand , whose manner is , to giue nothing without praier , nor refuse our praiers when we call vnto him , but granteth our requests in due time , if so be he sée it méet and conuenient for vs . Vnto our praiers , we must adde painfull labour . For we are not created in this world to be idle , but gods commaundement is , that we should get our liuing by the sweate of our browes . Marke and sée , whether gods prouidence waite vpon the slouthfull , and thou shalt sée his field growne ouer with nettles and thornes , and himselfe cloathed with ragges . Is not that belly emptie , whose hands refuse to worke ? and doth not winter starue him vp , that will not séeke his liuing in the sommer ? Whereas contrariwise , the painfull hand plentie , and God giueth good successe to their labours , so that they are able to helpe others besides themselues . And furthermore , God noteth them out with this marke , that the idle liue in contempt and shame , and dishonour , when they that séeke Gods blessing by their labour , are crowned with credit , and are honored in the gate and open presence , and are commended of all men . But of this matter , more God willing hereafter . These and many other meanes , hath God knit and ioyned vnto his prouidence , yet not so , but that he is able also to helpe vs without these means , neither are we so to put our trust in them , as though by them we had helpe , & not by gods prouidence . Amongst other means of maintenance , there is the help of frends , in whom we must not so repose our selues , as thogh God did not giue vs our maintenance by them . As for example , Iacob and his children , being in great distresse of famine , was to be reléeued by the helpe of his sonne Ioseph that sent for him , yet his trust was vpon Gods prouidence , and therfore he hath principal respect therennto , and asketh counsel of God . Ioseph like a kind and louing child sent for him , the king of Egipt also was desirous that he should come , but yet he wold not set forward , vntil God had assured him of his prouidence . In whose example , let vs mark and consider , that whatsoeuer comforts God graunteth vs in this world , friends , children , or princes themselues , yet let our ankerhold be the Lord , and none but he . Knowing that with him these comfortes shall profit vs , and without him faile vs , as most fickle and vncertaine things , euen then , when we would be most glad to enioy and haue them . I , I wil be with thee , is a word of trust , and let it euer be looked too of vs . The staie & staffe of all men in their businesse , is the Lord , and none but he . For marke I pray you , how God draweth Iacobs eies from looking vpon Iosephs honor & credit in the land , whither now he was going , & from beholding the kings fauour & kindnesse , that had so friendly sent for him ; how he withdraweth his hart from trusting in these things , vnto himselfe , and his protection and prouidence , saying ; I wil go with thee . As if he should haue said , This is thy safetie , thy staie and staffe , that will holde thée from falling , euen my presence with thée , and my prouidence for thée , not thy sons power and honour , though it be great , nor yet the kings fauour , though indéed it be very gratious . If by the meanes of friends any thing fall out according to our hearts desire , let vs giue god the thankes , who hath so disposed theire minds toward vs , and hath made them the instruments of his bountifulnesse to helpe vs . To whom also we are to account our selues beholding , and a dutifull minde will not rest , vntill there be recompence made one way or other , to the vtmost of his power . For that good which he hath receiued , hee will acknowledge god to be the authour , but his bountifull helpers among men he will honour , as it were the Angels and Ministers of god , ordained for his reliefe and comfort . And that by gods appointment he is bounde vnto them , through whose hand and helpe , it pleased him to shewe foorth , and to powre his benefits vpon him . And yet great is the difference betwixt the helpe of friends and the helpe of god . For man vseth thus to reason , I haue bin good vnto him , and stood him instéed , therefore he may not grate vppon me any more , and in all equitie and reason , he is not further to vrge me , and a man may be too bold of his friends . But our swéete and gratious god quite contrary , I haue bene good and stil wil to continue . To make true the words of the Prophet . It is better to put our trust in god , then to put any trust in Princes . But because this meane and helpe of friends , hath bene and is often greatly abused , to withdraw our hearts and mindes from the vndoubted trust of gods neuer-failing prouidence , which ought only to be our refuge and staie , aboue all other worldly staies , I minde god willing to speake more here of in the second part of this text . Most true it is , that although god doo prouide for vs , yet most commonly he vseth so to do by meanes . Notwithstanding , rather then he will suffer his to perish , he vseth meanes that are extraordinary and vnlooked for , and such , that vnto vs may well séeme very straunge . Who would think that a rauen a hungry foule , should spare from himselfe , & bring vnto man , yet we read 1. kin. 17. 4. that the Prophet Eliah was fed by rauens . Was it of their owne accord thinke you ? Nay , God saith , I haue commaunded the rauens to feede thee . For to strengthen his faith against persecution , God did promise to féede him miraculously . So likewise we reade of the Prophet Daniel , who being in the lions den , was like to starue for any meat that was broght , yet God had respect vnto him in his necessitie . For a certain Prophet in Iewry called Abacuc , hauing made pottage , was going to the field , to bring it to the reapers ; but the Angel of the Lord said vnto Abacuc , Go carry the meat that thou hast into Babilon , vnto Daniel , which is in the lions den . And Abacuc said , Lord I neuer sawe Babylon , neither doo I know where the denne is . Then the Angel tooke him by the crowne of the head , and bare him by the haire of the h●●d , and through a mightie winde set him in Babylon , vpon the denne . And Abacuc cried , saying ; O Daniel , Daniel , take the dinner , that God hath sent thee . Then said Daniel , O God thou hast thought vppon mee , and thou neuer failest them that seeke thee , and loue thee . So Daniel arose and did eate , and the Angel of the Lord set Abacuc in his own place againe immediately . The Prophet Ieremiah , being in the dungeon and readie to die for hunger , God thought on him , and made a stranger to labour for him , and to speak in his behalfe . For one of the kings Enuches and chiefe officers , Ebedmelech , the blacke Moore , which was in the kings house , heard that they had put Ieremiah in the dungeon . And he went vnto the king and said , My Lord the king , these men haue done euill in all that they haue done to Ieremiah the Prophet , whome they haue cast into the dungeon , and he dieth for hunger in the place where he is ; for there is no more bread in the citie . Then the king had compassion , and committed the matter vnto the Eunuch , to take order for Ieremiahs reliefe . The widow of Zarephath , in great famine , hauing but a handfull of meale in a barrell , and a little oyle in a cruse , when she and her sonne had spent that , she looked for nothing else but present death . But the Lorde did comfort her by the mouth of his Prophet Eliah , saying . The meale in the barrell shall not be wasted , neither shall the oyle in the cruse be diminished , vntill the time that the Lorde send raine vpon the earth , and there be plentie . And according to the words of the Prophet , it fell out so vnto her . When the Prophet Eliah had thought to haue giuen vp his life , being in distresse , the Angel of the Lord had brought him a cake , and a pot of water , and set the same at his head : and touched him , and awaked him out of his sléepe , and sayd vnto him , Vp and eate . So hee arose , and did eate and drinke , and walked in the strength of that meate , fortie dayes and fortie nights . And if it bee lawfull to bring in forraine histories , into suche w●●ghtie matters , I will shewe you a thing as straunge as the former : which is recorded in the historie of the warres of the lowe Countries , Page 79. The words of the Author are these . Now when I call to mind the wonderful workes of God , I cannot passe ouer , but tell you , how that after the murther and massacre of Narden , and the whole towne on a flaming fire , a yoong Lad was saued , by running out of the gates of the towne into a little gardain full of rootes . The father of this boy was murthered , and his mother being rauished , was hanged vp by the armes , of the Tyrantes Spaniards , and when the fire came and tooke holde of her house , shée beeing tied by the armes , could not get away , so that shée was burnt in her owne house . The yoong Lad , hauing not eaten any thing for the space of thrée whole dayes togither , wept bitterly , both for the death of his parents , as also by reason that he was hungerbit . But God who neuer forsaketh his , sent him reliefe . For the very same night , there came vnto him a wel-fauoured yoong man , in white apparrell , who gaue him whereon to féede , and said . Wéepe no more my fatherlesse childe , for I will neuer leaue thée . Eate and be of good cheare , for they that haue murthered thy father and mother , shall haue a double plague light vppon them . Thy teares shall be turned into ioy and gladnesse , and their laughing into teares and mourning ; and forthwith the yoong man vanished out of sight . When my father and mother forsake mee , saith the Prophet , the Lord taketh me vp . And there ye sée , that they that haue neither father nor mother , want not , no not when they are in great distresse . Wonderfull are Gods woorkes , and infinite are his mercies , and his wayes past finding out . Oh what is man , fraile man , wretched and miserable man , that God should thus regard him , may we well say with the Prophet . And shall that God that prepared for man ere euer he was , now forsake man when hée is , if hée be not most vnkindly , and too vnkindly forsaken of man ? It cannot be , it can n●●●r be . And therefore in all distresses , let vs cast our eyes vpon him , and thinke of such examples of his loue and rare prouidence , as these are , which I haue recited vnto you , and be sure , that he knowing what we haue néed of , will neuer forsake vs . All this it pleaseth God to worke in our behalfe , God worketh for his owne glorie . to the intent that he should be praised and honoured of vs . O Lord our God , saith the Prophet , howe excellent is thy name in all the world . And againe , Psal. 146. 7. 9. Blessed is the Lord which giueth bread to the hungrie , that relieueth the straungers , the fatherlesse and the widow . When Iacob met his brother Esau , in token of good will , he gaue him a rich present , and therwithall acknowledged Gods bountifulnesse toward him , in these words . God hath had mercy on me , and therfore I haue all things . When Daniel was relieued by gods prouidence , he gaue thanks , and said . O God thou hast thought vpon me , and thou neuer failest them that seek thee , and loue thee . When our Sauiour Christ fed the people , euen a great multitude , with 5. loues & 2. fishes , he looked vp to heauen and gaue thankes . We are earnest to craue good thinges of God , but slowe to giue thankes . To giue thankes for that which is receiued , is a way to helpe vs to more , in time to come ; to be thankfull for the old , brings with it a new benefit , and a new good turn . But bicause by nature we are very backward in this dutie , therfore God putteth his people in mind thereof by his prophet Moses . When thou hast eaten and filled thy selfe , saith he , thou shalt blesse the Lord thy God for the good land which he hath giuen thee . Beware that thou forget not the Lord thy God , lest when thou hast eaten and filled thy selfe , and hast built goodly houses and dwelt therein , and thy beastes and thy sheepe are increased , and thy siluer and gold is multiplied , and all that thou hast is increased , then thy heart be lifted vp , and thou forget the Lord thy God , who fed thee in the wildernesse with Manna from heauen , & who brought forth water for thee , out of the rocke of flint . And again ; Bewa●● , as though he could not speake it too often , to such as were dull of hearing , as Christ had his disciples , Watch , twice or thrice , and yet found them sléeping . Beware least thou say in thine heart , My power and the strength of mine owne hand , hath procured me this abundance . But remember the Lord thy God : for it is he , and he onely , which giueth thée power , to get substance , and onely in his blessing , is all abundance . Let not this be our first care , if our store be increased , to pull downe our barnes and make them larger , but rather let vs lift vp our eyes to heauen , in consideration that God hath so blessed vs , and let vs pray , that god will vouchsafe to giue vs the vse of his blessings , to his glory and our comfort . For to euery one , to whom god hath giuen riches , and giueth him power to eate thereof , and to take his part , and to enioy his labour , this is the gift of god . Otherwise a man may sée much good , and peraduenture reioyce and boast of it , but he shall neuer come to enioy it . And then what profit and comfort is it to him , that he hath thus laboured for the winde . The distrustfull prince , did behold great plentie , but came no nearer . The rich man that boasted of his goods , liued not long after . And this we must thinke with our selues , as God hath inriched vs , so also will he be remembred of vs .

The order of Gods prouidence being thus set downe , concerning the maintenance , preseruation , and foode of all creatures , we may also behold how God doth gouerns all things . Which although it be not plainly set downe in the text which I haue reade vnto you , yet may it bee inferred vppon the cause of this plentie , set downe in the words of the same Chapter . As if it might bee demaunded , what was the cause , that after such scarcitie and famine , all things were so plentifull , and so good cheape ? which could not come to passe , but only by the finger of god , and by his secret ordinance . The reason thereof , and the words of the Chapter , are these . For the Lord had caused the Campe of the Aramites , to heare a noyce of charrets ; and a noyce of a great army : so that they said one to another ; Behold the King of Israel , hath hired against vs , the Kings of the Hittites , & the kings of the Egyptians to come vpon vs . Wherefore they arose and fled in the twilight , and left their tents , and their horses , and their asses , euen the campe as it was , and fled for their liues . This suddaine change , might A new line . séeme to come from fortune or some blinde chaunce , yet is it manifestly set downe , that it was Gods working , and that he onely brought this matter to passe . Who is the authour , not only of plentie and scarcitie , but of sicknesse and of health , of wealth and pouertie , of warre and peace , of drought and raine , of tempests and faire weather , of barreinnesse and fertilitie . Yea he guideth and gouerneth the hearts of men , and their affections ; yea euen their tongues , and all their actions . And that which is more straunge , he hath an eie to the smallest matters , the haires of our head , the lighting of the sparrowes vppon the ground ; and that which séemeth to be but a matter of chance , the ordering of lots in matters of waight , he disposeth them too . Nothing commeth to passe by fortune and chance , nothing by destiny or necessitie , but all by Gods prouidence and handie worke .

And hauing now to intreate of gods gouernment ouer his creatures , and the affaires of the world , it is as if I should walke in a wide field , or saile in the large sea . What other men haue thought of gods gouernment , it is base and light , but what we are to thinke thereof , let vs daly weigh with déep consideration . Men of void mindes , haue thought God only to sit idle in the heauens , and to beholde those things which are done ; othersome , that he moues the world , and all the parts therof , but not that he doth direct the peculiar action of euery creature . They wil confesse his great power , but they deny his infinit & incomprehensible and most wise gouernment in the world , or in the affaires of men , or men themselues . Some were content to yéeld a little , and they were perswaded , that he ruled all things in heauen , but as for all things vnder the heauen , they thought were ruled and ordered by fortune & chance . Doubtlesse God doth rule all matters , and ordereth the meanes that tend therunto ; neither are they as a ship on the sea without a gouernor , or as an arrow in the aire , which is blowne aside of euery light wind . But to proue vnto you , that God by his prouidence is the only guider & gouernour of all things , it séemeth very expedient , first to remoue all doubts out of your mind concerning fortune and destiny , which are too rise in most mens mints and tongues . Which are two great stumbling blocks , being taken out of the way , we shal the more cléerly perceiue and certainly know , the vertue and force of gods heauenly The opinion of fortune remoued . prouidence . This opinion of fortune , hath brought almost all the world to fortunate mindes , and vnstedfast hearts , when they thinke that all things runne vpon hap & chance , which are otherwise ordered . If a man in his iourney light vpon théeues , and be robd and spoild , wherunto will he impute his losse and his hurt ? Are not these his words ? It was but my ill hap . So if sailing vpon the sea , through some suddaine tempest , he make shipwrack , or trauelling by the way méete with wilde beastes , if he be killed by the fall of some house or some trée , who is it that thinketh of any other cause then of fortune , as if the blind were led by the blind , and so both fall into the ditch . For fortune is fained to be blind , because foolish men sée not the cause of those things that are done ; and how can a blind man iudge of colours ? If one digging in the earth , finde any treasure that hath bene hid , or finde a bagge of money , as he is going by the way , or after great stormes and tempests , hardly escape death , and come safe into the hauen , then who but ladie Fortune ; and fortune is honoured as a Quéene , yea rather as a goddesse . Of like , such a goddesse , as the Apostle Saint Paul speakes of , Vnto the vnknowne God . So is the true God robbed of his honour , who onely is the authour of weale and woe . Was it a chaunce or Gods appointment , that beares came into the cittie , and deuoured the children , that mocked the Prophet . Putcase , that two neighbours goe to the wood togither , Deut. 19. 5. one heweth wood , and as his hand striketh with the axe , to cut downe the trée , if the head of the axe slippe from the helme , and hit his neighbour that hee dieth , was it a chaunce trowe you ? The scripture and word of God , decideth this matter , and saith ; that God hath offred him into his hand . Exod. 21. 13. God hath diuers punishments for sinne , and his iudgements are most iust , though they be most secret , and hid from the eies of men . The field is pitched , two great armies méete togither , the fight endureth long ; now one army is readie to haue the vpper hand , and after a while the other , at length say we , by good happe that army ouercame . If it be true that this matter fell out by happe , how can the word of God be true , ( which without all controuersitie is the onely truth ) which auoucheth the contrary in these words . Prou. 21. 31. The horse is prepared vnto the battle , but the victorie is of the Lord . Hee that prepareth himselfe vnto a long iourney , looketh no further then to that which is before his eyes , and wisheth that he may haue a lucky iourny , and then al is wel , at least wise if it end well . But Abrahams seruant going on his maisters businesse , to séek a wife for his maisters sonne , praieth to God for a prosperous iourney , and lifteth vp his eies to heauen . Whereas these fortuune-folks runne hedlong on , and looke to méet good fortune by the way , much like to him , that ranne after his shadow to catch it , when it ranne away from him , as fast as he followed it . Where shal a man think & sée fortune & chance more , then in drawing of lots , but as we shall read , Pro. 16. 33. This fortune matter , is ruled by God . The lot is cast into the lap , but the whole disposition therof is of the Lord . Looke into all waightie matters which were commited vnto lots , and you shall plainly sée and perceiue gods worke liuely set downe . Especially in the historie of Ionas the Prophet , and of Achan that sold the Babylonish garment . Iosh. 7. and of the choosing of Matthias vnto the Apostleship , in which businesse , after they had made their praiers vnto God , that he would shew them out the man , whom he had chosen , they committed the matter to lots , and the lot fell on Matthias . So you sée what a follery , the deuised spéech of fortune is , and that those matters which we think to be done by chance , are brought to passe by gods appointment . Yet some more wise than the rest , letting passe Destinie . all spéeches of fortune and chance , haue surely thought , and stedfastly affirmed , that the affaires of men , and men themselues are ruled by destiny . And herehence come those spéeches ; He was borne to this or to that , he was marked to be of this or that condition , his destinie was to die by such or such a death . One dares not go such a way for théeues , an other , if he sée a swoorde drawne , thinketh hée shall be thrust through with it : an other feareth to dwell in rotten houses , lest by this meanes they should come by their destinie ; and a thousand such like feares , doo possesse their Multi fata vitantes in fata incider●nt . hearts , being readie to tremble at euery shaking of a leafe . That which the wicked feareth , doth often fall vnto them , but the righteous , is bolde as a Lyon , and putteth his trust in God , and is not amazed with such vaine feares , and is fully perswaded , that so long as he kéepeth himselfe in the feare of God and doing well , no euill shall come vnto him . Contrariwise , they that thinke all is dispatched by destinie , feare euery houre lest they be dispatched them selues , and in stéed of a quiet heart and minde , there is nothing but faintnesse and feare of trembling . What carke and care to defende themselues and to preuent mischiefes , and yet all in vaine , if Gods prouidence bee otherwise , whereunto we must haue speciall regarde in all our actions and endeuours , and so to rest our selues contented with Gods will , whatsoeuer falles out . If any bee giuen to lewdenesse or any naughtie disposition , if any hurt come , or any gréeuous trouble , or hazard of life , surely will they say , he was borne vnder an ill Planet , and vnder an vnlucky signe . Which indéed is not so , but rather Gods punishment laide vppon him , who oftentimes giueth ouer some to an euill mind , and lets them runne on , that their punishment might bee the greater , and bringeth many to their death , by his secret and most iust iudgements . But suppose that the Plannets and the Starres , the heauenly influences and celestiall bodies , doo worke any inclinations in the mindes of men , or foreshewe some gréeuous euents : yet these leaude inclinations and fearefull euents , cannot come nigh them , nor touch them , nor hurt them that frame their liues according to the rule of Gods word . No better witnesses in this matter , then they that haue beene more priuie hereunto , then the common sort . To the proofe whereof , I will shewe two examples , or euidences and instances . Socrates a learned Philosopher , being iudged by one that was skilfull , to be dull , sensuall , and incline● to sundry foule vices . They that were present , knowi●g the wisedome and vertue of Socrates , laughed him to scorne for his great iudgement , and other of his frinds were verye muche agréeued and displeased with him , to heare him say so . Nay saith Socrates , let his iudgement nothing mooue you . For certainly such a one had I bene , had not the instruction of Philosophy , amended the corrupt inclination of my nature . Well then , if the instruction of Philosophy , may so much preuaile , as to alter our mindes and inclinations , much more shall the word of God , and the force of his holy spirit be effectuall in vs , to the full performance of so good a purpose . The other proofe , to disprooue all matters of destiny , taken out of one of the destiny writers is this . Take no notable thing or any great matter in hand , neither begin any long iourny in the houre of Mars , if you can by any meanes know when it is . Then followeth that , which dasheth all by his own confession . But saith he , who so euer put their whole trust in God , and do guide their liues by the rule of his holy word , ( be they neuer so simple and vnlearned ) God will so direct them , that they shall auoid all such daungers and perillous times . And contrariwise , the wicked being learned , ( yea thogh they know the times ) shall not haue power to auoid them . As I haue séene saith he in many , which afterward they did well consider , though too late . It is not therefore blinde chaunce , nor heauy destiny , but Gods prouidence , which in great wisedome ordereth all things , and bringeth all things to passe , and hath the times and seasons , and all plagues and punishments in his hand , to send them foorth , or to keep them back . All which he disposeth to the benefit and good of his chosen children , as also to the destruction of the wicked and vngodly , and to the greater manifestation of his owne glory , partly by his mercy . Haman the Agagite as we shall reade in the history of Ester , hated Mordecay the Iewe vnto death , the reason was onely this , because Mordecay bowed not his knée vnto him . One mans death could not satisfie his ●nger , he thinketh in his mind to destroy a number , euen th whole nation of the Iewes . To bring his matters to pale , what is his pollicy ? First he doth falsly and that gréeuou● ▪ accuse the Iewes to the king , to procure his hatred and heauie displeasure against them , and furthermore to make his purpose sure , he offereth to bring into the kings treasury tenne thousand talents of siluer , if so be the king woulde giue foorth commaundement , that all the people of the Iewes might be destroyed . The King yéedeth , Haman maketh haste , and being in iocund ioy , foorthwith Haman causeth a gallowes to be made for Mordecay , and all his minde runneth vppon sheading blood . The king is requested in the Iewes behalfe , Mordecay , his good déed that that hee did for the king , in opening treason that was practised against him , is called to remembraunce , and the cause of this pretended murther made manifest , that it was onely the mallice that Haman had conceiued against Mordecay for no matter of waight . God turneth the heart of the king , and maketh him to call back his wicked decrée . Mordecay is honoured , as the onely man whom the king would honour , and Haman himselfe was hanged on the same trée , which he had prepared for Mordecay . Was this Hamans destiny , or was it Gods prouidence , to bring it so to passe ? for the benefit of his people , and for the ouerthrow of this proude and wicked Haman . King Darius , because the spirit was excellent in Daniel , preferred him aboue all other rulers and gouernours in his kingdome , and further thought in his mind , to set him ouer the whole realme . And because the king had so preferred Daniel , his enemies being moued with enuy , they sought occasion against Daniel , and preuailed so farre against him , that he was cast among the lions to be deuoured of them ; God shutteth the mouthes of the lions , the hungry lions , that Daniel may be preserued . The accusers of Daniel , and they which sought his blood , by the kings commandement , they , their wiues , and their children , are cast into the denne of lions , and the lions had the maistry of them , and brake all their bones a pieces , ere euer they came at the ground of the denne . The righteous escapeth out of trouble , and the wicked shall come in his stéed saith Salomon in his Prouerbes . Looke into the selfe same history of Daniel , and there shal ye read of Susanna , the wife of Ioachim , a beautifull , and that which is rare , a chaste and godly woman also . Through her beautie , two wicked Iudges were inflamed , and hauing gotten time and occasion , to come priuily into her presence , néedes she must yeeld vnto them , or else no way but death . She refuseth , and committeth her cause to God , and crieth out . The wicked Iudges they beare witnesse against her , that she would haue bene naught with a yoong man . And when she was led to death , God raised vp the spirit of a yoong child , to trie out the matter , and the Iudges being founde guiltie , were stoned to death , and Susanna deliuered . Was this their destinie , or or was it the manifestation of the iustice of God in his iudgement ? God knoweth by his wonderfull prouidence , howe to bring the mischieuous intents of the wicked to naught , turning all to the setting forth of his glory , by shewing his iustice on the one sort , and declaring his mercy vnto the other , to the comfort of the godly , and to the terrour of the wicked . For as god hath a prouident and fatherly care ouer the godly , not only prospering their estate of life by his manifold blessings , and helping them in all their necessities ; but furthermore asswaging their griefes , and easing & comforting them in all their miseries & distresses : so also hath he a stroke in the practises of the wicked , that they shal be able to do no more , then that which he hath determined , & shall giue them leaue to do . As our Sauior Christ answered Pilat , when he said vnto him , Answerest thou nothing ? knowest thou not , that I haue power to loose thée , and power to condemne thée ? Iesus answered & said vnto him , Thou couldest haue no power , vnlesse it were giuen thée from aboue . Which also is confirmed by the sayings of the Apostles , Act. 4. 28. concerning the death of Christ . Doubtlesse say they , against thy holy son Iesus , whom thou haddest annointed , both Herod and Pontius Pilate , with the gentiles and people of Israel , gathered themselues togither , to doo ; whatsoeuer thy hand and thy counsell had determined before to be done . Diuers waies hath god to restraine the mallice of the wicked , and to breake their mightie purposes . Sometimes he casteth a dumpe into their mindes , and taketh away their vnderstanding ; sometimes although their sences be fresh , and and their mindes currant , and marnellous readie , as a lyon to the praie , yet before they come to the déede , God casteth a feare into their hearts , or stoppeth them some way or other , that they cannot do as they would . Sometimes god giueth them leaue a degrée further , as to beginne and to put their mischiefe in practise , but before their matters come to an ende , he crosseth all , and they stand amazed , to thinke what was done . Absolon he laieth his plot , to put his father out of his kingdom , and vseth flattering means , and stealeth away the hearts of the people , his minde was currant , and his sences fresh , he taketh counsell of the matter , and it goeth forward . The trumpet is blowne , and the people rebelliously are vp in armes against their lawfull king , the matter beginneth now to be set on foote , Achitophel he giues mischéeuous counsell , but god turneth it into foolishnesse ; The armies méete , but vpon a sodain , Absolon and his army are discomfited and dismaid , and before he can come to the victory , and to enioy his fathers kingdome and his crowne , he hangeth vpon an oake , being caught by the long locks and haire of his head , and thus taken vp betwéen the heauen and the earth , he hangeth , til Ioab one of the chief captaines of his fathers army came , and thrust thrée darts through him , and dispatched him of his life . King Pharaoh he cannot away with the people of god that dwell in his land , hee is affraide they will be more mightie than his people . He taketh vppon him to be wise , and to stop the increase of the people , and giueth commandement to slaie the men children , the midwiues fearing god , they kéepe them aliue . Yea he that afterwarde was moste against him , was preserued aliue by his owne daughter , and daintily kept , as one of the kings stocke , so long as he would himselfe .

When this deuice failed , he laieth vpon them sore oppression and gréeuous burthens , and taskes them to the death , belike to make them flie his land . God taketh such order in their behalfe , that they should depart out of his kingdome . I know not how , but the king will not giue them leaue , and when they were going out , he pursued after them to destroy them , and in the pusuit lost his owne life , and many moe of his people . The histories of France can tell , that although their persecuting king , be in his complet harnes , and in his roialtie shall shew his valour among his friends and subiects , yet while he is Iusting , a splinter of Momorance his speare , shall enter , as the arrow did betwéene the ioynts of king Ahabs Brigandine , that he died , and shall strike him through the holes of his eyes , into the braines , that he dieth , euen a little before that he ioyeth , to sée and beholde the death of a fewe poore Christians . Marke and wonder , at the estate of our Soueraigne , and gratious Quéene Elizabeth , whom pray we , that God may long continue among vs , to his glory , and our comfort . What mallice and mischiefe against her ? One curseth , an other reioyceth to performe treachery , the third , in a holy and deuout minde , counteth it religion , to murther her , whome God hath annointed , and established to rule and gouerne vs . Poysoning assaied , Sorcery and witchcraft put in practise . She taketh them to be her friends , which are come to dispatch her of her life . Either in her countenance , they sée Gods presence , or in their hearts is a fainting feare , that the dagge charged , cannot shoote off , or the poinado readie , can do no hurt . No counsell and no practise , against Gods care , and prouidence , and mercy . What hindered king Saul from killing Dauid , who afterward was king in his place ? Or who hindered the desperate Iewes from killing the Apostle S. Paul ? Or how came it to passe , that Esau after he had purposed the death of his brother Iacob , yet in stéed of crueltie , shewed him mercy ? There was no other cause , but Gods working and his prouidence , who defendeth his with a stretched out arme , and turneth his wrath against the rest . Where also we may learne in the examples before remembred , that none méete sooner with harme , then they that most meant it , they dig a pit for others , and fall into it themselues , they thinke it shall not so fall out , but they know not what Gods power is , and how he bringeth his matters to passe . Which he so doth , that we may haue iust cause to say , Doubtlesse there is a God that iudgeth the earth , and ruleth all things by his prouidence . And the more that we may wonder hereat , and glorifie God , certain it is , that Gods prouidence doth then shine most brightly , when our matters are most troublesome ; yet how troublesome soeuer they be , God directeth all to a good end , to the good of the one , and the punishment of the other ; to his iustice and to his mercy . The thunder séemes to shake the heauens , the lightning to burne vp all ; raine and haile , and tempestes , make men agast , and yet in a moment God taketh away all , and maketh the weather faire . The blustering windes are vp , the sea rageth & riseth vp in mountains , and threatneth to ouerflow the earth , and suddainly there is no such matter , but a still and quiet calme . The Aramites , they come in multitudes , and readie to swallow vp the Israelites , nothing before them , but feare and hunger , and famine , and death , and suddainly againe , safetie , and plentie , and peace . As if one in a dreame had séene dreadfull things , as to bee slaine by his enemies , or deuoured of wild beasts , or drowned in the sea , but when he was awake , it was nothing so . In all extremities : God helpeth his by his gratious and mightie prouidence ; yet so , that he will haue vs also to put Nomb. 14. 44. too our helping hand , and not to stand still idlely , and looke that God should do all for vs ; neither are we againe to put our selues rashly into daunger , and so to tempt God . If God do offer vs meanes of deliuerance , let vs not neglect them , or be slow to vse them , if he foresheweth daungers , let vs not rush into them , as king Ioas did , who although he were a godly king , yet through his rash enterprise lost his life ; who being foretold what would fall out , yet foolishly would aduenture . God hath graunted vnto men , the reason to beware , and also to consult of doubtfull and daungerous matters , which God vseth diuersly to the performance of his prouidence . Let wisedome and care , and diligence be vsed , and commit thy wisedome and counsels to Gods will , and then God will further our causes ; Be flothfull and negligent , and sée what will follow , euen dangers and mischiefs before thou art aware .

Yet let vs wade further into the affaires of men , and search these two waightie points , concerning prosperitie and aduersitie . What greater prosperitie can there be in the world , then is the prosperitie of a king ? yet nothing is more ruled by gods prouidence then this matter : as though God had especiall care of them , that should represent his owne person . Wherein he hath alwaies regard to them , who walke vprightly to kéepe his statutes , and commandements . As it was said vnto Ioshua , Meditate in the lawe of the Lord , that thou maiest obserue and do according to all that is written therein . For then shalt thou make thy way prosperous , and then shalt thou haue good successe , and I will be with thée , saith the Lord , whither so euer thou goest . Which is confirmed by the example of king Dauid , who gaue his sonne Salomon this charge . Take héede to the charge of the Lord thy God , to walke in his waies , and kéep his statutes , and his commandements , and his iudgements , and his testimonies , as it is written in the lawe of Moses , that thou maiest prosper in all that thou doest , and in euery thing whereto thou turnest thée . That the Lord may confirme his word , which he spake vnto me saying ; If thy sons take héed to their way , that they walke before me in truth , with all their hearts , and with all their soules , thou shalt not said he , want one of the posteritie , to sit vpon the throne of Israel . Nowe marke howe the prouidence of God doth worke vpon this foundation , and vpon this ground . King Saul when hee thought vppon no such matter , was made king by Gods appointment , for God commanded the prophet to annoint him king , who so continued , vntill he disobeied Gods commandement . And then he that annointed him , was the messenger to tell him , that God had dispossessed him of his kingdome . Because ( saith he ) thou hast cast away the word of the Lord , the Lord hath cast away thée , that thou shalt not be king ouer Israel any more . The Lord this day hath rent the kingdome of Israel from thée , and hath giuen it to thy neighbour , that is better then thou . The like we reade of king Salomon , the sonne of Dauid , who had so large a promise , with this excription , if he kept the couenant of God . Salomon brake it , and in stéed of worshipping the true God , he followed after other Gods , euen strange Gods , and such as his godly father knewe not . Wherefore the Lord said vnto Salomon ; Forasmuch as this is done of thee , and thou hast not kept my couenant and my statutes which I commanded thee , I wil surely rent the kingdome from thee , and will giue it to thy seruaunt . As we reade , 1. K. 11. 26. Ieroboam Salomons seruaunt , and the ●uerscer of his works , lifted vp his hand against the king ; and this was the cause . The Prophet Ahijah met with Ieroboam , and the prophet caught his garment and rent it in twelue péeces , and bid him take ten péeces vnto himselfe , signifying that the most part of the kingdome should be his ; because his maister king Salomon , did most worship God aright , but fell away from him by idolatry . And that the prouidence of God may be more manifest ; we reade , that after Ieroboam rebelled against Salomons son which sate in his throne , I say this young and vnwise king , he gathethereth a greater power to go against him . But the word of God came vnto Shemaiah the man of God , saying ; Thus saith the Lord : Ye shal not go vp , nor fight against your brethren , the children of Israel . Returne euery man to his house . For this thing is done by me . They obeied therefore the word of the Lord , & returned and departed . And so was Ierochoam king Salomons seruant , established in the crowne , and the true heire put by , because God gaue it him . Salomon the father would haue slaine him , Rehoboam the sonne would haue executed him as a traitor , and yet behold , it was not in their power : which only worke of Gods prouidence , in disposing of kingdomes , Adonijah Salomons brother considering , it made him relent from his purpose of séeking the crowne by mightie meanes , as otherwise he would haue done , if it had not béen for that . For this is his confession , putting forth a request vnto Salomons mother . 1. K. 2. 15. Thou knowest ( saith he ) that the kingdome was mine , and that all Israel set their faces on me , in token of their fauour and consent that I should raigne , because I was the elder brother ; howbeit the kingdome is turned away and is my brothers ; for it came vnto him by the Lord . God ( saith king Nabuchodonozor that heathen king ) according to his will worketh in the inhabitantes of the earth , and none can stay his hand , nor say vnto him ; what doest thou ? Whom he wil he setteth vp , and whom he will he throweth downe . And according to that which I haue said , Daniel told that wicked king Belshasar , the sonne of proud Nabuchodonozor , ( when he sent for him to reade the writing that was against him , and to giue the interpretation ) O king , heare saith the prophet . The most high gaue vnto Nabuchodonozor thy father a kingdome , and maiestie , and honour , and glory , and so forth . Thou hast séene Gods iudgementes against thy father , and yet thou hast not humbled thy heart , though thou knewest all these thinges : but hast lift thy selfe vp against the Lord of heauen , and hast praised thy gods of siluer and thy gods of gold , and hast not glorified God , in whose hand thy breath is , and all thy waies . Therefore hath God sent thée this writing , to shew thée , that thy kingdome is at an end , & that he hath giuen it vnto others . As the same prophet speaketh elswhere . God chaungeth the times and seasons , he taketh away kinges , and setteth vp kinges . Next to a kingdome , to be in great honour , credite and estimation , is like the prosperitie of a king . Some are exalted vnto honour , and some are left in disgrace . Studie and deuice with thy selfe , how it should come to passe . And when thou hast done , thy reason cannot attaine it . Looke in the word of God , and thou shalt learne the cause . Which is this . Psalme . 75. 6. Promotion and preferment , commeth neither from the East nor from the West , nor yet from the South . The Prophet knowing that the minde of man would wonder hereat , beginneth the wonder himself . And why ? ( saith he . ) And then resolueth the matter . God is the iudge , he putteth downe one , and setteth vp another . As the Magistrate is appointed of God , for the punishment of the wicked , but for the praise of them that doo well , so God by his prouidence dooth order preferment , and to those that are good in his sight , he saith ; Ye are Gods : but giueth them a warning there withall , that they should not be exalted in pride ; Ye shall die like men . Not only honor is the gift of God , but contempt is his punishment , Psal. 107. 40. God powreth contempt vpon Princes , ( as saith the Prophet , ) Mal. 2. 9. and for their wickednesse and tyrannie , causeth their subiects to contemne them . It is not so much , the lacke of dutie in the inferiours , but it is the hand of God to dispossesse them of their honours . And as he debaseth the wicked , so he lifteth vp them that feare him , and causeth the vnworthie , ( that is , them that are thought vnworthie in the sight of the world , ) to weare the crowne . When Hannah the mother of the Prophet Samuel , gaue thanks to God , in her song of praise , she hath these words ; The Lord bringeth lowe and exalteth , hee raiseth vp the poore out of the dust , and lifteth vp the begger from the dunghill , to set them among Princes , and to make them inherit the seat of glorie . As is manifestly séene in the examples of Saul , who was exalted to be a King , from lowe estate , and as hee was séeking after his fathers asses ; Dauid who was taken from the shéepefull to bee a mightie Ruler ; Lastly of Ioseph , who from the dunghill and filthie prison , was made to sit among Princes .

The prosperitie of wealth and riches , from whence commeth it , if not from the prouidence of God , which giueth thée power to get substance , and denieth the same to othersome for all their carke and care , labour they , and sweats they neuer so much , as hath bene heretofore declared in the commodities of the feare of God . Where this cannot sufficiently be wondred at , that when the wicked haue taken toile and labour , God taketh all away from them , and maketh the iust and godly to be the right owner● . It is a small thing in the sight of God , suddainly to make a poore man rich , as it is most easie to him , to bring ragges to rodes , and shackles and fetters to the scepter and to the crowne . The benefits and blessings of God , and the worke of his prouidence in matters of prosperitie , is greatly to be séene among the godly , as also his punishments and plagues ; and matters of griefe and aduersitie are powred vppon the vngodly , as it were out of gods hand . Search the causes of warres , which is one of gods mightie scourges , and dooth as it were , contain in it self , all other miseries , sicknesse , famine , pouertie , and such like ; and sée whether God hath not the only ordring . The Prophet Esay . 7. 17. speaking of wars , whereby the Israelites should be vexed , sheweth by whose meanes , that vexation should come vpon them . The Lord shall bring vpon thee , and in that day the Lord shall hisse for the flie , that is at the vttermost part of the flouds of Egipt , and for the bee which is in the land of Ashur ; meaning by the parable of the bée , their enemies the Egiptians and the Assirians , who although they were a far off , yet should come flying toward them , and sting them to death . The furious and cruel mind of man in war , thinking vpon nothing but slaughter and hauocke , sword and fire , robbery and rauishment . Yet as the mightie ship is turned about with a small rudder , and the fierce horse is guided by the bridle , so dooth God ouermaster their purposes , and disposeth all things according to his pleasure . Which thing doth liuely appeare in the aforesaid Prophecie , Chapter . 10. Gods anger is stirred vp against the Iews , and he is disposed to execute his vengeance , and the wicked that shall performe it , are called by the name of hammers , axes , sawes , and also may well be sayd to bee whippes and scourges : and héere in this place , they are compared to a rodde and to a staffe . O Ashur , the rodde of my wrathe , and the staffe in their handes is mine indignation . I will send him to a dissembling nation , and I will giue him a charge against the people of my wrath , to take the spoyle , and to take the praie , and to treade them vnderféete , lyke the mire in the stréete . In that which followeth , marke their mischéeuous intents . But he thinketh not so , neither doth his heart estéeme it so , but hée imagineth to destroy and to cut off , not a fewe nations . Gods woorke héerein , is to chastise his people , for their amendment , and he hath respect vnto his iustice , the wicked Assirians , they purpose to destroy them , to inrich themselues , and in them is nothing to be séene , but the worke of malice and of the diuel . But to let you vnderstand , that God hath as it were a bridle in his hand , to restraine them , the Prophet vseth these wordes . Shall the axe boaste it selfe against him that heweth therewith ? Or shall the sawe exalt it selfe against him that mooueth it ? When they shake the rodde , shall it magnifie it selfe against them that take it vp ? When they lift vp a staffe , is it not wood ? True it is , and most true , that no creature is able to doe any thing , but as God appoynteth him , and that they are all but his instruments , to doo his woorke , though the intentions be diuerse . When he wil , he sendeth warres , and again , at his wil they cease , as the Psalm saith , Hee breaketh the bowe and knappeth the speare in pieces . Though Sanacharib come with multitudes , as the dust of the earth , against poore King Hezekiah , and his people , and thinking to deuoure them at once , yet shal God put a hooke in his nosthrils , and a bridle in his lippes , and shall bring him back again the same way he came , his whole army shal be destroied in a night , and he shalve amazed at gods wonderfull worke . Ammon and Moab , and the inhabitants of mount Seir , come vp against Iudah and their king Ichoshaphat , 2. Chro. 20. Wherefore they fearing pestilence , famine and the sword , with other mischiefes , that warre doth bring with it , and séeing themselues vnable , make their prayers vnto God , saying ; O our God , there is no strength in vs , to stand before this great multitude that commeth against vs , neither do we know what to do , but our whole trust is in thee . Then God sent them comfort by a Prophet , saying ; Feare not , for the battaile is not yours , but Gods ; Stand still , mooue not , and beholde the saluation of the Lorde . And now behold Gods prouidence , and his worke . When they of Iudah beganne to shout , and to praise God for his great mercy , then the Lorde layd ambushments against the children of Ammon , Moab , and mount Seir , to flaie and to destroy them . And this is straunge , when they had made an end of the inhabitants of Seir , euery one helped to destroy an other , till there was not a man left , as though euery one had sworne his owne death . The lyke example is in the booke of Iudges , cap. 7. For when Gedeon , whom the Lord had strengthned , came against the Midianites and the Amalekites , whose number was as it were without number , so many were they . Gedeon caused the trumpets to blow , and the people cried ; The sword of the Lord and of Gedeon . And the Lord set euery mans sword vpon his neighbour , and vpon all the hoste . Not only in matters of warre , but in all other punishments God hath his worke , according to that of the Prophet Amos ; Shall there be euill in a citie , & the Lord hath not done it ? As if he had said ; Can any aduersitie come , without gods appointment ? Read the 28. cha. of Deu. & sée whether it be not so . Which thing holy men heretofore well considering , did not impute their distresses & miseries to any other cause , but only to the prouidence of god . Ioseph had great wrong & mischief wrought against him , by his own brethren . Doth he blame his brethren , or reuenge himself on them ? No. But the vseth them wel , when he might haue procured their trouble . He kissed them & wept vppon them , & made himself knowne vnto them , & did not discomfort or discourage them . Come néer my brethren , saith he , I am Ioseph your brother , whom ye sold into Egipt ; Be not sad , neither gréeued with your selues , that ye sold me . For God did send me before you , for your preseruation . When ye thought euil against me , God disposed it to good . Feare not , I will norish you , & your children , & he comforted them & spake kindly vnto them . When Shimei cursed king Dauid , & they that wer about him , wold haue slain Shimei for so doing ; Suffer him to curse saith he , & let him alone : for he curseth , euen because the Lord hath bidden him curse Dauid . Who dare then say , wherfore hast thou done so ? Dauid remembred the words of the prophet ; I wil raise euil vnto thee , out of thine own house . Behold my son which came out of mine own bowels , séekes my life , how much more a stranger ? Suffer him ; It may be that the Lord wil looke vpon my affliction , & do me good for his cursing this day , & send me comfort in due time . Iob in a godly mind , when he was driuen to great aduersitie & miserie , repineth not , neither curseth as the fashion of the world is , when they méet with such heauy crosses , but he looketh vp to heauen & saith ; Naked came I out of my mothers wombe , & naked shall I go hence . The Lord hath giuen , and the Lord hath taken it . Blessed be the name of the Lord . In all his affliction did not Iob sin , nor charge God foolishly , by rash and vnaduised , by grudging , wicked , and reproachful spéeches . If Ioseph and Dauid , had set their eyes vpon them , that did them wrong , they should haue thought vpon reuenge . But because their trouble was by gods wil , & from his sending , therfore they take it in good part , both reuerently & patiently , not only because they cannot resist , but because god willeth nothing , but that which is iust , and for the good & benifit of them whom he so afflicteth . As the prophet saith ; It is good for me that I haue bene in trouble . Let passe therefore the iniury of men , which might increase thy sorow & grief of mind , and hasten thée to reuenge ; and consider gods will , who hath breught that to passe , which thy enemies haue done against thée . Maruel not , but commit the matter to gods infinit wisdome , whose will , as it is often most manifest , so is it more often hid & vnknowne . Let vs only harp vpon this string , y● as by his benefits he doth moue vs to serue him , so by his crosses and punishments , he driueth vs to repentance . When miseries come , we can sée Gods prouidence , God graunt that when hee sendeth prosperitie , wee may acknowledge his goodnesse and not be forgetfull .

So much for the gouernment of God in the affaires of men . Now let vs consider the same in men themselues . A sect of Philosophers called Pripatetickes , although peraduenture they did acknowledge the prouidence of God in many things , yet rather then they would haue man subiect to the same , would deny that there were any prouidence at al , as if it gréeued them that gods prouidence should stretch further then their owne reason did lead them . And so long as they tried the matter by their owne wits , as if they had fought with their owne shaddowes , they were confirmed in their vntruthes , but if they had but opened the booke of God , they should full well haue perceiued , howe man himselfe is subiect to Gods prouidence . O Lord saith the Prophet Ieremiah , Chap. 10. 23. I knowe that the way of man is not in himselfe , neither is it in man to direct his steps . That which men conceiue in their mindes , God doth priuily and after an vnscarchable sort direct , as standeth best to his lyking . As wée reade in the Prouerbes of Salomon , Chapter 20. 24. The steppes of a man are ruled by the Lord , howe then can a man vnderstand his owne way ? What part in man more secret vnto him , then his heart ? Or if there bee any thing in his owne power and will , is it not the heart ? Yet God aboue which made and fashioned all hearts , and is the onely searcher of the heart , and knoweth the meaning thereof , he is also the ruler of the heart . As fierce as a lyon , so is the kings heart , and he thinketh with himselfe , who can either controll him or commaund him . King Nabuchodonosor his proud heart , God did abase . And king Salomon hath vttered it , that the kings heart is in the hand of the Lorde , as the riuers of waters , hee turneth it whither soeuer it pleaseth him . When Quéen Hestor came in the presence of her Lord and King Ahashnerosh , he was very terrible , and he lift vp his face , that shone with maiestie , and looked fiercely vpon her , therefore the Quéene fell downe and was pale and faint . Neuerthelesse God turned the kings heart and mind , that he became gentle , & being carefull , leaped out of his throne and tooke her in his armes , til she came to her selfe againe , and comforted her with louing words . The same God that turned this kings heart to gentlenes , hardned king Pharaohs heart , who was cruell vnto his dying day . King Saul when he was newly made king , most of the people despised him , saue a fewe onely , whose hearts the Lord had touched to go after him . Psal. 105. 25. He turned the hearts of the enemies of his people to hate them , which God vseth as a meane for their deliuerance . Which thing the godly well knowing , that God hath mens hearts in his hand , pray vnto the Lord , that he would giue them fauour in the sight of them , which had led them away captiue . Ioshua . 11. 19. 20. There was no cittie that made peace with the children of Israel , saue those Himites that inhabited Gibeon , all other they tooke by battell . For it come of the Lord ; to harden their hearts , that they should come against Israel in battell , to the intent that they should destroy them vtterly , and shewe them no mercy . Which thing the harlot Rahab confessed vnto the spies , praying mercy for her , and for her friends . I know saith he , that the Lord hath giuen you the land , and that the feare of you is fallen vpon vs , and that all the inhabitants of the lande fainte because of you . For as a good courage is the Lords gift , as we sée in the example of Ioshua , whome God willed to be strong and of a good courage ; so for a punishment of them that feare not God , he promiseth to giue them a trembling heart ; and a sorrowfull minde . Leuit. 26. 36. If ye walke stubburnly against me , I will giue you ouer into your enemies hands , and I will send a faintnesse into your hearts , in the land of your enemies , and the sound of a leafe shaken shall chase you , and ye shall flie as flying from a sword , and shall fall , no man pursuing you . Againe , when they walke obediently , see how the Lord turneth the hearts of others to do them good . The example of king Pharaoh is notable , I speake not of that king that did oppresse the Israelites , but of that king , that did relieue them . For when the tidings of the méeting of Ioseph and his brethren came to Pharaohs eare , the text saith , it pleased Pharaoh well and his seruants . Where we sée the power of God toward his , as to giue them fauoure in the hearts , eares and eyes , of any mortall man whatsoeuer , whose ministery it shall please him to vse , to their reliefe , comfort , and countenance . He ruleth poore and rich , meane and mightie , to his childrens comfort , when he will . The Prophet Dauid , that Gods fauour may be towardes him , prayeth , that God will create in him a new heart , and for a stony and rebellious , prayeth that hee would giue him a tender and a repenting heart . As God ruleth the heart , so he ordereth the affections , that come from the heart . Esau had a wrathfull minde , and his purpose was to slaie his brother ; but when his brother and hée met , beholde howe all was turned ; imbracing , and kissing , and teares , and tender loue . Who wrought this louing affection in Esau , and chaunged his hatred into good will ? Onely the Lord , euen the mightie and mercifull Lorde , he hath wiped murther and wrath out of his mouth and heart , out of his minde and purpose , and out of his might and power . When the Midianites and the Amalekites came against Gedeon , they were neighbours and friends , but before they departed , euery one slew an other . For God had so determined . In consideration whereof , who woulde not tremble at Gods iudgements , to thinke howe God worketh in the hearts of the wicked , bringing that to passe that he will , and yet for all that , plaguing and destroying the wicked according to their deserts . Affections , passions , and dispositions , are ruled by God . If he list hee causeth friendship and loue , if he please , he setteth dislike and hatred , and euer well in respect of him . It is the iustice of God , that they who haue ioyned in lyking one of an others counsell and déed , further then God allowed , should as farre iarre as euer they were friends . Surely such ende will vngodly friendship haue . Daily we sée it , that they that haue bene best accounted , become most hated . So able is God , to set such at variance amongst themselues , and to continue their iarre to his good pleasure . Pilate and Herode , of a long time had bene enemies , but about Christ his death they became friendes . What was it else , but Gods dooing ? to hasten that , which hée had determined to bring to passe , for the redemption of mankinde . The ordering of mens affections , preuaileth so farre to the good of the godly , that as it is in the Prouerbes , chapter 16. 7. When the waies of a man please the Lord , he will make his very enemies at peace with him . Further , it is to be considered , that god not onely ruleth the heart , and the affections of the heart , but euen the tongue also . Prouerbes 16. 1. The preparations of the heart are in man , but the answere of the toong is of the Lorde . The Prophet Dauid speaking of the mischéeuous intents of the wicked , and howe they are reuealed , saith the Psalme 64. 8. 9. Their owne tongue shall make them fal , insomuch , that who so seeth them , shal laugh them to scorne . And all men that sée it shall say ; This hath god done : for they shall perceiue , that it is his worke . Againe , the tongues of the godly God directeth , as shall be best for their behoofe . The nature of man is fearefull how to answere , being called before mightie men . But to the comfort of them that feare God , it is written , Mat. 10. 17. Ye shal be brought to the gouernors and kings for my sake , in witnesse to them & to the gentiles ; But when they deliuer you vp , take no thought how or what ye shall speake : For it shall be giuen you in that houre , what ye shall say . For it is not ye that speake , but the spirite of your father , which speaketh in you . Concernining other parts of the bodie , As the Prophet praieth that God would open his eyes to sée the wonders of his lawe , so also he praieth that he would turne away his eyes , that they should not behold vanitie . The disciples that iournied to Emaus , their eyes were holden that they could not know Christ . The eyes are shut , and somtimes also the eares are dull and closed vp . Act. 28. 27. King Saul had a speare in his hand , to throw at Dauid but his hand was restrained . The heart , the affections , the tongue , the eyes , eares , and hands , yea the whole body , God ruleth , as is manifest in the example of Saul the persecutor , who after became Paul a blessed Apostle . Yet before his conuersion and happie change , he breathed out threatnings and slaughter , and made hast to procure trouble to the godly . But as he iournied , it came to passe , that he fell from his horse , by a miracle from heauen , was striken blind and cast into a great feare and trembling .

I haue bene hitherto tedious , because the treatise is so comfortable , in the rest I purpose to be briefe , to satisfie thy minde . The maruellous prouidence of God , and his most secret handy worke , being now declared , concerning the affaires of men , as also men themselues ; there remaineth behinde , a matter as waightie as the rest , and that is this . That if all things be ruled by Gods prouidence , and by an euen and vpright hand ; First how falleth it out , that such mischieuous and wicked déeds are committed in the world as we daily sée . Secondly , why do the wicked and vngodly flourish , when as they that serue God most are put to the worst , and that they finde their affaires to goe crosse and ourethwart . Which matters , although they be so waighty , I cannot now stand vpon , but must referre the handling of them , vntill some other time , onely at this time I minde God willing to touch them , and briefly to set downe the resolution . God hath so created the world , that he is still gouernour thereof , in such sort , that nothing is done or can come to passe , but by his counsell and prouidence . And albeit the diuel and the reprobate , labour by their wickednesse and mischiefes , to bring all things to confusion , yea and the faithfull by the faults that they commit , peruert good order and iustice , yet God hath the chiefe superioritie aboue all , and turneth the euill into good . And howsoeuer it be , he disposeth and gouerneth all , with a secret bridle , and after so wonderfull a fashion , that we must reuerence it , with all humilitie , because we are not able to comprehend it . Vaine therefore are their spéeches , and most vngodly , which séeme to defend their wicked déeds by gods prouidence , and making the diuine maiestie ( which is nothing but holinesse it selfe ) in a maner culpable with them . Whose spéeches are after this sort . Some desperate ru●●ian hath slaine a good citizen , he hath performed say they , gods counsell ; an other hath stolen or committed adultery , he hath done that which God hath suffred ; an vngodly and carelesse childe lets his father die , and neuer séekes for remedie and helpe , he could not resist God , which had so ordeined from the beginning . And thus they shroud their hainous sinnes , vnder gods prouidence , and thinke they deserue no otherwise but well . They thinke they did performe gods will , but they followed their owne wicked will . Gods commaundements are to the contrary , whereunto we ought to haue respect . And if any thing be committed otherwise then may stand with the same , it cannot be without offence , much more will the sin abound , if it be expresly and purposely against gods will and commandement . God bringeth about his purpose and decrée diuers waies , according to his infinit wisedome ; which herein sheweth it selfe so much the more , that he can vse the workes of the wicked well , though the wicked be fouly in fault . Théeues and murtherers , and such malefactors , are often instruments of gods iustice , vnawares to them ; yet neuerthelesse there can be no lawfull excuse for their notorious mischiefes . For if the lawe of God be not sufficient , their owne conscience will reprooue them , and cry vengeance against them . In God there is no euill , in men there is nothing but euil . The Sunne by his heate , causeth a stinking smell to come forth of a carkasse , when as there is no such thing in the Sunne but in the carkasse . So God vseth the mischieuous déeds of the wicked , as may stand most with his glory , though it tende to their great condemnation , vnlesse the mercy of god bee the greater . It lieth in Gods power to restraine them , but oftentimes he giueth them vp to themselues . As our Sauiour Christ confessed , when he was taken of his malicious and cruell enemies . This is your very houre saith he , and the power of darkenesse . For then God gaue libertie to Sathan and his ministers , to execute their rage . In their mindes was malice , mischiefe , and crueltie , but the glorious purpose of God , was to giue his onely sonne for the redemption of the world . God detesteth sinne , but yet turneth the wickednesse of sinners , as séemeth best to him , oftentimes to the confusion of themselues , to make his iustice more famous . The wicked cannot choose but doo ill , God is not the authour of their wickednesse ; but at what time , or against whome their mischiefe shall breake foorth and take place , that is in Gods hand , and in his most mightie power .

As for the other matter in question , why the wicked flourish , and the godly are oppressed . Although it be so , let vs not therefore deny Gods prouidence . Many tyraunts there are and wicked men in the world , and as Iob saith , the tabernacles of robbers doo prosper , and they are in safetie that prouoke God ; They raigne and rage , and their power is great : yet who knoweth , what God mindeth to worke by them ? Amongst the rest , this séemeth to be one cause , that the minds of the godly might be proued . There are many excellent vertues which lie hid in them , which without this meanes cannot be knowne . Especially in the time of martirdom and persecution , when they shal be tried and put to death by tyrants , for the profession of gods truth . And although otherwise also they suffer many mischiefs & wrongs , by the hands of them that oppresse them , yet they that haue respect to gods working herein , receiue much comfort by gods good spirit , and perceiue oftentimes gods gratious and mightie hand in deliuering and defending them , that he may be praised of them for his mercie , wherof they haue so rare & comfortable experience . Otherwise god hath such great care ouer the godly , that euen the angels of his wrath which are farre more mightie then tyrants , and all the oppressors of the earth , euen those wrathfull angels shall not hurt them . As we reade Reue. cap. 7. 2. Those angels , to whome power was giuen to hurt the earth and the sea , they were charged , not to hurt the earth , neither the sea , vntill the seruants of god were sealed in their foreheads . Those houses in Egipt whose doore postes were sprinckeled with blood , were safe from the destroying angell , when other houses not so marked , were stroken with death . The angels that came to destroy Sodome , confessed they could doo nothing , till Lot was gone out of Sodome . The diuel could not hurt Iob , without gods leaue . If then neither angels nor diuels , much lesse can tyrants and wicked men hurt vs , when gods pleasure is to the contrary . But if his pleasure be so , that they shall preuaile against vs , let vs flie vnto god by true repentaunce for our sinnes , and waite patiently his good leisure , when it shall please him to send helpe and redresse . For hée vseth then to sende remedie and comfort , when men thinke none . God ruleth all things according to his good pleasure and will , his order of gouernment is moste beautifull and excellent , his iudgements moste right and vnblameable , the meanes that he vseth , and whereby hée worketh , are diuerse and wonderfull , as is best knowne to his wisedome , and hid from mans vnderstanding . Turning all to the good of his people , sometimes restraining the power of the wicked , and sometimes making them to fulfill and obey his will , against their owne willes . So that the godly may say , I haue bene yoong , and now am old , and yet sawe I neue● wonderfull workes , and that my soule knoweth right wel .

The last part of this text , which I haue read vnto you , doth shewe out the punishment of God , and their il successe which distrust Gods prouidence . Which is made manifest in the iudgement of God against the prince , that gaue out such distrustfull words , and said ; Though the Lord would make windows in the heauen , could it come so to passe ? But it was answered him , that he should sée great plentie , but should not eate thereof . And so it came vnto him , for the people trode vpon him in the gate , and he died . For in this fearefull example , let vs censider of what estate , countenance and calling , this man was , that said ; If God would open the windowes of heauen , could it be so ? By his estate and degrée , he was a prince , and one of the kings chiefest nobles , and such a one , on whome the king leaned , who should haue glorified God most . For the higher the degrée is , the more doth God require at their hands . If a meane man had spoken it , there had not bene so great cause of offence , neither should it haue bene so much regarded . But séeing a noble man , and that a prince did speake it , eueris one thought so too , and all their hearts no doubt were daunted . According as we reade , Eccle. 13. 24. When the rich man speaketh , euery one holdeth his toong , and looke what he saith , they praise vnto the cloudes . But if the poore man speake , they say ; What fellow is this ? and though he speak wisely , yet can it haue no place . When king Abimelech , had told his seruants waightie matters , they were all affraied . The worde of a magistrate , superior , and high calling , pearce farre , and that which they speake , is in euery mans mouth . It preuaileth much among the lower sort , either to drawe them to good , or to mooue them to the contrary . If their spéeches and déedes be otherwise then well , vs maketh great men great examples , as we reade ; And he smote downe the chosen men that were in Israel According as we sée in a realme , when the heades and chiefe doers of any rebellion be cut off and put to death , the rest , their courage is gone , and all things are quiet . If the sinne and offence be notorious in persons of account , God sometimes maketh their punishment to be notorious also ; that the matter may be remembred , and that there may be a feare in euery mans heart , that they do not the lyke . How highly his , and all such spéeches , do offend and displease God , we sée by his example .

Farre be it therefore , that any should distrust gods prouidence , either in féeding and nourishing vs , as wee say ; there is no mouth but God sendes meate , and as it is in the Psalme ; He giueth foode to all flesh , for his mercy endureth for euer . Or that we should distrust him and his power , in other matters whatsoeuer ; for god is aboue all , and ruleth all . But yet the nature of man is too distrustfull , and lightly none do put their trust in god , but they that know gods prouidence , and are fully perswaded thereof . And yet to sée how backward men be , that euen the very best haue bene found faultie herein , as Moses an excellent prophet , and one that saw gods wonders and his miracles ; the disciples also that were continually in Christ his presence , and did so often sée his mightie and straunge working . When the people of Israel murmured for want of flesh , and were destrous to satisfie their lust , and not their hunger ; God spake vnto Moses and told him , that the people should not eate flesh a day or two , or fiue , or ten , or twentie , but a whole moneth , vntill it came out at their nosthrils . God heard them & granted their request ; But how ? in his anger , as the words doo import which follow . Because ye haue contemned the Lord which is among you , and haue wept before him , saying ; Why came we hither out of Egypt ? Which plentie , when Moses had heard from god , yet he doubted greatly , and measured gods power by his simple reason , and therewithall gaue foorth distrustfull spéeches , saying . Sixe hundred thousand footemen are there of the people , among whom I am , and thou saiest I will giue them flesh , that they may eate a month long . Shal the shéep and the béeues be slain for them to finde them , either shall all the fish of the sea be gathered togither for them , to suffice them ? And the Lord said to Moses , Is the Lordes hand shortned ? Thou shalt see now whether my word shall come to passe vnto thee or no. Our Sauior Christ to try what was in man , hauing a great multitude present , and minding to reléeue & to féed them , he saith to one of his disciples ; Whence shal we buy bread , that these may eate ? This he said to proue him , for he himselfe knew what he would do . Philip his disciple answered him . Two hundreth peniwoorth of bread are not sufficient for them , that euery man may take a little ; And Andrew an other of his disciples sayd ; There is a Lad which hath fiue barly loaues and two fishes , But what are they among so many ? And Iesus said , Make the people sit downe ; and he gaue thanks & brake . The men that sat down , wer in nomber about fiue thousand , and they had all inough & left . And they filled twelue baskets with the broken meat that remained . Let no man distrust Gods prouidence , God hath inough in store for vs all . Let vs descend from the best , and looke into the minds of that common sort . As in this example which followeth , which I haue vsed before , but to an other purposc . How farre did the Israelites go astraie ? who had manifest proofe of Gods prouidence euen from heauen , and diuerse waies else , and that in straunge and miraculous sort : They begin to grudge and to distrust as it were , against their owne conscience . Hée brought water say they out of the stonie rocke , so that it gushed out like the riuers ; yet for all this they sinned against him , and prouoked the most highest in the wildernesse , they tempted god in their harts , & required meat for their lust , they spake against god also , saying ; Shal god prepare a table in the wildernesse ? He smote the stony rocke indéed , but can he giue bread also , or prouide flesh for his people ? When the Lord heard this , he was wroth . I will adde one example more , concerning the prouidence of god , in the gouernment of the affaires of men . The example is not so wonderfull , as the hearts of men are fearfull , and their mindes distrustfull . God had promised to giue vnto his people the lande of Canaanites , to possesse and to inherite , but before they had ouercome it , god willed Moses , that one of euery Tribe should goe to espie and search the land . These spies they knew for a certaintie , that by gods promise they should possesse the lande , and yet when they came backe , there was nothing but distrustful spéeches in their mouthes . The land say they , floweth with milke and hony , and is plentiful of all gods goonesse ; neuerthelesse the people be strong that dwell in the land , and the citties are walled and excéeding great , and moreouer we sawe the sonnes of Anake there . And we be not able to go vp against the people , for they are stronger then we . It is a land that eateth vp the inhabitaunts thereof ; ( for the giants that dwelt there were so cruel , that they spoyled & killed one another ; and those also that came to them ) all the people that we saw in it , are men of great stature ; for there we sawe giants the sons of Anake , which come of the giants , so that we séemed in our sight like grashoppers , and so we were in their sight . They did not thus only bring vp an euil report and distrust themselues , but also made all the peoples hearts to saint , so that they cried and wept , and wished they were dead , and sayd ; Wherefore now hath the Lord brought vs into this land , to fall vpon the sword ? Our wiues & our children shall be a pray . And they said one to an other ; let vs make a captaine and returne into Egipt . All these examples , are to prooue , not onely howe wée are giuen to distrust , but also that it is a great offence against GOD , and that they that haue bene faultie herein , haue smarted for it . To teach vs to hope , although we sée no present helpe , and not in any sort to distrust God , in whome is all power , and who bringeth to passe what euer hee will both in heauen and earth . God gaue Moses leaue to sée the plentifull land of Canaan , that goodly mountaine and Lebanon , but he suffered him not to enter into it , although he praied God . I pray thée let me go ouer , and sée the good , that is beyond Iordan . But the Lord saith , he was angry with me for your sakes , & would not heare me . And the Lorde said vnto me , Let it suffice thee , and be content , speake no more vnto me of this matter . Get thee vp into the top of the mount P●sgah . And assoon as he had viewed that pleasant land , God caused him to die there . What was the cause ? no other but this , the people murmured , and Moses distrusted . The people of Israel had bread inough , nay they had hony out of the stone , and oyle out of the hard rock , yet they thought that God was not able to giue them flesh . But they had triall thereof , to their cost . For God caused that they had flesh as thick as dust , and & feathered foules like as the sand of the sea , and that in such plentie , that they were al aweary of it . But now commeth soure sauce to their swéete meate . When the Lord heard their grudging and distrust , he was wrath . So the fire was kindled in Iacob , and there came vp heauy displeasure against Israel , because they beléeued not in God , and put not their trust in his helpe . While they were chewing the meat , the wrath of the Lord was kindeled , and the people were consumed with an excéeding great plague , and the chosen men , and the chiefest of account in all Israel , were smitten downe . And yet for all this they sinned still , and beléeued not Gods wondrous workes . Therefore their dayes did he consume in vanitie , and their yeares in trouble , and soone and hastily they perished , as though they had not bene . Last of all , let vs sée the heauy iudgements of God vpon the difcomfortable spies , and vppon the distrustfull people . The spies that brought vp that vile slaunder , died by a plague before the Lord , and the people whose harts fell away from God through their ill report , God pronounced , that for their disobedience , they should wander in the wildernesse fortie yeares . Certainly saith the Lorde , I wil do so to all this wicked faint-harted and vnbeléeuing company . For in this wildernesse they shal be consumed all of them , from twenty yeare old and aboue that haue murmured , and there they shall die and leaue their carkasses . Furthermore saith the Lord , Your children which you said should be a praie , them will I bring in , and they shall know the land ; the land which you through your distrustfull hearts haue refused . Wherefore content your mindes and set your hearts at rest , there is none of you all shall enter into the land or see it ; saue onely Ioshua , the sonne of Nun , and Caleb the sonne of Iephnueh , which spake comfortable words , and who in their hearts and mindes were fully assured of Gods helpe , and doubted not but that God would performe his promise , and encouraged and cheared vp the peoples mindes , saying . Let vs go vp at once and poslesse the land , for vndoubtedly wee shall ouercome it . As if he had said ; God is the same god that euer he was , and his power is not weakened . Feare not the people of the lande , for they are but bread for vs , and we shall easily ouercome them . Their shield is departed from them , there is no strength in them , and the Lord is with vs , feare them not . Although Dauid was in sight but as a grashopper , yet he ouerthrew Goliah that great giant , and cut off his head , because God had made the way . Ioshua and Caleb , because they had an other spirit contrary to the people , that is , because they had a faithfull heart , onely they and their séede were brought into the land and did inherit , and were partakers of gods blessings aboue the rest , because their hearts were not wauering , but vpright and stedfast . An Angel of God was sent to tell Zacharias the Priest , that his wife Elizabeth should beare him a sonne , by whom he should haue ioy and gladnesse . But bicause he and wife were both striken in yeares , he doubted , and saide to the Angel ; Whereby shall I know this ? The Angel answered , I am Gabriel that stand in the prsence of God , and am sent to shewe thee these good tidings : And behold thou shalt be dumbe and not able to speake , vntill the day that these things be done , because thou beleeuest not my words , which shall be fulfilled in their season . Our Sauiour Christ did oftentimes not shewe his power and helpe , because of the incredulitie , distrust , and vnbeliefe of the people . The sister of Lazarus beginning to distrust , Iohn 11. 46. Christ stept vnto her , and staied her vnbeliefe , saying ; Did not I say vnto thee , that if thou didst beleeue thou shouldst see the glory of God ? Was it onely spoken for her sake , and not for ours also , who are as readye to offend God by distrust , as she was ? Yes doubtlesse this is Gods watch-word vnto vs . Beleeue and do not distrust . Haue I not said vnto thée onely , beléeue ; and so shall we be partakers of our wantes and desires . For who euer trusted in God and founde not comfort ? It is only our distrust and vnbeliefe and nothing else , that kéepes good thinges from vs . And if we be fully perswaded of Gods prouidence , as it is most méete and requisite for vs , especially if we will haue all things go well with vs , all distrust must néeds go away , as mistie fogges and vapours vanish when the Sunne ariseth . Which if we be not resolued to do , we shall altogither depend vpon vncertainties , and wauer with the winde , and commit our selues and all our affaires as heathen people do , for want of the knowledge of God , to fortune and chaunce . And here by the opposition and contrarietie of fortune , destinie , and Gods prouidence , we may plainly sée from whence comes all distrust and feare . If we thinke that we are ruled and our whole estate ordered by fortune and destiny , then shall we be affraide to go out of our houses , for feare of méeting a madde dogge , or some other hurtfull beast , or least a tile should fall from the house and dash out our braines , or walking in our garden lest we tread vpon some toade , or some adder or snake do winde about our legges ; If we saile on the sea , rockes and sandes , and windes , and tempests , and pirates ; if thou staiest at home , thy house may bee burnt , and theeues in the night may put thée in danger of thy life . Let vs come a little nearer , how many sicknesses to bring thée to thy death ; such a one euery houre thinks on phisick , and if he do take phisicke , he is affraid it will destroy him , and bring him to his graue ; in a word , euery minute of an houre a new mind . And so betwixt doubt , fear , and hope , betwixt good successe & il successe , they liue & linger out a faint and languishing life . And when they by their warinesse and héede taking , to auoyd all hurts and miseries , none sooner light vpon them then they , and none more frée from them , then they that least feare and commit themselues and their affaires to god . The godly and resolued minde , in respect of them that are fearefully and fortunately minded , his estate aboue the other in happinesse doth excell ; his dayes are more chearfull , and his life of longer continuance . There is no more liuely an example of a fearefull and fortunate minde , then in a conetous man , and such a one as thinks to bring about all things by his owne wisedom and foresight : whose mindes are so intangled with doubts , that their sléep , nay almost their life goes from them . For when they haue entred into such cares , they cannot so soone be rid of them , but at and abroad , in company and alone , day and night , such matters runne in their heads , as though they were borne to endure such miseries . They are affraide of hinderances and losses , of ouerthwart & crosse dealing ; such and so many be their enemies which lie in wait to plucke them . Some with friendly words desirous to borrow , whome they cannot well deny , and then they thinke they shall neuer see that againe . They will prenent that matter , and laie out their mony vpon a piece of land , and although they play loth to depart , yet a doubt comes into their mindes of fast or loose , and if they loose they are euen halfe vndone . What if their title shuld not be good , or their euidences vnskilfully made , mens heades bee so full of subtilties : So after they haue bought it and paide for it , they haue a wipe , and all is gone , and peraduenture their mends in their hands . Then comes thought and care , which they haue taken to the heart , and makes an end of their life , and they are gone . He purchaseth for his sonne , if he should be a waster or leaud liuer , as good neuer laie downe the mony , or if by wrong and iniury he should be defeated and put out of all , better well spared then so spent . One care ouertake an other til night comes , and then they muster , as thick as flies in the aire , or motes in the Sun . When they late them down in their beds , their hearts and mindes stand vp , and refuse to beare the bodie company . Either they thinke vpon their goods at home , mony , corne , and such like chaffer , or their cattle in the field , or their money that lieth in other mens hands . They deuise where they may light vpon a good bargaine , and how they may compasse it , they are affraid some wil go betwixt them and home , and know not whom they may trust , the world is so full of craft . Such kind of people I may well terme to be night-walkers and down-liegers , who haue giuen their names to fortune , and haue either forgotten , or will not vouchsafe to looke vpon Gods prouidence : Which would bring them great ease & contentment of mind , and rid them of these infinit cares , which otherwise they are subiect vnto and cannot auoid , if their liues laie on it . An other sort there are somewhat more eased of care , but yet distrustful of gods prouidence ; such are they , who if their friends were dead and gone , thinke they are vtterly vndone . Little remembring , or at leastwise not considering that of the Prophet ; Though my father and mother forsake me , the Lord taketh me vp ; And though I had no friends , yet Gods helpe is aboue all friends . Againe , happie were I wil some say , if such a man of honour and worship were my friend , or if I had the fauour of such a rich and wealthie man , I might haue some helpe of maintenance from him , and I should be sure whatsoeuer fel out that he would stand me in steed ; he wold sée me take no wrong ; he would speake for me , and spende his mony in my behalfe ; he would not refuse me , if I or any friend of mine stood in néede of him . Mens mindes be changeable , and friends be deceitfull , and nothing so vncertaine as to trust in man . I speake not against them that are carefull to procure friendes in all good sort , but fo● a man to put his whole staie and trust in friends , is not only an offence to God , but sometimes , yea and oftentimes it so falleth out , that it is but a vaine helpe , and as a broken staffe . How fled Iobes friends from him in his misery ? In prosperitie a friend cannot bee vnknowne , for then they flocke as doues to a house , but in aduersitie the number is verie small , euen as one swallow which cannot make a summer . Prou. 19. 7. The friends of the poore will depart from him , though he be instant with words to haue comfort from them , yet will they yeeld none . Who wil vouchsafe to looke vppon him that is in neede and in aduersitie ? lightly a mans very friend will then forsake him .

There is an other distrust , as faultie as the former , as when a man is carefull more then néedes , and so pensiue that it weares him away . That care which is in a measure and agréeable to Gods will , is to be commended , as when men trauaile painfully to get their liuing in that vocation wherein God hath placed them ; but otherwise it is to be reprooued . For by that care , we grow greatly into the distrust of Gods gratious prouidence ; which distrust our Sauiour Christ doth much speake against . Which of you saith he , by taking care , can adde one cubit vnto his stature ? Behold the soules of the heauen , they sow not , neither do they reape nor carry into the barnes , yet your heauenly father feedeth them . It is written in the lawe of Moses , Thou shalt not mussel the mouth of the oxe that treadeth out the corn . Dooth God take care for oxen ? Or saith hee it not for our sakes : Doubtlesse it is written for our sakes . For God in making the lawe , had principall respect vnto men . But if thou wouldest faine knowe how thou maist auoyd this distrust , our Sauiour Christ doth also instruct thée , saying ; Take no thought , that is , take no thought more then ordinary , in extraordinary & vnmeasurable sort . If thou wouldest haue God to serue thy turne , and shew thée the meanes of thy maintenance and reliefe ; his counsell is , first to séeke the kingdome of God and his righteousnesse : that is , how to serue and please him . And then behold all these things shall be ministred and cast vnto thée : so that thou shalt not haue any such great cause to care , but that thou maist well disburthen thy selfe , and cast all thy extraordinary care vpon God . And in so dooing , Cast all your care vpon God , saith the Apostle , and he will care for you . Who will comfort them that are comfortlesse , and prouide for them that stand in néede . That olde and godly Tobit may be our example , who hauing had often triall hereof , spake comfortably to his sonne , and with a stedfast mind in GOD , Feare not saith he , forasmuch as wee are made poore , for thou hast many things , if thou feare God and flie from sin , and doo the thing which is acceptable in his fight . So that in what want and distresse so euer wee bee , let vs not breake foorth into discontend spéeches , but togither with painfull indeuoure , let vs make our moste heartie and earnest requests vnto God our Father , who in due time will performe that which wée pray vnto him for , if he sée that it bee profitable for vs . Matters greatly vnlooked for , and as it were vnpossible , dooth God worke for them and in their behalfe , who put their whole trust and confidence in him . For either hée will raise them friendes of straungers , or make yea sometimes their verie enemies to take pittie and compassion on them , and to doo them some good , or take away the wicked , that the godly may enioy their great wealth and possessions . And who can recken vp the meanes that God hath in store ? For alasse what a miserable case were it , if a man should bee left to himselfe destitute and forlorne . Let vs looke backe to our childhood and infancie , and we shall be assured of comfort . For before that God woulde haue anie of vs to liue and breathe in this world , we sée that hée prouided parents and friends , and nurses , and houses , and comforts , and whatsoeuer might Conclusion . be néedfull for vs . And therefore from our cradle to our graue , such helpes cannot want , if we loue and serue him . Marke Gods care for other creatures ; If he giue foode to the asse in drie and barreine groundes ; If in due season be satisfie the rauens , when they cry and call to him being pincht with hunger ; If he suffer not the roaring lion to want , that is ready to starue ; ( for although they haue inough to day , yet know they not what shall be their foode to morrow , or where to haue it before God send it ) If he shewed vnto Hagar and to her childe ( being readie to perish for thirst in the wildernesse ) a well of water , when she thought no other but present death ; If hee cloath the lily with royall array , which is to day in the field , and to morrow is cast into the ouen , that is to say , a thing in a manner of no account : Howe much more will hee prouide for mankinde , who hath created all thinges for their vse , profit , and comfort . The earth is the Lords , and all that therein is , and they that liue in his feare shall not want , where euer they be . The Lord is my shepheard saith the Prophet , and therefore can I lacke nothing . As Iacob saide ; The Lord is mercifull to me , and therefore I haue all thinges ; Hee shall feede me in a greene pasture , and leade mee foorth by the waters of comfort . Yea thou shalt prepare a table for mee , against them that trouble mee . Psal. 23. Thou hast annointed my head with oyle , and my cuppe shall be full . Sée what plentie followeth a stedfast trust in gods prouidence . The full perswasion whereof , is also a staffe and a staie vnto vs , to auoyd all iniury and hurt . The Prophet Dauid in the example of his owne person , dooth greatly comfort vs . The Lorde is my helpe , I will not feare what man can do vnto me , the Lord is the strength of my life , of whom then shall I be affraid ? When the wicked ( euen my enemies and my foes ) came vpon me to eate vp my flesh , they stumbled and fell . Though an hoste of men were laide against me , yet shall not my heart be affraied , and though there 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 .

WHen 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 , them 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 her painted feathers , thinkes her selfe fairer then any beast , and none so bewtifull as she , but when shée turneth downe her eyes and looketh on her blacke and dirtie legges , then shée lets fall her plume of feathers , with the conceit whereof shée looked so aloft . Many looke so high that they knowe not the ground they treade on , and fouly would they take scorne , if it should be tolde them that they were but dust and earth .

The Prophet Ieremy to pull downe the high stomackes of the people , to whome he was sent , doth not doubt to call them so , repeating it often in their eares that they might remember it . O earth , earth , heare the word of the Lord . Which thing that godly Abraham well remembring , freely and of his owne accord confesseth , when he made his request vnto God for Sodome . Behold saith he , now I haue begunne to speake vnto my Lorde , I am but dust and ashes . Fewe there be that thinke so , and more , fewe that will acknowledge it . Hée that is of base degrée , vaunts himselfe of nobilitie , and they that come of noble blood , lift vp themselues to the skies , as if the staffe should boast it selfe that it were no wood . They neuer looke downe to the earth from whence they came , nor consider the graue wherunto they must go ; Dust and ashes , earth and wormes meate . To consider that we came of the dust , is not only profitable to bring vs to humilitie , and to knowe our selues , but also to put vs in minde of our latter ende , that we may be the better prepared vnto God , and learne to deny our selues , and forsake the world . Naked came I out of my mothers wombe , and naked shall I returne to my first mould , to the wombe of all things , that is the earth . Dust was my first creation , and dust shall be my latter end and my dissolution . And yet it is woorth the marking , to sée howe GOD dooth set foorth his glorie héerein , that that creature which hee made of dust and earth , should haue continued for euer and neuer died , if the same creature had continued in his obedience , and truly performed that which hée moste easily had commaunded . Although man was created of the dust in his first beginning , yet God caused him to increase and multiply by naturall seed , and by lawfull matrimony . Wherein also Gods worke is daily wonderfull and miraculous ; For although the parentes doo their indeuoure , yet it is God that frameth the childe in the wombe of the mother , by his mightie power , neither dooth that matter alwaies come to passe after a naturall sort . For monsters oftentimes come from women , not by the meanes of the parentes , but God hath so ordeaned it , that they should bee tokens of his iudgementes . And that the childe in the wombe is the worke of God , let vs search it out in his word . The wise man vttereth it in this sort . In my mothers wombe was I fashioned , to be flesh in tenne moneths ; Wisedome 7. 2. I was brought togither into blood of the seede of man , and by the pleasure that commeth with sleepe . The pleasure that commeth with sléepe , then séede , the seede is turned into blood , and after commeth flesh . But wherehence are bones and sinewes , the order , the shape , and the proportion of the bodie ? The Prophet Dauid , Psal. 139. 14. declareth it , and saith ; I am woonderously made . And speaketh of God his woorke , thus ; Thou hast couered me in my mothers wombe , my bones are not hid from thee , though I was made in a secret place , and fashioned beneath in the earth , thine eyes did see me when I was without forme , for in thy booke were all my members written , which in contiuuance of time were fashioned , when as there was none of them before .

After séede and blood , and flesh and bones , and sinewes , and all things prepared and set in order , then comes the soule , but not from the soule of the parents ; for God giueth the soule by his secret power and vnsearchable working , aske not how , but content thy selfe and wonder . Yet if thou desirest to haue this matter more plainly shewed thée , turne to the tenth chapter of Iob , and reade his words which are these , directing his speech vnto God . Hast thou not powred me out as milke , and turned me to curddes like cheese ? thou hast cloathed mee with skinne and flesh , and ioyned mee togither with bones and sinewes . And thou hast giuen me life and grace , that is reason and vnderstanding , and many other gifts , whereby man excelleth all earthly creatures . When God had made man , hee breathed into him the breath of life , and he was a liuing soule . Yet this is not sufficient , to declare how man was created in the image of God , and according to his likenesse . Which image and likenesse is not so to be vnderstood , that either in body or in soule , we doo resemble God himselfe . For God hath no such forme and substance , neither doth he consist of flesh , or blood , or bone . God is a spirit , and altogither incomprehensible . Neither let it any thing at all moue vs so to be perswaded , because wée reade in the scripture , The mouth of the Lord hath spoken it ; the eyes of the Lorde beholde all things , his eares are open to the praiers of them that feare him ; he deliuered his people by a mightie hand , and a stretched out arme ; he will make his enemies his footestoole . Not that God hath either mouth , or eyes , or eares , or hands , or armes , or féete ; but it is so set down in respect of our weaknesse , who are not able to vnderstand heuenly matters , but by earthly similitudes , and by familiar examples and comparisons . And because we are too earthly minded , therfore by such spéeches we are lifted vp to the consideration of more excellent things . In the shape and proportion of mans bodie , he is more comely and beautifull , then all the rest of gods creatures ; yea , and God hath planted in his face and countenance a maiestie , that all other creatures might feare him and reuerence him : yet we must not thinke with our selues rudely and grosly , that the image of God consisteth in the outward proportion , lineaments and shape of the bodie ; although herein God hath graunted mankind a superioritie , dignitie , and worthinesse . Because the bodies of all other creatures are framed as it were groueling on the ground , but mankind is made vpright to beholde the heauens , and those things that are aboue the heauens , and that by a supernatural and extraordinary sight . The image of God is not this outward shape and proportion , but the inward and most vertuous qualities of the soule . Wherefore it was no maruell that God said , Let vs make man , taking counsell of his wisdome and power . Concerning all things else , that he made , he onely said , Let it be so ; and they were so : but hauing further care of mankind , as of a matter more waightie , he taketh more aduicement , and mindeth to shewe a greater excellency in the creation of man and woman , to whose soules he gaue so great gifts and graces . Whereby the way , let vs not imagine , that there are more gods then one , because God said , Let vs make ; but rather the authoritie of the Trinitie is proued vnto vs , that though there be thrée persons in the Godhead , yet there is but one God . For as God the father createth , so is God the sonne the wisedome of all the creation , and from God the holy Ghost , procéedeth the vertue and power of all things . The excellent qualities of the soule , and wherein the image of God consisteth , is especially to be séene in these two points , namely , Holinesse , and Holinesse and Righteousnesse . Righteousnesse : yet furthermore , they had Frée-will ; and by their creation , were immortall and frée from death ; and last of all , God gaue vnto them this great priviledge , as to haue the soueraigntie , the rule and gouernment ouer all his creatures . By which we plainly vnderstand , that our first parents in their time , were frée from all sinne : which time , is called their time of innocency . In respect whereof , Salomon searching the nature of man , and comparing the time of his iniquitie , to the time of his innocency , doth thus pronounce of him . Onely loe this haue I found , that God hath made man righteous , but they haue sought many inuentions , and are gone astray through their owne foolishnesse , and so are the cause of their owne destruction , and are fallen away from the image of God which hee had planted in them . The image of God consisteth in the depth of wisedome , in the vnmeasurablenesse of power , in the infinitnesse of his goodnesse and mercy , being perfect holy . perfect righteous , doing all things according to the pleasure of his own will , in whom onely dwelleth life and immortalitie . The most of which qualities , if not all , man at the first was indued withall ; which were and are in God in the highest degrée , but to man they were giuen onely in a measure , and in a farre inferiour degrée , and that with a condition , if so be hee did continue in the obedience of gods commaundements . This image of God in our first parents , is nothing else but the natural conformitie and disposition of the soule , and of all the functions , powers , and operations thereof , vnto the lawe of god ; whereby fréely , and voluntarily , it inclineth vnto true and perfect holinesse and righteousnesse , that according to that rule , he might serue god his Creator , all the dayes of his life . For as god is a spirit , so will he be worshipped in spirit and truth , and in sinceriie of heart and minde , hating all manner of counterfait and false worship , wherunto the nature of man is now too much inclined , and had rather worship any thing then god himselfe . Also his dealing to his neighbour should bee iust and vpright , but such are vanished out of the world , and now there is nothing but subtiltie and craft , and wrongfull dealing , and all iniury and oppressien practised , good hearbes are plucked vp , and nothing is now to be séene but wéedes . The holinesse that god requireth of vs , and according to the which our mindes and hearts were first framed , is the holy obedience and true worship of god , ioyned with a sincere loue of god , procéeding from an effectuall faith , in the knowledge of God his word , and his works . In stéed wherof now ratgneth idolatry , the loue of the world , and worldly lustes , & the ignorance of God his word is more rife , then the knowledge of the same , and none more accepted , then they that most despise it . The righteousnesse also which God nowe requireth , and wherwith we are inabled , is such a louely respect and friendly regard of our neighbours , that we haue care of them as of our selues , and wish no otherwise vnto them then to our selues , and doo vnto them as we would other should do vnto vs , and that not outwardly & for a fashion , but inwardly and from the heart , not in a word onely , but in déed , yea in our thought & secrets . This holinesse and righteousnesse was once planted , but neuer came to perfect growth , the good corne is choked vp , and as we say , il wéeds grow apace . The dayes of this present euill worlde are such , that now the age wherein we liue , may well be termed an iron age , and worse if worse may be , in respect of the first age , and the beginning of the worlde , which time , was a golden and precious time , when the hearts and mindes of men , were as fine and pure as golde , or if there bee any thing that may bee saide to be more pure . Now is there a vaile cast ouer our mindes and consciences , our faces are couered as it were with visors , and a thicke skinne is growne ouer the heart , all shame is banished , and a holie minde and a true and sound heart , is either very rare , or no where to be founde . Which in the beginning was not so . So that now we had néede daily to haue these wordes often repeated vnto vs . Lord who shall dwell in thy tabernacle ? Who shall rest in thine holy mountaine , and bee receiued into heauen when this life is ended ? None but suche as walke vprightly and woorke righteousnesse , and that speake the truth from their heart : Who doo not abuse their tongue in slaundering , nor doo any euill to their neighbours , nor receiué and beléeue a false report against them . In whose eyes a vile and wicked person is contemned , and who maketh much of them that feare the Lord , who performeth his oath and chaungeth not his mind , although it be to his owne hinderance . Who giue not their money to vsury , séeking thereby the vndooing and vtter impouerishing of their neighbors ; who take no rewarde against the innocent , or stande against them and doo them harme . And they that doo these things , and whatsoeuer else may stand with an vpright conscience in the feare of God , they shall neuer bee mooued , that is , they shall not be cast from Gods presence , as they shall bee that doo the contrary , but their part shall bee in the kingdome of heauen , and their soules onely shall rest among the blessed soules . Let vs looke into our first creation , and let that be our example and our patterne , and let that be the high way for vs to walke in . In the soule of man there are two especiall parts , first his vnderstanding and reason ; secondly , his will and desire , and all the motions , affections , and inclinations that procéede from the same . His vnderstanding by his creation , was furnished with all knowledge méete and conuenient for him , so that hée néeded not any to teach him , but God had endued him with that knowledge which might haue well directed him , chiefly in those things that pertaine to the worship and seruice of God , to his owne saluation , and the benefite of his neighbour . And not only his vnderstanding and reason was fraught with all knowledge , but his will also and his desire , was most readie to performe the worship of God , his will and desire was most readie to the obedience of Gods commandements . Then by his vnderstanding hee was able to discerne the trueth perfectly , neither did any heresie , false doctrine , false religion , idolatrie , superstition , or vaine opinions , blind his vnderstanding , or trouble his minde . Then was there no wicked lustes that did assault his will and desire , or that did hinder him from the worship and seruice of God , but hée was wholly framed and inclined to doo the will of God . His eyes were not filled with lust , his tongue was not giuen to euil slanderous and blasphemous spéeches ; his hands were frée from theft ; his féete were not swift to shead blood ; drunkennesse and gluttonie had not taken hold on him ; fornication and whoredome , had not defiled him ; neither had any other sinne that may bee named , power ouer him . But whatsoeuer things were true , whatsoeuer things were honest , whatsoeuer things were iust , whatsoeuer things were pure , whatsoeuer things pertained to loue and charitie , whatsoeuer things were of good report ; if there were any vertue , or if there were any praise , on these thinges his thoughts were setled , to these thinges his minde was onely and wholly inclined . And thus you see what is ment by holinesse and righteousnesse , which is the chiefest part of the image of God , and the especiall consideration thereof .

The next matter which is to be considered in the image of God , is , that our first parents had Fréewill to performe that which was good , pleasant , and acceptable in the sight of God . But they had it in such sort , that they might fall away from it , and when they were fallen away they could not come to it againe , neither was it in their power to recouer it , as also their posteritie could neuer attaine vnto it , although they make great boast . They giue forth spéeches of winde , and great brags without truth . Indéed it cannot be denied , but that in the time of the innocencie of our first parentes , they had Fréewill as we read , Eccle. 15. 14. God made man from the beginning , and left him in the hand of his counsel , and gaue him his commandements and his precepts , that if he would , he might obserue the commaundements and testifie his good will . He set water and fire before him , to stretch out his hand vnto which he wold . Before man , was life and death , good and euil , choose him whether . But alasie , in stéed of good , he did choose euil ; in stéed of a blessing , a curse ; in stéed of life , death , By the gift of God it was in his power and Fréewill , to obey the commandements of God , that so after this life hee might bee partaker of the heauenly toyes . Which gift , for want of good héed taking he lost , and that to the great misery & ouerthrow of all mankind . This gift and good quallitie did not long continue , but by an vnhappie meanes he did commit euil , and so to the end of his life continued , inclining rather to euil , than doing good . Once he had Fréewil , and at the time of his creation , when God powred his blessings on him in great measure , but after that he fell away from God , by disobeying his commandement , neither he nor his posteritie had euer after any power to do good of themselues , but rather the contrary . And then was their Fréewill turned into a slauish will , because it was wholly made subiect to the power of sinne , through their owne desert , and through their owne procurement , and through the craftie working of the diuel ; and now all our mindes are set vpon nothing so much , and delighteth in nothing more then in ill doing . Much like a crooked trée which can neuer grow straight . The first man had not this grace of God whereby he should neuer encline to euill , but yet he had that grace , whereby hee might alwayes haue bene preserued from euill , if hée woulde haue continued therein , but by his Fréewill he forséeke this grace . And when he had thus wounded himselfe , hée could not bee healed of himselfe , and when hée had made himselfe sicke , hée could not rise againe at his pleasure . But for the better vnderstanding of this matter , I will laie you downe foure degrées of Fréewill in man , which may stand and bee approoued by the scriptures and written word of God . The first degrée is , that hée had Fréewill , but chaungeably , that is , GOD left him in the hand of his owne counsell , to stande or fall , to continue , or to go astray , hée gaue him not withall full strength to abide and to hold out vnto the ende , as he gaue vnto the heauenly Angels , who by his grace continue in well doing . And such was his weakenesse , that he did not continue , whereby we may vnderstand what is in man if he be left vnto himselfe , and not vpholden by God his grace . The second degrée of Fréewill is to bee considered after the fall of our first parents , and that may truly be termed a slauish will , being as I may say , frée , and most farre from doing well , and most vnable thereunto . Because now no flesh that is men and women , that are begotten of flesh & blood , can of themselues do but the workes of the flesh , that is , all that euil & naught is : as euery one hauing iust triall of themselues knowe , whether those things that they doo are perfectly agréeable to the commandements of God , and so their owne conscience shall be their witnesse , and thereby they shall accuse and iudge themselues , that they are farre wide . And although in the outward shewe of the worlde , such workes which they do may seeme good and godly , yet being examined by the lawe of God , and by the straight rule thereof , we must néeds confesse and acknowledge , our works to be both naught and euill , so farre foorth as they procéede from our selues , and are not directed by God : which direction of gods good grace & holy spirit , maketh an other difference . Wherfore the third degrée of Fréewill is in them , whome God hath called to a better course of life , that is , to holinesse and righteousnesse , to vertue and goodnesse . And yet this power of Fréewill to doo good , is very weake and slender , because they cannot stand , endure , and continue , they cannot do that which is good without the especiall grace and gift of God . Who also are readie to fall away from god , into some gréeuous sinne or other euery houre . As indéed such kinde of people , the diuel doth greatly and mightily , and most of all , tempt and prouoke to sinne . For , for them which are his owne alreadie he takes no thought . They who are thus altered and their mindes chaunged , from following euill waies , which come by the temptations of the diuel , and the secret deceits of sinne that dwelleth within them , and of the world which hath so many euill examples to allure them , they should soone swarue , and easily be ouercome , vnlesse they were sustained and vpholden by the help & assistance of God . Which helpe , which gift , which grace and assistance , we obtaine at the hands of God , onely by praier , and by a stedfast faith . The last and the fourth degree of Fréewill , is in the best sort of people , and that after this life in heauen , which shall be immutable and without chaunge , and without swaruing . For then shal we do nothing , but that which good is , and that with a constant minde alwaies to perseuere and to continue in la●ding and praising God , and dooing his will , as now the Angels of heauen doo . And this may suffice concerning Freewill ; both that we may know , what power of Fréewil was giuen to man in his first creation , and also what is to be thought , and how we ought to be perswaded of it .

When by mans Fréewill he came to his downefall , then he proued Gods word to be true , Thou shalt die the death ; whereas before he was in the state of life and immortalitie . For he was created immortall , with this condition , if he had continued in Gods obedience , but being wilfull and carelesse , he came to his death , and was in the way to hell , when he thought to climbe vp into heauen . When he was immortall , he knew not what it meant , but when through his follie , hee perceiued his dayes to bee shortened , he wondred at the one , and gréeued to remember the other . The estate of immortalitie wherein our first parentes were created , was nothing else but a continuance and endurance of life , and a freedome from death . And although it be now vsuall and common , and nothing more common , then for euerie one of vs to die , yet at the first it was not so . If our first parents had obeied , they had neuer suffered death , but when they gaue themselues to sin and to deceitfull vanities , then they knew themselues to be mortall , and then death came vpon them . As we read Rom. 6. 23. The wages of sinne is death , but euerlasting life is the gift of God through Iesus Christ our Lorde . And in the first Chapter of the same Epistle , verse 12. As by one man , ( meaning Adam the first man ) sinne entered into the world , and death by sinne , and so death went ouer all men , forasmuch as all men haue sinned : so that the cause and only cause of death is sinne . And because the best sort of men and women are sinfull , though not in that degrée and in that measure as the wicked and vngodly are ; yet because euen they also haue procured the wrath of God , through their sinne , they must néedes vndertake the punishment of sinne , which is death . But there is a great difference to bee considered off . For death to the godly is life , and happie are they that are deliuered out of this miserable and wretched world . For they knowe that while they are here , they are absent from God , that is , from the enioying of his presence . And againe they know , that if their earthly house , their bodies of dust and claie be destroyed , they shall haue a building giuen of GOD , that is , an house not made with handes , but eternall in the heauens . For therefore they sigh , desiring to be cloathed with their house , which is from heauen , that mortalitie might bee swallowed vp of life , and their earthly mansion chaunged for an euerlasting habitation . In the godly there is a great desire of death ; what moueth them hereunto ? Euen this , that they may enioy immortalitie , and be made partakers of that part of the image of God , which by the meanes of sinne , they were depriued off and put from . But as for the vngodly , it is nothing so with them . For they tremble and shake at the remembrance of death , as we reade of Naball , who when his wife tolde him heauie newes which was toward him , his hart died within him . The sea men when they are tossed vp and down with the waues of the sea , and néer to be cast away , & their ship drowned , their soule melteth within them ; so the wicked , their hart dieth within them , al the parts of their body quake , their soules within ar sore vexed , & miserably tormented , with the present forethought , & as it were feeling , of the euerlasting death , and those endlesse torments which they shall endure . And this moueth them in a wonderful & secret sort , to that feare they are in , that they know by death they shal be taken from all their ioy , and that they shall passe from this short life , which they haue here in this world , to death , and from this light death , which is no more but a seperation of the soule from the bodie , to a second death which is euerlasting death . And from death to these torments , which are , the worme of a continuall guiltie conscience ; the wrath of God increasing their punishment from time to time ; the restlesse crueltie of the diuell and hellish spirits to punish them ; where there shal be nothing else but wringing of hands , weeping , and gnashing of teeth . Felix the gouernour , shooke and trembled , when he heard Paule disputing of righteousnesse and temperaunce , and of other waightie matters , as of death , the resurrection , and of the iudgement to come , and willed him to depart out of his presence . Much like to king Belshazzar , who when he sawe a hand writing vpon the wall , wherby was declared the end of his kingdome , and the ende of his life ; his countenance chaunged , his thoughts troubled him , so that the ioynts of his loines were looced , and his knees smote one against the other . The feare of death is in them as it was in king Saul , ( 1. Sam. 28. 20 ) who when he was tolde howe neare his death did approach , he was sore affraied , his soule fainted within him , and he fell along on the earth , neither was there any strength in him , he refused meate and would not be comforted , because through the sorrow of his death , he had a taste of the death and torments which were to come . The cause why we lost this benefit of immortalitie , is sin and disobedience , which brought vs to our death , and to our last home . The difference of death betwixt the godly and the wicked is this , the one sort is greatly desirous to die , the other are greatly affraied of death . That man was created vnto immortalitie we may perceiue , in that one part of man neuer dieth , which is his soule . Furthermore , the bodie also shall receiue immortalitie at the day of resurrection , when the generall iudgement shall be , and when all flesh by the sound of a Trumpet shal be summoned togither from the foure quarters of the earth . Then the bodies of all that haue bene departed from the beginning of the world , togither with them that shall die vnto the end of the world , being raised vp , shal be ioyned vnto their soules , and both shal be immortall , and shall liue for euer , either to receiue ioyes and euerlasting blisse , or torments which shal neuer haue end . The one sort to liue with God and his Angels , the other sort , with the diuel and the fiends of hell . Which immortalitie of the bodie , is confirmed by that of the Apostle writing to the Corinthians . 1. Cor 15. 52. 53. In a moment , in the twinckling of an eye , at the last trumpet , shall the dead be raised vp incorruptible , and we shall bee chaunged . For this corruptible must put on incorruption , and this mortall , must put on immortalitie , and then shall death bee swallowed vp in victorie , death shall bee vtterly vanquished neither shall it haue any further power . Two men we reade of in the scriptures , that were partakers of this benefit of immortalitie and fréedome from death , and these two were taken from the earth into heauen , without any seperation of soule & bodie , neither did they suffer death according to the vsuall course of men . The names of these men , were Enoch and Eliah . Of Enoch we reade , Gen. 5. 24. And Enoch walked with God , that is , he pleased God , and he was no more séene , for god tooke him away , and he was translated and carried vp into heauen . Eccle. 44. 14. Vpon the earth was no man like Enoch , and therefore was he taken vp from the earth for an example , ( chap. 4. 16. ) to the generations of men that shall come . Yet we may reade of him more plainly , Hebr. 11. 5. By faith was Enoch taken away , that he should not sée death , neither was he founde , for God had taken him away . For before hée was taken away , he was reported of , that he had pleased god . Of Eliah we shall reade , 2. Kin. 2. 11. And as Eliah and Elisha , went walking and talking togither , behold there appeared a chariot of fire , and horses of fire , and did seperate them twaine . So Eliah went vp by a whirle winde into heauen . And for the better proofe hereof , it followeth in the same Chapter , that certain children of the Prophets which were at Iericho , desired of Elisha that they might send to finde him out . And said vnto him ; Beholde now there be with thy seruaunts fiftie strong men , let them goe wee pray thee , and seeke thy maister , if so bee the spirite of the Lorde hath taken him vp and cast him vppon some mountaine , or into some valley . But he answered them , yée shall not send , yet they were instant vpon him till he was ashamed ? wherefore he saide ; Sende . So they sent fiftie men whiche sought thrée daies , but founde him not . Which two examples , doo sufficienly declare , in what estate man had bene , being frée from death , if he had pleased God . For as among men they were the most righteous , so passed they into heauen after an extraordinary and most happie sort : to shewe there was a better life prepared ; and also to bee a testimony of the immortalitie of soules and bodies . Who were taken from the earth into the heauen , that after this life they might liue with God , enioying all happinesse .

How mankinde was created immortall and frée from Gouernment ouer all Gods creatures . death , ye haue heard ; and now it remaineth that I should shewe vnto you what authoritie and priuiledge in respect of the gouernment of beastes , God gaue vnto man , and in what sort . After that God had made all his creatures , he brought them vnto man , to sée how he would call them , and as he called them so were their names . Furthermore , God had planted in the beastes , a kinde of reuerent feare , and dutifull seruice toward man . In respect whereof , the Prophet Dauid doth greatly extoll Gods goodnesse , in that he did not only indue the soule of man with heauenly qualities , but also in that he gaue him the dominion ouer al the workes of his hands . Psal. 8. What is man saith he , that thou art mindfull of him , and the sonne of man that thou visitest him ? Thou madest him a little lower then the Angels , to crowne him with glory and worship ; Thou madest him to haue dominion of the workes of thy hands , and thou hast put all things in subiection vnder his feet . All sheep & oxen , yea and the beasts of the field ; the soules of the aire , and the fishes of the sea , and whatsoeuer walketh through the pathes of the seas . Among the rest of the fishes of the sea , I reade this of the Dolphine . Fishes according to their first creation saith the Authour , at the sight of man acknowledge his dominion ouer them . And the Dolphine , though he be a most regall and princely fish , yet when he seeth man come neare him , he sheweth reuerence as to his Lord . But as after mans fall and his disobedience to God , the earth became vnfrutefull for mans cause ; so also are all other creatures disobient to man euen to this day . Yet as they of all others , are partakers of immortalitie that come nearest to the Image of God , in all true holinesse and vnfeined righteousnesse ; so especially vnto them is the rule and gouernment graunted ouer beastes . But they that are quite contrarie disposed and enemies vnto God , in their sinfull liues and behauiour , the beastes and all other creatures , haue rather rule and gouernment ouer them , and as it were a power to set themselues against them , and to ouermaster them . For God doth sometimes punish men by the rage of beastes , who herein are at Gods commandement , and are readie to execute his will and pleasure . The fiercest and cruellest creatures that euer god made , haue had no power ouer the godly , as we may reade in the histories of the bible , but rather they haue had a reuerent estimation of them , as it were acknowledging the image of god in them . No beast so fierce as a lion to deuour a man , and therefore in the Epistle of S. Peter , the diuell is fitly compared vnto a roaring lion , séeking whome he may deuoure . Yet Daniel being cast into the lions denne , they doo not only not offer to touche him , but also sit by him as though they had him in reuerence , and were set to guard and kéepe him . A Viper is a moste hurtfull , venemous , and deadly Worme , muche after the order of blind wormes & stinging adders , and where the worme lieth it procureth death . Yet we reade Act. 28. that when the Apostle S. Paul and his company were greatly refreshed of the Barbarians at Melita , and S. Paul had gathered a nomber of sticks and laid them on the fire , there came a viper out of the heate and leapt on his hand . Now when the Barbarians sawe the worme hang on his hand , they said among themselues ; Surely this man is a murtherer , whom though he hath escaped the sea , yet vengeance hath not suffered to liue . But he shooke off the worme into the fire , and felt no harme . Howbeit they waited when hee should haue swolne , or falne downe dead sodainly . But after they had looked a great while , and sawe no inconuenience come vnto him , they chaunged their mindes , and said ; That he was a god . This holy and godly man shooke off the worme into the fire and felt no harme . Wis. 16. 10. The téeth of the venemous dragons could not ouercome them that feared god among the children of Israel . For gods mercy came to helpe them , and healed them . It was neither hearbe nor plaister saith the wise man that healed them , but thy word O Lord , which healeth all things . According as Christ promised to his Disciples , Mat. 16. that they should haue power not only ouer venemous beasts , but ouer the diuels themselues . Ye shall take away serpents , and if ye drink any deadly thing it shall not hurt you . So in the tenth Chapter of the gospell after S. Luke , Behold I giue vnto you , saith Christ vnto his Apostles , power to treade on serpents and scorpions , and ouer all the power of the enemie , and nothing shall hurt you . This power which he gaue to his Apostles , was so much the more manifest , that it was in him to giue them that gift , because he himselfe was in the wildernesse fortie daies among the wilde beastes , and had no hurt of them : yea his presence made them amazed , whose anger if they had felt , they could not haue liued an houre . The Israelites Deut. 8. 15. were in the great and terrible wildernesse , amongst the firie serpents and scorpions , yet he was their guide . Well therefore might the Prophet Dauid say , Psal. 91. Who so dwelleth in the secret of the most high , shall abide in the shadow of the Almightie , and he that maketh God his defence and trust , shall perceiue his protection to bee a most sure safegard . There shall no euill come vnto him ; He shall walke vpon the lion and the aspe , the yoong lion and the dragon shall he tread vnder his féete , and be as safe as was the Apostle S. Paul , that shooke off the viper from his hand , being neuer a whit the worse . 1. Sa. 17. 36. King Dauid before he was exalted to the throne of Israel , and being at that time in no higher estate then a shepheard , before that he did incounter with Goliah , that great giant of the Philistines , that he might be suffered to vndertake that enterprise , he shewed king Saul , that as he was kéeping shéep , there came a lion and a beare to deuour and to take their praie ; but he not only tooke the praie from them , but slue them both . Sampson also of whom we reade , Iudges 14. 6. As a yoong lion roared on him , he rent him in péeces as it were a kid , and yet had nothing in his hand . The Prophet Fsay , chap. 11. 6. 7. 8. did foretell , that when Christ should come to restore the image of GOD in man , from which he was fallen , he sheweth in what obedience , cruell and fierce beastes be , euen to the little childe . The wolfe shall dwell with the lambe , and the leopard shall lie with the kid , and the calfe and the lion , and the fat beast togither , and a little childe shall leade them . And the Cowe and the beare shall féede , their yoong ones shall lie togither , and the lion shall eate strawe like the bullocke . And the sucking childe shall plaie vpon the hole of the aspe , and the weaned childe shall put his hand vpon the cockatrice hole . What lions and beares are , we know , the leopard is a beast that inticeth other beastes vnto it , and being in his compasse & reach , he deuoureth them . The aspe and the cockatrice are two most hurtfull and poysonable beastes , whereof the one , that is the cockatrice , destroyeth a man a farre off , with the forcible poyson of his sight . A little youth of seuen or eight yeares old , as by experience we sée , ruleth both oxen and horses which are great and strong beastes . Our prouerbe is , If the horse knew his strength , no man should tame him . Yet euen children do rule and guide them , not that they so much feare the children , but because they reuerence the image of God in man , euen in the children . Wherby they shewe what priuiledge in the rule and gouernment ouer beastes , at the first time when man was created , God had preferred him vnto and graunted him . The rauen is a bird that standeth greatlie in néede of foode , whose birdes cry vnto God , wandring for lacke of meate , yet how néedie so euer they be , they brought the Prophet Eliah his meat . As we reade 1. King . 17. 6. And the rauens brought him bread and flesh in the morning , and bread and flesh in the euening , and he drancke of the riuer . That fierce and cruell beastes at Christ his comming should be so milde and gentle , it giueth vs to vnderstand what a punishment was laide vppon man for sinne , in that beastes were not onely not vnder his rule and gouernement , but wilde and vntameable , and putting them in daunger of their liues . The Prophet Hoshea , chapter 2. 18. telleth the Iewes , that when they shall repent them of their idolatrie , that in that day God will make a couenant for them with the wilde beastes , and with the foules of the heauen , and with that , that créepeth vpon the earth , that hée would so blesse them , that all creatures should fauour them , that they should haue no néede to feare , but might sléepe safely . Which thing also is promised to the godly , as we may reade in the historie of Iob , Chapter 5. 22. Thou shalt laugh at destruction and death , and shalt not bee affraide of the beast of the earth ; for the stones of the field shall bee in league with thée , and the beastes of the field shall be at peace with thée . At home and abroad thou shalt haue nothing to make thée sorrowful , but all things before thy eyes shall giue thée large cause to giue God thankes .

I haue shewed you how men haue preuailed , ( that is , the best and godliest sort of men ) against fierce and cruell beastes , and howe they haue reuerenced them , and stood them greatly in stéed . Now as for the vngodly and wicked sort of men , they haue bene farre from this rule and gouernment , insomuch that the meanest and the weakest kind of creatures haue had power ouer them . For example , A flie is a beast which lightly no man careth for ; yet Pharao king of Egipt , and all his people , were so troubled and molested with them , that great swarmes of them came into the kings pallace , and into his seruaunts houses , and into the houses of all the Egiptians , so that through all the land of Egipt , the earth was corrupt , by the swarmes of flies , Exod. 8. 24. As we reade , Wised. 16. 9. The biting of grashoppers and flies killed them , and there was no remedie found for their life ; for they were worthie to be punished by such . A frogge is a beast of as little account , yet the same king his seruants and his people , were so pestered with them , that they came into their chambers , leapt vpon their tables as they were at meate , molested them in their beds while they slept , so that for the time they could be at no rest and quiet for them . A louce is of lesse account then Wisd. 16. 9. Psal. 78. 45. Wis . 12. 8. any of these two , yet was he & his people greatly vexed with them . Herod the king mentioned Acts 12. in most stately and royall apparrel , pronounced an eloquent oration before Hornets . the people , insomuch that the people gaue a shout , saying ; The voice of God & not of man . But immediatly the Angel of the Lord smote him , because he gaue not the glorie vnto God , so that he was eaten of wormes and gaue vp the ghoast ; as his grandfather before him was eaten vp of lice . The stones of the stréete shall bee against the wicked and vngodly , and at the shaking of the leaues of trées , they shall be sore affraide . And this is the rule that the wicked and vngodly haue ouer beastes , that is , that they are subiect vnto the beastes . So doth God execute his vengeaunce , and performe his wrath against offenders , vsing beastes as instruments and meanes thereunto . As we shall reade Ezec. 14. 15. in the Prophecie of Iere. 5. 6. Wherefore a lion out of the forrest shall slaie them , and a wolfe of the wildernesse shall destroy them , a leopard shall watch ouer their cities , euerie one that goeth out thence shall be torne in pieces , because their trespasses are many , and their rebellions are increased , and all repentance is banished , and their hearts are hardned . God foretold his people by the mouth of his Prophet Moses , how after this sort he would punish them that disobeied him , Leuit. 26. 21. And if ye walke stubburnly against mee , and will not obey mee , I will then bring seuen times more plagues vpon you according to your sinnes . I will also send wilde beastes vpon you , which shall spoyle you , and destroy your cattle , and make you fewe in number . So your high waies shall be desolate , because none dare passe thereby for feare of beastes . Among the rest of gréeuous plagues wherwith God did minde to punish the people of the Iewes , the plague of euil beasts was not the least , as we shall read in Prophecie of Ezech. cap. ● . 17. I will send vpon you , famine and euill beasts , and they shall spoile thee , and pestilence and blood shall passe through thee , and I will bring the swoord vpon thee , I the Lord haue spoken it , and therefore be sure of it . The people of Israel Nomb. 2. 1. 6. because they murmured against God , and against his seruant Moses , God sent fierie serpents among them , which stung them so , that many of them died , because they were not content with Gods prouidence , and loathed the foode that God ordeined for them , calling it light bread , and naming it with disdain . 2. King . 2. 23. 24. As the Prophet Elisha was going by the way , little children and wicked impes came out of the cittie and mocked him , and said vnto him ; Come up thou bald head . But two beares came out of the forrest , and tore in pieces two and fortie children of them . 2. King . 17. 25. The Assirians that dwelt at Samaria , at the beginning of their dwelling there , they feared not the Lord , therefore the Lord sent lions among them which slue them . I read that the Tribe of Dan and of Gad , because they wrought wickednesse in the sight of the Lord , in persecuting them that kept the lawe , that the Prophet Ezechiel gaue them a terrible token . For Adders destroyed their children and all their cattle , for their sinne and iniquitie . Dorotheus in the life of Ezechiel . As the waters are commanded not to ouerwhelme Iere. 8. 17. the earth , so are beares and lions , that they should not hurt and annoy men , as we reade , Psalme 104. The Esay 30. 6. nature of the lion is to deuoure man and beast , what euer he méeteth withall , but God restraineth him , and maketh him couch in his denne . Yea God hath appointed the light of the Sunne to strike a feare in him , to this purpose , that man may go forth to his worke and to his labour , vntil the eueniug , without either hurt or hinderance . Yet we see when God determineth to worke his vengeance & wrath on man for sinne , they feare not the light of the Sunne , but come forth to performe the will of God in their might and in their rage , as I haue further declared in the Treatise of the worke of Gods creation . Exod. 23. 28. God promised the Israelites to send hornets to driue out the Canaanites , and other heathen people before them . If ye amend your waies and do vprightly , saith the Lord , by the Prophet Ioel , chapter 2. 25. I will render you the yeares that the grashopper hath eaten , the cankerworme , and the caterpiller , and the palmerworme my great hoste , whith I sent among you to eate vp and to consume all the increase of the earth , and the fruites of trees . To this purpose , namely how God doth punish sinners and wicked people by euill beasts , there is remembred a notorious and fearfull example , and that not so straunge as true , wherewith at this time I thinke good to end this matter , hauing reserued it vnto the last place , that it might the longer be kept in your remembraunce . The example is this ; A king of Poland , whose name was Popileus , a king of infamous life and manners , did oftentimes wish in his life to be deuoured of rattes . At last according to his wish , they set vpon him , as he was making good cheare , and being well tipled , crowned with garlands , smeared with swéete ointments , and ouercome with surfit and excesse . Which rattes saith the authour , came from the dead carkasses of his vncles by the fathers side , which he and the Quéene his wife had poysoned . For rattes of a huge greatnesse being come forth , leapt vpon the feasting tyranut , and his wife and sonnes , and bitte them cruellie . His guard coulde not driue them away , because when men were wearie , the rattes continued day and night without anie wearines . Burning fires were made , and Popileus his wife and sonnes , were placed amidst them ; but for all that , the rats passing through the fire , ceased not to gnawe the man-queller . They assaid an other element and vsed the helpe of the water , and this murtherer of his fathers brethren , togither with his wife and children , were carried to a déepe standing water . Notwithstanding the rattes continually followed them , and made holes in the boate and vessell where they were , insomuch that the water entering in , they were in daunger of drowning . Wherefore the marriners fearing to be drowned , brought the vessell to the shoare , where an other company of rattes méeting them , and ioyning with the former , did more gréeuously annoy them . Which when they perceiued , the defenders knowing it to be Gods vengeaunce , fledde all away . Popileus nowe hauing none to defende him , being altogither forsaken and forlorne of all his subiects and friendes , séeing no other helpe , got him to a high tower , where hée founde himselfe no safer then he was before , but the rattes hauing as it were a greater libertie , runne vp to their praie with a swift course , and there they destroy and deuoure the two boyes ; the wife , and this wicked Popileus , that neither he nor any of his generation should remaine aliue . Small creatures and weake rattes , to make an end of wicked people ; and where the image of God is not , nor any sparke of grace doth appeare , in respect of them , brute beastes are of more account ; and wicked persons are despised and tormented of beastes , who otherwise might be honoured of them , and commanded by them . Vnto the fearefull example of king Popileus , the same authour addeth the loathsome end of the Emperour Arnolphus , whose flesh and entrailes were eaten vp of lice , and nothing left vneaten , saue onlie his griftles and his bones , although the phisitians did their best , who can doe nothing when God saith nay , and hindereth their working by not giuing effect to the same . A king deuoured of rattes , and an Emperour of lice , mightie rulers and great gouernours , and yet had no power ouer such weake creatures . God did not vouchsafe them to end there liues by sickenesse , or sword , or famine , or pestilence , but that they might be more odious and detestable , and of infamous memory to the world , and all succéeding ages , it was Gods wil , that thus they should be deuoured , and that their sin should not be vnpunished ; and that mightie men should be plagued by Gods hand , who otherwise séeme to be lawlesse . That Emperours and Kings , Nobles and Magistrates , and all the great ones of the world , may not think , that they shall escape scotfrée , but as they are mightie , so are their mightier then they .

Thus according to that small skill that it hath pleased God to graunt me , I haue brieflly discoursed of those principall matters comprehended in the image of God in man , being created in righteousnesse and holinesse ; hauing Fréewill at the first ; and furthermore , crowned with immortalitie , and fréedome from death ; and lastly , the priuiledge , soueraigntie , and gouernment ouer all Gods creatures , then being graunted vnto him of God . And this is that happie estate wherein man was created , and whiche for a time he did enioy , but he did not long continus therein . Who through his owne fault and disobedience , fell away from so great giftes , and graces , and blessings .

God graunt that both our hearts and mindes may be so framed from day to day , to the image of God , in holinesse and righteousnesse , and all good and vertuous quallities , that God may bee glorified in vs , and by vs ; and that our Frée will workes , which are nothing else but inclinations to sinne , may from time to time be redressed , vntil that sinne and the corruption thereof , which lieth hid in our hearts , may at the last be rooted out ; that so we may be partakers of that immortalitie and fréedom from death , which by reason of sin we haue lost , and are now for the same cause hindered from . Finally , that we may obtaine that priuiledge , rule and gouernment , not ouer beastes which is but for a time , but ouer our beastly affections and sinfull desires , which are rise in vs , and now preuaile and haue the vpper hand , that they may be cut off for euer , and that we may neuer displease God . And that at length we may come to that place , where we may continue alwaies in giuing thankes vnto him , and setting foorth his praises , where we may enioy the presence of God , with the full fruition of all happinesse , and where we shall sée and behold him as he is , face to face . To God the father , God the sonne , and God the holy Ghost , &c.

Deo gratia , solique gloria .

Of Iustification . The knowledge of our miserie ; A comfort in our downfall ; The ftaie , the happie estate , and the life of a regenerate man , taken out of the Epistle of Saint Paule to the Romanes .

THe righteousnesse of man , is as a defiled , polluted , and menstruous cloth , whereby we become hatefull vnto Our mindes are corrupt by Idolatry . God . For when we should glorifie God in his creatures , perceiuing in them his eternall goodnesse , wisedome and power , yet we turne the truth of God into a lie , worshipping the creature , in steade of the Creator , which is blessed for euer . Then also are we vnrighteous and most wicked in our liues . For there is none of vs that Our liues shamefull , by our wicked behauiour . vnderstandeth and séeketh after God , yea willingly ( from whence floweth all wickednesse ) wee forget God , none that dooth good , contemning God , and admiring our selues , béeing puft vp with vaine cogitations , farre from the obedience of God . Our féete are swift to shead blood , and our throate is an open sepulchre , we are deceitfull , and our tongues are filled therewith , wee are giuen to all crueltie and oppression , destruction and calamitie , are in our waies , and the way of peace haue we not knowne , the feare of God is not before our eyes . Yea wée doo not only commit those thinges our selues , which we knowe are woorthie death , and are condemned by the lawe of GOD , but also fauoure them that doo them . And this is the state of man being left vnto himselfe , in which estate euen the regenerate should be inwrapped , if god All subiect to condemnation , and so vnder the mercy of God . did not correct ther wickednes . So that by nature being without Christ , we are shut from the kingdome of God as obstinate , stubburne , and rebellious persons , a people that cannot repent but goe on still in our wickednesse , and are aliaunts and straungers from the common-weale of Israel , and depriued of the blessings of God , and are all as condemned personnes , vnlesse it please God to drawe vs vnto him , and for our stonie heart , to giue vs a fleshly heart , that may resolue it self into teares , and vnlesse it please God to forgiue vs our sinnes , and to renue our corrupt hearts . Most true therefore is that generall proposition of S. Paule ; For there is no difference , for all haue sinned and are depriued of the glory of god , euen of eternall life and happinesse , whereat all of vs doe aime . Now séeing the heart of man is deceitfull , and who can knowe it ? Séeing there lurketh many starting holes therein , and that the braunches are indued with the selfe-same sappe that commeth Although we be not iust by nature , yet we would seeme to be iust by condemning other . from the roote , I meane , séeing we are readie to excuse our selues in our owne wickednesse , by accusing of others , as did our forefather and our first roote Adam ; and that the nature of man is to cleare himselfe , and to hide his sinnes from god , being giuen to all hipocrisie , and that he is ready to iustifie himselfe by condemning other ; albeit he commit not hainous sinnes ( such as are mentioned Those that might otherwise thinke themselues iust , being compared to the lawe , are wicked . in the latter end of the first chapter , nor giue consent vnto them , yea although he shewe himselfe a professed enemie to those vices ; yet because he is not altogither frée from them , or at leastwise tainted with some of them , if he consider his estate he cannot shewe any defence for himselfe . So that by his fained and hipocriticall kind of righteousnesse , first he is in excusable ; secondlie , he incurreth the iudgement of God , which is according to truth , against them which commit such things ; thirdly he despiseth the riches of his bountfulnesse , patience , and long suffering , not knowing that the bountifulnesse of God leadeth him to repentaunce . The effect of which his hipocrisie , is this , that after his hardnesse , and heart that cannot repent , hée heapeth vp as a treasure vnto himselfe , wrath , against the day of wrath , and of the declaration of the iust iudgement of GOD . An other sort there is , that willingly plucke their neckes out of the choller , and would be spectators and beholders of other mens misery , by reason of sinne and transgression , There is no man iust by excuse . thinking themselues without spot and blamelesse , standing vppon this guarde , that they neuer knew the law of Moses , the seruaunt of GOD , whereby they might direct their liues according to the will of GOD . Nothing regarding the firmament , the heauens , and all other creatures , whereby they are incited to acknowledge the eternall power and wisedome of God , and to glorifie him in them , and to giue him thankes , for so great benefites which he hath ordeined for the vse of man . But more blockish are they , which boast and vaunt of the The righteousnesse of man , standeth not in the knowledge of the lawe . knowledge of the lawe of God , ( as did the Iewes , who put all their safetie in this , that Abraham was their father , that the oracles of God were committed to them , that the couenaunt was propper vnto them , that the temple of God was amongst them , that they were the people of God , and the beloued of the Lord ) and yet for all this , labour not to liue in the obedience of the lawe . For the Lorde chose them as a peculiar people , that they might serue him in all holinesse and righteousnesse , which thing they altogither neglected , thinking that God had chosen them for their worthinesse . Wherefore the foolish All excuse taken away from them . heart of man which is full of darkenesse , cannot deuice any way how to be righteous , but his deuices and his righteousnesse , is foolishnesse before God , and altogither condemned of the spirituall man . For if hec thinke to bee iust by condemning other , breaking out into these words with the Pharisée . O God I thanke thée , that I am not as other men , extorcioners , vniust , adulterers , or euen as this publican , he Hipocrite . pronounceth the sentence of iudgement against himself , in that comparing his life to the law , he is most culpable and faultie . But rather let vs vnderstand and learne what the meaning of this is ; Euerie man that exalteth himselfe shal be brought lowe , and he that humbleth himselfe shal be exalted . If he would start aside because he knoweth not Gentile . the lawe , and so imagine himselfe to be frée , his conscience is a thousand witnesses , and the light of nature and reason commaunding and highlie commending those things which are good , hating , forbidding , and punishing , those things which are wicked and euil , sheweth him how to liue in the seruice and feare of God . For in that by nature ( saith the Apostle of all ) they doe the things contained in the lawe , they hauing not the lawe , are a lawe vnto themselues , and they that haue sinned without the lawe , shall perish without the lawe . The effect of which knowledge of God , by the light of nature and reason , being written in their hearts and consciences , shall ridde them from all excuse , and be most effectuall , yea horrible , in that dreadfull day of doome , when God shall iudge the secrets of men by Iesus Chist , the bookes , that is , their consciences , being then laid open . Lastly if only the knowledge of the lawe Iewe. could preuaile , that therby we might be iustified and counted righteous , we had wherein we might reioyce . But séeing not the hearers , but the doers of the law , are iustified before God , and that God requireth a circumcised hart , and is uot satisfied with vaine shewes and ceremonies , it followeth , that they are not iust which onlie know the lawe , and y●the circumcision of the hart , I mean , the inward righteousnes , consisteth in the spirit , not in the letter . Wherefore they that sinne in the law , that is , hauing knowledge of the lawe , shal be iudged by the lawe . This then is the full summe of the matter , that both Iewes and Gentiles are vnder sinne , that is , are iustly condemned for sinnes , and are subiect to the curse which is due vnto sinne . For as with righteousnesse there is absolution , so with sinne there is condemnation . So that it is not in man to ridde himselfe from the curse of the lawe , by any deuised righteousnesse . Hitherto the drift of the Apostle hath beene to shewe , howe that mans righteousnesse is farre from the obedience of the lawe , and that righteousnesse which God requireth at our handes . And endeuouring to giue a more cleare light to the righteousnesse of God , hée plucketh away the visor of their faigned righteousnesse , and discouereth their faces ; yea he setteth before vs , and launceth out , the venome and corruption of our heart , comparing our righteousnesse , or rather our excessiue wickednesse , with the rule of the lawe , which by a fit exaggeration , he sheweth vs as plaine , as if blacke and white were laid togither , darkenesse and light were weighed in a ballaunce . Such is therefore the righteousnesse of man , that The righteousnesse of man , compared to the lawe , howe faultie it is . wée thinke our selues iust without the knowledge of the lawe , without the effectuall working thereof , and before we examine our selues , our liues , and sinnes thereby . Sinne is not imputed while there is no lawe , and no man is punished as guiltie and faultie ; For where no lawe is , there is no transgression , and contrariwise , by the lawe is the knowledge of sinne . And sinne , that it might appeare sinne , worketh death in vs by that which is good , that sinne might be out of measure sinfull by the commandement . Moreouer , the lawe entered thereupon , By the lawe is the knowledge of sin . that sinne might abounde , both that which is originall , and that which daily carrieth the sway in our actions . The vse of this manifestation , is referred to The vse of the lawe is two sold . two pointes . The first is , that men might be so much the more guiltie ; Secondly , the benefit of god in Christ Iesus , should bee so much the more glorious . The second What the lawe is in it self , and what to vs . The lawe is spirituall . generall poynt in this comparison is , what the lawe is in it selfe , and also hauing respect vnto vs . In it selfe it is holy , and the commaundement holy , iust , and good , it is spirituall , and requireth of vs an beauenly purenesse , yea the heart and inwarde affection , ( because God iudgeth the secret motions of the same ) and a chéerfulnesse , and a willingnesse , in the outwarde déede . So that nothing is more contrary to the lawe , then hypocrisie , lying , and deceit . Nowe then as the lawe is spirituall , so wée We are carnall . are carnall , solde vnder sinne , and being in the flesh , the affections of sinne , which are by the lawe , haue force in our members to bring foorth frute vnto death . Yea , the whole naturall man is bondslaue to the lawe of the fleshe and of sinne , whiche possesseth the vnregenerate , and wholly raigneth in them . For they neither will , nor doo good ; so that although the lawe of nature , and light of reason doo teach them , and informe them what is good , their conscience bearing them witnesse , and the lawe of God ●ore perfectly establishing it , and making it knowne ; The lawe of our slesh . yet the lawe of our fleshe is most vnperfect , and full of obstinate rebellion . For our corrupt nature turneth the benefite of the lawe to our destruction ; whereby it followeth , that that is moste peruerse and wicked , which turneth that which is wholesome in it selfe to condemnation . In the vnregenerate man , it bringeth foorth death , and may well be accused of him , because it hath this operation in him , that it causeth wrath , stirreth vp grudging , fretting and murmuring of our nature . How the lawe is the power of sinne . For the more it presseth by reason of our infirmitie , in that wee are not able to withstand it , it stirreth vp sin , because wée are readie and moste desirous to doo that which is sorbidden , it is the force and power of sinne , it increaseth sinne and slaieth vs , and maketh vs guiltie of the wrath of God , and eternall death and damnation , Wherefore if wée say there is no sinne in vs , we How we do the workes of the lawe . are founde liars , béeing reprooued by the lawe . And as for the outwarde woorkes of the lawe whiche wée doo , are either for feare of punishment , which might ensue vppon the offence , or else for loue of our selues , that we might reioyce in our owne righteousnesse . But séeing with our workes there is ioyned stubburnnesse , and the heart rebelleth within , ( because the lawe reproueth our concupiscence ) and that naturally euen from the loines of our forefather Adam , there is ingraffed into vs a seruile feare , and deadly hatred of the lawe , if not of the lawe-giuer , our workes can in no wise come to the height that they may please GOD . The lawe therefore is spirituall and iust , and holie , and good ; and by the lawe commeth the knowledge of sinne , therefore is euery mouth stopped , and all the worlde found subiect vnto the iudgement of God . Howe then may No man iustified by the lawe . wée imagine , that by the workes of the lawe we may bee iustified ? séeing that it is sayd , by the woorkes of the lawe shall no flesh bee iustified . Againe , it is impossible to be made righteous by the lawe , not onely to him The regenerate are stained with sin . that is not regenerate , but vnto the regenerate also , in that their righteousnesse is stained with so many sinnes , and they culpable of iudgement before God . For the lawe cannot iustifie those that are in the flesh . The lawe is spirituall , but we are carnall , sold vnder sinne , and enemies to God , and strangers from the common wealth of Israel . Howsoeuer therefore we thinke to please God by the outwarde workes of the lawe , yet is not that the righteousnes which The righteousnesse that God requireth , is of the heart . No iustification by works . God requireth . For the circumcision is of the heart , in the spirite , not in letter , whose praise is not of men , but of GOD . But if Abraham bee iustified by workes , hée hath wherein to reioyce , but not with God , séeing that if iustification might be accomplished by the workes of the lawe , it were altogither debt , and not fauoure . But that should not be blinded with a vaine opinion of debt and merit , there the Apostle crosseth this sentence with a contrary position . For to him that woorketh not , but beléeueth in him that iustifieth the vngodly , his faith is counted for righteousnesse . Whiche afterwarde hée prooueth more manifestly by the fall and ruine of the Iewes , béeing compared with the Gentiles .

What shall we say then ? that the Gentiles which followed righteousnesse , haue attained vnto righteousnesse , euen the righteousnesse which is of faith . But Israel which followed the lawe of righteousnesse , could not attaine vnto righteousnesse . Wherefore ? because they sought it not by faith , but as it it were by the workes of the lawe . For they being ignorant of the righteousnesse of God , and going about to establish their owne righteousnesse , haue not submitted Our iustification is by Christ . In all humilitie we ought to confesse our selues to be sinners . themselues to the righteousnesse of God . For Christ is the ende of the lawe for righteousnesse , vnto euerie one that beléeueth . And vnlesse we acknowledge our selues to be sinners , being voide and destitute of any righteousnesse that is in vs , we séeme to deface and to darken the worthinesse and dignitie of Christ . Which consisteth in this , that he is the onely light , saluation , life , resurrection , and righteousnesse , and the soueraigne phisicke of euery mans soule ; and to what end ? If not to lighten the blind , to restore them that were condemned , to quicken them which were dead , to raise them vp which wer brought to nothing , to cleanse them which were polluted with all filthinesse , to cure and heale them which were death , sicke , and almost swallowed vp thereof . Nay but if we attribute any part of He that attri buteth any thing to himselfe , derogateth from God , and wrastleth with him . How Christ is a rocke of offence . righteousnesse vnto our selues , we wrastle as it were with Christ , whose propertie it is , to beate downe them that are fleshly minded , and to reléeue those that are heauie laden with the burthen of of their sinnes . So that Christ is a stumbling blocke , and a rocke of offence , not that it agreeth vnto him to be so , but that malicious mindes do take offence through their owne corruption . For they stumble by reason of their owne pride , and their damnation is in them selues . What sencelesse blockishnesse is it therefore in vs , that we should deriue saluation , righteousnesse , and iustification , from the lawe , which is our downfall , and the cause of wrath ? Neuerthelesse if we be not as yet satisfied , he vseth an other effectuall proofe , whereby we may plainly sée , that righteousnesse and iustification is not by the lawe . For the promise that was made to Abraham , the father of the faithfull , & that he should be the father of many nations , ( through gods euerlasting couenant with him , that he would be his god and the god of his séede after him ) I say the promise , The promise is not by the lawe . that he should be the heire of the worlde , was not giuen to Abraham and to his séede through the lawe . First because the lawe cannot comprehend the promise ; secondly , because faith should be ioyned in vaine to the promise , which should be apprehended by workes . Againe , if iustification depended Iustification , that is , the righteousnesse of God , pertaineth vnto all . vpon the lawe of Moses , then should god be the Sauiour only of the Iewes , but it is god who shall iustifie circumcision of faith , meaning the Iewes , and vncircumcision through faith , meaning the gentiles . And in that , that Abraham was iustified being vncircumcised , it also followeth , that iustification belongeth vnto them that are vncircumcised . This therefore may be the generall conclusion of this point , that we are not iustified by the law & the works thereof , comprehended in these thrée propositions . All both Iewes and gentiles , are vnder sinne , that is , are iustly condemned for sinne . All haue sinned , and are iustly depriued of the glory of god , that is , of euerlasting life . All the world is subiect to the iudgement of god . And herein is the praise of his iustice , in that we deserue it , as also the praise of his mercy , in that fréely in Christ he forgiueth vs so great damnation . So that here it resteth , that there is but one way of But one way of saluation . saluation , to wit , Iesus Christ and his righteousnesse , apprehended by faith . For the gospell of Christ , is the power of god vnto saluation , to euery one that beléeueth , to the Iewe first , and also to the Grecian . Vnto which faith , although Workes . that works are necessarily adioyned , and are as the light which is séen togither with the flame , yet they auaile not vnto iustification , but rather signifie , that a man is inwardly iustified before god . Therefore although faith be not without workes , yet faith alone without workes , doth Faith onely , iustifieth . iustifie . The lawe manifesteth sinne , and death which was before the lawe , it causeth wrath , and dooth not reconcile vs vnto God , but the true reconciliation and purification , The righteousnesse of God . commeth only from the righteousnesse which is of God . And séeing righteousnesse is not sound by the law , it is necessary and behoouefull , that we looke for righteousnesse elsewhere . And because man could not accomplish any righteousnesse , therefore least hée should vtterly perish , God exhibiteth a way which he promised of olde , whereby he should be iustified and saued before him , Christ is our righteousnes . without the lawe . The matter and grounde of this righteousnesse , is Christ apprehended through faith , who is offered vnto all , because all haue sinned . Which righteousnesse is fréely giuen without any merit of ours , for wée are iustified freely by his grace , through the God the au thour of this righteousnesse redemption that is in Christ Iesus . The authour of this righteousnesse and iustification is God , for hée so loued the world , that hée gaue his only begotten sonne , to bee offered vp for our sinnes , and to make full satisfaction , that whosoeuer beléeueth in him should not perish , but haue life euerlasting . Whom GOD set foorth to bee a reconciliation through faith in his blood . Righteousnes in the death and resurrection of christ . The materiall cause , is the death and resurrection of Christ : for hée was deliuered to death for our sinnes , and is risen againe for our iustification . The cause formall or instrumentall , is faith , whereby as it were with an hande , wée apprehende the righteousnesse of GOD . For with the heart man beléeueth vnto saluation and to righteousnesse . Christ is our reconciliation through faith , while wée laie holde of the promises The end of this righteousne , what ? of Gods mercy in him . The finall cause , is the glorie and praise of the goodnesse of God , in that being enemies , hée reconcileth vs vnto him . Wherefore we are not saued by workes , or partly by faith , and partly by woorkes , but all our reioycing is excluded by the We are iustified not by workes , but by faith . lawe of faith . And our iustification dependeth onely vpon GOD , that his glorie might be established , for the promise of God is through faith , and not by the lawe . For as the lawe is the cause of wrath , so is faith the appeasing of our consciences , whereby we vnderstand , that we are iustified . And if any man make the lawe his grounde and his rocke , hée is fallen from grace ; for they are vtterly abolished from Christ , whosoeuer are iustified by the lawe . So that they that put their confidence in the workes of the lawe , Christ shall profit them nothing : By whome onely wee obtaine to bee called the sonnes of god , and the heires of the kingdome of heauen , by whome we are deliuered , and redéemed from the lawe , that wee might receiue the adoption of sonnes . For GOD hath giuen the spirit into our hearts , that we may cry Abba father . Which spirit we receiue by faith , and not by the workes of the lawe , for they that are vnder the lawe , are vnder the curse , and vnder moste dreadfull feare . And the generall proposition of the Apostle is , that no man is iustified by the lawe , for the lawe is not of faith , but the iust shall liue by faith . For by faith wée are the séede , posteritie , and children of Abraham , and heires by promise , and fellowe heires with Christ of his euerlasting kingdome . By the lawe and the couenant , there is a difference betwixt the Iewes and the Gentiles ; but by by faith there is neither Iewe nor Grecian , there is neither bonde nor frée , there is neither male nor female . For all are one in Christ Iesus . Therefore by faith is iustification , whereby the scriptures foresawe that the gentiles should bee saued , and that the lawe could giue no life , and that by the lawe there was no righteousnesse , because the scripture hath concluded all vnder sin , that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue . Therefore it is by faith , that it might come by grace , that the promise might be sure vnto all , both them of the lawe , and to them of the seede of Abraham . Wherefore séeing the righteousnesse of man by nature , is nothing else but wickednesse and hipocrisie , backs●iding by excuse , boasting by vaine knowledge without practise , and that the lawe cannot be fulfilled , because the corruption of man is quite contrary vnto it , and abhorreth the lawe , and that we are all vnder sinne , and so by the lawe vnder damnation , in that it letteth vs to vnderstand the hugenesse of our sinne , and the curse and punishment due thereunto : euery mouth is stopped , and all the world subiect vnto the iudgement of god , and to that damnation which the law of god and the corruption of our nature requireth . And that the Apostle might bring vs , to the perswasion of the iustice of faith , which is the pathway and the highway vnto saluation , he saith , that we know that whatsoeuer the law saith , it saith it to them which are vnder the lawe . So that there is but one way of saluation , euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith . Remission of sinnes . by faith , whereof are thrée especiall braunches ; Remission of sinnes ; Imputation of Christ his righteousnesse ; Sanctification , newnesse and holinesse of life . Remission and forgiuenesse of sinnes , is giuen to the church and faithfull of god , in that of his frée mercy and goodnesse their sinnes are blotted out , and the account made voyd , that they shall not be called vnto iudgement , neither shall any punishment be exacted at their hands . Whereby all satisfaction falleth to the ground , in that of his frée mercy and goodnesse , the Lord putteth away the remembrance and punishment of our sinnes , forgiueth al our infirmities , redéemeth our life from the graue , and crowneth vs with mercy and compassion ; yea , he onely forgiueth , because he onely is offended . I , euen I ( saith he ) am he that putteth away thine iniquities for mine owne sake , and will not remember thy sinnes . Yea though they were as redde as scarlet , and as a menstruous cloth , as the starres of the skie , and as the sande of the sea-shore which is innumerable . Euen originall sinne , which Originall sin . is the roote of all mischief within , togither with al the branches thereof , the lusts of the heart , the euill motions of the minde , the consent of reason , the déed performed . He forgiueth all our negligence in not kéeping his commandements , and our transgression and rebellion against them , he hath deliuered vs from the guilt , and from the punishment , and hath fréely inriched vs with life eternall , by the merites and intercessions of Christ Iesus our mediatour , who is our redemption and sanctification , and satisfaction : that we might bee deliuered from condemnation , for there is no condemnation to them that are in Christ Iesus , whom God hath set forth to be a reconciliation through faith in his blood , to declare his righteousnesse by the forgiuenesse of sinnes that are passed . This is that righteousnesse of God , through the faith of Iesus , euen the remission of sins , wherunto all the prophets witnesse . The Apostle speaketh by way of proclamation . Be it knowne vnto you therefore men and bretheren , that through this man , is preached vnto you the forgiuenes of sins , and from all things from which ye cannot be iustified by the lawe of Moses , by him euery one that beléeueth is iustified . By way of consolation and comfort , for they are glad tidings . Litle children , I write vnto you , because your sinnes are forginen you for his name sake . By way of doctrine . And ye knowe that he was made manifest , that he might take away our sinnes : In whome we haue redemption through his blood , that is the forgiuenesse of sinnes . Neuerthelesse though we be fréed from the punishment , yet are we subiect Affliction and correction . to the correction which it pleaseth god to lay vpon vs , either for the triall of our faith and patience , or to bring vs to humilitie , or for some other occasion which he in his wisdome best knoweth .

The second branch of the righteousnesse of God by faith , 2. Imputation of Christ his righteousnes . is , the Imputation of Christ his righteousnes , wherby we are iustified , & stand as righteous before the iudgement seat of God , not being cloathed with our merits , but being inriched with his mercy . In consideration of which righteousnes , we are to cite & to summon our selues , before the tribunall seat of Gods iudgement , where we shal vnderstand what is that righteousnes which is required at out our hands , euen a most perfect and absolute obedience of the lawe , which reqireth What is the true righteousnesse . Man is altogither sinne . the heart , and a most heauenly purenesse . And séeing that man is full of corruption and wickednesse , and from the sole of the foote vnto the head , there is nothing in him but wounds and swellings , and sores , and that the head is sicke , and the whole heart is heauy ( contrariwise , Christ being man , and taking our sinfull flesh vpon him , yet being without sinne , is in most glorious sort apparelled with righteousnesse , yea euen the hemme of his vesture lacketh not vertue , being so gloriously arraied in a vesture of broydered gold and néedle worke , as the Prophet speaketh ) from Christ haue we all our clearnesse and puritie , all our attire , wherein we shine as Angels of light , by whom all righteousnesse is deriued vnto vs : which the prophet in the person of Iehoshua liuely Zachar●ah 3. 3. expresseth . Now Iehoshua was clothed with filthy garments and stood before the Angel ; and he spake vnto those that stood by him , saying ; Take away the filthie garments from him . And vnto him he said ; Beholde I haue caused thine iniquitie to depart from thee , I will cloath thee with change of raiment . And I said , let them set a faire diademe vppon his head , so they set a faire diademe vppon his head , and cloathed him with garments , and the Angel of the Lord stood by . What may be the filthie garments ? Euen the vncleannesse of our wickednes , the impurity of our thoughts , our abhominable and daily weltring in our sinnes , and vntill they are taken away , howe ougly and contemptible are we in the sight of God ? Which place of the Prophet , though some interpret it of Christ , in that he was cloathed in our flesh , and bare our sinnes , yet in respect of vs , it may haue this sence and meaning . For what are wée else , before it please god to take mercy vpon vs ? He it is that cleanseth vs from our sinnes for his name sake ; he it is that sawe vs when when we were polluted in our bloode , and then he said , we should liue , euen when we were polluted in our blood , he said ; Thou shalt liue . Behold I haue caused thine iniquitie to depart away from thée , and I will cloath thée with change of raiment . For hee What the rich garment is wherewith the polluted sinner is a●●aied . was made sinne for vs that knewe no sinne , that wée should be made the righteousnesse of God in him . Yea where sinne abounded , there grace abounded much more ; that as sinne had raigned vnto death , so might grace also raigne by righteousnesse to eternall life , through Iesus Christ our Lorde . Which righteousnesse of God by the faith of Iesus Christ , is imputed vnto all , and vpon all that beléeue . By this imputation , we are cloathed with the righteousnesse of Christ , through whome , we behold the face of God to be vnto vs most chéerefull ; by whome we haue an enteraunce vnto the father ; by whose puritie and holinesse all our spottes are couered . Without which imputation all our workes are vnrighteous , for by the righteousnesse of faith are all our workes made perfect ; and being ingraffed into Christ , and made partakeres of his righteousnesse , our The effect of this righteousnesse . workes are accounted before God as iust and righteous ; in whome all our imperfections are blotted out ; and those workes which are done of faith , are accepted through the imputation of Christ his righteousnes . For as in vs there is nothing but sinne , so in Christ is all our sufficiency , vpon whom , as vpon the sacrifice , was cast that curse of man , that his condemnation , might be our absolution ; and our happinesse , his righteousnesse ; according to that of the prophet Dauid , who knew it by his owne experience to be most true , that the man is blessed , vnto whome God imputeth righteousnesse without workes . Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man vnto whom the Lord imputeth not sin , that the lord might only be iust , and a iustifier of him , that is of the faith of Iesus . Who tooke vpon him our person , was accused for vs , and iudged as a sinner , not for his owne , but for the faults and transgressions of other , being himselfe pure and without spot , that he might vndertake that punishment that was due vnto our sins , and endue vs with his righteousnes . So that now we are iust and righteous in him , not that we can satisfie the iudgement of God by our owne workes , but that we are accounted iust and righteous through Christ , who is ours through faith . Who is made vnto vs , wisdome , and righteousnesse , & satisfaction , and redemption , that he that reioyceth , might only reioyce in the Lord ; for whose sake we are fréely accounted both iust & innocent before god , in whom are seene the glorious treasures of God , that wée might bée inriched by him . For if wée looke for saluation , wée are taught by the very name of Iesus , that it is in him ; if wée séeke for any other gifte of the spirit , they are to bée found in his annointing ; if wée séeke for strength , it is in his dominion ; if we séeke for cléerenesse , it is in his conception ; if we séeke for tender kindnesse , it sheweth it selfe in his birth ; whereby he was made in all things like vnto vs , that he might learne to sorrowe with vs . If we séeke for redemption , it is in his passion ; if we séeke for absolution , it is in his condmnation ; if wée séeke for release of the curse , it is in his crosse ; if we séeke for satisfaction , it is in his sacrifice ; if wee séeke for clensing , it is in his blood ; if wée séeke for reconciliation , it is in his going downe into hell ; if we séeke for mortification of the flesh , it is in his buriall , if wée séeke for newnesse of life , it is in his resurrection ; if for immortalitie , it is in his victory ouer death ; if we seeke for the inheritaunce of the kingdome of heauen , it is in his entraunce into heauen ; if wée séeke for defence , for assurednesse , for plentie and stoare of all good thinges , it is in his kingdome . And therefore this is the diademe and bewtifull crowne that is sette vpon our heads , the fine linnen , and the silke , and the broidered worke , wherewith wée are couered ; these are the ornaments wherewith wée are decked , the bracelets on our hands , and the chaine that is put about our neckes ; this is the frontlet on our face , the earings in our eares ; this is the garment of siluer and gold wherewith wée are cloathed ; this is the fine flower , the hony and the oyle whereby we become so bewtiffull . Euen the remssion of our sinnes and the imputation of Christ his righteousnesse , who hath put away our transgressions like a cloud , and our sinnes like a mist , and filled our harts with ioy and gladnesse , that in a sure confidence we may break out and say . Nowe there is no condemnation to them which are in Christ Iesus . Reioice therefore O ye heauens , at the goodnes and mercie of the Lord , for he only hath done it ; shout ye lower partes of the earth ; brast foorth into praises yee mountaines , 3. Sanctification . The lawe is fulfilled of the regenerate , by reason of Christ . O forrest , and euerie trée threin . The third braunch is sanctification and holinesse of life , whereby as before , being vnregenerate we hated the lawe , and the lawe was vnto vs the cause of death ; nowe being reconciled to God of our owne accord ( respecting our former rebellion ) we are readie and obedient to doe the will of God , yea and all our delight is therein : so nowe vnto vs it ceaseth to bee a curse and condemnation , for the lawe of God is writte in our harts , whereby we vnderstand the will of God , and are stirred vp to the obedience thereof . So then through faith , the lawe is not made of none effect , but it doeth rather establish the lawe . For without Christ the lawe is not fulfilled , yea it setteth our concupiscence on fire , and maketh vs subiect vnto condemnation , but in Christ we find the exact righteousnesse of the lawe , for he is the end of the lawe to eucrie one that beleeueth , by whom also we are sanctified , and our hearts framed to the obedience of the lawe , which though it be vnperfect , yet doth it aime at perfection . And this obedience procéedeth from faith , which through the merit of Christ obtaineth the holie spirit , which spirit doth make vs newe harts , doth exhilarat vs , doth incite and inflame our harts to doe the lawe willinglie . Nowe the lawe in the regenerate , that is , in those whose sinnes are forgiuen , vnto whom the righteousuesse of Christ is imputed , who are sanctified , bringeth foorth good frutes . Therefore euill actions procéede not from the lawe and from The workes of the regenerate , no cause of iustification . the regenerate , but from sinne and our corrupt nature . Neither let vs thinke so highly of these frutes , as though from thence our iustification were deriued . For though we hate sinne in other men , and especially in our selues , although we delight in all things which are agréeable to the A true doctrine of good workes . will of god , although all our actions and conuersation do expresse the same , yet are they but signes and tokens of our loue to God , and arguments to vs of our election ; and frutefull examples to drawe others to that excellent knowledge which is in Christ . The lawe in the regenerate , & a mind rightly formed and ruled , perswaded on thing , but corruption also which hath her seate in the regenerate , an other thing , for it striueth against the spirit and the lawe of the In the regenerate , is a fight betwixt the flesh and the spirit . An especiall comfort in this fight , is , that we are vnder grace . mind , so that they cannot either liue as wel as they would , or be so voide of sinne as they could wish . Neuerthelesse this is their comfort , that they are not vnder the lawe but vnder grace , whereby enioying the fauour , mercie , fréegoodwill and beneuolence of God towarde vs in Christ , the reliques of sinne are not imputed vnto vs , but we are reputed and accounted before God , as men fullie and perfectly iust . He hath giuen vs his spirit , the fulnes whereof we do not enioy , because in this life there will alwaies remaine in vs remnants of sinne , which fight against the spirit . Which conflict , the Apostle plainly setteth forth before our eies , hauing sufficient experience thereof in himself . For the mind of a regenerate man is spirituall , but he himself is carnall , sold vnder sinne , and that which he hateth , that doth he ; in his flesh there is no good thing . To wil , is present , but he findeth no means to perform that which is good , yea euil togither continually is present with him , and though his inner man delight in the lawe of God , yet doeth he sée an other lawe in his members , rebelling against the lawe of his minde , and leading him captiue vnto the lawe of sinne , which is in his members . And that euen the godly might know , that they are laden The profit of this fight . with infirmities , therefore is this sting left in their flesh , that they might alwaies haue recourse vnto the Lord , who is able to beate downe 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 counsel 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 life in the spirite Spirit . for righteousnesse sake . Which spirit quickneth our mortall bodies , beareth witnesse with our spirit , that we are the children of God : Whereby we are ridde from the spirit of bondage which is in feare , and are indued with that of adoption , which bringeth foorth good frutes , which the father accepteth , though indéed they be of small perfection & not aunswerable to that high calling which is in Christ . God doth not only by imputation accept our workes , but Affliction the end of this fight . also by affliction trieth our obedience , before we come to that spirituall rest , which he hath prepared for vs , and we in hope enioy . Yea we are heires with Christ : Howe or in what respct ? If so be that we suffer with him , that we may also be glorified with him . Which affliction and persecution , is the end of our spirituall fight , & the entraunce into glory : Which in this world is to vs as a proofe of our patience ; our patience , a helpe to experience ; our experience , a furtherer of our hope ; which hope maketh vs not ashamed , The proffite of affliction . because the loue of God is shed abroad in our harts , by the holy ghost which is giuen vs . Againe , it maketh our infirmities and imperfections knowen vnto vs , it correcteth our sinfull desires , & the euill lusts of our flesh , it bringeth vs to a mutuall and harty loue one of an other ; it bréedeth in vs a couragious mind to withstand the assaults of Sathan : it increaseth in vs the hope of our election , frameth vs to immortality , worketh a most effectual and gladsome Perseuerance in affliction is the stay of the spirituall man . & comfortable meditation of the life to come . Only we are to take héede of this downfall , that we faint not , because the crowne of glory is not giuen , but to him that ouercommeth and endureth vntill he come to the end of his race . Moreouer , vnto these commodities which come vnto vs by reason of these afflictions , there are also added most Consolation in affliction . comfortable consolations . For it is the will of God that wée suffer affliction for his name sake , and blessed are they that do so . And if God be on our side who can be against vs ? All things come from the prouidence of God , if with gladnesse wée receiue blessings from the Lord , why should wée not in all obedience receiue punishment & correction also ? Wée knowe also , that al things worke togither for the best , vnto them that loue God , and to them that are called of his purpose . Yea our afflictions , indéed light afflitions , which are but for a moment , cause vnto vs a farre more excellent and an eternall waight of glory . Not that wée in respect of those afflictions are worthy of the same , but because it pleaseth the father , to giue vnto his children the kingdome of heauen . Let vs therefore with all patience wait for the perfection of our adoption , euen the redemption of our soule and body . And though wée sigh while wée are in the flesh , yet are wée not alone , for our bretheren also which haue the first frutes of the spirit , sigh togither with vs ; yea euery creature groneth with vs also , and trauelleth in paine euen to this present time , vntill it be deliuered from the bondage of corruption , into the glorious liberty of the sonnes of God . And séeing euen the creatures shall be restored , how comfortable should our hope bée , while wée looke not on the things that are séene , for they are but temporal , but on the things which are not séene , which are eternall . For the which with patience wée abide , knowing that our hope is not of those things which wée sée , and shall in time most certainly come to passe . Not only our bretheren and euery creature sigheth with vs , but also the spirit is partaker of our gronings , and while wée offer vp our praiers to god in our afflictions and extremities , the spirit helpeth our infirmities , and in a greater measure maketh request for vs , with infinite sighes , which The spirit a helper of our infirmities & ignoraunce . cannot bée expressed . Yea , hée helpeth also our ignoraunce , in that according to the pleasure and will of God , he maketh request for the saints , and he which searcheth the harts , knoweth what the meaning of the spirit is . Moreouer the finisher of our hope and the crowne of our glorie euen Christ Iesus , which is dead , yea , or rather which is risen again , who is also at the right hand of God , he maketh intercession and request also for vs . Nowe then are there any accusers of whome we The assured confidence of saluation which wee haue in God through Christ . ought to be affraied before God , seeing that God absolueth vs as iust ? can sathan charge vs ? or doeth his accusations anie whit auaile ? séeing that through faith in Christ , wée haue peace towards god , and our conscience is deliuered from the guilt of sinne ? Who shall laie any ? nay the whole burthen of our sinnes to our charge ? It is god that cleareth , it is god that iustifieth , yea it is Christ that vnladeth vs . Come vnto me saith he , ye that are heauie laden , and I will ease you , and refresh you . Who shall condemne vs ? Is it not Christ that hath redéemed vs , who also shall come to be A caueat . our iudge ? Only let vs cast aside our high mindes , which are lifted vp with merit and desert , and confessing our vnworthinesse , Humility is greatly requited to Iustification . in all feare and humilitie let vs approach vnto the throne of grace , there to receiue these bounteous almes and rich treasures , which the gifts of Sheba , nay the wealth of Salomon cannot accomplish , which neither siluer , gold , or precious stones , yea the delicatest treasure in the worlde , nay the worlde it selfe may match and counteruaile . Which heauenly treasure , could by no other meanes be bought and purchased for vs , but by the precious blood of Iesus Christ ; who as an innocent lambe without spot , How our righteousnesse and iustification , is accomplished . was offred vp for our sinnes , euen the iust for the vniust , who being frée from sinne , and knowing no sinne , yet was made sinne for vs , that is a sacrifise for sinne , that we might receiue I say , this rich treasure , euen the righteousnes of God in him , redemption and iustification . So that the punishment of our sinnes is swallowed vp in victorie , that with the Apostle we may in ioy burst foorth and say . O death where is thy sting ? O graue where is thy victorie ? The sting of death is sinne , and the strength of sinne , is the lawe . But thankes be vnto God , who hath giuen vs victory through our Lord Iesus Christ . Who shal seperat vs then from the loue of Christ ? shall tribualtion , or anguish , or persecution , or famine , or nakednesse , or perill , or sword ? As it is written ; For thy sake are we killed all day long . Wée are counted as shéepe for the slaughter . Neuerthelesse in all these things wée are more then conquerers through him that loued vs . For I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things pr●sent , nor things to come , nor heigth , nor depth , nor any other creature , shal be able to seperate vs from the loue of God , which is in Christ Iesus our Lord . The s●●●ne of all , is this ; that the righteousnesse of man , by reason of idolatry and wickednes procéeding from his corrupt nature , is abhominable in the sight of god ; and that by no excuse or deuise , he may acquit himselfe before the iudgement seate of God ; but hée is subiect , both Iewe and Gentile , to the condemnation which the iustice of God doth require . Therefore lieth it not in mans power , by the lawe of the workes thereof , to attaine vnto righteousnesse , because in his hart hée hateth the lawe , he being carnall , and the lawe spirituall . As hée desireth to hide his sinne , so by the lawe , is the knowledge of sinne , and as he séemeth to himselfe , to be iust , before he examine his life by the lawe , ( not but that by the lawe hée is condemned , but he putteth his condemnation farre from him , and thinketh not of it ( so is the lawe the cause of transgression of sinne and of death . Yea , the regenerate man is stained with sin , therefore neither can he be iustified by the lawe . So that the righteousnesse of man , is that , which is from God by faithe in Christ , vnto all that beleeue . Of which righteousnesse , there are thrée braunches . Remission of sinnes , which is not frée from correction , though there be deliueraunce from eternal punishment and damnation . The second braunch , is the Conclusion Imputation of Christ his righteousnes , whereby the filthy garments of our sinnes are taken from vs , and we arraied in a vesture and garment of broydered gold , I meane , hauing not only our sinnes forgiuen vs , but the righteousnes and holines of God also imputed vnto vs . The third branch is sanctification and holines of life , by the which we are made fit to fulfill the lawe . Yea , séeing that while we are cloathed with this body of flesh , sinne remaineth , and that the flesh fighteth against the spirit , we are to meditate and practise the mortification of our sinfull flesh . Hauing this aduantage , that we are vnder grace , and that also by Christ we obtaine victory . And not only to practise mortification , but to bring forth the frutes of the spirite , and of the inner man , euen the loue which we do owe vnto God , and that charitable duty which we are bound to extend to our neighbour . And at all times we offer vp our selues as an acceptable sacrifice vnto God , séeking the glory of his name , as well by our death , as by our life , knowing this , that in afflictions whatsoeuer , ( if so be it we endure with patience ) we shall not be destitute of comfort and consolation . Yea such , that may swallow vp the bitternesse of all torments , beside that rich reward that is reserued for them in the life to come , who with all confidence and boldnesse , willingly and readily confesse Christ before men , standing to the triall of their faith , and the assurednesse of their vndoubted hope , euen to the sheading of their blood . Now the God of all comfort and consolation , euen the God of peace , which brought againe from the dead our Lord Iesus Christ , the great shepheard of the shéepe , through the blood of the euerlasting couenant , make vs perfect in all good workes to doo his will , working in vs that which is pleasant in his sight , through Iesus Christ ; To whom with the Father and the holy Ghost , be all praise , dominion , and power , both now and for euer ,

Amen . Deo soli laus & gloria .

Of Predestination . A briefe declaration of Predestination , set forth by that learned man and principall member in Christs Church . M. Theodore Beza . A waightie and most necessary matter for euery true Christian to know , containing the very ground and principall scope of religion : which the more we read , the more we may , both for the sweetnesse and singular profit that it yeeldeth to them whose harts it pleaseth God to open , and whose mindes are lightned by Gods good spirit . He that hath eares to heare , let him heare . Mat. 13. 9. They which pertaine to the kingdome of God , to them it is giuen to know this and all other secrets and misteries belonging to saluation and euerlasting life . As for the rest , and them which are without , all things are spoken in parables ; there is a vaile before them , that they seeing , should not see ; and hearing , should not heare ; and hauing hearts to perceiue , should not vnderstand . Mat. 13. 11. Act. 28. 25. 26. 27.

The first Chapter . The question of Gods eternall Predestination , is not curious or vnprofitable , but of great importance , and very necessary in the Church of God .

SAint Augustine in his booke of Perseuerance , De bono perseuerantiae . Obiection . chap. 14. saith ; that they which were against him as aduersaries in this question , did alledge that this doctrine of Predestination , did hinder the preaching of Gods word , and caused that it could not profit . As if saith he , Answere . this doctrine had hindred the Apostle Saint Paul to do his dutie , who so oftentimes doth commend vnto vs , and teach Predestination , and yet neuer ceaseth to preach the word of God . Also saith moreouer ; As he that hath receiued the gift can better exhort and preach , so he that hath receiued this gift , doth hear the preacher more obediently , and with greater reuerence , &c. We do therefore exhort and preach , but they only which haue eares to heare , do heare vs quietly , and to their comfort : and in those that haue them not , this sentence is fulfilled , That hearing with their eares , they do not heare , for they heare with outward sence , but not with the inward consent . Now why some men haue these eares , and others not , it is , because it is giuen to some to come , and to others not . Who knew Gods counsell ? must that be denied which is plaine and euident , because that cannot be knowne which is hid and secret ? Againe in the 15. Chapter ; I pray you ( saith he ) if some vnder the shadow of Predestination , giue themselues to slothful negligence , and as they are bent to flatter their flesh , to follow their owne lusts , must we therefore iudge , that this which is written of the foreknowledge of God is false ? Now surely this is verie handsome , and to the purpose , that we shall not speake that which by the scripture is lawfull to speake . Oh we feare ( say you ) least he should be offended which is not able to vnderstand and take it . And shall we not feare say I , lest while we do hold our tongues , he that is able to take the truth , be taken and snared with falshood and error ? Also in the twentie chapter of the same booke , he writeth in this sort . If the Apostles and Doctors of the Church , which came after them , did the one and the other , both teaching the eternall election of God purely and truly , and also retaining the faithfull in godly life and manners , what moueth these our aduersaries ( séeing they are ouercome with the manifest and inuincible trueth , to thinke they speake well , saying ; Although this doctrine of Predestination be true , yet it ought not to be preached vnto the people . Nay so much the rather it is good to be throughly preached , that he that , hath eares to heare , may heare . And who hath them ? But he that hath receiued them of God , who promiseth to giue them . And as for him that doth receiue it , let him refuse it if he will , so that he that doth receiue it , may take it , drinke it , be sufficed , and haue life . For as we must preach the feare of God , to the end that God may be truly serued , so must wée preach predestination , that he which hath eares to heare may heare , and reioyce in God , not in himselfe , for the grace of God towards him . This is the mind , of that excellent Doctor , as touching this point . Which notwithstanding , bindeth vs to two conditions . The one is , that we speake no farther héerein , then Gods worde doth limit vs . The other , that we set forth the same thing which the scripture teacheth accordingly and to edification . Wherefore we will briefly speake of both these partes : first of the doctrine it selfe , and next , of the vse and applying of the same .

The second chapter . Of the eternall counsell of God hidde in himselfe , the which afterwards is knowen by the effects thereof .

GOD whose iudgements no man can comprehend , The councell , purpose , & will of God , is the fountaine and originall of all causes . whose waies cannot be found out , and whose will ought to stop all mens mouthes , according to the determinate , and vnchaungeable purpose of his will , by the vertue whereof , all things aremade ; yea those things which are euill and execrable , ( not in that they be wrought by his diuine counsell , but forasmuch as they procéed of the prince of the aire , and that spirit which worketh in the children of disobedience ) hath determined from before al beginning with himselfe , to create all things in their time for his glory , and namely men ; whome hée hath made , after two sorts cleane contrary one to the other . Whereof hée maketh the one sort ( which it pleased him to choose by his secret will and purpose ) partakers of his glory through his mercie , Vessels of honor . and these we call according to the word of God , the vessels of honour , the elect , the children of promise , & predestinate to saluation : And the other whom likewise it pleased him to ordaine to damnation ( that hée might shewe foorth his wrath and power to bée glorified also in them ) wée doe Vessels of dishonor . call the vessels of dishonour and wrath , the reprobate and cast off from all good workes .

This election or predestination to euerlasting life , being Our election is hid in the secret purpose of God . considered in the will of God ( that is to say ) this selfe same determination or purpose to elect , is the first fountaine and chief originall of the saluation of Gods children : neither is it theron grounded as some say , because god did foresée their faith or good workes ; But only of his owne good will , from whence afterwards the election , the faith , and the good workes spring foorth . Therefore when the scripture will confirme the children of God in full and perfect hope , it doth not stay in alledging the testimonies of the second causes , that is to say , in the frutes of faith , nor in the second causes themselues , as faith , & calling by the Gospell , neither yet sometimes in Christ himselfe ( in whom notwithstanding we are as in our head , elected & adopted ) but ascendeth higher , euen vnto that eternal purpose which god hath determined only in himselfe .

Likewise , when mention is made of the damnation of the reprobate , although the whole fault thereof be in themmselues , Reprobation is hidde in the secret purpose of God . yet notwithstanding , sometimes when néede requireth , the scripture to make more manifest by this comparison , the greate power of Gods patience , and the riches of his glory towards the vessels of mercy , leadeth vs vnto this high secret , which by order is the first cause of their damnation . Of the which secrete , no other cause is knowen to men , but only his iust will , which we must with all reuerence obey , as comming from him , who is onely iust , and cannot by any meanes , nor of any man in any sort be comprehended . For wée must put difference betwixt the purpose or ordinance of reprobation , and reprobation it selfe ; The secret purpose to elect or reproue only appertaineth to God , but the causes of election & reprobation are manifest in the Scriptures . because God would that the secrete of this his purpose , should be kept close trom vs : and againe wée haue the causes of Reprobation , and Damnation , which dependeth thereof , expressed in Gods word : that is to say , corruption , lacke of faith , and iniquity , which as they bée necessary , so are they also voluntary in the vessels made to dishonor , like as on the other part , when wée describe orderly the causes of the saluation of the elect , wée put difference betwixt the purpose of the electing , which God hath determined in himselfe , and the election which is appointed in Christ . In such sort , that this his purpose , or ordinance , doth not only go before election in the degrée of causes , but also before all other things that followe the same .

The chiefe matters gathered out of this second chapter , with places of proofe taken out of the worde of God , ioyned thereunto .

God disposeth all according to his will , and hath created all things for his glory , and namely man . Concerning whome , first hée challengeth the ordering of all affaires , as also the hardening of hearts . Secondly , hée hath made them after two sorts , the one contrary to the other .

That God disposeth all according to his will .

Esay . 46. 9. 10. 11. 12. Remember the former things of old ; For I am God , and there is no other God , and there is nothing like me . Which declare the last thing from the beginning , and from of old , the things that were not done saying . My counsaile shall stand , and I will do whatsoeuer I wil. I call a bird from the East ( Cyrus which shal come as swift as a bird ) and the man of my counsel ( who shal execute that which I haue determined ) from farre ; As I haue spoken , so will I bring it to passe , I haue purposed , and I will do it .

Esa. 14 , 26. The Lord of hostes hath determined it , and who shal disanull it ? and his hand is stretched out , and who shall turne it away ?

Dan. 4. 32. All the inhabitants of the earth , are reputed as nothing , and according to his will he worketh in the army of heauen , and in the inhabitants of the earth , and none can stay his hand , nor say vnto him ; What doest thou ?

Ephe. 1. 9. 11. And he hath opened vnto vs the mistery of his will , according to his good pleasure which he hath purposed in him . In whom also we are chosen when we were predestinate according to the purpose of him , which worketh all things after the counsell of his own wil. Gal. 1. 4.

Iob. 9. 10. God doth great things and vnsearchable , yea maruellous things without number .

Rom. 9. 20. O man , who art thou which pleadest against god ? shall the thing formed , say to him that formed it , why hast thou made me thus ?

That God hath the ordering of mens affaires , as also of hardning the heart .

Gene. 45. 7. 8. Ioseph to his brethren , God saith , he sent me before you , to preserue your posteritie in this land , and to saue you aliue by a great deliuerance . Now then , ye sent me not hither , but God , who hath made me a father vnto Pharaoh , and Lord of all his house , and ruler throughout all the land of Egipt .

Esay . 10. 5. 6. 7. 8. 11. 12. 13. 15. O Ashur , the rod of my wrath , and the staffe in their hand , is mine indignation . I wil send him to a dissembling nation , and I will giue him a charge against the people of my wrath , to take the spoile , and to take the pray , and to tread them vnder féete like the mire in the stréete . But hée thinketh not so , neither doeth his heart estéeme it so , but he imagineth to destroy and cut off not a fewe nations . For he saith ; Are not my princes altogither Kings ? Shall not I as I haue done to Samaria , and to the idoles thereof , so do to Ierusalem and the idoles thereof ? But when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem , I will visit the frute of the proud hart of the king of Ashur , and his glorious and proud lookes . Because he said ; By the power of mine owne hand , haue I done it , and by my wisdome , because I am wise . Shall the axe boast it selfe against him that heweth therewith ? or shall the sawe exalt it selfe against him that moueth it ? As if the rod should lift vp it selfe against him that taketh it vp , or the staffe should exalt it selfe , as it were no wood . When God hath punished his children with the rod , he casteth it into the fire .

Iere. 10. 23. O Lord , I know that the way of man is not in himselfe , neither is it in man to walke and to direct his stepps . For though man may purpose , yet God will dispose .

1. Kings . 12. 15. The king Rehoboam , ( Salomons sonne a wise father and a foolish sonne ) following the counsaile , of young men and gréene heades , harkened not to the lawfull request of the people . For it was the ordinance of the Lord the he might performe his saiyng , which he had spoken by Ahijah the Shilonite , vnto Ieroboam the sonne of Nebat .

2. Chro. 10. 15. A note out of the Geneua bible , vpon this place of scripture , concerning Rehoboam , who yéelded vnto young mens counsaile . Gods wil imposeth such a necessitie to the second causes , that nothing can be done but by the same . And yet mans will worketh as of it selfe , so that it cannot bée excused in doing euiil , by alledging that it is Gods ordinance .

2. Chro. 11. 4. When Rehoboam had gathered nine score thousand chosen men of warre , to fight against Israell , that is , those his subiects which did rebell against him , the Lord warned him , & them by his prophet Shemaiah , saiyng ; Ye shall not goe vp , nor fight against your bretheren , returne euery man to his house . For this thing is done of me saieth the Lord . They obeied therefore the worde of the Lord , and returned from going against Ieroboham .

2. Chro. 22. 7. And the destruction of Ahaziah came of god , in the he went to Ioram . For when he was come , he went forth with Ioram against lehu , the sonne of Nimshi , whom the Lord had annointed to destroy the house of Ahab .

2. Chro. 25. 19. 20. King Ioash sent vnto king Amaziah and said ; Thou thinkest , lo thou hast smitten Edome , & thy hart lifteth thée vp to brag . Abide nowe at home , why doest thou prouoke to thine hurt , the thou shouldst fall & Iudah with thée ? But Amaziah would not heare , for it was of God , that he might deliuer them into his hand , because they sought the Gods of Edom.

The note vpon the place . Thus God oftentimes plagueth , by these meanes wherein men most trust , to teach them to haue their recourse only to him . And to shewe his iudgements , he moueth their hearts to followe that which shal be their destruction .

The ordering of the iourney of Abrahams seruaunt , and of the thrée wise men that sought Christ by the leading of a starre ; the circumstaunces also of Christ his death and passion , shewe how God ruleth the affaires of man .

Psal. 64 8. 9. Their owne tongs shall make them fall , insomuch that who so seeth them shall laugh them to scorne . And all men that sée it shall say ; This hath God done , for they shal perceiue that it is his worke .

Pro. 19. 33. The lot is cast into the lappe , but the disposition thereof , is of the Lord . Which thing is wonderfully expressed in the story of Ionas .

God ordereth not only their affaires , but their affections also , as hatred , good-will , ioy , and sorow .

Pro. 21. 1. The kings heart is in the hand of the Lord , as the riuers of waters , he turneth it whither soeuer it pleaseth him . Ge. 21. 22. 23. Esther . 15. 11.

Acts. 4. 25. 26. 27. 28. 29. Why did the Gentiles rage , and the people imagine vaine things . The kings of the earth assembled , and the rulers came togither against the Lord , and against his Christ . For doubtlesse against thine holy sonne Iesus whom thou hadst annointed , both Herode and Pontius Pilate , with the Gentiles and people of Israel , gathered themselues togither , to do whatsoeuer thine hand and thy counsaile had determined before to be done .

2. Sa. 16. 11. Dauid saide to Abishai , and to his seruants ; Behold , my sonne which came out of mine owne bowels , séeketh my life , then how much more now may this sonne of Iemini . Suffer him to curse , for the Lorde hath bidden him . It may be that the Lord will looke vpon my affliction , and do me good , for his cursing this day .

Pro. 16. 7. When the waies of a man please the Lord , hée will make also his enemies at peace with him .

Gen. 31. Now Iacob heard the words of Labans sonnes , saying ; Iacob hath taken away all that was our fathers , and of our fathers goods hath he gotten all his honor . Also Iacob beheld the countenance of Laban , that it was not towards him as in times past . And the Lord said vnto Iacob ; Turne againe into the land of thy fathers , and to thy kindred , and I wil be with thée . Then Iacob called his wiues , and said ; I sée your fathers countenance , that it is not towards me as it was wont , and the God of my father hath bin with me . And ye know that I haue serued your father with all my might . But your father hath deceiued me , and changed my wages ten times ( the is , oftentimes ) but god suffered 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 ●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 sake , yea euen the wicked for the day of euill . So that the iustice of God shall appeare to his glory , euen in the destruction of the wicked .

Ro. 3. 5. Nowe if our vnrighteousnesse commend the righteousnesse of God , what shall we say ? Is God vnrighteous that punisheth ? I speake as a man . For thus the wicked vse to reason , and yet them selues shal be found in fault , and the workers of their ouerthrow .

Ro. 9. 19. The wicked say ; Why doeth he yet complaine , and find himselfe agrieued at vs ? For who hath resisted his wil ( séeing he hath thus determined of vs ? ) The Apostle aunswereth them . O man who art thou which pleadest a gainst God ? Shall the thing formed , say to him that formed it , why hast thou made me thus ? Hath not the potter power of the clay , to make of the same lumpe , one vessell to honour , and an other to dishonour ? What and if God woulde to shewe his wrath , and to make his power knowne , suffer with long patience the vessels of wrath prepared to destruction ? In this matter we ought not to dispute or to be inquisitiue , but rather in high estimation to reuerence the will of God , and perswade our selues that we are of the number of those , on whom Gods mercy shall be shewed ; and labour by all meanes by praier , and all other holy and vertuous exercises to assure our selues of the same .

Election , proceedeth only from the will of God , but not because he did foresee what was in vs .

Deut. 4. 37. And because he loued thy fathers , therfore he chose their féede after them , and hath brought thée out of Egipt in his sight , by his mightie power .

Ezech. 16. 59. 60. Thus saith the Lord God , I might euen deale with thée as thou hast done . Neuerthelesse I will remember my couenant .

Ioh. 15. 16. Ye haue not chosen me , but I haue chosen you , and ordeined you , that ye go and bring foorth frute , and your frute remaine .

Rom. 9. 10. Rebecca when shée had conceiued by one , euen by our father Isaac , ere that the children were borne , and when they had done neither good nor euil , that the purpose of God might remaine according to election , not by workes , but by him that calleth , It was said vnto her ; The elder shall serue the yoonger . As it is written , I haue loued Iacob , and I haue hated Esau . For he saith to Moses , I will haue mercy on him , to whom I will shewe mercy ; and I will haue compassion on him , on whom I will haue compassion . So then it is not in him that willeth , nor in him that runneth , but in God that sheweth mercy . Therefore he hath mercy on whom he will , and whom he will , he hardeneth .

Rom. 11. 5 Euen so at this present time , is there a remnant through the election of grace . And if it be of grace , it is no more of workes , or else were grace no more grace ; But if it be of workes , it is no more grace ; or else were worke no more worke . What then , Israel hath not obtained that he sought , but the election hath obtained it and the rest haue bene hardened . According as it is written ; God hath giuen them the spirit of slumber , eies that they should not sée , and eares that they should not heare , vnto this day

Tim. 1. 9. Who hath sauid vs and called vs with a holy calling , not according to our workes , but according to his owne purpose and grace , which was giuen to vs through Christ Iesus before the world was .

Ephe. 2. 8. For by grace are ye saued through faith , and that not of your selues , it is the gift of God ; Not of workes least any man should boast himselfe . For wée are his workmanship , created in Christ Iesus vnto good workes , which God hath ordained that we should walke in them . He hath chosen vs to doo good workes , and not to be carelesse , because we are chosen , but rather to assure to our consciences , our election , by good workes . According as we read , Collos. 1. 10. That ye might walke worthie of the Lord , and please him in all things , being fruitfull in all good workes , and increasing in the knowledge of god ; strengthned with all might , through his glorious power , vnto all patience and long suffering , with ioyfulnesse ; Giuing thanks , &c.

Ephe. 1. 5. 11. Who hath predestinate vs to bee adopted , through Iesus Christ vnto himselfe , according to the good pleasure of his wil ; In whom also we are chosen , when we were predestinate according to the purpose of him , which worketh all things after the counsaile of his owne will .

Although the causes of Reprobation procéed principally from the secret and hidden purpose of God , yet are there also sufficient causes in our selues . Among the rest , these thrée , Driginall sinne , that is , that naturall corruption wherein we are born . Secondly , the daily sinnes and offences which we commit . Thirdly , Vnbeliefe .

Gods hidden purpose .

Rom. 9. 13. I haue loued Iacob , and hated Esau . Where he saith , not only that Esau was ordained to be hated before he did any euil , ( for in so saying , he should not séeme to exclude any thing but actuall sinne and incredulitie ) but also saith expresly before he was borne . Wherefore he excludeth originall sinne also .

If the Apostle had grounded reprobation vppon mans corruption , the case had bene cleare and resolute if it had bene true ; But forasmuch as he saith plainly , if so pleased God , and it was not in their power to change this his good pleasure , he bridleth mans wisdom , that it might reuerence and wonder at Gods misteries , as it is most iust to do . And also encourageth the elect to honour the grace of god , which is declared and made famous by such a comparison .

Causes in our selues of reprobation , Originall sinne .

Psal. 51. 5. Behold , I was borne in iniquitie , and in sin hath my mother conceiued me .

Ephe. 2. 3. By nature we are the children of wrath .

Iohn . 3. 19. And this is the comdemnation , that light is come into the world , and men loued darknesse rather then light , because their déedes were euill . Their owne corruption is a cause in themselues of their owne damnation .

Actuall and daily sinne .

Ephe. 4. 17. Hencefoorth walke not as other Gentiles walke , in vanitie of their mindes , hauing their cogitations darkened , and being strangers from the life of god , through the ignoraunce that is in them , because of the hardnesse of their hart : which being past féeling , haue giuen themselues vnto wantonnesse , to worke all vncleannesse , euen with gréedinesse .

1. Cor. 9. 10. Know ye not that the vnrighteous shall not inherit the kingdome of god . Gal. 6. God is not mocked ; For whatsoeuer a man soweth , that shall he reape . For he that soweth to his flesh , shall of the flesh reape corruption , but he that soweth to the spirit , shall of the spirit reape life euerlasting .

Rom. 8. 13. If we liue after the flesh ye shall die ; But if mortifie the déeds of the bodie by the spirit , ye shall liue .

Vnbeliefe .

Exod. 5. 2. And Pharaoh said ; Who is the Lord , that I should heare his 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 , euen to them which stumble 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 : whom 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 . Then 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 man was a meane , which being created good , hath willingly corrupted it selfe , & thereby opened the doore to the iust iudgement of god , to condemne all those , to whom it doth not please him to shew mercy . And if they would yet obiect & cauil ; saying that they cannot resist the will of God , let vs suffer them to their owne destruction , to plead against him , who will be able inough to defend his iustice against their quarrelling . Let vs rather reuerence the 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 than 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 that 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 know●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 euen 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 man , 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 vnsearchable 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 execute his election .

WHen God determined with himself the things before The foundation of that election , which is manifest vnto vs . mentioned , he by a more manifest order of causes , which notwithstanding was eternal ( as all things are present to him ) disposed orderly all the degrées , whereby he wold bring his elect vnto his kingdom . Forasmuch therfore as he is merciful , & yet could not forget his iustice , before al other things , it was necessary that a mediator shuld be appointed ; by whom man might be perfectly restored , and that this shuld be done by the mercy & grace which doth appear in the saluation of his elect . But man being so weak , that he cannot abide the waight of gods wrath , doth so much flatter himselfe in his most miserable blindnesse , that he cannot perceiue it , because he is wholly in bondage to sin , so that the lawe of god is to him as death , so farre is he vnable of himselfe to recouer his liberty , or to satisfie the lawe of God in the very least ●ote . God therefore the most mercifull father of the elect , moderating in such sort his iustice , with his infinit Iesus Christ our mediator . mercy , appointed his onely sonne , who was the very same substance , and God eternall with him , that at the time determined , he should by the power of the holy ghost be made very man , to the end that both the natures being ioyned in Iesus Christ alone , first all the corruption of man should Iustification and santification in christ . be fully healed in one man , who should also accomplish all iustice , and moreouer , should be able inough to sustaine the iudgement of God , and be a Priest sufficient and worthy of himself to appease the wrath of God his father , in dying as iust and innocent , for them that were vniust & sinners : couering our disobedience , & purging all our sinnes which were laid vpon him . And finally , with one onely offering and sacrifice of himself , should sanctifie , al the elect , mortifieng and burying sin in them , by the partaking of his death , and buriall , & quickening them into newnesse of life by his resurrection , so that they should finde more in him , then they had lost in Adam . And to the intent this remedy should not be found & ordained in vaine , the Lord god determined to giue his son , with al things appertaining vnto saluation to them , whom he had determined in himself to choose : on the other side to giue than vnto his son , that they being in him & he in them , might be consummate & made perfect in one , by these degrées that follow ; according as it pleased him to bring foorth euery one of his elect into this world . For first when it pleaseth him to disclose that secret which he had purposed from before al beginning , at such time as men least looke for it . As men are blinded and yet think they sée most cleare , when as in very déede death and damnation hangeth ouer their heads , hée commeth suddenly & setteth before their eies the great danger Externall v●ca●ion● wherein they are , and that they might be touched more sharply and liuely , he addeth to the witnesse of their owne conscience , being as it were a sléepe and dead , the preaching of his lawe , & examples of his iudgements , to strike them The lawe . with the horrour of their sinnes . Not that they should remain in that feare , but rather that beholding the great danger thereof , should flie to that onely mediator Iesus Christ . In whom after the sharpe preaching of the lawe , he setteth The Gospell . foorth the swéete grace of the Gospell , but yet with this condition , that they beléeue in him , who onely can deliuer them from condemnation , and giue them right and title to the heauenly inheritance . Yet all these things were but vaine , if he should only set before mens eyes these secrets by the externall preaching of his word , written and published in the Church of God , which notwithstanding is the ordinary meanes , whereby Iesus Christ is communicate vnto vs . Therefore as touching his elect , vnto the externall The inward calling . preaching of his word , he ioyneth the inward working of his holy spirit , the which doth not restore ( as the Papists What Free-will is , after the fall of Adam . imagine ) the remnants or residue of Fréewill . For what power soeuer of Fréewill remaineth in vs , serueth to no other vse , but willingly to sin , to flie from God , to hate him , and so not to heare him , nor to beléeue in him , neither yet to acknowledge his gift , no not so much as to thinke a good thought , and finally to be children of wrath & malediction . But contrariwise , changeth their hard hearts of stone , into soft hearts of flesh , draweth them , teacheth them , lighteneth their eyes , and openeth their sence , their heart , their eares and vnderstanding . First to make them to know ( as we haue said before ) their own misery , and next to plant in them the gift of faith , wherby they may perform the condition which is ioyned Faith hath two parts . Faith which doth apprehend iustificaon by Christ , and sanctification . to the preaching of the gospel . And that standeth on two points , the one wherby we know Christ in generall , beléeuing the story of Christ , and the prophecies which are writ of him , the which part of faith as we shal declare in due place , is sometimes giuen to the reprobate . The other which is proper , and only belonging to the elect , consisteth in applying Christ ( who is vniuersally and indifferently preached to all men ) to our selues , as ours . And that euery man make himselfe sure of his election , which hath bene hid before al time in Gods secret , and afterwards reuealed vnto vs , partly by inward testimony of our conscience through the holy Ghost , ioyned to the externall preaching of Gods word ; and partly also by the vertue and power of the same spirit , who deliuering the elect from the seruitude of sinne , perswadeth and conducteth them to will , and worke the things which pleased God . These then be the degrées , whereby it pleased God to create and forme by his especiall grace , that precious and peculiar gift of faith in his elect , to the intent that they may imbrace their saluation in Iesus Christ . But because this faith in vs is yet weake , and only begunne , to the end that we may not only perseuer in it but also proffit , ( which thing is most necessary for all men to do ) first according to the time that our adoption is reuealed vnto vs , this Baptisme . faith is sealed in our hearts , by the sacrament of Baptisme ; and afterward , euery day more and more , is confirmed and sealed in vs , by the sacrament of the Lords supper . Of the The Lords supper . which two Sacraments , the principall end is , that they bée sure and effectuall signes & pledges of the communion of the faithfull with Christ , who is their wisdome , iustice , sanctification , and redemption . For this occasion it is so oftentimes mentioned by Saint Paul , that we being iustified by faith , haue peace with God . For whosoeuer hath obtained the gift of true faith , hath also by the same grace and liberality of God , obtained the gift of perseuerance . So that in all manner of temptations , and afflictions , he doubteth not to call vpon God , with sure confidence to obtaine his request , ( as far as it is expedient for him ) knowing that he is of the number of Gods children , who cannot faile him . Moreouer , he neuer swarueth so from the right way , but at length by the benefit of Gods grace , he returneth againe . For although faith , sometime séeme in the elect , as it were for a time hidde and buried , so that a man would thinke it were vtterly quenched , ( which God suffereth , that men might know their owne weakenesse ) yet it doth neuer so farre leaue them , that the loue of God & their neighbour , is altogither Loue . plucked out of their hearts . For no man is iustified in Christ , who also is not sanctified in him , and framed to good workes , which God prepared that we should walke therein . This then is the way , whereby God by his mercy doeth prepare to the full execution of his eternall counsaile , them amongst his elect whome it pleaseth him to reserue till they come to ripe age and discretion . As touching the other whom he calleth into his kingdome , so soone as they are borne , or in there tenuer yeares , he vseth a more short way . For séeing he doth comprehend in that his frée couenant , ( whereof Iesus Christ is the mediator ) not only the faithfull , but also their posteritie into a thousand generations , calling the same by expresse words , holy ; there is no doubt , but the children of the Saints , which appertaine to election , ( whom he only knoweth ) he hath giuen to his son , who will not cast them out .

The chiefe matters , with places of scripture for proofe .

The orders and degrees whereby the faithfull , the elect , and chosen children of God , are made partakers of their saluation . And the principall degree whereby God would bring his elect to his kingdome , was in appointing his onely sonne , to be our Mediator and Redeemer .

Ephe. 2. 3. 4. In times past we had our conuersation in the lusts of the flesh , in fulfilling the will of the flesh and of the mind , and were by nature the children of wrath as well as others . But god which is rich in mercy , through his great loue wherewith he loued vs , euen when we were dead by sinnes , hath quickned vs togither in Christ , by whose grace ye are saued .

Ioh. 3. 16. 17. For god so loued the world , that he hath giuen his only begotten sonne , that whosoeuer beléeueth in him , should not perish but haue euerlasting life . For god sent not his sonne into the world , that he shuld condemne the world , but that the world by him might be saued .

The sonne of God by the power of the holie Ghost , was made man .

Mat. 1. 20. While Ioseph thought to put away his wife , the Angel of the Lord appeared vnto him in a dreame , saying ; Ioseph the sonne of Dauid , feare not to take Mary for thy wife . For that which is conceiued in her , is of the holy Ghost .

Luke . 1. 34. 35. Mary said vnto the Angel ; How shall this be ( that I shall conceaue and beare a sonne ) séeing I know no man ? And the Angel ( Gabriel ) answered and said vnto her ; The holy Ghost shall come vppon thée , and the power of the most high shall ouershadow thée , therefore also that holy thing which shall be borne of thée , shall be called the sonne of God .

To the end that both natures being ioyned in him , the corruption of man might be healed .

Ioh. 1. 14. And the word was made flesh , and dwelt among vs , and we sawe the glory thereof , as the glory of the onely begotten sonne of the father , full of grace and truth .

2. Cor. 5. 19. 21. God was in Christ , and reconciled the world to himself , not imputing their sinnes vnto them . For he hath made him to be sin for vs which knew no sin , that we should be made the righteousnesse of God in him .

Who should accomplish all iustice .

Rom. 8. 3. That that was impossible to the lawe , in as much as it was weake because of the flesh , God sending his owne sonne in the similitude of sinfull flesh , and for sinne , condemned sin in the flesh ; That the righteousnesse of the lawe might be fulfilled in vs , which walke not after the flesh , but after the spirit .

Rom. 5. 18. As by the offence of one , the fault came on all men to condemnation ; so by the iustifying of one , the benefit abounded toward all men to the iustification of life .

1. Cor. 1. 30. We are of him in Christ Iesus , who of God is made vnto vs , wisedome , righteousnesse , sanctification , and redemption .

And should be able inough to sustaine the iudgement of God .

Rom. 3. 25. God hath sent forth his sonne , to be a reconciliation through faith in his blood .

Esay . 53. 4. 5. 6. 10. Surely he hath borne our infirmities , and carried our sorrowes . He was wounded for our transgressions , he was broken for our iniquities , the chasticement of our peace was vpon him , and with his stripes are we healed ; All we like shéep haue gone astray , we haue turned euery one to his owne way , and the Lord hath laid vpon him the iniquitie of vs all : yea the Lord would break him , and make him subiect to infirmities , when he shall make his soule an offring for sinne .

1. Pet. 3. 18. For Christ also hath once suffred for sinnes , the iust for the vniust , that he might bring vs to God .

And by the one , and onely sacrifice of himselfe , might sanctifie the elect , killing and mortifying sinne , and quickening them to newnesse of life , through the vertue of his resurrection .

Rom. 6. 2. 3. 4. 5. 6. 7. How shall we that are dead to sin , liue yet therein ? Know ye not that all we which haue bene baptised into Iesus Christ , haue bin baptised into his death ; that like as Christ was raised vp from the dead by the glory of the father , so we also should walke in newnesse of life . For if we be graffed with him to the similitude of his death , euen so shall we bee to the similitude of his resurrection ; Knowing this , that our old man is crucified with him , that the body of sinne might be destroyed , that hencefoorth we should not serue sinne .

Colloss. 2. 13. Y● which were dead in sinnes , and in the circumcision of your flesh , hath he quickened togither with him , for giuing you all your trespasses . And chapter 3. 1. If ye then be risen with Christ , séeke those things which are aboue , where Christ sitteth at the right hand of God .

The most part of the chapter , pertaineth to this effect , and no time lost in the reading .

Ioh. 17. 19. For their sakes sanctifie I my selfe , that they also might be sanctified through the truth .

Heb● . 9. 13. 4. For if the blood of bulles and of goats , and the ashes of an heiffer , sprinkling them that are vncleane , sanctifieth as touching the purifying of the flesh ; How much more shall the blood of Christ , which through the eternall spirit , offred himselfe without spot to God , purge your conscience from dead workes , to serue the liuing god ?

That this grace might not be in vaine , God gaue with his sonne vnto his people , all things pertaining to saluation , and euerlasting life .

Rom. 8 3● . 32. What shall we then say to these things ? If god be on our side , whom can be against vs ? Who spared not his owne sonne , but gaue him for vs all to death ; how shall he not with him giue vs all things also ?

Iohn . 17. 2. 9. 10. 11. 12. 22. 23. 24. 26. Thou hast giuen him power ouer all flesh , that hee should giue eternall life to all them that thou hast giuen him : I pray for them , I pray not for the world , but for them which thou hast giuen me , for they are thine ; and all mine are thine , and thine are mine , and I am glorified in them : and now am I no more in the worlde , and I come to thée , holy father kéepe them in thy n●●e , euen them whom thou hast giuen me , that they may be one as we are : while I was with them in the world , I kept them in thy name ; The glory that thou gauest me , I gaue them , that they may be one , as we are one : I in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loued them as thou hast loued me . Father I will that they which thou hast giuen me , be with me , euen where I am , that they may behold my glory which thou hast giuen me ; for thou louedst me before the foundation of the world ; I haue declared vnto them thy name , and will declare it , that the loue wherewith thou hast loued me , may be in them , and I in them .

He openeth this secret when men least looke for it .

Gen. 3. 15. ( When God was appointing punishment vnto our first parents , he interlaceth this comfort ) I wil also put enmitie betwéen thée ( meaning the serpent , or the dinel by the serpent ) and the woman , and betwéene thy séede , and her séede . He shall breake thine head , and thou shalt bruise his héele .

Gen. 22. 18. When Abraham thought there was no way but death with his sonne , because God had so commanded , God altered his commandement , and hauing tried his obedience , he said ; That in his séede all the nations of the earth should be blessed .

Ephe. 2. 4. 5. God which is rich in mercy , through his great loue wherewith he loued vs , euen when wee were dead by sinnes , hath quickened vs togither in Christ , by whose grace ye are saued .

Rom. 5. 6. 8. 10. For Christ when wee were yet of no strength , at his time died for the vngodly . God setteth out his loue toward v● , séeing that while we were yet sinners , Christ died for vs . And when we were his enemies , God reconciled himselfe vnto vs by the death of his sonne .

1. Cor. 2. 7. 8. We speake the wisedome of god in a mistery , euen the hid wisdome which god had determined before the world , vnto glory . Which none of the Princes of this world hath knowne ; for had they knowne it , they wold not haue crucified the Lord of glory .

Collos. 1. 25. 26. I am a minister according to the dispensation of god , which is giuen me vnto you-ward , to fulfill the word of god : which is the mistery hid since the worlde began , and from all ages , but now is made manifest to his saints .

Eze. 16. 6. 8. 9. And when I passed by , I sawe thée polluted in thine owne blood , and I said vnto thée , when thou wast in thy blood ; Thou shalt liue , euen when thou wast in thy blood thou shalt liue . Passing by thée , and looking vppon thée , behold thy time was as the time of loue , and I spread my skirts ouer thée , and couered thy filthinesse , yea I sware vnto thée , and entered into a couenant with thée , saith the Lord God , and thou becammest mine . Then washed I thée with water , yea I washed away thy blood from thée , and I annointed thée with oyle .

Ephe. 2. 12. Ye which were without Christ , and were aliants from the common-weale of Israel , and were strangers from the couenants of promise , and had no hope , and were without god in the world . Now in Christ Iesus , ye which once were farre off , are made neare by the blood of Christ .

1. Pet. 2. 10. Which intime past were not a people , yet are now the people of god , which in time past were not vnder mercy , but now haue obtained mercy .

Men are blinded , and yet thinke they see .

Iohn . 9. 41. Iesus said vnto them ; If ye were blinde , ye should not haue sinne , but now ye say we see , therefore your sinne remaineth .

Iohn . 3. 19. This is the condemnation of the world , that light is come into the world , and men loued darknesse rather then light .

Iohn . 1. 10. 11. He was in the world , and the world knew him not , he came vnto his owne , and his own receiued him not .

Philip. 3. 6. Concerning the lawe , I was vnrebukeable ( saith the Apostle of himself , examining no more but his outward life ) .

Then in mercy , God causeth their dangerous estate to be set before them , by preaching of the lawe .

Rom. 3. 20. By the lawe , commeth the knowledge of sin , Lawe . chap. 4. 5. The lawe causeth wrath , chap. 5. 20. The laws entred thereupon , that the offence should abound ( that it might appeare to be notorious in the sight of god . )

Rom. 7. 9. For I once was aliue without the lawe , but when the commandement came , sinne reuiued ; and verse . 14. The lawe is spirituall , but I am carnall .

Rom. 2. 15. Which she we the effect of the lawe written in their hearts , their conscience also bearing witnesse , and their thoughts accusing one an other , or excusing .

1. Tim. 1. 9. 10. The law is not giuen to a righteous man , but vnto the lawlesse and disobedient , to the vngodly , and to sinners , to the vnholy , and to the prophane , to murtherers of fathers and mothers , to men-stealers , to liars , to the periured , and if there bee any other thing that is contrary to wholesome doctrine .

Gal. 5. 19. 20 21. 22. Moreouer , the workes of the flesh are manifest , which are adultery , fornication , vncleannesse , wantonnesse , idolatry , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies , enuy , murthers , drunkennesse , gluttony , and such like : whereof I tell you before , as I also haue tolde you before , that they which doo such things , shall not inherit the kingdom of god , ( but verse 18. are vnder the curse of the lawe . Deut. 25. 15.

Rom. 7. 13. Sinne , that it might appear sinne , wrought death by the lawe .

2. Cor. 2. 16. It is the sauour of death , vnto death : ( It casteth downe to hell , it feareth and woundeth our consciences .

2. Cor. 3. 9. It is the ministration of condemnation .

Ro. 7. 7. I knewe not sinne but by the lawe , For I had not knowne lust , except the lawe had said ; Thou shalt not lust

2. Tim. 25. 26. Instructing them with méekenesse that are contrary minded ( shewing their faults out of the lawe of God ) prouing if God at any time will giue them repentance , that they may know the trueth . And that they may come to amendement out of the snare of the diuell , which are taken of him at his will .

Acts 2. 37. Now when they heard it , they were pricked in their heart , and said vnto Peter & the other Apostles , Men and brethren , what shall we do ?

Not that they should remaine in feare , but beholding their danger , might flie to Christ .

1. Ihon. 2. 1. 2. My babes , these things write I vnto you ; that ye sinne not , and if any man sinne , we haue an aduocat with the father , Iesus Christ the iust . And he is the reconciliation for our sinnes .

Ihon. 2. 12. As many as receiued him , to them he gaue power to be the sonnes of God , euen to them that beléeue in his name .

Ihon. 3. 16. 17. 18. God so loued the world , that he hath giuen his onely begotten sonne , that whosoeuer beléeueth in him should not perish , but haue euerlasting life . For God sent not his sonne into the world , that he should condemne the world , but that the world through him might be saued . He that beléeueth in him , shall not be condemned , but he that beléeueth not , is condemned alreadie .

Mat. 9. 13. I came not to call the righteous , but the sinners vnto repentannce .

Ro. 1. 16. The gospel is the power of saluation , to euery one that beléeueth . And so almost in euery leafe of the whole scripture .

Called they are to comfort , by the preaching of faith .

Ro. 8. 17. Then faith is by hearing , and hearing by the word of God .

Ro. 8. 1. There is no condemnation to them that are in Christ Jesus . Chap. 5. 1. Then being iustified by faith , we haue peace towards God , through our Lord Iesus Christ .

2. Chor. 5. 18. All things are of God , which hath reconciled vs vnto himself by Iesus Christ ; and hath giuen vnto vs the ministery of reconciliation . For God was in Christ , and reconciled the world to himselfe , not imputing their sinne vnto them , and hath committed to vs the word of reconciliation . Now then are we imbassadours for Christ , although God did beséech you through vs , we pray you in Christ his stéede , that yée be reconciled to God . For he hath made him to be in sinne , for vs that knowe no sinne , that we should be made the righteousnesse , of God in him .

1. Pet. 1. 23. Being borne anew , not of mortall séede , but of immortall , by the worde of god , who liueth , and endureth for euer ▪

Coloss. 1. 27. 28. God would make knowne , which is the riches of his glorious ministerie among the Gentiles , which riches , is Christ in you , the hope of glorie . Whome we preach , admonishing euery man in all wisedome , that we may present euery man perfect in Christ Iesus .

Gene. 3. 8. Adam and Eue , heard the voice of the Lord God , as he was walking in the garden , in the coole of the day . ( So God chooseth his best time to winne vs , not in the time of our offence , when indéede he might iustly destroie vs , but after we haue committed sinne , in mercy he calleth vs , that we shall remember , and haue remorse for that which we haue done .

Iohn . 6. 47. Verely verely , I say vnto y●● . He that beléeueth in me , hath euerlasting life .

The outward preaching profiteth not , vnlesse the inward working of Gods good spirit , be ioyned vnto it .

Ihon. 6. 44. No man can come to me , except the father which hath sent me drawe him ( by the power of his spirit , ●●d v. 65. Iesus said , no man can come vnto me , except it be giuen vnto him of my father .

Mat. 13. 10. 11. His disciples said to him ; Why speakest thou to the people in parables ? And he said , because it is giuen vnto you , to know the secrets of the kingdome of god , but to them it is not giuen .

Iohn . 4 10 Iesus said vnto her , If thou knowest the gift of god , & who it is that saieth to thée , Giue me drinke , thou wouldest haue asked of him , and he would haue giuen thée water of life .

Iohn . 3. 3. Iesus said vnto Nicodemus , verely , verely , I say vnto thée , except a man be borne againe , he cannot sée the kingdome of god .

1. Cor. 2. 11. 14. For what man knoweth the things of a man , sauing the spirit of a man , which is in him ? euen so the things of god , knoweth no man but the spirit of god . But the naturall man perceiueth not the things of the spirit of god . For they are foolishnesse vnto him , neither can he knowe them , because they are spiritually discerned .

2. Cor. 3. 5. Not that we are sufficient of our selues , to thinke any thing as of our selues , but our sufficiencie is of god .

Ezek. 11. 19. ( The spirit of god worketh in vs by altering our hearts ) ▪ And I will giue them one heart , and I will put a new spirit within their bowels , and I will take the stony heart out of their bodies , and I will giue them a heart of flesh . Chap. 36. 26.

Iohn . 16. 13. When the spirit of truth is come , he will leade you into all truth .

Psal. 119. 18. Open my heart , that I may vnderstand the wondrous things of thy lawe .

Ephe. 1. 9. 16. 17. 18. Hee hath opened vnto vs the mistery of his will , according to his good pleasure , which hee had purposed in him . I make mention of you in my prayers , that the God of our Lorde Iesus Christ , the father of glory , might giue vnto you the spirit of wisedome and reuelation , through the knowledge of him . That the eyes of your vnderstanding may be lightened , that ye may knowe what the hope is of his calling , and what the riches of his glorious inheritance is in the saints . And what is the excéeding greatnesse of his power toward vs which beléeue .

Esay . 50. 5. The Lord God hath opened my eare , and I was not rebellious , neither turned I backe .

Psal. 119. 73. Thine han●s haue made me and fashioned me , O giue me vnderstanding therefore , that I may learne thy commandements .

Collo. 1. 9. We cease net to pray for you , and to desire that ye might be fulfilled with knowledge of his will , in all wisedome and spirituall vnderstanding .

Iere. 31. 34. And they shall teach no more euery man his neighbour , and euery man his brother , saying ; Knowe the Lord ; For they shall all know me , from the least of them to the greatest of them , saith the Lord ; for I wil forgiue their iniquitie , and will remember their sinnes no more .

2. Tim. 2. 25. Prouing if God at any time will giue them repentance ( and open their hearts . )

Luke . 24. 16. 45. When our Sauiour Christ talked with the two disciples that went to Emaus , their eyes were holden that they could not know him . Then opened he their vnderstanding , that they might vnderstand the Scriptures .

Acts. 16. 14. And a certaine woman named Lydia , a seller of purple , of the citie of the Thyatirians , which worshipped God , heard vs : whose hart the Lord opened , that she attended vnto the things that Paul spake .

Our election is made sure vnto vs , by the testimony of the spirit .

1. Cor. 2. 12. 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 .

1. Ihon. 3. 24. Hereby we knowe that he abideth in vs , euen by the spirit which he hath giuen vs .

1. Ihon. 5. 20. We knowe that the Sonne of God is come , and hath giuen vs a mind to know him .

And by the testimony of our conscience .

Ro. 8. 15. 16. For ye haue not receiued the spirit of bondage to feare againe , but ye haue receiued the spirit of adoption , whereby we cry , Abba father . The same spirit , beareth witnesse with our spirit , that we are the children of God .

Pal. 4. 6. And because ye are sonnes , God hath sent forth the spirit of his sonne into your harts , which crieth , Abba Father .

Ko . 8. 14. For as many as are led by the spirit of God , they are the sonnes of God .

By the vertue of Gods spirit , the elect are deliuered from the slauerie of sinne , and it doth perswade and conduct them , to will and worke the things which please God .

Phil. 2. 12. 13. Wherefore my beloued , as ye haue alwaies obeied , not as in my presence onely , but now much more in my absence , so make an end of your owne saluation with feare and trembling . For it is God which worketh in you , both the will and the déed , euen of his good pleasure .

Ihon. 8. 36. If the sonne therfore shall make you frée ( by his spirit ) ye shall be frée indéed .

Rom. 6. 18. Being then made frée from sin , ye are made the seruants of righteousnesse .

But because this faith is but weake , and only begun in in this life , that we may not only perseuere in it . but also profit by it , it is sealed in our hearts by the vse of the Sacraments .

Mar. 16. 16. He that shall beléeue and be baptised , shall be saued ; but he that will not beléeue , shall be damned .

Act. 2. 38. Then Peter said vnto them ; Amend your liues and bee baptised , euerie one of you , in the name of Iesus Christ , for the remission of sinnes , and ye shall receiue the gift of the holy Ghost .

Rom. 6. 3. 4. Know ye not that all we which haue bene baptised into Iesus Christ , haue bin baptized into his death ? We are buried then with him by baptisme into his death , that like as Christ was raised vp from the dead by the glory of the father , so we also should walke in newnesse of life .

Gal. 3. 26. 27. Ye are all the sonnes of God , by faith in Christ Iesus ; For all ye that are baptised into Christ , haue put on Christ , verse 29. And if ye be Christs , then are ye Abrahams séed and heires by promise .

Gal. 2. 11. 12. In whom also ye are circumcised with circumcision made without hands , by putting off the sinful bodie of the flesh , through the circumcision of Christ ; In that ye are buried with him through baptisme , in whom ye are also raised vp togither , through the faith of the operation of God , which raised him from the dead .

Ephe. 5. 26. 27. 28. Christ so loued the church , that he gaue himselfe for it , that he might sanctifie it , and cleanse it by the washing of water through the word ; that he might make vnto himself a glorious church , not hauing spot or wrinkle , or any such thing , but that it shuld be holy & without blame . The note thereupon ; Baptisme is a token , that God hath consecrated the church to himselfe , and made it holy by his word , that is , his promise of frée righteousnesse and holinesse in Christ .

1. Pet. 3. 21. ( Noahs flood ) To the which also , the figure that now saueth vs , euen Baptisme , agreeth , not the putting away of the filth of the flesh , but in that a good conscience maketh request to God , by the resurrection of Iesus Christ .

1. Cor. 10. 16. 17. The cup of blessing which we blesse , is it not the communion of the blood of Christ ? The bread which we breake , is it not the communion of the bodie of Christ ? For we that are many , are one bread and one bodie , because we all are partakers of one bread .

Rom. 4. 11. After he receiued the signe of circumcision , as the seale of the righteousnesse of the faith which he had .

For this occasion it is mentioned , that we being iustified by faith , haue peace with God .

Rom. 5. 1. 2. 3. 4. Then being iustified by faith , we haue peace toward God , through our Lord Iesus Christ . By whom also we haue accesse through faith vnto this grace , wherein we stand and reioyce vnder the hope of the glory of GOD . Neither do we so only , but also we reioyce in tribulations .

Where faith is , there is also perseuerance , and a stedfast purpose to continue .

Phil. 1. 6. And I am perswaded of this same thing , that he that hath begun this good worke in you , will performe it vntill the day of Iesus Christ .

Nomb. 23. 19. God is not as man , that he should lie , neither as the sonne of man , that he should repent ; Hath hée said , and shall he not do it ? And hath he spoken , and shall he not accomplish it ?

Psal. 23. 6. Doubtlesse , kindnesse and mercy shall follow me , all the daies of my life , and I shall remaine a long season in the house of the Lord .

Psal. 27. 4. One thing haue I desired of the Lord , that I will require , euen that I may dwell in the house of the Lorde all the daies of my life , to beholde the beautie of the Lord , and to visit his Temple .

Mat. 24. 24. And except those daies should bee shortened , there should no flesh be saued , but for the elects sake , those daies shall be shortned . ( Lest they should fall away , as it is said of Enoch , that he was taken away , lest he shuld be deceiued by wickednesse and sinne . )

Iohn . 6. 37. All that the father giueth men , shall come to me , and him that commeth to me , I cast not away .

Iohn 17. 15. I pray not that thou shouldest take them out of the world , but that thou kéepe them from euil .

Iohn . 10. 27. 28 My shéepe heare my voyce , and I know them , and they follow me . And I giue vnto them eternall life , and they shall neuer perish , neither shall any plucke them out of mine hand .

Iohn . 13. 1. As he loued his owne which were in the world , vnto the end he loued them .

Hebr. 10. 23. 24. &c. Let vs kéep the profession of our hope without wauering . For he is faithfull that promised . And let vs consider one an other , to prouoke vnto loue and to good workes . Not forsaking the fellowship that we haue among our selues , as the manner of some is , but let vs exhort one an other , and that so much the more , because ye sée that the day draweth neare . For if we sinne willingly , there remaineth a fearefull 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 when god moued with these causes , which he onely knoweth , had determined to create them 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 . When 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 them he doth execute his iust wrath assoone as they are borne , and towards the rest that be of age , whom 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 them of his diuinitie , serue them to no other vse , but to make than 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 are yet others , whose hearts God openeth to receiue and beléeue , the things that they heare , but this is with that generall faith , whereby the diuels beléeue , and tremble . To conclude , they which are most miserable of all , those clime a degrée higher , that their fall might bée more gréeuous . For they are raised so high by some gift of grace , that they are a litle moued with some tast of the heauenly gift , so that for the time , they séeme to haue receiued the séede , and to be planted in the church of God , and also shewe the way of saluation to others . But this is plaine , that the spirit of adoption , which we haue said to be onely proper vnto them which are neuer cast forth , but are written in the secret of Gods people , is neuer communicate vnto them . For if they were of the elect , they should remain stil with the elect . All these therfore , because of necessitie & yet willingly , as they which are vnder the slauery of sinne , return to their vomit & fall away from faith , are plucked vp by the rootes to be cast into the fire . I meane they are forsaken of God , who according to his will , the which no man can resist , as also because of their corruption and wickednesse , hardeneth them , maketh their heart fat , stoppeth their ears , and blindeth them . And to bring this to passe , he vseth partly their owne vile concupiscences , to the which he hath giuen them vp to be ruled and led by ; and partly the spirit of lyes , who kéepeth them wrapt in his snares , by reason of their corruption , from the which as one out of a fountaine , issueth a continual flowing riuer of infidelitie , ignorance , and iniquitie . Whereby , it followeth , that hauing as it were made shipwracke of their faith , can by no meanes escape the day which is appointed for their destruction , that God may be glorified in their iust condemnation .

The chief matters , with places of scripture , for proofe .

Concerning the reprobation of the wicked , whome God maketh to goe to their owne place , and hath created them , vnto that end that he might be glorified in their iust condemnation .

Acts. 1. 25. That one of thse two may take the roome of ministration , and Apostleship , from which Iudas hath gone astray , to goe to his owne place .

Rom. 19. 22. What and if God would to shew his wrath , and to make his power knowen , suffer with long patience the vessels of wrath prepared to destruction ?

Mat. 25. 41. Then shall he say vnto them on the left hand ; depart from me , yée cursed , into euerlasting fire , which is prepared for the diuell and his Angels .

As Christ the heauenly Adam , is the foundation of our saluation , so the first earthly Adam by disobedience , is the first authour of hate , and so consequently , of the damnation of the reprobate .

Rom. 5. 18. Likewise then , as by the offence of one , the fault came on all men to condemnation , so by the iustifieng of one , the benefit abounded toward all men to the iustification of life .

1. Cor. 15. 22. For as in Adam all die , euen so in Christ , shall all be made aliue .

In part of the reprobate , doth God execute his iust wrath so soone as they are borne .

Exod. 20. 5. A iealous God , visiting the iniquitie of the fathers vpon the children , to the third and fourth generation of them that hate me .

Ephe. 2. 3. We were by nature the children of wrath , as well as others .

Rom. 5. 14. Death raigned from Adam to Moses , euen ouer them also , that sinned not after the like maner of the transgression of Adam . Meaning children which haue not as yet actually offended , who are born and conceaued in sin .

Concerning them that are of age , hee reserueth a more sharpe iudgement . For to some he sheweth not so much fauour as once to heare of Christ , by whom is saluation .

Mat. 1. 21. And he shall bring foorth a sonne , and thou shalt call his name Iesus , for he shall saue his people from their sinnes .

Acts. 4. 10. 12. Be it knowne vnto you all , and to all the people of Israel , that by the name of Iesus Christ of Nazaret , this man standeth here before you whole . Neither is thore saluation in any other . For among men , there is giuen none other name vnder heauen , whereby we must be saued .

Acts. 13. 26. Ye men and brethren , children of the generation of Abraham , and whosoeuer among you feareth God , to you is the word of this saluation sent .

But suffereth them to walke in their owne waies .

Acts. 14. 16. Who in times past suffred all the Gentiles to walke in their owne waies .

Acts. 17. 30. And the time of this ignorance , god regarded not , but now he admonisheth all men euery where , to repent .

Acts. 1. 24. Wherefore also god gaue them vp to their hearts lusts , vnto vncleannesse , to defile their owne bodies betwéene themselues .

Ephe. 1. 12. Ye were at that time without Christ , and were aliants from the common-weale of Israel , and were straungers from the couenant of promise , and had no hope , and were without god in the world .

And runne headlong vnto their owne perdition .

Ephe. 4. 17. Walke not as other gentiles walke , in vanitie ff of their minde . Hauing their cogitation darkened , and being straungers from the life of god , through the ignorance that is in them , because of the hardnesse of their heart . Who being past féeling , haue giuen themselues vnto wantonnesse ; to worke all vncleannesse , euen with gréednesse .

1. Pet. 4. 3. 4. 5. For it is sufficient for vs , that wee haue spent the time past of the life , after the lust of the gentiles , walking in wantonnesse , lusts , drunkennesse , in gluttony , and in abhominable idolatries , wherein it féemeth to them straunge , that ye runne not with them vnto the same excesse of riot , therefore speake they euil of you , Which shall giue accounts to him that is ready to iudge both the quicke and the dead .

Ro. 1. 28. For as they regarded not to know God , euen so God deliuered them vp vnto a reprobate minde , to do those things which are not conuenient ; being full of all vnrighteousnesse , fornication , wickednesse , coue tousnesse , maliciousnesse , full of enuy , of murther , of debate , of deceit , taking all things in the euill part ; Whisperers , backbiters , haters of God , dooers of wrong , proud boasters , inuentors of euill things ; Disobedient to parents , without vnderstanding ; Couenant-breakers , without naturall affection , such as can neuer be appeased , mercilesse . Which men , though they know the lawe of God ( being written in their consciences , which the Philosophers call the lawe of nature , the lawiers the lawe of nations ) howe that they which commit suche things , are worthie of death , yet not only do the same , but also fauour them that do them .

And as for the testimonies that God hath le●t ●● them of his dignitie , they serue to no other vse , but to make them without all excuse . And yet through their own default , seeing their ignorance and lacke of capacitie , is the iust punishment of that corruption wherein they are borne .

Rom. 1. 19. 20. Forasmuch as that which may be knowne of God , is manifest in them . For God hath shewed it vnto them . For the inuisible things of him , that is , his eternall power and godhead , are séene by creation of the world , being considered in his workes , to the intent that they should be without excuse .

Acts. 14. 16. 17. God in times past , suffered all the gentiles to walke in their owne waies . Neuerthelesse he left not himselfe without a witnesse , in that he did good , and gaue vs raine from heauen , and frutefull seasons , filling our hearts with foode and gladnesse . And Chap. 17. 27. That they should séeke the Lord , if so be they might haue groped after him .

Through there owne default .

Ro. 1. 21. Because that when they knewe God , they glorified him not as God , neither were thankfull , but became vaine in theire imaginations , and their foolish heart was full of darkenesse .

Iohn . 15. 22. If I had not come and spoken vnto them , they should not haue had sinne , but nowe haue they no cloake for there sinne , verse . 24. If I had not done workes among them , which none other man did , they had not had sinne , that is , they had not bene so greatly in fault .

Ro. 2. 12. For as many as haue sinned without the law , ( that is , without the knowledge of the written lawe ) shall perish also without the lawe their conscience being a lawe vnto them .

Iohn . 3. 19. And this is the condemnation , that light is come into the world , and men loued darknes rather then light , because there déeds were euill .

And surely that which they can attaine vnto , in knowing God by their light , or rather naturall darkenesse , ( albeit they neuer failed in the way , but so continued ) yet were it in no wise sufficient vnto saluation . For it is necessary for vs that shall be saued , that we know God , not onely as God , but as our father in Christ .

Iohn . 17. 3. And this is life eternall , that they know thée to be the onely very God , and whom thou hast sent Iesus Christ . And chapter . 3. 26. He that beléeueth in the sonne , hath euerlasting life , and he that obeieth not the sonne , shall not sée life , but the wrath of GOD abideth on him .

The which misterie , flesh and blood doth not reueale , but the sonne himselfe to them whom his father hath giuen him .

Matt. 11. 27. All things are giuen to me of my father , and no man knoweth the same , but the father , neither knoweth any man the father , but the sonne , and he to whom the sonne will reueale him .

Mat. 16. 16. 17. Simon Peter answered and said ; Thou art that Christ , the sonne of the liuing God . And Iesus said vnto him . Blessed art thou Simon the sonne of Ionas . For flesh and blood hath not reuealed it to thée , but my father which is in heauen .

Iohn . 1. 10. He was in the world , and the world knew him not . But as many as receiued him , to them he gaue power to be the sonnes of God , euen of them that beléeue in his name . Which are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God . And chap. 3. 5. 6. Iesus answered Nicodemus , verily , verily , I say vnto thee , except that a man be borne of water and of the spirit , he cannot enter into the kingdome of God . That which is borne of the flesh , is flesh , and that , that is borne of the spirit , is spirit .

Secondly , they are called by the preaching of the Gospell , but because they are not of the number of the elect , being called they heare not .

Luke . 12. 47. That seruant which knewe his masters will , and prepared not himselfe , neither did according to his will , shall be beate with many stripes .

Matt. 22. 14. For many are called , but few are chosen .

Luke . 13. 34. O Ierusalem , Ierusalem , which killest the Prophets , and stonest them that are sent to thée , howe often would I haue gathered thy children togither , as the henne gathereth her brood vnder her wings , and ye would not ; Chap. 19. 44. They shall make thée euen with the ground , because thou knewest not the time of thy visitation ?

Iere. 7. 27. Therefore shalt thou speake all these wordes vnto them , but they will not heare thée ; Thou shalt also cry vnto them , but they will not aunswere thée .

Pro. 1. 24. 26. 28. 26. Because when I called , yée refused , I will laugh at your destruction , and mocke when your feare commeth . They shall call vppon mée , but I will not answere , they shall séeke mée earely , but they shall not finde mée ; Because they hated knowledge , and did not choose the feare of the Lord .

And forasmuche , as they are not able to receiue the spirit of truth .

Iohn . 14. 16. 17. And I will pray the father , and he shall giue you an other comforter , that hée may abide with you for euer . Euen the spirit of truth , whom the world cannot receiue , because it seeth him not , neither knoweth it him ; but yée knowe him , for he dwelleth with you , and shall be in you . Chap. 12. 39. 40. Therefore could they not beléeue , because that Esaias saieth againe , hée hath blinded their eyes , and hardned their heart , that they should not sée with their eyes , nor vnderstand with their heart , and should be conuerted , and I should heale them .

2. Thess. 3. 2. All men haue not faith .

Mat. 13. 9. 11. He that hath eares to heare , let him heare .

To you it is giuen , to knowe the secrets of the kingdome of heauen , but to them it is not giuen .

1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God , for they are foolishnesse vnto him , neither can he know them , because they are spiritually discerned .

The word of life is folly vnto them , and an offence .

1. Cor. 1. 18. The preaching of the crosse , is to them that perish , foolishnesse , but vnto vs that are saued , it is the power of God , Verse 23. 24. We preach Christ crucified , vnto the Iewes , euen a stumbling blocke , and vnto the Grecians foolishnesse ; But vnto them which are called both of Iewes and Grecians , we preach Christ the power of God , and the wisedome of God .

And finally , the sauour of death vnto death , to their destruction .

2. Cor. 2. 16. To the one , wee are the sauour of death vnto death , and to the other , the sauour of life vnto life .

Thirdly , their hearts are opened , but they beleeue generally .

Iam. 2. 19. Thou beléeuest that there is one God , thou doest well ; the diuels beléeue it , and tremble .

Fourthly , they are most miserable of all , who climbe a degree higher , that their fall may be the more greeuous ? For they are raised by some gift of grace , and yet fall away .

Heb. 6 4. 5. 6. 7. 8. 9. For it is impossible that they which were once lightened and haue tasted of the heauenly gift , and were made partakers of the holy Ghost , and haue tasted of the good word of God , and of the power of the world to come , if they fall away , should be renued againe by repentaunce , séeing they crucifie againe to themselues the sonne of God , and make a mocke of him . For the earth which drinketh in the raine that commeth oft vpon it , and bringeth forth hearbes méete for them by whom it is dressed , receiueth blessing of God . But that which beareth thornes and briars is reprooued , and is néere vnto cursing , whose end is to be burned .

Yea for a time they seeme to haue receiued the seede , and to be planted in the Church of God .

Mat. 13. 20. He that receiueth séede in the stony ground , is he which heareth the word , and incontinently with ioy , receiueth it ; yet hath no roote in himselfe , and dureth but a season .

And also shewe the way of saluation to others .

Acts. 1 16. 17. 18. 19. 20. 21. Ye men and brethren , this scripture must néeds haue bene fulfilled , which the holy Ghost by the mouth of Dauid , spake of Iudas , who was guide to them that tooke Iesus . For he was numbred with vs , and had obtained fellowship in the ministration . He therefore hath purchased a field with the rewarde of iniquitie , and when he had throwne downe himselfe headlong , he brast asunder in the midst , and all his bowels gushed out . And it is knowne vnto all the inhabitants of Ierusalem , insomuch that that field is called in their owne language Aceldama , that is , the field of blood . For it is written in the booke of Psalmes . Let his habitation be voyd , and let no man dwell therein . Also ; Let an other take his charge .

But this is plaine , that the spirit of adoption which wee haue said to bee only proper vnto them which are neuer cast forth , but are written in the secret of gods purpose , is neuer communicate vnto them .

Ezech. 13. 9. And mine hand shall be vppon the Prophets that sée vanitie and diuine lies , they shall not be in the assembly of my people , neither shall they be written in the writing of the house of Israel , neither shall they enter into the land of Israel .

Iohn . 6. 37. All that the father giueth me , shall come to me , and him that commeth to me , I cast not away .

For if they were of the Elect , they should remaine still with the Elect.

1. Iohn . 2. 19. They went out from vs , but they were not of vs ; For if they had bene of vs , they would haue continued with vs . But this commeth to passe , that it might appeare that they are not all of vs .

1. Cor. 15. 58. Therfore my beloued brethren , be ye stedfast vnmooueable , aboundant alwaies in the worke of the Lord , forasmuch as ye know that your labour is not in vain in the Lord .

Iude. 20. 21. Ye beloued , edifie your selues in your most holy faith , praying in the holy Ghost . And kéepe your selues in the loue of God , looking for the mercy of our Lord Iesus Christ vnto eternall life .

2. Pet. 3. 17. 18. Beloued , Beware lest ye be also plucked away with the error of the wicked , and fall from your owne stedfastnesse . But grow in grace and in the knowledge of our Lorde and Sauiour Iesus Christ , to him be glory , both now and for euermore . Amen .

All these therefore because of necessitie and yet willingly , as they which are vnder the slauery of sinne , returne to their vomit , and fall away from faith , are plucked vp by the rootes , to be cast into the fire .

Iohn . 8. 34. Verily , verily , I say vnto you , he that committeth sinne , is the seruant of sinne . And the scruant abideth not in the house for euer .

Ephe. 4. 17. 1. Pet. 4. 3. 4. 5. Ro. 1. 28. As aboue , looke in the margent for this marke . ( ff. )

Ro. 7. 14. For we know that the lawe is spirituall , but I am carnall , sold vnder sinne .

Ro. 8. 5. 6. 7. 8. 9. They that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . For the wisedome of the flesh is death , but the wisedome of the spirit is life , and peace . Because the wisedome of the flesh , is enmitie against God ; for it is not subiect to the lawe of God , neither indéed can be . So then , they that are in the flesh , cannot please god . Because the workes of the flesh , beare such swaie with them .

2. Pet. 2. 19. Of whomsoeuer a man is ouercome , euen vnto the same is he in bondage . For if they after they haue escaped from the filthinesse of the world , through the knowledge of the Lord and Sauior Iesus Christ , are yet intangled againe therein and ouercome , the latter end is worse with them then the beginning . For it had bene better for them , not to haue knowen the way of righteousnesse , then after they haue knowen it , to turne from the holie commandement giuen vnto them . But it is come vnto them according to the true prouerbe ; The dog is returned to his owne vomit , and the sowe that was washed , to the wallowing in the mire .

And fall away from faith .

1. Tim. 4. 1. Nowe the spirit speaketh euidently , that in the latter times , some shall depart from the faith , and shall giue héede vnto spirits of errour , and doctrines of diuels .

Are plucked vp by the rootes .

Mt. 15. 13. Christ answered and said ; Euery plant which my heauenly father hath not planted , shall be rooted vp .

Iohn . 15. 2. Euery branch that beareth not fruite in me , he taketh away , and euery one that beareth fruite , he purgeth it , that it may bring foorth more fruite .

Mat. 3. 10. And now also is the axe put to the roote of the trée , therefore euery trée which bringeth not foorth good fruit , is hewen downe and cast into the fire .

Iohn . 15. 6. If a man abide not in me , he is cast foorth as a braunch and withereth , and men gather them & cast them into the fire , and they burne .

I meane , ●hey are forsaken of God , who according to his will the which no man can resist , and also according to their owne corruption and wickednesse , their hearts are hardned , their eares stopped , and their eyes blinded .

Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts , and vnto vncleannesse .

Acts. 14. 16. Who in times past suffred all the Gentiles to walke in their owne waies .

Whose will no man can resist .

Rom. 9. 19. For who hath resisted his will ? Sée more in the notes of the first chapter .

Hardeneth them through their corruption and wickednesse .

Rom. 1. 27. 28. And likewise also the men left the naturall vse of the woman , and burned in their lusts one toward an other , and man and man wrought filthinesse , and receiued in themselues such recompence of their errour as was méete . For as they regarded not to know God , euen so God deliuered them vp vnto a reprobate mind , to do those things which are not conuenient .

Maketh their hearts fat , stoppeth their eares , and blindeth their eyes .

Esay . 54. 7. There is none that calleth vpon thy name , neither that stirreth vp himself to take hold of thée ; for thou hast hid thy face from vs . And chapter 6. 9. And the Lord said ; Go and say vnto this people , Ye shall heare indéed , but ye shall not vnderstand , ye shall plainly sée , and not perceiue .

( o ) The Genena note vpon that place . Whereby is declared , that for the malice of man , God will not immediately take away his word , but he wil cause it to be preached to their condemnation , when as they will not learne thereby to obey his will and be saued . Hereby he exhorteth the Ministers to do their dutie , and answereth to the wicked murmurers , that through their owne malice their heart is hardened . Mat. 13. 14. Act. 28. 26. Rom. 11. 8.

Verse . 10. Make the heart of his people fat , make their eares heauy , and shut their eies , lest they sée with their eies and heare with their eares , and vnderstande with their hearts , and conuert , and he heale them .

And to bring this to passe , he vseth partly their owne vile concupiscences , to the which hee hath giuen them vp to be ruled and led by .

Rom. 1. 26. For this cause God gaue them vp to vile affections , &c. Sée more in that chap. And Esay 64. 7.

And partly also the spirit of lies , who keepeth them wrapt in his snares .

2. Thess. 2. 9. 10. 11. 12. 13. Euen him whose comming is by the working of Sathan , with all power and signes , and lying wonders , and in all deceiueablenesse of vnrighteousnesse , among them that perish , because they receiued not the loue of the truth , that they may be saued . And therefore , God shall send them strong delusion , that they should beléeue lies ; That all they might be damned , which beléeued not the truth , but had pleasure in vnrighteousnesse .

Iohn . 3. 19. And this is the condemnation , that light is come into the world , & men loued darknesse rather then light , because their déedes were euill .

Ezay . 63. 17. O Lord why hast thou made vs erre from thy waies , and hardned our heart from thy feare .

Ro. 11. 32. For God hath shut vp all in vnbeliefe .

Acts. 7. 42. Then God turned himselfe away , and gaue them vp to serue the host of heauen .

1. Kin. 22. 20. 21. 22. 23. 24. The Lord said ; Who shal intice Ahab that he may go & fall at Ramoth Gilead ? And one said on this maner , and an other said on that manner . Then there came foorth a spirit , and stoode before the Lord , and said ; I will entice him . And the Lord said vnto him , Wherewith ? And he said , I will goe out and be a false spirit , in the mouth of all his Prophets . Then he said , thou shalt entice him , and shalt also preuaile ; goe foorth and do so . Nowe therefore , behold the Lord hath put a lying spirit in the mouth of all these thy Prophets , and the Lord hath appointed euill against thée .

2. Cor. 4. 3. 4. If our Gospell be then hid , it is hid to them that are lost . In whom , the God of this world hath blinded the mindes , that is , of the Infidels , that the light of the glorious Gospel of Christ , which is the image of God , should not shine vnto them .

By reason of their corruption , from the which , as out of a fountaine , issueth a continuall flowing riuer of infidelitie , ignorance , and iniquitie .

2. Tim. 2. 26. And that they may come to amendment out of the snares of the diuel , which are taken of him at his will .

Whereby it followeth , that hauing as it were made shipwracke of their faith .

1. Tim. 1. 19. Hauing faith and a good conscience , which some haue put away , and as concerning faith , haue made shipwracke .

Can by no meanes escape the day which is appointed for their destruction , that God may be glorified in their iust condemnation .

Prou. 16. 4. The Lord hath made all things for his owne sake , yea euen the wicked for the day of euil .

Rom. 9. 21. 22. Hath not the potter power of the clay , to make of the same lumpe , one vessell to honour , and an other vnto dishonour ? What and if God would to shewe his wrath , and to make his power knowne , suffer with long patience , the vessels of wrath prepared to destruction ?

The sixt Chapter . Of the last and full accomplishment of Gods eternall counsell , as well towards the elect , as the reprobate .

FOrasmuch as God is iustice it selfe , it is necessary that The full execution of god counsaile . he should saue the iust , and condemne the vniust . Now they among men are only iust , who being by faith ioined to Christ , grafted , rooted in him , and made one bodie with him , are iustified & sanctified in him , & by him , Wherof it followeth , that the glory to the which they are destinate to the glory of God , appertaineth to them , as by a certain right or title . On the other part , they which remaine in Adams pollution & death , are iustly hated of God , and so condemned by him , not excepting so much as then which die before they sin , as Adam did . But both these manners of executing Gods iudgements , as well in these as in the other which are elected , are in thrée sorts , whereof we haue already declared the first . For the elect , in that same moment that they In the elect . haue receiued the gift of faith , haue after a certaine sort , passed from death to life , whereof they haue a sure pledge . But this their life is hid in Christ , till this corporall death , make them to steppe a degrée further , and that the soule being loosed out of the band of the body , enter into the ioy of the Lord , Finally , in the day appointed to iudge the quicke and the dead , when that which is corruptible and mortall , shall be clad with incorruption and immortalitie , and God shall be all in all things , then they shall sée his maiestie face to face , and shall fully enioy that vnspeakable comfort and ioy , which before all beginning , was prepared for them ; which is also the reward , that is due to the righteousnesse & holinesse of Christ : who was giuen for their sinnes , and raised againe from death , for their iustification : By whose vertue and spirit , they haue procéeded and gone forward , from faith to faith , as shall manifestly appeare by the whole In the Reprobate . course of their life , and good workes . Whereas altogither contrary , the reprobate , conceaued , and brought vp in sin , death , & wrath of God , when they depart out of this world , they fall into an other gulfe of destruction , and their soules are plunged in that endlesse paine , vntill the day come , that their bodies & soules , being ioyned againe , they shall enter into euerlasting fire , which is prepared for the diuell and his Angels . Then by these two waies , ( which are The glory of God . cleane contrarie one to an other ) the last issue and end of Gods iudgement , shall set forth manifestly his glory to all men , foramuch as in his elect , he shall declare himselfe , most iust and most mercifull . Most iust I say , for that he Perfectly iust , and perfectly mereifull . hath punished with extréeme rigour & seueritie , the sinnes of his elect , in the person of his sonne , neither did receiue them into the fellowship of his glory , before he had fully and perfectly , instified and sanctified them in his sonne . And most mercifull , forasmuch , as he fréely appointed with himselfe to elect them , and according as he had purposed , chose them fréely in his sonne , by calling , iustifying , and glorifying them , by meanes of that same faith , which he had giuen them through the same grace and mercie . On the other God is perfectly iust . ther side , touching the reprobate , their corruption and infidelitie , with such frutes as come thereof , and testimonie of their owne conscience , shall so reprooue and accuse them , that although they resist and kicke against the pricke ; yet the most perfect iustice of God , shall be manisest and shine by all mens confession , in their iust condemnation .

The chiefe notes , with proofes .

As God is iust , so it is necessarie that he should saue the iust , and condemne the vniust . Nowe amongst men none are iust , but by faith , being by faith ioyned to Christ , grafted , rooted in him , and made on body with him , and thereby also iustified & sanctified by him and in him . Whereof it followeth , that the glory to the which they are destinate , to the glory of God , appertaineth to them , as by a certaine right or title .

Ge. 18. 25. Be it farre from thée , from doing this thing , to flay the righteous with the wicked , and that the righteous should be euen as the wicked , be it farre from thée shall not the iudge of all the world do right ?

Ro. 11. 19. 20. Thou wilt say then ; The braunches are broken off that I might be graft in ; Well , threugh vnbeliefe they are broken off and thou standest ( and are graft in ) by faith , be not high minded but feare .

Colloss. 2. 6. 7. 8. 9. As ye haue therefore receiued Christ Iesus the Lord , so walke with him , rooted and built in him , and stablished in the faith as ye haue bene taught , abounding therein with thanksgiuing . Beware lest there be any man that spoile you , through Philosophie and vaine deceit , through the traditions of men , according to the rudiments of the world , and not after Christ .

Made one bodie .

1. Cor. 10. 16. The cup of blessing which we blesse , is it not the communion of the blood of Christ ? The bread which we breake , is it not the communion of the bodie of Christ ? For we that are many , are one bread and one bodie , because we are all partakers of one bread .

Iohn . 17. 21. I pray for them , that they all may be one , as thou O father art in me , and I in thée , euen that they also may be one in vs , and the world may beléeue that thou hast sent me .

And thereby sanctified and iustified in him , and by him .

Rom. 8. 30. Moreouer , whom he predestinate , them also he called ; and whom he called , them also he iustified ; and whom he iustified , them also he gloried .

1. Cor. 1. 30. But ye are of him in Christ Iesus , who of God is made vnto vs wisdome and righteousnesse , and sanctification , and redemption .

Rom. 3. 25. Whom God hath set foorth to be a reconciliation through faith in his blood , to declare his righteousnesse by the forgiuenesse of sinnes , that are passed through the patience of God . To she we at this time his righteousnesse , that he might be iust , and a iustifier of him which is of the faith of Iesus .

And also glorified .

Rom. 9. 23. And that he might declare the riches of his glory vpon the vessels of mercy , which he hath prepared vnto glory .

Ro. 8. 30. And whom he iustified , them he also glorified .

Iohn . 17. 22. 23. 24. 25. And the glorie that thou gauest me , I haue giuen them , that they may be one , as we are one , I in them , and thou in me , that they may be made perfect in one , and that the world may know , that thou hast sent me , and hast loued them , as thou hast loued me . Father , I will that they which thou hast giuen me , be with me , euen where I am , that they may be hold my glorie which thou hast giuen me .

On the other part they which remaine in Adams pollution and death , are iustly hated of God , and so condemned by him , not excepting so much as them which die before they sinne , as did Adam .

Ro. 5. 14. But death raigned from Adam to Moses , euen ouer them also , that sinned not after the like manner of the transgression of Adam .

Ephe. 2. 3. We were by nature the children of wrath as well as others .

The elect in that same moment that they haue receiued the gift of faith , haue after a cerraine sort passed from death to life .

Ihon. 5. 24. Verely , verely , I say vnto you , he that heareth my word & beléeueth in him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death vnto life .

Whereof they hane a sure pledge , the Spirit of God , that dwelleth within them , and certifieth their hearts .

1. Cor. 1. 22. It is God which stablisheth vs in Christ , who hath also sealed vs , and hath giuen the earnest of the Spirit in our hearts . And chap. 5. 4. 5. For indéed , we that are in this tabernacle ( of this earthly body ) sigh and are burthened , because we would not be vncloathed , but would be cloathed vpon , that immortalitie might be swallowed vp of life . And he that hath created vs for this thing , is God who also hath giuen vnto vs the earnest of the spirit .

Ephe. 1. 12. 13. 14. That we which trusted in Christ should be vnto the praise of his glory . In whom also ye haue trusted after that ye heard the word of truth , euen the Gospell of your saluation . Wherein also after ye beléeued , ye were sealed with the holy spirit of promise , which is the earnest of our inheritance , vntill the redemption of the possession purchased vnto the praise of his glory .

But this their life is hid in Christ .

1. Cor. 1. 7. 8. Ye are not destitute of any gift , waiting for the appearing of our Lord Iesus Christ . Who shall also confirme you vnto the end , that ye may be blamelesse in the day of our Lord Iesus Christ .

Rom. 5. 2. By whom also we haue accesse through faith vnto this grace wherein we stand , and reioyce vnder the hope of the glory of God , and chapter 8. 23. 24. 25. 26. And not only the creature , but we also which haue the first frutes of the spirit , euen we do sigh in our selues , waiting for the adoption , euen the redemption of our bodie ; For we are saued by hope , but hope that is séene , is not hope . For how can a man hope for that which he seeth ? But if we hope for that we sée not , we do with patience abide for it .

Colloss. 3. 3. 4. For ye are dead , and your life is hid with Christ in God . When Christ which is our life shal appear , then shall ye also appeare with him in glory .

Vntill this corporall death make them to step a degree further , and that the soule being loosed out of the bands of the bodie , enter into the ioy of the Lord .

Ephe. 2. 6. God hath raised vs vp togither , and made vs sit togither in the heauenly places in Christ Iesus .

Philip. 1. 23. For I am greatly in doubt on both sides , destring to be loosed , and to be with Christ , which is best of all .

Luke . 23. 43. Iesus said to the théefe that repented ; Verily I say vnto thée , To day shalt thou be with me in Paradice . And chapter 16. 22. And it was so , that the begger died , and was carried by the Angels into Abrahams bosome .

Wis● . 3. 1. But the soules of the righteous are in the hands of God , and no torment shall touch them .

Eccle. 12. 7. And dust return to the earth as it was , and the spirit returne to God that gaue it .

Then shall they enioy fully , that vnspeakeable comfort prepared .

Rom. 8. 18. For I account that the affictions of this present time , are not worthie of the glory which shall be shewed vnto vs .

Mat. 25. 34. Then shall the king say to them on his right hand ; Come ye blessed of my father , inherit ye the kingdome prepared for you , from the foundations of the world .

1. Cor. 15. 42. 43. 53. The bodie is sowne in corruption , and is raised in corruption . It is sowne in dishonour , and is raised in glory : it is sowne in weakenesse , and is raised in power . For this corruptible , must put on incorruption , and this mortall , must put on immortalitie .

1. Cor. 2. 9. The things which eye hath not séene , neither eare hath heard , neither came into mans heart , are , which God hath prepared for them that loue him .

By whose vertue and spirit they haue proceeded and gone forward , from faith to faith , as shall manifestly appeare by the whole course of their life and good workes .

Rom. 1. 17. The righteousnesse of God is reuealed from faith to faith .

●● 2. Re● . 1. 2●1 . 2. Grace and peace be multiplied to you by the knowledge of God & of Iesns our Lord . According as his godly power hath giuen vnto vs all things that pertaine vnto life and godlinesse , through the knowkledge of him that hath called vs vnto glory and vertue . Whereby most great and precious promises are giuen vnto vs , that by them ye should be partakers of the godly nature , in that ye flie the corruption which is in the world through lust . Therefore giue euen all diligence thereunto . Ioine moreoner , vertue with your faith , and with vertue knowledge , and with knowledge temperaunce , and with temperaunce patience , and with patience godlinesse , and with godlinesse , brotherly kindenesse , and with brotherly kindnesse , loue . For if these things be among you and abound , they wil make you that ye neither shal be idle , nor vnfruitfull in the knowledge of our Lord Iesus Christ . For he that hath not these things is blinde , and cannot sée farre off , and hath forgotten that hee was purged fromm his olde sinnes . Wherefore brethren , giue rather diligence to make your calling and election sure ; For if ye do these things , ye shall neuer fall . For by these meanes an entering shall be ministred vnto you aboundantly , into the cuerlasting kingdom of out Lord and Sauiour Iesus Christ .

Whereas altogither contrary , the Reprobate conceiued , borne , and brought vp in sin , death , and the wrath of God ; when they depart out of this world , they fall into another gulfe of destruction ; and their soules are plunged in that endlesse paine , vntill the day come , that their bodies and soules being ioined again , they shall enter into euerlasting fire , which is prepared for the diuel and his angels .

〈◊〉 : Psal. 5 ●●●5 . Behold I was borne in iniquitle , and in sinne hath my mother conceaued me .

Ephe. 2. 3. And were by nature the children of wrath as well as others . Rom. 7. 14. sold vnder sinne .

Rom. 5. 14. 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 .

Dani. 12. 2. And many of them that sléepe in the dust of the earth shall awake , some to euerlasting life , and some to shame , and perpetuall contempt .

Iohn . 5. 28 29. Maruell not at this , for the houre shall come , in the which all that are in the graues shall heare his voyce . And they shall come forth that haue done good , vnto the resurrection of life , but they that haue done cuill , to the resurrection of condemnation .

Luke . 16. 22. 23. 24. The rich man also died and was buried , and being in hell torments , he lift vp his & yes and sawe Abraham a farre off , and Lazarus in his hosome . Then he cried , and said ; Father Abraham haue merry on me , and send Lazarus , that he may dippe the tippe of his singer in water , and coole my tongue , for I am tormented in this flame . But Abraham said ; Sonne , remember that thou in thy life time receiuedst thy pleasures , and likewise Lazarus paines , now therefore is he comforted , and thou art tormented .

Mat. 25. 41. Then shall he say to them on the left hand , Depart from me ye cursed , into euerlasting fire , which is prepared for the diuel and his angels .

The seuenth Chapter . After what sort this doctrine may be preached with most profit .

SInte wee haue nowe declared the effect of this doctrine , What discretion the matter requireth . it remaineth also , that wee shewe what order we thinke best to be obseru●● , in preaching and applying the same to euery particular man . Whereas , many find this matter , so sharp and strange that they flie from it , as from a dangerous rocke ; it is partly to be attributed to the malice and arrogancy of men ; And partly to the rashnesse and lacke of discretion of them that teach it ; and thirdly , it is to be imputed to their ignoraunce , which cannot orderly apply the same to themselues , which faithfully and truly hath bin taught of others . Concerning them which sinne of malice , it onely appertaineth to GOD to amend them ; Which surely he hath done alwaies in his reason , and likewise will do from time to time , to whom he hath appointed to shewe mercy . But for others which remain● obstinate in their sinne and wickednesse , there is no cause why we should be moued , either for their number or authority ; to dissemble Gods truth . And as touching the second sorte , I haue thought these things principally to be obserued in preaching this misterie . First , as in all other things , so chiefly in this matter of predestination , they ought to take diligent héede , that in stéede of Gods pure and simple truth , they bring not foorth vaine and curious speculations or dreames . Which thing they cannot choose but do , which goe about to compasse and accord these secret iudgments of God , with mans wisdome , & so do not onely put difference betwirt predstinatiō and the purpose of god , which thing they must néedes do , but seperate the one from the other . For they either imagine a certaine naked and idle permition , or else make a double purpose and counsell in God . From the which errors , they must néeds fall into many and greate absurdities . For sometimes they are constrained to diuide those things , which of themselues are ioined most straightly : and sometimes , they are compelled to inuent a great sort of foolsh and darke distinctions , wherein the further they occupie themselues and search , the wi●er the● stray ; from the purpose , and so intangle their miserable braines , that they can finde no way out . This then ought to be auoided , with all carefull diligence , chieflie in this matter , which aboue all other ought purely and cincerely to be taught in the church of God . Moreouer , What maner of words and speech must be vsed . as much as is possible , let them take héede , though sometimes for a more clear vnderstanding of things , a man may be bolde and godly and reuerently to doe ) that no strange maner of spéech , or not approueable by gods word , be vsed . And also that such praises and words which the scriptures approue , be expounded fitly , least otherwise any man should take occasion of offence , which as yet is rude and ignorant . Furthermore we must haue good respect Consideration of persons . vnto the hearers , wherein also we must make distinction betwixt the malicious and the rude : and againe , betwixt them which are willfull ignorant , and those which are not capable through a simple and common ignorance . For to the malicious and wilfull , our Lord is accustomed to set foorth plainly the iudgement of God ; but the other must be led by litle and litle to the knowledge of the truth . Likewise we must take héed , that we haue not so much respect to the weake , that they in the meane season which are apt to vnderstand be neglect , and not sufficiently taught . Whereof we haue notable examples in S. Paul , which declare to vs the wisedome and circumspection which he obserued in this matter , chiefly in the 9. 10. 11. 14. 15. chapters of the Epistle to the Romanes . Also except some great cause let , that they begin at the lowest and most manifest causes , and so ascend vp to the highest ( as Paul in his Epistle to the Romanes , which is the right order and way to procéed in matters of diuinitie , from the lawe , goeth to remission of sinnes , and thence by steppes , he mounteth , till he come to the highest degrée ) or else let them consist in that point , which is most agréeable to the text or matter , which they haue in hand , rather then contrariwise to begin at the verie toppe of this mistery , and so come to the foote . For the brightnesse of Gods maiestie , suddeinly presented to the eyes , dooth so dimme and dazle the sight , that afterwards , if they be not through long continuance accustomed to the same , they waxe blinde when they should sée other things .

What then remaineth ? That whether they begin beneath and ascend vpward , or contrariwise aboue , and come downward to the lowest degrée , they take alwaies héede , lest omitting that which ought to be in midst , they leape from one extremitie to another , as from the eternall purpose to saluation , and much more from saluation , to the eternall purpose ; Likewise from Gods eternall counsell to damnation , or backward , from damnation to his purpose , leauing the neare and euident causes of Gods iudgement . Except perchance they haue to doo with open blasphemers , and contemners of God , who haue néed of nothing else , but the sharpe prickes of Gods iudgement : or else with men so trained and exercised in Gods word , that there be no suspition of any offence . Finally , that they neuer so propound this doctrine , as if it should be applied to any one man particularly , ( although men must be vsed after diuers sorts , some by gentlenesse , and some by sharpnesse ) vnlesse some Prophet of God be admonished by some especiall reuelation . Which thing because it is out of course , and not vsuall , ought not lightly to be beléeued . When the Ministers also visit the sicke , or vse familiar and priuate admonitions , it is their dutie to lift vp and comfort the afflicted conscience , with the testimoniall of their election ; And againe , to wound and pearce the wicked and stubborn , with the fearfull iudgement of God . So that they kéepe a meane , refraining euer from that last sentence , which admitteth no exception nor condition . For this right and iurisdiction , only appertaineth to God .

Notes and proofes .

The Preachers ought to take diligent heed , that in steed of Gods pure and simple truth , they bring not foorth vaine and curious speculations .

1. Tim. 6. 3. If any man teach otherwise , and consenteth not to the wholesome words of our Lord Iesus Christ , and to the doctrine which is according to godlinesse , he is puft vp and knoweth nothing , but doateth about questions and strife of words , whereof commeth enuy , strife , railings , euil surmisings , vaine disputations of men of corrupt mindes and destitute of the truth .

2. Tim. 2. 14. 16. Of these things put them in remembraunce and protest before the Lord , that they striue not about words which is to noprofit , but to the peruerting of the hearers . Staie prophane and vaine bablings , for they shall increase vnto more vngodlinesse .

Verse . 23. Put away foolish and vnlearned questions , knowing that they ingender strife .

Mat. 28. 20. Teaching men to obserue all things , whatsoeuer I haue commanded you .

Which thing they cannot choose but do , which go about to compasse and accord these secrete iudgements of God with mans wisedome .

Mat. 23. The whole chapter .

Iohn . 8. 44. Ye are of your father the diuel , who abode not in the truth , because there is no truth in him . When he speaketh a lie , then speakeh he of his owne , for he is a lier , and the father thereof .

Furthermore , there must be good respect had vnto the hearers , wherein also we must put a difference , betwixt the malicious and the rude , be twixt the wilfull and ignorant .

Iohn . 9. 41. Iesus said vnto them , If ye were blinde ye should not haue sinne , but now ye say ; We sée , therefore your sinne remaineth . And chap. 10. 26. 27. But ye beléeue not ; For ye are not of my shéeepe , as I said vnto you . My shéepe heare my voice , and I know them , and they followe me .

Luke . 20. 46. 47. Beware of the scribes which desire to go in long robes , and loue salutations in the markets , and the highest states in the sinagogues , and the chiefe roomes at feastes , Which deuour widowes houses euen vnder a colour of long praying , these shall receiue greater damnation .

Mat. 23. 37. Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent to thée , how often would I haue gathered thy children togither , as the henne gathereth her chickens vnder her winges , and ye would net ?

But the other must be led by litle and litle , to the knowledge of the truth .

1. Cor. 3. 2. I gaue you milke to drinke , and not meate , for ye were not yet able to beare it , neither yet now are ye able , for ye are carnall .

Rom. 14 1. Him that is weake in the faith , receiue vnto you , but for controuersies of disputations .

Neuer so propound this doctrine , as if it should be applied to any one man particularly .

Iohn . 8. 23. 24. And he said vnto them ; Ye are from beneath , I am from aboue ; Ye are of this world , I am not of this world ; I said therefore vnto you , that ye shall die in your sinnes .

Phil. 3. 2. Beware of dogs , beware of euil workers , beware of the concision .

Iohn . 6. 64. But there are some of you that beléeue not , for Iesus knew from the beginning which they were that beléeued not , and who should betraie him .

Although men must be vsed after diuers sorts , some by gentlenesse , and some by sharpnesse .

2. Tim. 2. 24. But the seruant of the Lorde must not striue , but must be gentle toward all men , apt to teach , suffering the euil men patiently . Instructing them with méeknesse , that are contrary minded , prouing if God at any time will giue them repentance .

Mat. 3. 7. O generations of vipers , &c.

Esay . 1. 10. O Princes of Sodome , and people of Gomorrha .

The eight Chapter . How euery man may with profit apply this vniuersall doctrine to himselfe .

IT is most euident , that they which teach , that mans saluation Iustification by faith is vnprofitable , if it be seperate from election . either in part or wholly , dependeth or is grounded in works , destroy the foundation of the Gospel of God . And contrariwise , they that teach Iustification fréely by faith , ground on a sure foundation , but so , that they build vppon that eternall counsell of God , whereupon Christ himselfe , and the Apostle Paul folowing Christ his steps , groundeth his doctrine . For séeing perseuerance in faith is requisite to saluation , to what purpose shall faith serue me , except I be sure of the gift of perseuerance ? Nor we néed not feare , lest Peace of conscience , dependeth on Predestination . this doctrine make vs negligent or dissolute . For this peace of conscience whereof we speake , ought to be distinct and seperate from foolish securitie , and he that is the son of god , séeing he is moued and gouerned by the spirit of God , will neuer through the consideration of Gods benefit , take occasion of negligence and dissolution . Then if by this doctrine we had but this one commoditie , that we might learne to assure and confirme our faith against all brunts that might happen , it is manifest , that they which speake against and resist this artickle of religion , either through their wickednesse , or else through ignorance , or some foolish blind zeale , ( which happeneth when men will measure God according to the capacitie of their owne wits ) subuert and destroy the principall ground and foundation of our saluation . And in very déed although some ( as I must confesse ) do it not purposely , yet do they open notwithstanding , the doore to all superstition and impietie . As for them , which now adaies maliciously oppugne the truth , I beséech the Lord , euen from the heart , either to turne their mindes ( if so be they appertain to the elect ) or else to send them a most spéedy destruction , that by their owne example , they may confirme and establish that doctrine , which so maliciously they resist . These other , I will desire most instantly , and require them in the name of GOD , that they would better aduise themselues what they do .

Now to touch bréefely , how this doctrine may be applied , let vs marke that all the workes of GOD , euen the least of all , are such , that men cannot iudge of them , but in two sorts . That is , either when they are done , or else by foreséeing them to come to passe , by the disposition of the second and manifest causes , whose effects haue bin diligently , and by long vse obserued . As men accustome in naturall things to do , wherein notwithstanding men are wonderfully blind . In this matter then , which is most obscure of all others , it is no maruell , if mans witte be driuen into this strait , what is determined as touching himselfe , in this secret counsell of God . But because these are most high misteries , and therefore stand in the obseruation of those causes which passe all naturall things , wée mnst néedes séeke further and come to Gods word ; which , forasmuch , as without all comparison , it is more certaine then mans coniectures , so it can best direct vs herein , and assure vs .

The scripture then witnesseth , that all those that God How a man may haue assurance of his election . hath according to his counsell predestinate , to be adopted his children through Iesus Christ , are also called in their time appointed , yea and so effectually , that they heare the voice of him that calleth , and beléeue it , so that being iustified and sanctified in Iesus Christ , they are also glorified . Wilt thou then , whosoeuer thou art , bee assured of thy predestination , and so in order of thy saluation , which thou lookest for , against all the assaultes of Sathan ? Assured I say , not by doubtfull coniectures , or our owne fancie , but by arguments and conclusions , no lesse true and certaine , then if thou were ascended into heauen , and had heard of Gods owne mouth , his eternall decrée and purpose ? Beware thou beginne not at that most high degrée , for so thou shouldst not be able to sustaine the most shining light of Gods maiestie . Begin therefore beneath at the lowest order , and when thou shalt heare the voice of god sound in thine eares , and in thy heart , which calleth thée to Christ the onely Mediator , consider by litle & litle , and trie By what signs faith is known diligently if thou be iustified & sanctified in Christ through faith . For these two be the effects or frutes , whereby the faith is knowne which is their cause . As for this , thou shalt partly know by the spirit of adoption , which crieth within thée , Abba father ; and partly by the vertue & effect of the same spirit which is wrought in thée . As if thou fal , and so declare indéed , that although sin dwell in thée , yet it doth no more raigne in thée . For is not the holy Ghost he that causeth vs not to let slippe the bridle , and giue libertie willingly to our naughtie and vile concupiscences , as they are accustomed , whose eyes the prince of this world blindeth ; or else who moueth vs to pray when we are cold & dull , and slothfull ? Who stirreth vp in vs those vnspeakeable gronings ? Who is he that when we haue sinned ( yea and sometimes wittingly and willingly ) ingendereth in vs an hate of the sinne committed , and not for the feare of punishment which we haue therefore deserued , but because we haue offended our most mercifull father ? Who is he I say , that testifieth vnto vs , that our sighings are heard , and also moueth vs to call daily , God our God , and our father , euen at that time , when we haue trespassed against him ? Is it The assurance of the vocation is knowen by faith , and so by the vocation , the election . not that spirit , which is fréely giuen to vs as a gift , for a sure and certaine pledge of our adoption ? Wherefore if wée can gather by these effects , that we haue faith , it followeth that we are called , and drawen effecttually . And againe , by this vocation which we haue declared properly to belong to the 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 We 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 offences . 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 God , for if righteousnesse be by the lawe , then Christ died without a cause .

Rom. 10. 4. For Christ is the end of the lawe for righteousnesse vnto euery one that beléeueth . And chapter 11. 5. 6. Euen so then at this present time , is there a remnant through the election of grace ; And if it be of grace , it is no more of workes , or else were grace , no more grace ; but if it be of workes , it is no more grace ; or else were worke no more worke .

Ephe. 2. 4. 5. 8. 9. 10. But God which is rich in mercie , through his great loue wherewith he loued vs , euen when wee were dead by sinnes , hath quickened vs togither in Christ , by whose grace ye are saued . For by grace are ye saued through faith , and that not of your selues , it is the gift of god . Not of woorkes , least any man should boast himselfe . But that we should be carefull to shewe foorth good workes , therefore hée speaketh in the next verse . Verse . 10. For we are his workemanship created in Christ Iesus vnto good workes , which God hath ordained that we should walke in them .

1. Tim. 1. 9. Who hath saued vs and called vs , with an holy calling , not according to our workes , but according to his own purpose and grace which was giuen to vs through Christ Iesus before the world was .

1. Pet. 2. 12. And haue your conuersation honest among the gentiles , that they which speake euill of you as of euill doers , may by your good workes which they shall sée , glorifle god in the day of the visitation .

Perseuerance in faith , is requisite vnto saluation .

Mat. 10. 22. And ye shall be hated of all men , for my name ; But hee that endureth to to the ende , shall be saued .

Mat. 24. 45. Blessed is that seruant whom his maister shall finde so doing .

Now we need not feare , lest this doctrine make vs negligent or dissolute . For this peace of conscience whereof we speake , ought to be distinct and seperate , from foolish securitie , and he that is the sonne of God , seeing he is moued and gouerned by the spirit of God , wil neuer through the consideration of Gods benefit , take occasion of negligence and dissolution .

Rom. 5. 1. 2. Then being iustified by faith , we haue peace toward god , through our Lord Iesus Christ . By whom also we haue accesse through faith , vnto this grace wherin we stand , and reioyce vnder the hope of the glory of god .

Rom. 8. 12. 13. 14. 15. Therfore brethren , we are debters not to the flesh , to liue after the flesh ; For if ye liue after the flesh , ye shall die ; but if ye mortifie the déeds of the body by the spirit , ye shall liue . For as many as are ledde by the spirit of God , they are the sonnes of God .

Ephe. 1 4. A● he hath chosen vs in him , before the foundation of the world , that we should be holy , and without blame before him in loue .

2. Tim. 1. 7. For God hath not giuen to vs the spirit of feare , but of power , and of loue , and of a sound mind .

1. Iohn . 3. 20. 21. 24. If our heart condemne vs , God is greater then our hearts , and knoweth all things . Beloued , if our heart condemne vs not , then haue wée boldnesse towards God . For he that kéepeth his commandements , dwelleth in him , and he in him . And hereby wée know , that he abideth in vs , euen by the spirit which hée hath giuen vs .

This matter of Predestination , is obscure aboue all others , vnto the wit of man , but opened and reuealed vnto vs by the word of God . The Scripture therfore witnesseth , that they that are predestinate vnto saluation , are first called , and that so effectually , that they heare , and beleeue , and fructifie , then also , are they iustified and sanctified , and in the life to come , glorified .

Iohn . 6. 44 45. No man can come vnto me , except the father which hath sent me , drawe him ( by the force of gods word , and by the secret working of his spirit ) . And I will raise him vp at the last day . As it is written in the Prophets . And they shall be taught of God . Euery man therefore that hath heard , and hath learned of the father , commeth to me .

Acts. 2. 47. And the Lord added to the Church ( by the Apostles preaching ) from day to day , such as should be saued .

Iohn . 10. 26. 27. 28. 29. 30. ●ée beléeue not , for ye are not of my shéepe , as I said vnto you . My shéepe , heare my voice , and I knowe them , and they followe me . And I giue vnto them eternall life , and they shall ueuer perish , neither shall any plucke them out of my hand . My father which gaue them me , is greater then all , and none is able to take them out of my fathers hand .

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 eternall life , beléeued . And chap. 16. 14. And a certaine woman named Lidia , a celler of purple of the city of the Thyatirians , which worshipped God heard vs , whose heart the Lord opened , that she attended vnto the things that Paul spake .

Hebr. 3. 7. 8. Wherefore as the holy Ghost saith ; To day if ye shall heare his voice , harden not your hearts as in the prouocation , according to the day of temptation in the wildernesse . And. chapt . 42. For vnto vs was the Gospell preached , as also vnto them ; but the word that they heard , profited not them , because it was not mixed with faith , in those that heard it .

Consider by litle and litle , and try diligenly , if thou be iustified , and sanctified in Christ , through faith . For these two be the effects or ftuites , whereby the faith is knowne , which is their cause .

2. Cor. 13. 5. Proue your selues whether ye are in the faith , examine your selues , knowe ye not your owne selues except ye be reprobates .

Rom. 8. 30. Moreouer , whom he predestinate , them also he called ; and whom he called , them also he iustified ; and whom he iustified , them he also glorified .

As for this , thou shalt partly knowe by the spirit of Adopion , which crieth within thee , Abba father .

Gal. 4. 5. 6. 7. 8. That hée might redéeme them which were vnder the lawe , that we might receiue the adoption of sonnes . And because ye are sonnes , God hath sent foorth the spirit of his sonne into your hearts , which crieth , Abba father : Wherefore thou art no more a seruant but a sonne ; Nowe if thou be a sonne , thou art also the heire of GOD , through Christ .

Rom. 8. 15. For ye haue not receiued the spirit of bondage to feare againe , but ye haue receiued the spirit of adoption , whereby we cry , Abba father .

And partly , by the vertue , and effect , of the same spirit which is wrought in thee .

Rom. 16. 17. 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 .

1. Iohn . 3. 24. For he that kéepeth his commandements , dwelleth in him , and he in him . And héereby we knowe that he abideth in vs , euen by the spirit which hée hath giuen vs .

The first effect is ; As if thou fall , and so declare indeed , that although sinne dwell in thee , yet it doth no more raigne in thee .

Which matter is sufficiently handled in the whole sixt chapter of the epistle to the Romanes , especially verse 11. 12.

Rom. 7. For I allowe not that which I doo ; For what I would , that doo I not ; but what I hate , that doo I. If I doo then that which I would not , I consent to the lawe , that it is good . Nowe then , it is no more I that do it , but the sinne that dwelleth in mée . I delight in the lawe of GOD , concerning the inner man ; But I sée an other lawe , rebelling against the lawe of my mind , and leading me captiue vnto the lawe of sinne . O wretched man that I am !

The second effect of the spirit of God in vs , is , that it causeth vs not to let slippe the bridle , and giue liberty willingly , to our naughtie and vile concupiscences .

Hebr. 3. 12. Take héede bretheren , least at any time , there be in any of you an euill heart , and vnfaithfull , to depart away from the liuing God .

1. Iohn . 3 8. He that committeh sinne , is of the diuell ; Verse . 9. Whosoeuer is borne of God sinneth not , for his séede remaineth in him , neither can he sinne , because he is borne of God . Verse . 20. If our heart condemne vs , God is greater then our heart , and so foorth .

2 Tim. 2. 19. 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 the Lord , depart from iniquitie .

Ephe. 4 82. Let him that stole , steale no more ; And 30. And grieue not the holy spirit of GOD , by whom ye are sealed vnto the day of redemption .

As they are accustomed , whose eies the prince of this world blindeth .

2. Timo. 2. 26. And that they may come to a mendement out of the snare of the deuill , which are taken of him at his will .

Ephe. 2. ● . Being dead , intrespasses and sinnes , wherein , in time past , yée walked according to the course of this world , and after the prince that culeth in the aire ; euen the spirite , that worketh in the children of disobedience . And chapter . 4. 17. Walke not as other Gentiles walke , in vanity of their mind , hauing their cogitations darkened , and being straungers , from the life of GOD , through the ignoraunce that is in them , because of the hardnesse of their heart . Which being past feeling , haue giuen themselu●s vnto wantonnesse , to worke all vncleannesse euen with gréedinesse . But ye haue not so learned Christ . And Chap. 2. 12. Without Christ , and aliants from the common wealth of Israel , and straungers from the couenaunts of promise , and haue no hope , and are without God in the world .

Rom. 1. 29. Being full of all vnrighteousnesse , fornication , coueteusnesse wickednesse , malitiousnesse .

1. Pet. 4. 2. 3. 4. 5. 6. That ye hencefoorth , should as much time as remaineth in the flesh , liue not after the lusts of men , but after the will of God . For it is sufficient for vs , that we haue spent the time past of the life , after the lust of the Gentiles , walking in wantonnesse , lusts , drunckennesse , in gluttony , and in abhominable idolatries .

Wherein it séemeth to them strange , that ye runne not with them vnto the same excesse of riot , therefore speake they euill of you , which shall giue accounts to him , that is ready to iudge quicke and dead .

The third effect of the spirit of God is , that it moueth vs to pray , when we are cold & slouthfull , who stirreth vp in vs vnspeakable gronings .

Ro. 8. 26. 27. Likewise the spirit also helpeth our infirmities . For we know not what to pray as we ought , but the spirit it selfe , maketh request for vs with sighes , which cannot be expressed .

The fourth effect is , that when we haue sinned , yea and sometimes wittingly and willingly , it ingendereth in vs a hate of the sinne committed , and not for the feare of punishment which wee haue therefore deserued , but because we haue offended our most mercifull father .

Rom. 7. 15. I allowe not that which I do : for what I wold , the do I not ; but what I hate ; the do I , & so forth as aboue .

The fift effect is , that it testifieth that our sighings are heard , & also moueth vs to call daily , God , our God , and our Father , euen at that time when we haue trespassed against him .

Rom. 8. 27. But he that searcheth the hearts , knoweth what is the meaning of the spirit : for he maketh request for the saincts according to the will of God . And. verse . 15. Yée haue receiued the spirit of adoption , whereby we crie , Abba father . And. verse . 32. Who spared not his owne sonne , but gaue him for vs all to death : Howe shall he not with him giue vs all things also ? Iohn . 14. And. 16. 23. 24.

The sixt effect is , that it doth assure vs of our adoption , because it is giuen vs as an earnest penny and certaine pledge , to the same purpose .

For proofe whereof , looke for this marke ( 8 ) in the margent towards the latter end of the notes of the sixt chapter .

Wherefore , if we can gather by these effects , that we haue faith , it followeth , that we are called and drawen effectually .

Rom. 11. 29. For the gifts and calling of God are without repentance .

We are therefore predestinate by the constant will of God , which is grounded on it selfe , and dependeth on none other thing , and no man can take vs out of the hands of the sonne . Also seeing that to continue , & perseuere in the faith , is necessery ; it followeth I say , that the hope of our perseuerance is certaine , and so consequently , our saluation . So that to doubt any more of it , is euill and wicked .

Hebre. 6. 17. 18. So , God willing more aboundantly to shewe vnto the heires of promise , the stablenesse of his counsell , bound himselfe by an oath , that by two immutable things , wherein it is impossible that God should lye , we might haue strong consolation , which haue our refuge , to hold fast the hope that is set before vs .

Iohn . 10. 27. 28. 29. 30. My shéepe heare my voice , and I know them , and they follow me . And I giue vnto them eternall life , and they shall neuer perish , neither shall any plucke them out of mine hand . My father which gaue them me , is greater then all , and none is able to take them out of my fathers hand .

1. Iohn . 3. 9. Whosoeuer is borne of God , sinneth not , for his séede remaineth in him : neither can he sinne , because he is borne of God . And therefore perseuereth and endureth to the end .

Iohn . 3. 33. He that hath receiued his testimony , hath sealed , that God is true .

Rom. 4. 20. 21. Neither did Abraham doubt of the promise of God through vnbelief , but was strengthned in the faith , and gaue glory to God . Being fully assured , that hée which had promised , was also able to do it .

Ephe. 3. 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 pe●●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 lawe as pertaining to God , but am in the lawe through Christ ) that I may winne them that are without the lawe ; to the weake , I become as weake , that I may winne the weake . I am made all things to all men , that I might by all meanes saue some . And this I doo for the Gospell sake .

Rom. 1. 14. I am debter both to the Grecians and to the Barbarians , both to the wise men and vnto the vnwise .

Philip. 2. 12. 13. Make an end of your owne saluation with feare and trembling , ( lest that through the deceit of sinne ye should fall away , or else lest ye be any offence to the weake ) For it is God that worketh in you both the will the déed , euen of his good pleasure .

Concerning the second , that we do not apply this doctrine to any man particularly , or to any certaine company . For in this also it differeth from election ; Because election ( as hath beene said ) is reuealed to vs by the spirit of God , within our selues , not in others , whose hearts we cannot know . And Reprobation is euer hid from men , except it bee disclosed by God , contrary to the common course of things . 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 , lewdly & wickedly . But this trust ought not to incourage any man , to maintaine and continue in his sinne & 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 .

Iam. 4. 13. 14. 15. 16. Goe too now , yée that say ; To day or to morrow , we will go into such a citie , & continue there a yeare , and buy and sell , and get gaine . And yet ye cannot tell what shall be to morrowe . For what is your life ? It is euen a vapour that appeareth for a litle time , and afterward vanish away . For that yée ought to say ; If the Lord will , and if we liue , we will do this or that .

Now if we cannot promise the continuance of life , vnto our selues , how much lesse may we assure our selues of Gods mercie at our pleasure .

Luke . 12. 19. 20. The rich man said vnto his soule ; Soule , thou hast much good lain vp for many yéeres , liue , take ease , eate , drinke , and take thy pastime . But God said vnto him ; O foole , this night will they fetch away thy soule from thée .

2. Tim. 2. 25. The minister is willed to instruct the euill disposed , with méeknesse , and such as are contrary minded , prouing if GOD at any time will giue them repentance . Therefore repentance is not at our pleasure , or leasure .

1. Pe. 1. 14. 15. 16 17. 18. 19. Fashioning not your selues vnto the former lusts of your ignorance . But as he which hath called you is holy , so be yée holy in all manner of conuersation . And if yée call him father , which without respect of persons , iudgeth according to euery mans worke , passe the time of your dwelling heere in feare . Knowing that yée were not redeemed with siluer and gold , and such corruptible things .

Hebr. 12. 14. Follow peace with all men and holinesse , without the which , no man shall sée the Lord .

And if we obserue this order , wee shall receiue great fruite of this doctrine , especially in these foure considerations .

First , it maketh men humble , and to submit themselues to God . Secondly , it maketh the grace of God , to be better knowne of the elect , seeing it is not common to all . Thirdly , it bringeth a godly care , to receiue faith when it is offered , and to labour to increase it . Fourthly , it doth confirme vs against all offences . All which reasons , are more plainly set downe in the last part of this eight chapter .

Deo gratia .

A Praier for the Queenes most excellent Maiestie .

O Most gracious God and heauenly Father , by whose disposition , Kingdomes and Kealmes are gouerned , and by whose power Kings & Princes raigne ; we giue thée hartie thanks , that in thy great mercy , thou hast set such a Prince and Quéene ouer vs , vnder whose godly and peaceable gouernment , we enioy glad tidings of thy Gospell , and the truth of thy word , in manifest sort deliuered vnto vs , with peace and quietnesse , and other worldly great blessings of thine , in a plentifull measure . Endue her so with heauenly gifts , that her heart may be alwaies framed to the obedience of thy will , that by her godly and gracious gouernment , thy name may be glorified , thy Church edified , the poore members of Christ relieued , vertue aduanced , and vice beaten downe and punished ; that so in wealth she may surpasse that prosperitie that was in the daies of King Salomon , and that in life and health , she may so be preserued long among vs , to thy glorie , and our comfort ; that the yeares of her royall fathers gouernment , may bee doubled vpon her . And although we for our parts haue and doo daily prouoke thy wrath against vs , and haue worthily in respect of thy blessings , deserued the contrary ; as for the heauenly vlessings of thy Gospell and truth , ignorance , idolatry , and superstition ; for wealth and prosperitie , penury , and scarcitie ; for peace and quietnesse , troubles and warres ; for our health , and the continuance of our life , diseases and death : yet in thy mercy be fauourable vnto vs , mollifie our hard and stonie hearts , that we may repent ; mortifie sinne in vs , that there may be séene amendment in our liues and conuersation ; that we may yéeld our soules and bodies to the obedience of thy blessed will and commaundements , whereby thy manifold and good blessings and benefits may be both increased and continued toward vs . That the heauens may send downe their raine , that the earth may giue forth her plentifull encrease ; that our garners may be full and plenteous with all maner of store ; that our shéepe may bring forth thousandes ; that our oxen may be strong to labour ; that there be no decaie , no leading into captiuitie , and no complaining in our stréets ; wherein we shall be blessed , who haue the Lord for our God . As for her enemies who séeke her destruction , let them fall into the pitte , that they haue digged for others ; and let their owne shame light vpon them . And let thy crowne florish vpon her head , whom thou hast annointed , that in the maintenance of thy truth and of thy people , it may be knowne , that though the heathen rage so furiously togither , and the Kings of the earth stand vp in armes against thée and against thine annointed ; that thou breakest the bowe , and knappest the speare in pieces ; that thou art able to turne the swordes of her enemies , to murther themselues . And though the horse bee prepared vnto the battaile , yet the victorie is from thée , who can mightily confounde her foes , and put a hooke in their nosthrilles , and turne them backe the same way they came . The straunge deliuerances which thou hast wrought in her behalfe , both from the secrete and malicious conspiracies , treasons , and trecheries , of vnnaturall subiects , and from the sauage cruelties of forraine foes , doo giue sufficient cause , not only to vs , but euen to the enemie also to say ; That there is no God that can deliuer after this sorte , but onely the Almightie that hath established her . All these benefites O Lorde , wée confesse doo procéede from thy goodnesse , and from thy mercy toward vs . To thée belongeth praise , and honour , and power , but to vs shame and confusion . Yet grant vnto vs good Lord , that we may both receiue these thy benifits thankfully , and that we may performe our duties accordingly . Increase her daies , continue her gouernment , defend her from her enemies , keepe her in thy feare , and after this life , grant her all happinesse , euen to rule and raigne with thée for euer , among the blessed soules . Grant also to vs that we may haue the benifit of thy truth and Gospell long among vs , and that thy blessings of peace and prosperitie may be séene in this land . So shall we be bound more and more to praise and magnifie thy name , for thy great and infinit goodnesse towards vs For her Maiesrie , and for vs thy seruants and her faithful subiects , thus we conclude our praiers . O Lord blesse and kéep vs ; O Lord make thy face to shine vpon vs , and be mercifull vnto vs ; O Lord lift thou vp thy countenance vpon vs , and giue vs thy peace . All which benifits and blessings , we begge of thée , O heauenly Father , for Iesus Christ his sake , in that forme of prater which he himselfe hath taught vs , saying ; Our Father , &c.

A secret Meditation to God , before the deliuery of the word .

LEt the words of my mouth O Lord , and the meditation of my heart , be alwaies acceptable in thy sight . Set thou a watch before my mouth , and so kéepe the doore of my lippes , that speaking before this congregation assembled here in thy holy name , I may specially intreat of those things , which tend to thy glory , the good of thy Church , the discharge of my dutie , the comfort of the afflicted conscience , the euerthrow of sinne , and the aduauncement of vertue , through Iesus Christ our Lord . So be it .

I. D.

A publque forme of Praier .

O Most mightie God , most gracious and mercifull father , we stand before thy maiestie , defiled with the filthinesse of many and most gréeuous sinnes , whereof we confesse we are not able to answere thée one of a thousand , if thou O Lord shouldst enter into iudgement with vs . For in sinne were we conceaued and borne , and therefore are guiltie of originall corruption : and in sinne haue we liued and continued , and therefore stand guiltie of actuall transgression : which hath broken foorth vppon vs in thought , word , and déede , from time to time continually , euen vnto this present . Wherefore we humbly craue thy mercy , and the grace of forgiuenesse in Iesus Christ , for therein we confesse , standeth the only hope of our comfort and welfare . And forasmuch as it hath pleased thée to giue thine owne sonne to be a slain sacrifice for our sinnes , and to offer the grace of reconciliation , by the preaching of the Gospell to all them that repent and beléeue the same : good Lord we beséech thée , vouchsafe to make vs of that blessed number , worke true repentance in our hearts , increase our faith , and giue vs grare to bring foorth the frutes thereof , that so it may appeare , that we haue not receiued thy holy grace in vaine . And for this purpose , good Lord we beséech thee , blesse the Ministery of thy word , at this present , gius me grace to speak it , as it ought to be spoken , sincerely and boldly : giue grace to this people to he are it attentiuely and reuerently : giue grace to vs all to beléeue it stedfastly , to follow it obediently , and constantly to continue euen to the end . That seruing thée faithfully in this life , we may liue and raigne with thée for euer in the life to come , through Iesus Christ our Lord .

Amen .

The Praier which M. Deering vsed before his Lectures .

O Lord God , which hast left vnto vs thy holy word , to be a lanterne vnto our féete , and a light vnto our steppes , giue vnto vs all , thy holy spirite , that out of the same word , we may learne , what is thy eternall will , and frame our liues in all obedience to the same , to thy honour and glorie , and increase of our faith , through Iesus Christ our Lord .

Amen .

An excellent speech of M. Deering , a little before his death ; whereby thou maist clearly see and learne , that there is a sweete peace in death , to all such as painfully serue the Lord in life . For he being raised vp in bedde , and his friend requesting him to speake , the Sunne shone on his face , and thereby tooke occasion thus to say :

THere is but one Sunne that giueth light to the world , there is but one righteousnesse , there is but one communion of Saints . If I were the excellentest creature in the world , If I were as righteous as Abraham , Isaac , and Sa●ob , ( for they were excellent men in the world ) yet we must all confesse that we are great sinners , and that there ●●●o saluation but in the righteousnesse of Iesus Christ . And we haue all néed of the grace of God . And for my part , as concerning death , I féele such ioy of spirit , that if I should haue the sentence of life on the one side , and the sentence of death on the other side , I had rather choose a thousand times ( séeing God hath appointed the seperation ) the sentence of death , then the sentence of life .

Soli Deo laus & gloria & gratia .

IN euery Sermon for the most part , these points are to be vsed . The declaration of the order of the text , by opening the circumstances . The diuision . The doctrine . The confutation . The vse and application . Exhortation , or reprehension , or both . The Conclusion , wherin the chéefest matters must be remembred and briefly collected , that the auditorie may the better kéepe and carry away those things , which are necessary and for their vse . All which , although I haue not vsed , I haue left the matter to the discretion of them , that shall haue knowledge better to handle their matters , then I haue handled mine . Let thy text be applied to thy auditorie , and haue care to vtter those thinges that are most waightie to be touched , and of thy auditorie to be remembred . Be circumspect , wise , and discréete . Endeuour to be briefe and pithie .

There is an other Methode as profitable , which Maister Vdall vseth in his Commentary vpon the Lamentations of Ieremy ; Consisting on these thrée points :

the Doctrine . Reason . Vse .

Some only learne for knowledge sake , but that is curiositie : And some for praise , great paines do take , but that is foolish vanitie . Some learne for gaine , but lightly those , do leaue the text , and vse the gloze . But learning ioynd , with vertues lore , doth leade to Christianitie : The glory of God , and people taught , the way is to eternitie .

To the Right Worshipfull , and one of great account , Maister Rowland Barker Esquire , Iustice of peace and quorum , in the Countie of Salop : S. I. wisheth the blessings of God in this life , and the ioyes of that which is to come .

RIght Worshipfull , I cannot write vnto you but as vnto a stranger ; yet such a stranger , in whome I haue perceiued great good wil & kindnesse toward me . So that I may resolue with my selfe , to make account of you , as of my friende ; whereof I haue some triall , in that you haue giuen a great token , in the preferment of my sister , for the which , both she and I am bound to giue you hartie thankes . And yet great reason there is , that you should be strange , because as yet I haue shewed no dutie , wherby I might in some sort , warrant my selfe of your fauoure and friendship . The godly minde wherewith Gods spirit no doubt hath indued you , may be some cause , to procure your fauour toward me , if it were but for my profession sake . And so much the more , because you carry a name in Shropshire to be a great fauourer of the Gospell , and if I should adde the peoples report , of a good Iusticer , I might be iudged to flatter . And yet there is no cause . For where the word of God hath taken deep roote , there of necessitie followeth all vprightnesse , both in life and office . To procure your Worships good will toward me , I haue at this time , though boldly , offered vnto your view , some part of my laboure , which as you like it , so I hope you will accept it , and your good liking shal giue it both countenance and credit inough . And seeing your credit is great in the furtherance of the Gospell , so I would humbly request you , to promote and further the same more and more , to the vtmost of your power . Though it bee my request , yet is it Gods cause and his glorie , which may both stirre you vp , and also incourage you , who need not my perswasion , being forward inough of your owne disposition and good nature . Doubtlesse , God woorketh excellently in notable men , at whose handes hee requireth woorthie matters , euen at the handes of famous men , and men of renowme . Whome hee hath greatly aduaunced , furthered and furnished vnto suche woorkes . And vnto whome much is giuen , of them also shall much bee required . King Dauid woulde haue built a Temple vnto the Lord God of Israel , but God appointed his sonne King Salomon to doo it . Manie Kinges in Iuda , yet none but Hezekiah caused the brasen Serpent to be pulled downe , and GOD wrought with him , and hee prospered and flourished , and God sent him a miraculous and famous deliuerance , from the handes of his enemies . Iosiah was famous for Religion , and none more zealous ; the solemne keeping of the Passeouer , that was in his daies , doth declare it . King Cyrus hee is appointed of God , to deliuer the Iewes , from their captiuitie and thraldome . Many Heathen Kings there were in the worlde , yet it pleased God that his glorie should bee set forth by none so much , as by King Nabuchodonosor , who wondrously set foorth the praises of God ; was a notable meane to deface idolatrie ; that God onelie might bee truly serued . And although notable men , bee not all Kings , yet vnder Kinges , great matters are committed vnto them , and they are rulers vnder Princes , and in the places where GOD hath seated them , hee dooth giue them honour as is meete for them , and agreeable to their estate . Especially hee crowneth them with honour , which honour him . What worke more notable , then the preaching of the Gospell ? and that the Nobilitie , and also Gentlemen of good calling and credit , might see it performed , in the places where they dwell , and about them . I would to God the reuerend Fathers of the land , of whome the Prince maketh choyce , as of notable men , and men of renowme , had that care as Bishop Hooper , and Bishop Latimer had , to see the people taught and instructed in euerie parish throughout their Diocesse , and I doubt not but that they haue the selfesame care , howsoeuer oftentimes it falleth out otherwise , contrarie to their willes . Most gentlemen are set against it , because they know not the worthinesse of it , as also the glittering shew of this deceiueable world , hath vtterly blinded them , togither with their corrupt affections , which are so far from correction or amendment , that they cannot abide to heare any reproofe , or counsell , or so much as to acknowledge their fault , & therfore consequently , notable men they must needs bee , that fauour it . Who in so dooing , procure vnto themselues the fauour of God , and the hearts and good reportes of men , whis is a great honour , that God doth crowne them withall . May I not write vnto your Worship , as I reade in the Reuelation , chapter 3. 11. is written to euery Christian . Behold I come shortly , hold that which thou hast , that no man take thy Crowne . And again , verse 21. To him that ouercommeth ( and continueth ) will I grant to sit with me in my throne . I haue bene too tedious , and here I must staie , and so I humbly take my leaue ; praying your Woorship to remember my humblesute , I haue made vnto you , ( not long since ) so farre forth as conueniently you may , neither is it reason , we should presse vpon you too farre . Wherin if you vouchsafe to pleasure vs , wee shall all of vs bee bounde to pray to God , for your prosperous estate ; and that you may liue long , to Gods glorie , your owne comfort and contentment , to the ioy of your friends , and admiration of your enemies .

Your Worships in his praiers to God , for you and yours . S. I.

A Patterne of Sanctification . Titus . 2. 11. 12. 13. 14. 15. For the grace of God that bringeth saluation vnto all men , hath appeared . And teacheth vs that we should deny vngodlinesse and wordly lusts , a●d that we should liue soberly , and righteously , and godly , in this present world . Looking for the blessed hope , and appearing of the glory of the mightie God , and of our Sauiour Iesus Christ . Who gaue himselfe for vs , that he might redeeme vs from all iniquitie , and purge vs to be a peculiar people vnto himselfe , zealous of goodworkes . This text standeth on foure parts . 1 A generall proposition . The grace of God hath appeared vnto all . 2 The effect of this grace , consisting in Sanctification , which hath two parts . Mortification . And teacheth vs to denie vngodlinesse and worldly lusts . Viuification . And that we shuld liue , soberly , and righteously , & godly . 3 A perswasion vnto this Sanctification . Looking for the blessed hope , and appearing of our Lord and Sauiour . 4 The cause of this Sanctification , which is Christ . Who gaue himselfe for vs , that he might redeeme vs .

THe Apostle writing to the Corinthians of this grace of God , which is nothing else but his fauour , his mercy , and louing kindnesse , wherby we are fréely beloued by the meanes of Iesus Christ , calleth this grace , the wisedome of God , and calleth it also a misterie . Well may it be called the wisedome of God , both in respect of God himselfe , who intendeth and performeth nothing , but that which is wondrous wise ; and also in respect of vs , who cannot enter into the depth of Gods counsailes , nor any way of our selues , can we attane vnto the knowledge of his workes , it may also well be termed a misterie ; For flesh and blood cannot conceaue the things which are of God , which onely are knowen and perceiued by the spirit of God . We speake wisdome among them that are perfect , not the wisdome of this world , neither of the princes of this world , which come to naught . But we speake the wisdom of God in a mistery , euen the hid wisdome , which God had determined before the world vnto our glory . Which none of the princes of this world hath knowne ; For had they knowne , it they would not haue crucified the Lord of glory . When our first parents had offended , thy hid themselues from God , because this grace and mercy was hid from them , vntil God reuealed it vnto them , saying : The séed of the woman should breake the serpents head . This grace of God is hid from the wise , who maketh account to be saued by their workes , and who also are puffed vp with the same conceipt of their owne wisdome . For the Scribes and the Pharisées , and the Doctors of the lawe , refused , yea , and condemned the grace of God to them offered . From whom the grace of God was hid , who had eyes to sée & would not sée it . According as we read in the 9. that ▪ of the gospel after S. Ioh. V. 41. If ye were blind , saith our Sauiour Christ to the Pharises , ye should not haue sinne ; but now ye say we sée , therefore your sinne remaineth . Which is the iust iudgment of God vpon those the are wilfully blind , & wil not be partaker , either of the grace of god , or of their owne saluation . Ioh. 9. 39. I am come saith Christ , vnto iudgement into this world , the they which sée not , might sée , & that they which sée , might be made blind . Indeed this grace of god is offered vnto al , but few there be that do receiue it , & therefore few shall be saued . Yet so the this matter commeth to passe through their owne fault , and the whole world is left without excuse , & they especially , who haue eies to see , and sée not , or rather wil not sée , whose damnation in time to come wil be most iust . But how hath this grace of God appeared ? It hath appeared not only when men least looked for it , but also in such a time , when it might doo most good , & when it might best be accepted . As if Christians being vnder the Turkish slauery might be set frée , when as they looked for nothing but perpetuall misery , & in the time of most cruel extremitie ; or as if one lying in a dangerous sicknes , looking for nothing but death , should haue remedie euen then , when al hope were past ; or as one being taken of the enemy & presently to be slain , & yet shuld be rescued & set frée . And what greater slauery then the thraldom of the diuill ? and what greater death , then the death of the soule ? and what greaenemy , then he whose hatred neuer endeth ? Yet such is the mercy of god , that when we haue deserued death & damnation , he commeth with these glad tidings ; Repent & amend , for the kingdom of God is at hand . The Angels sing it , Luk. 2. 14. Glory be to God in the high heauens , and peace in earth , and toward men good will . Hereunto do all the prophets witnesse , as saith the Apostle S. Peter , preaching vnto Cornelius . Act. 10. That through the name of Christ , all that beleeue in him shuld receiue forgiuenesse of sins . Yea our sauior Christ appeared vnto the Apostle S Paul from heauen , as we reade , Act. 26. Sending him forth to open the eies of the people , that they might return from darknes to light , and from the power of satan vnto god , that they might receiue forgiuenes of sins , & inheritance among them that are sanctified by faith . Which thing he witnessed most earnestly vnto the Ephesians . Act. 20. 18. Ye know saith he , from the first day that I came into Asia , after what maner I haue bin with you at all seasons , seruing the Lord with all modesty , and with many teares & tentations , which came vnto me by the laying await of the Iewes . And how I kept back nothing that was profitable , but haue shewed you & taught you openly , & throughout euery house . Witnessing both to the Iewes & to the Grecians , meaning therby all sorts of people , repentance toward God , and faith toward our Lord Iesus Christ . Yea he is very carefull that this grace of God might bee preached vnto all , to their bettering , and to their profit , in that he warneth Timothie , and by him all other ministers , preachers , and teachers , counsailing him and them , to instruct with méekenesse them that are contrary minded , prouing , if at any time they may receiue this grace . And that they may come to amendment out of the snare of the deuill , which are taken of him at his will . Tit 3. 3. We our selues also , saith the Apostle , were in times past , vnwise , disobedient , deceiued , seruing the lusts , and diuers pleasures , liuing in maliciousnesse and enuie , hatefull , & hating one an other . But when the bountifulnesse and loue of God our Sauiour , toward man apreared , not by the workes of righteousnesse which we haue done , but according to his mercy he saued vs , by the washing of the newe birth , a●d the renuing of the holy Ghost . Which he shead on vs abundantly , through Iesus Christ our sauiour ; that we being iustified by his grace , should be made heires according to the hope of eternall life . Without controuersie , greate is the misterie of godlinesse , which is , God is manifested in the flesh , iustified in the Spirit , séene of Angels , preached vnto the Gentiles , beléeued on in the world , and receiued vp in glory . Which misterie , although it lay in the beginning of the world , as hid and vnknowne , yet nowe is reuealed , & hath appeared , and this sauing health hath nowe shewed it selfe , & the grace of God which bringeth saluation vnto all , hath bene made manifest vnto all . That which was foretold by the prophets and holy men , and was reuealed but to a fewe , hath appeared as glorious , as the sunne in his brightnesse , whose beames are spread ouer the world , this great grace hath béene , and must be , preached to all nations , and to the end of the world is like to be offered vnto all . It appeareth vnto all , yet all ●● not receiue it . Christ came to saue sinners , and his mer●●●● preached vnto them , they are negligent , wilfull , and 〈◊〉 , they make litle or no account , and onely the repentent , they are partakers of this grace . For this is the condemnation of the world , that light being come into the world , men loued darknesse rather then light , because in the workes of darkenesse , all their delight was set . And howe can this grace being offered , take any place in our hearts , before we haue remorce of our wicked waies ; before we féele and perceiue the gréeuousnesse of our sinnes ; and haue a desire to leaue and forsake them , before we hunger and thirst for this grace ? This is euen the light of the world , which did shine abroad , and yet the world knewe it not , Christ came vnto his owne , & his owne receiued him not . Oh howe secret are God his iudgments , that his grace is hid from some , and appeareth vnto other ! And yet howe is this grace hid ? But from them , that make more account of their pleasures and fulfilling of their lusts , who make more account of their wealth and riches ( as it is set downe in the parable of the séede cast in the earth ) then they do of this grace , yea , of this rich grace , who cleaue vnto the world , and loue the world more then God . In whose mindes and hearts , the God of this world , that is to say , the diuil , doth raigne by his temptations . As the Apostle witnesseth , writing to the Corinthians . 2. Cor. 4. 4. If our gospell , and if this grace of God be hid , it is hid to them that are lost . In whom , the God of this world hath blinded the mindes , that the light of the glorious gospell of Christ , should not shine vnto them . And as the world knew him not , and his owne people to whom he was sent , receiued him not , so as many as did receiue him , to them he gaue power to be the sonnes of God , euen to them that beléeue in his name , and so are partakers of his grace . Which are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God . Which grace , although it hath bine a mistery , hid since the world beganne , and from all ages , yet nowe is made manifest to his saincts , to his beloued , and those that do receiue him . To whom God would make knowne , what is the riches of this glorious mistery among the gentiles ; which riches is Christ , the hope of glory , in euery one of vs that are saued . Whom we preach saith the Apostle , admonishing euery one , and teaching euery man in all wisdom , that wée may present euery man perfect in Christ Iesus , and that euery one may be capable of this grace . For God that commaunded the light to shine out of darkenesse , is he , which hath shined in our hearts , to giue the light of the knowledge of the glory of God , in the face of Iesus Christ , & hath sent vs foorth to preach , that this his grace , may euery where appeare . Which doth appeare and shewe it selfe to all , but so , that the repentant sinners , the faithfull beléeuers , & those onely that are made righteous in Christ , do receiue the same . Who as by this grace they are receiued into the fauour of God , their sinnes being forgiuen them , so are they not in any sort to take a libertie vnto themselues to sinne againe . The lawe entred hereupon , that the offence should abound and be made notorious , neuerthelesse where sinne abounded , their grace abounded much more . That as sin had raigned vnto death , so might grace also raigne by righteousnesse vnto eternall life , through Iesus Christ our Lord . What shall we say then ? Shall we continue still in sinne , that grace may abound ? God forbid . How shal we that are dead to sinne , liue yet therein ? After the Apostle had shewed , that by grace & the mercy of god wée were saued , fréely beloued , fréely iustified and made righteous , he sheweth also howe we are sanctified , & that is by practisiing all good workes , & so continning in this grace . As we reade . Tit. 3. 8. This is a true saying , & these things I wil thou shouldest affirm & teach , that they which haue beléeued in god , might be carefull to shew foorth gods workes . The good spirit of god , and his grace , it teacheth vs , how we should be sanctified , & that is , by denieng all vngodlinesse & worldly lusts , & also by liuing soverly , & righteously , & godly , in this present world . They who beléeue , are also iustified & made righteous ; and they who are iustified , that is , made righteous , are also sanctified & made holy . This worke therefore of sanctification , procéeding from the grace of god , is liuely expressed in this text which I haue read vnto you . And so much for the generall proposition ; The grace of God hath appeared vnto 〈◊〉 . Vnto this generall proposition , may be added thrée other principall parts of this text . As first , what is the effct of this Diuisic● . grace , that is sanctification ; & wherein this sanctification consisteth , which is mortification , & viuification , or that I may vse more plaine & euident termes , in vtterly foresaking the lusts of our flesh , & our owne will & desires , & imbracing all the is good , & leading a life agréeable to God his will . Which part is set downe in these words , & teacheth vs to deny vngodlinesse , & worldly lusts , and that we should liue soberly , and righteously , & godly , in this present world . The second part , is a perswasion & reason , mouing vs to this sanctification , & that is , the glorious inheritance of the kingdome of god , set downe by the circumstance of Christ his comming . At which time , the godly shall be receiued in to the kingdome of god ; in these words , looking for the blessed hope , & appearing of the glory of the mighty god , & of our sauiour Iesus Christ . The third part , setteth downe the cause of this sanctification , and that is Christ , who hath redéemed and purged vs to his purpose ; that we might performe all good workes , in these wordes ; Who gaue himselfe for vs , that he might redéeme vs from all iniquitie , & purge vs to be a peculiar people vnto himselfe , zealous of good workes . The grace of god hath appeared vnto all , and teacheth vs . In the life of man there are two teachers . There is the wicked spirit of the diuil , being accompanied The e●fect of this grace . with our be ●ra●eng flesh , & the naughty examples , & wicked 〈◊〉 of the world , & this teacher moueth vs to all 〈◊〉 & worldly lu●ts which fight against the soule ; & this 〈◊〉〈◊〉 hath an 〈◊〉 multitude of schollers . The other teacher is the spirit of God , the grace of God , which hath but a fewe followers , because the fewe imbrace the godly 〈◊〉 Mortification . which 〈◊〉 . Of which distinction , I might 〈◊〉 stand on & bring 〈◊〉 matter of godly edifieng , but I leaue 〈◊〉 . The grace of God teacheth vs howe farre héeretofore wee haue gone astray , and openeth vnto vs howe lo●t 〈◊〉 but ●aies haue bene , wherein wée haue so ●elighted , and howe greatly wée haue offended GOD . Whereas otherwise the eies of our vnderstanding are shut vp , and we togither with the world and wicked company , are carried away . And first it sheweth vs how greatly we haue offended concerning religion and the seruice of God , mentioned in these words ; Teaching vs to deny vngodtinesse , which hath respect to that dutie we owe vnto God , comprehended in the foure first commandements . God hath created vs to serue and to worship him , and to come to the knowledge of his wil , as he hath appeinted vs in the fourth commandement , to kéepe holy the Sabboth day , and therein Prophane . to heare and meditate in his word . But fewe there are that haue this care , as they ought to haue , nay , are there not many that say in their hearts ; Let God depart from vs , for we desire not the knowledge of his waies . Iob. 21. Who is the Almightie that we should serue him , and what profit shall we haue , if we pray vnto him ? They that haue no inward taste and féeling of Gods benefits , and from whence all goodnesse commeth , but are puffed vp with the conceit of their wealth and worldly helpes , they carry this vngodly minde , as though they had it not from Gods hand . Haus not I built this house , for the honour of my maiestie saith Nabuchodonosor ? Who is the Lord , saith King Pharao , Exod. 5. 2. that I should heare his voice ? I know not the Lord . Againe , some perceiuing that their praiers are not presently heard , grow to this vngodlinesse as to say ; What profit shall we haue , if we pray vnto him ? Certain it is that God doth not heare all requestes , but those that are agréeable to his will . And therefore the Apostle S. Iames dooth well take them vp . Ye aske saith he , and receiue not , because ye aske amisse , that ye might consume it on your lusts . The Prophet Dauid also putteth in this eaueat ; That the Lord doth only heare the praier ● and requests of them that feare him . Some thinking that there is no resurrection , giue ouer the mselues to all vngodlinesse ▪ and 〈◊〉 ●●●●nesse . Wisd. 2. As the wise man vttereth their spéech●● ▪ The 〈◊〉 godly say , as they falsly imagine with themselues , Our life is short and tedious , and in the death of a man there is no recouery , neither was any knowne , that hath returned from the graue . For we are borne at all aduenture , and we shall be hereafter as though wee had neuer bene . The breath is a smoake in our nosthrils , and the wordes as a sparke raised out of our heart , which béeing extinguished , the bodie is turned into ashes , and the spirit vanisheth as the softe aire . Our life shall passe away like the trace of a cloude , and come to naught as the mist that is driuen away with the beames of the Sunne . Our name also shall be forgotten in time , and no man shall haue our workes in remembrance . Our time passeth away as a shaddowe . Come therefore , and let vs enioy the pleasures that are present ; Let vs fill our selues with costly wine and oyntment , and let not the floure of life and youth passe by vs . Let vs crowne our selues with rose buddes , afore they be withered . Let vs be partakers of our wantonnesse , and let vs leaue some token of our pleasure in euerie place . For that is our portion , and this is our lot . Let vs oppresse the poore that is righteous . Let vs not spare the widdow , nor reuerence the white haires of the aged , that haue liued many yeares . Let our strength be the lawe of vnrighteousnesse . Concerning the latter day of iudgement , this vngodlinesse shall be in the minde of many , that they shall thinke there is no such day , nor no such time . 2. Pet. 3. 3. This first vnderstand , that there shall come in the last daies mockers , which will walke after their lusts , and say ; Where is the promise of his comming ? For since the Fathers died , all things continue alike , from the beginning of the creation . For this they willingly know not , that the heauens and earth are reserued vnto fire , against the day of iudgement , and of the destruction of vngodly men . No god , no heauen , no iudgement , no hell . This is the mind of many . If any thing fall out amisse with vs , if any crosse or affliction come vppon vs , wee are readie with Iobes wife to murmure against God ; If the world go well with vs , and if we be in prosperitie , we attribute all our welfare not to Gods good blessing , but to blinde fortune and chaunce . If our enemies doo hurt vs , and doo vs any wrong and iniury , we are stirred vp and inflamed as it were in a rage , to reuenge it to the vtmost . This vngodlinesse is rife in the world and ruleth in our corrupt nature . But the grace of God doth teach vs , and perswade our harts , to deny this and all other kind of vngodlinesse , and to haue a reuerent opinion of all matters which concerne God and godlinesse .

The grace of God , it teacheth , that there is no heauenly gift where with we are indued , but commeth of God , who is the fountaine , from whence godlinesse , learning , wisedome , and all other excellent gifts doo flow . When Gods outward blessings be in aboundance with vs , by his grace we know , that his prouidence doth enrich vs , and not our labour , our wisedome , or wealth , but the bountifull hand of God which is all in all . Whereby we are perswaded to loue and feare God , to haue a reuerent regard of him , to make our praiers vnto him , séeing all our welfare and good estate dependeth on his blessings . Whereas being voyd of Gods grace , and wanting his holy spirit to direct vs and our thoughts , with king Pharao , we aske who is God ? and with the wicked sort , we say ; What profit shall we haue , if we serue him , and pray vnto him , because our vnlawfull and vngodly requests , be not granted vs . Being throughly instructed by Gods spirit , we then learne that there is no meane so effectuall to make God our friend as praier is , especially if it be well and rightly vsed as it ought to be . And when the feare of God , by his grace is planted in our hearts , then begin we to know , that there is a heauen , and the ioyes of heauen reserued for those that doo well ; and hell and gréeuous torments , prepared for them that follow euill waies , and are delighted with doing euill . And when we knowe and are taught by Gods spirit , that all , both heauenly and worldly benefits come to vs from God , so also we learne , that when any crosse , or any affliction , and trouble , and losse , and casualtie dooth befall vs , that it is gods hand and his pleasure , to strike and to punish vs for our sinnes . It is the powerfull effect of gods grace , to bréede in vs a charitable minde , euen towardes our enemies , and which teacheth vs , that it is Gods will and commaundement , that we should forgiue others , as we our selues would bee forgiuen . But if this alteration and sanctification be not bred in vs by Gods grace , that teacheth vs to denie vngodlinesse , howe were it possible , but that with the world we should be most prophanely minded , and as a people without God , in this present world .

This word vngodlinesse , toucheth not only the prophanesse of our mindes , and our heathenish imaginations , but hath respect also vnto superstition and all heresies in religion . For the darkenesse of our deceiued mindes doth herein go farre astray , and are so mightily ouercome by it , that diuers , nay insinite multitudes , are vtterly ouerthrowne hereby . As we reade in the gospell , that toward the latter end of the world , heresies and errour shall so abound , that if it were not for Gods grace , and his instructing spirits , euen the elect should bee deceiued , and togither with the rest , should be danmed . For damnation is the effect of superstition and heresie , and the diuell blinding vs , and deceiuing vs , dooth vse that forcible meane to draw vs from the knowledge of God , and of our owne saluation . Which thing , the Apostle writing to the Thessalonians , 2. Epistle chapter 2. dooth witnesse vnto vs , that false teachers shall come vnto vs to deceiue vs ●y the working of the diuell . But among whome shall they preuaile ? among none but them that perish , because they receiued not the laue of the truth that they might be ●●ued . And therefore God shall send them strong delusion , that they should beléeue lies , and that all they might be damned , which beléeued not the truth . Many are the heresies that are sprung vp in the worlde , and where the word of God is not their guide , and the spirit of God doth not teach them , there is nothing but wandring & going astray in the vanitie of their thoghts . For the true God , the heathen worship the Sun , the Moone , and the Starres ; the Turke his Mahomet , another people fall downe before Images , créepe to crosses , goe in pilgrimage to the reliques of Saintes , put the only hope of their saluation in their good workes , and if that serue not , they make account that the praiers of them that are liuing , shall doo them good after they be dead , and release them being in torments . They make their praiers vnto Saintes , and thinke by pardons and indulgences , and such meanes , to haue their sinnes forgiuen them , bee they neuer so many , so great , so hainous , and so gréeuous . But when the grace of God dooth teach vs , instruct vs , and lighten our mindes , then all blind superstitions and vngodly heresies , vanish away at the triall of the truth , euen as the fogges and mistes doo breake away when the Sunne appeareth in his force . And well may such false opinions vanish away , because they are but vanities . Copper beareth a shewe of golde , and may bee flourished ouer to deceiue the eye of the simple , but when it commeth to bee tried by the touchstone , it appeareth to be a vaine thing , and a thing of no account in comparison of gold . So all superstition and heresies , may goe for true religion in the mindes of simple and ignoraunt people , but when they come to the touchstone , the true triall , I meane the word of God , then if the grace of God do worke in our hearts , by the reading and hearing of the word , then wee beginne to denie the vngodlinesse of false religion , and daily more and more wee growe in this grace and in the knowledge of his truth . The ignorant mindes of the Heathen , worshipping the Sunne , the Moone , and the Starres , when GOD graunteth them of his knowledge , as no doubt GOD vouchsafeth some , they shall vnderstand that the Sunne , the Moone , and the Starres , are but Gods creatures , and that there is a Creator that made them , and a Redéemer that died for them . For the mercy of God shall be preached throughout the world , and then shall the end of the world come . The Turkes , although many of them , and that the most part of them mocke and scoffe at our crucified Christ , yet the seale of God remaineth sure , and some are called to the knowledge of the truth , and God forbid that the grace of God should be denied vnto them , although thousands of them do perish . They may be inwardly touched , and God may vouchsafe them of fauour , and make them partakers of his mercy , and they may beleeue , althogh they make not so ample profession of their faith and beliefe . Those whom we call Papists , who are deceiued concerning the truth of religion , and the certaintie of their saluation , and giue their names and consent vnto falshood , before they haue had iust triall of the truth , many of them are not perswaded , nor euer will yéeld to be perswaded , because the grace of god to them hath not as yet appeared . For why ? they are carried away with high conceits of their owne deceiued mindes . They thinke their owne inuentions and traditions , to be of equall force with Gods word , whereas they should in all humble sort , submit themselues the● unto , they thinke so highly of themselues , that by their owne good workes they may deserue heauen , so that the saluation of God which commeth by his grace and mercy , is troden vnder their féete . What are pilgrimages , and reliques , and praiers to saints , and purgatorie , but mans inuentions ? Which they can neuer approue to be good , neither shall they euer finde warrant for them in Gods word . The grace of God teacheth them to deny the vngodlinesse of mens deuices , inuentions , and traditions ; and so much the more , because God hath pronounced a curse to them that shall adde , or put too , or diminish , and take away any thing from his word . I protest saith the spirit of of God vnto euery man ( Reu. 22. 18. 19. ) that heareth the words of the Prophecie of this booke , if any man shall adde vnto these things , God shal adde vnto him the plagues that are written in this booke . And if any man shall diminish of the words of the booke of this prophecie , God shall take away his part out of the booke of life , and out of the holy citie , and from those things which are written in this booke . Daungerous therefore are the deuices and traditions of men , and likewise in a most dangerous estate are they who are ruled by them , because that in them are contained many thinges that are contrary to the will of God and to his word . What is it for vs to be perswaded that we shal be saued by our good workes , ( although good works be necessary and commanded ) when the truth of Gods word shal direct vs , that only by the grace and mercy of God we are saued , and not by good workes ; let them beare neuer so glorious and glistering a shewe in the sight of men , and séeme neuer so much to be approued . Ephe. 2. 8. By grace are ye saued through faith , & that not of your selues , it is the gift of God , not of workes , least any man should boast himselfe . The most righteous men next vnto our sauiour Christ that euer liued , when they make their praiers vnto God , what say they ? Say they with the Pharisée , I fast twise a wéeke , I giue almes to the poore , I pay tithe of all that euer I possesse . No , they come not in with such titles and with so glorious a stile . B●t as we reade Dan. 9. O Lord be mercifull vnto vs that haue sinned , we haue committed iniquitie and done wickedly , yea we haue rebelled and departed from thy commandements . O Lord , righteousnesse belongeth vnto thée , and vnto vs , open shame . As Daniel , so also righteous Abraham , confesseth of him selfe ; I am but dust and ashes , and as one of no account . God regardeth the humble , and those that confesse their sinnes , as for the proude , and them that vaunt and boast , and make so great account of their good workes , God beholdeth them a farre off . A lowly , an humble , and contrite spirit , is the onely sacrifice that god accepteth . The grace of god worketh lowlinesse and humblenesse in our hearts ; it frameth vs to confesse our sinnes , and by all meanes to endeuour to amend , and neuer boast our selues of our good workes , or to trust to be saued by them , but rather by the mercy of god . Although questionlesse , they that do not practise good workes , and as much as in them lieth , labour to lead a holy and godly life , shall neuer enter into the kingdome of god , nor into the rest of blessed soules .

And therefore it followeth very well in my text . The grace of God teacheth vs to deny vngodlinesse and worldly lusts . Which are nothing else but the workes of the flesh , which cannot agrée , or at lestwise ought not to be séene in them that are sanctified by the grace of God . These worldly lusts and workes of the flesh , are such , that no man can be ignorant of , and they are too too manifest . Which are as the Apostle reckneth them vp , adultery , fornication , vncleannes , wantonnes , idolatry , witchcraft , hatred , debate , emulations , wrath , contention , seditions , heresies , enuy , murthers , drunkennes , gluttony , and such like . Whereof saith he , I tolde you before , as I also haue told you before , that they which do such things , shall not inherit the kingdom of god . For the performance of our inordinate affections and euil concupiscences , the wrath of god commeth . If we be led by the works of the flesh , we shall die the death . Well are they called in the Epistle to the Ephesians , 4. 22. Deceiueable lusts , because they deceiue vs in the end . In the beginning is ioy and pleasure , but in the end , is destruction . According as we reade , Prou. 14. 12. There is a way which séemeth right to a man , but the issues therof , are the waies of death . Let euery one of vs thinke , that the grace of god dooth thus perswade vs , that forasmuch as Christ hath suffered for vs in the flesh , wee should arme our selues with the same minde , as to mortifie the déeds of the flesh , and to cease from sinne . That hencefoorth wee should liue as much time as remaineth in the flesh , not after the lusts of men , but after the will of god . For it is sufficient , and more then should haue béene , that wee haue spent the time past , as the wicked doo in this world . Wherein it will séeme straunge to them , that we runne not with them vnto the same excesse of riot . And therefore they wil not spare to speake euill of vs , to defame vs , and to cast out many slaunders against vs . Wherein let vs be patient , and referre the matter to God , they shall answere for their ill deeds , and giue accounts to him that is readie to iudge them . All the punishments of this life , death , and death again in another world , the seuere iudgement of God , who is it that hath any sparke of grace , that will not relent and haue remorce ? that will not now learne to deny their worldly lusts , knowing that it shall cost them deare ? Who in this life would leape into the sea knowing he shall be drowned ? Who is it that would throw himselfe into the fire , knowing that he shall be consumed ? All worldly lusts , are vnderstood by the vncleannesse of the flesh , because principally and aboue the rest , we are giuen thereunto . And therefore 1. Thess. 4. 3. This is the will of God , euen our sanctification , and that we should abstaine from fornication . That euerie one of vs should know how to possesse his vessell , that is his bodie , in holinesse & honour , and not in the lust of concupiscence , euen as the Gentiles , and Heathen , and wicked persons , which know not God . 1. Cor. 3. 16. Know ye not that we are the Temple of God , and that the spirit of God dwelleth in vs ? If any of vs destroy the temple of God , him shall God destroy . For the temple of God is holy , which we are . For our soules , our hearts , and consciences , are the place wherein God should dwell . They that follow their worldly lusts , and delight in the workes of the flesh and are led by them , it is a token that they are past grace , and that God hath deliuered them vp to a reprobate minde . Rom. 1. So when we do refraine and frame our selues another way , it is a token that gods grace doth worke with vs . And that we may say as the Apostle , that no fornicators , nor idolaters , nor adulterers , buggerers , théeues , railers , extortioners , shall inherit the kingdome of God . And such were some of vs , yea such by nature are we all , and who can say , that either he is not , or at leastwise was not in the number ? So that if it be otherwise , we are washed , we are sanctied , and made clean , in the name of the Lord Iesus Christ , and by the spirite of our gracious God , who sendeth his grace into our hearts . For such is the vertue of that spiritual fellowship which we haue with Christ , that as the soule naturally ioyned to the bodie , bringeth forth her effects , so Christ dwelling in vs by faith , and by the holy Ghost , after a spirituall maner , and by a spirituall vertue , doth shew his power in vs , to inable vs to resist sinne , and to bridle the corrupt desires of the flesh . Christ by his death hath abated the power of sinne , that it can no longer be rancke in vs , to do what we wil , but dooth by little and little die , vntill it be wasted and worne away . For as when the hart of a man hath receiued a deadly wound , he is accounted for dead , although he liue a while , because he cannot escape death ; so sinne in the death of Christ , hath receiued a deadly wound . And by reason of that neare coniunction , which by faith we haue with Christ , we are said to be dead with him vnto sinne . I beseech you therfore brethren , saith the Apostle , Rom. 12 ▪ by the mercies of God , that you giue vp your bodies a liuing sacrifice , holy and acceptable vnto God . As indéed it cannot be , that where the grace of God doth worke effectually , but that we should deny our worldly lusts , or at leastwise , by little and little cause them to die in vs . They who by a true faith laie holde of Christ and his merits , and do apply vnto themselues the death of Christ with all his benefits , are also desirous to offer themselues acceptable vnto god . For they that by the grace of god are made righteous , by the same grace are also made holy , séeing that Christ is made vnto vs , both righteousnesse , and sanctification , as we read , 1. Cor. 1. 30. Holinesse is a necessary consequent of the grace of god , whereby they that are truly touched , in all thankfull sort shewe themselues to god , and doo approue themselues vnto him , in all vprightnesse and innocencie of life . Our minds , our hearts , our affections , and dispositions , the bodie & all the actions thereof now are chaunged , the whole man , is nowe framed to a new man , as though he were cast in a new mould . Worldly lusts , haue their warning to be packing , and to goe into exile and banishment , and now are good and godly waies imbraced . The féeling of sinne , and their former euill life , bréedes a hatred thereof , and the loue of God , of vertue and goodnesse , which are arguments and tokens of Gods good grace , begin to haue the vpper hand . And howe ioyfull a thing is it , for him that by sicknesse was almost brought to his death , to come to health and enioy life . A life in sinne , is but a sicke life , a languishing life , and death it selfe ; so that when we leaue it , and the custome thereof , we rise againe as it were from the nethermost pit , & clap our hands for ioy , that we sée life , before we were vtterly dead . And herehence , followeth a true amendment of our life , whereby we dedicate , & giue our selues to the seruice of God , as in time past we gaue our selues to the seruice of the diuel ; now righteousnesse & holinesse is our delight , where before we serued sinne & iniquitie . They , who by the grace of God are brought so farre , as to deny their worldly lusts , they do daily more and more , hate and flie from their sinnes , as from a serpent which would sting them to death . Yea , there is also a sorrow in their mindes , that they haue so highly displeased & offended god . Which their sorrow , the Apostle doth liuely expresse . 1. Cor. 7. 11. For behold saith he this thing , that ye haue bene godly sorry , what great care it hath wrought in you ? yea what indignation ? yea what feare ? yea , howe greate desire ? yea , what zeale ? yea , what punishment ? Yea , then shall we knowe and féele also the working of Gods grace , in denying our worldly lusts , when there is a true sorrow according to God in our hearts & consciences , for euery thing which we know to be forbidden by God , yea the least matters , as all light oathes , idle wordes , profitable lies , or vaine actions ; and when we féele a study and an endeuour in our selues , to auoid the first motions that créepe in our mindes . When there is a clearing of ourselues from all suspition , by auoiding all appearance of euil , when there is an indignation and anger for al such things past , and a fear , lest through our corruption they should fal out again , when there is a great desire to preuent them , a zeale against them , and a punishing of them , by exercising all due authoritie which God hath giuen vs against sinne , and finally , when there is a great desire in vs , to spende all the rest of our time , not according to the will and commaundements of God . The denying of our worldly lustes , is nothing but the hatred of our sinfull waies , which by these thrée reasons , will growe to bee moste forcible and effectuall in vs .

As first , if wee consider that it is the greatest pleasure that can be to the diuel , to sée men and women who were created to the image of God , to delight more in the workes of darknesse then of light , and so with might and maine as they say , to make spéede to their owne destruction .

Secondly , if we consider what harme sinne bringeth , and how much it hurteth , not our selues only , but others also through our example . According to that saying ; Mat. 18. 7. Woe be to the world , because of offences ; necessary it is that offences fall out , but woe to them by whome they fall out ; and better it were that a milstone were hanged about their neckes , and they throwne into the bottome of the sca .

The third and last reason by the which the hatred of sin shall grow effectuall in vs , is , when we call to minde howe foule and horrible a thing it is , to gréeue the holy spirit , who dwelleth as a guest within vs , and by the which we are sealed as it were with a sure pledge , against the day of Redemption , and of the accomplishment of our saluation . 1. Iohn . 3. 24. Hereby we know , that god by his grace dwelleth in vs , euen by his sanctifying spirit which he hath giuen , which teacheth vs to deny vngodlinesse and worldly lustes , and to liue Soberly , Righteously , and Godly , in this present world .

Thrée good effects and apparant tokens of Gods good Soberl● . grace , sobrietie , righteousnesse , and godlinesse . For whereas before we were giuen to all excesse and riot , following our desires , in drunkennesse , gluttonie , lecherie , in pride and braue apparell , in gathering , & heaping , and couetting other mens goods , in carrying a mind altogither not contented with our estate , when the grace of God hath fully perswaded our mindes , to deny all worldly lusts , then wée beginne to frame our mindes to a meane and to a measure , knowing that as Gods blessing is in the vse of his creatures , so in the abuse and sinfull vsing of them , they turne to our curse , and vnlesse we amend , to our condemnation .

The propertie of our sinnefull lusts , is in all excesse , and Lusts . therefore it is well said , that they that are bewitched with the diuels temptations , follow their lusts with gréedinesse , but they whose mindes are renued , frame themselus to a godly meane , and as we say , to a golden meane , that is wondrous well and in good sort , soberly . For Sobrietie is nothing else , but the right vse of Gods creatures . Nature is content with a litle , sobrietie asketh no more ; and when we excéede , nature is ouerpressed , sobrietie is disgraced , and we in so doing , by the iudgements of all , contemned and despised . Great difference there is , betwixt necessitie , and superfluitie , euen as much as betwixt life and death . Who knowes it not , that of drunkennesse , gouts & dropsies , and such diseases grow , which make a man loathsom to other , yea to himselfe , and he is aweary of his life , and so at last , his painefull and languishing daies are cut off , who might haue liued longer many a faire day ? What doth gluttonie bring , but surfettings , and oftentimes a spéedy riddance ? Therefore , it was well said of a wise man . Plures gula quam gladio periere . That is , more die by surfetting and distemperature , then by the sword and by violent death . What séeking there is to the phisitian in such cases ? whereas sobrietie might be our phisitian , if we would followe the rule thereof , which is nothing else , but to vse a me●ne . Who liues longer then the ploughman and the countrey man , whose diet and fare , is but to serue his turne and no more . Bibbing and bowling , carousing , and gurmundizing , this is the diuels vadge , and the messenger of death . Sobrietie teacheth vs , that meate and drinke was ordained of God for the sustenaunce of our bodies , that we may bee the better able to performe those duties , which God hath appointed to euery one of vs in our vocation , and not to the satisfying of our pleasures . And therefore we are commanded to pray ; O Lord giue vs our daily bread ; and they that know the right vse therof , will be also readie to giue thanks to God , when they haue refreshed themselues . Whereas they that are giuen to their pleasures , are like to swine , that are gréedie of the maste , so that their flesh being prompt , their lusts may abound . In the Epistle to the Gal. where other sinnes are noted by one name , the sin of lecherie is expressed by diuers names , as adultery , fornication , vncleannesse , wantonnesse , to note vnto vs the pronesse of mans nature , and their gréedie desire to sin . Watching and waking night & day , deuising and casting how to bring their naughtie purpose to passe , making only account of them that shall further them in their desires , and serue their turnes , spending all their wealth nay further then that , wasting al their strength , and yet more , laying their soules to pawne , for the enioying of a little pleasure ; vntill their wealth bee turned to pouerty , their strength to weaknesse , sicknesse , and loathsome diseases , vntill all hope bee turned to dispaire , life to death , and saluation , to damnation . Wherefore the holi● spirit of God , knowing the sinfull hastinesse , and vnsatiable desire of mankind herein , draweth the excesse into a meane , and for extremitie , enioyneth vs sobrietie ; and for auoiding all mischiefes , dooth set vs downe a remedie . For sobrietie is the moderatour of the minde , and dooth restraine our vnbrideled affections . It is a gift , that dooth kéepe the mind from pleasures altogither , and in those that be lawfull , it kéepeth vs from the excesse and abuse of them . The gift of chastitie is rare , and the contrary is to rife , which causeth the Apostle to vse these words ; Good it were for a man not to touch a woman and I could wish it were with other as it is with my self , neuerthelesse , to auoid fornication , let euerie man haue his wife , and euery , woman her owne husband . And againe , if they cannot abstaine , let them marry , for it is better to marry then to burne . And that they might vse the benifit of marriage soberly , and not in excesse , as a remedy to theire concupiscence , and not as a libertie to the flesh , he giueth counsaile further . This I say brethren , because the time is short , Let them that haue wiues , be as though they had none . Vnto the which , agreeth that of the Apostle . S. Peter . 1. Epi. 4. 7. Now the ende of all things is at hand , be ye therefore sober and watching in praier . As if he had said , as much as is possible , let the whole time of our life be spent in holinesse , knowing this , that no vncleane thing shall enter into the kingdome of God . Let vs walke honestly , not in gluttony and drunkennesse , neither in chambering and wantonnesse , but let vs put on the Lord Iesus Christ , and be clothed with the garment of holinesse , neither let vs take thought for the flesh , to fulfill the lusts of it . I beséech you , receiue not the grace of God in vaine .

Pride and brauery in apparrel , excesse in building , no Apparrell . measure in expences , this is the fashion of the world . And the ouerplus and ouerlashing that euerie one is giuen vnto , declareth howe farre we are by nature from sobrietie , and that sobrietie and a measure , is the gifte of the grace of God . True it is , that men are too too giuen to pride and braue apparrell , and many doo set their glorie and their felicitie therein ; whose glorie is to their shame , and whose felicitie and happinesse is sinfull . Lightly they are but scorned and contemned in the sight of others , who shall beholde theire vanitie , while they thinke thereby to be honoured . And as we reade , that God regardeth the humble , so he beholdeth the proud afarre of . The prophet Esay , & the apostle S. Paul , séeing the excesse of apparell , and this vice of pride more to abound in women , dooth especially note it and rebuke it in them . The Prophet Esay in his third chapter , sheweth the vanitie of the women in his daies , and howe God would punish theire excessiue desires ; his words are these . The Lord also saith , Because the daughters of Sion are hautie and walke with stretched out neckes and with wandring eies , walking and musing as they goe , and making a tinkling with theire féete , Therefore shall the Lord make the heades of the daughters of Sion bald . In that day shall the Lord take away the ornament of the slippers , and the calles , and the round tiers , the swéet balles , and the bracelets , and the bonnets , the tiers of the head , the tablets and the earings , the ringes , and the muflers , the costly apparrell , and the vailes , and the wimples , and the crisping pinnes , and the glasses , & the fine linnen , and the hoods , and the launes . And in stéed of swéete sauour , their shal be stincke ; and in stéed of a girdle , a rent ; and in stéed of dressing of the hair , baldnesse ; and in stéed of a stomacher , a gir●ing of sackcloath ; and burning , in stéed of beautie . No man can be ignorant that apparrell was ordained to couer our nakednesse , to kéepe vs warme , and to preserue our health , and not to shew our brauery , or to spend our thrift thereon . And because the Apostle did perceiue , that women were more faultie herein , therefore he counsaileth them 1. Tim. 2. 5. That if they will be accounted to be godly and sober , that they should lay aside all brauery , and array themselues in comely apparel , with shamefastnesse & modestie , not with broidered hair , or gold , or pearles , or costly garments , but as becommeth women that professe the fear of God , that they shuld deck themselues with good works , and shewe their brauerie in their almes , and relieuing those that stand in néed . The Apostle S. Pet. 1. Epi. 3. 3. Likewise hath almost the same words , and giueth a little more light to this perswasion . The apparrelling of women , let it not bee so much outward saieth hée , in breivered haire , and gold put about , and in glorious apparell . But if they will be commended for their modestie and sobrietie , let the hid man of their hearts be vncorrupt , with a méeke and quiet spirit , which is before God a thing much set by . And if they delight in braue apparrell , let this be theire apparrell and no other . For euen after this manner in time past , did the holy woman which trusted in God tier themselues , and were subiect to their husbands . A note well put in . And were subiect to theire husbands . For many of them , being too wilfull , and too stately , altogither against the wills of their husbands , and beyond their husbands power and abilitie , bring them into debt , and pouerty , and make them oftentimes to vse vnlawful meanes , to maintaine their brauery . Which is a token of incontinency , that they had rather please the eies of others , then their owne husbands . For commonly , lewde women are noted by their braue attire . Braue without , and foule within , painted sepulchers and rotten bones . Better it were , braue within , and comely without , modest and sober , at home and abroad , in euery place .

To this warning which is giuen to women to moderate themselues , men also ought to haue regard , as where men in other respects are warned , there women also must haue care . For what is spoken to the one , is spoken to the other also . And this moderation here spoken of , and whereunto by the Apostles and seruants of God we are warned , is not in men and women as of themselues , except the grace of God doth first worke it .

Next vnto pride and brauery of apparrel , may follow the Building . brauery of building , wherein the richer and wealthier sort are giuen much to abound . And euery one almost hath this in his minde , if not in his mouth , which king Nabuchodonosor vaunted of ; Dan. 4. 27. Is not this great Babel , that I haue built , for the house of the kingdome , by the might of my power , and for the honour of my maiestie ? These stately buildings , make stately mindes , and drawe on the owners to excessiue expences , to maintaine the port thereof , and sobrietie is shut out and banished , which should haue all the roome within . God foreséeing what hinderance it would worke in the mindes and hearts of his people , if they should build them costly houses , and lest they should be too much wedded vnto this world , commanded them to dwell in tents that they might be put in minde as the Apostle saith , Heb. 11. That héere they haue no dwelling places to continue , but are as pilgrims and strangers on the earth . Whereas they that haue all their hope and all their ioy in this world , delight to build gorgious houses , as though they should neuer die , and call their lands after their own names . What profit had the Canaanites of their goodly houses , when as others were made the owners . In the 28. chap. of Deu. a curse was fortold and denounced against them that did not feare God , that althogh they built houses , yet they should not dwell therein . A iust iudgement for them that spend their goods supersluously , whereas they should bestow them otherwise . Stately Babel which was purposed to be built vp to heauen , was not finished ; and I could wish that such Babel buildings might haue a fall , or some gazing impediment , for euery one to behold & to point at , much like to suppressed Abbies , that the owners might come to some sobrietie , and learne to imploy their wealth and riches , not to honor themselues , but to honor God therby . Somewhat also might be said of lauishing expences , were it not that debt & pouertie , and such shreud afterclaps , Expences . did make them sober against their wils , and too late to wish , that they had kept a mean , being brought now to extremite .

Sobrietie also hath his vse in withdrawing the minde from the gredie desire of couetousnes , where with many are Couetousnes . carried away headlong , and thinke they shall neuer haue inough . Heaping , and gathering , and scraping , much like to the wont or mole , whose continuall practise is to scrape vnder the earth , so are their minds earthly , though they were made to be heauenly . Being made the good creatures of God , they haue made themselues monsters , their hands turned into nets , their fingers into limetwigs , their heart , and their head , and all the rest of their bedie being turned into mettall , as though they were hewen out of some golden or siluer mine . Their mindes being no better then their bodies , a lumpe of clay . The barrein wombe is not satisfied , the earth hath not inough , hell is bottomelesse , and the minde of the couetous is insatiable . What a plague is it for vs to be drudges , when we may be free , and to make wealth & riches our maisters , which should be our seruants . What a crosse and misery is this ( vnlesse one would kil himself ) for a man to spend all his life in carking and pining , and scraping . Therefore couetousnes may wel Prou. 13. 7. be called misery , and the couetous miserable , for they are miserable indeede . Of them which séeme to be wise , there be no such fooles in the world , as they that loue mony more then themselues . This is a gréeuous sickenesse , which makes people dead being aliue , that makes them wander vp and downe with pale faces and pined bodies , and withered carkasses as though they were goasts . And no maruel ; For they that drinke quick-siluer die a languishing death , and weare away by little and little . What phisicke , what wisdom , what ioy and happines , what life and libertie then doe they finde , who by the grace of God haue learned sobrietie , who hath alwaies contentation to beare her company . Which moderateth and staieth the min● , when their is inongh , and bréedeth a full perswasion and a resolution . And so much the more , because it hath ground and assurance from the promise of God . As we may read , Heb. 13. Let your connersation be without couetousnesse , for it is said , I will not leaue thee , nor forsake thée . If we had but the word of some wealthy man to assure vnto vs a sufficiencie , how would it comfort our harts , and lessen our labors and cares ; Behold the words of the highest , for him that is content with that he hath . O then doe farre away couetousnes , and desire and couet no more then that as may serue thy turn and relieue thy present necessitie . God hath appointed thée to get thy liuing by thy labor , adde therunto thy earnest praiers , that it would please God to blesse thy labour , so shal not couetousnesse like a hungry diuel enter within thée and possesse thée . For if thou hast inough , what néedest thou to haue more ? Then shall God send downe his grace to endue thy mind with sobrietie , when once thou hast learned that god hath inough for vs all . And as sobrietie giueth a lesson to the poore to content themselues with that portion which the Lord hath sent them , so also may the rich hold themselues contented , and remember that they haue their bounds appointed them , and the to acquaint their affections , to finde contentation and a moderate sufficiencie , which is a rich portion . So shall they truly according to their bounden dutie , be thankfull to God for the same . For in very déed , these hearts of ours , must finde them in their owne perswasion prouided for , ere they shall in truth and vnfainednesse bee ioyfull in the Lord . It is not couetousnesse that can kéepe thée from pouertie , if God laie his hand vpon thée , neither can it make thée rich , if God hath otherwise ordained . Only the blessing of God it maketh rich , and he addeth no sorrow vnto it . All things fall out vnto the best vnto the godly , come wealth , come woe , come pouertie , come riches . The rich must learne to bee poore , and with contentation of heart to vndergo a poore estate , yea to assure himselfe to finde the Lords blessing and comfort in it . Frame and acquaint thy minde alwaies to the liking of a lower estate . Behold a meditation in riches , and a lesson that is of all men to be studied , and not that only but perfectly learned also , and throughly taken out , that if their estate should yet be poorer , they should perswade themselues to finde the Lord good vnto them in that their condition . And therfore before we should make our reckoning of it by much meditation , and yet therein notwithstanding to finde a rich blessing , euen a quiet and contented minde . And this would further the account of our present estate , if wee should assure our selues to bee in good case if our estate were yet lower . Neither ought we so to learne this as a lesson , not likely to come to practise , but euen so as the practise thereof were not like long to be deferred . That we may be alwaies readie to say with S. Paule , Phil. 4. ( though heretofore it could neuer sinke in my heart , yet now hath sobrietie the the gift of Gods good grace taught mee ) and nowe I haue learned to be rich and to bee poore , to abounde , and to haue want , and in what state it shall please God to place me in , therewith to bee content . For a minde truly contented , wherein sobrietie hath taken vp her seate , estéemeth as well of pouertie as of riches . This lesson hath in it a verie necessary vse to trie vs by . For whatsoeuer he be that cannot beare a lowe estate laide vppon him by the Lorde , if hée haue a higher , hée will abuse that in like manner . For hée that is ashamed of pouertie , will bee proude of wealth , and hée that is vnpatient when he is humbled , will be insolent when he is exalted . And what can bind him to true dutie , if it be not conscience vnto God ? Which if hée dare dispence withall in pouertie , he will not greatly regarde it in aboundance . Thus we sée for a man to learne to bee riche , it is expedient hée learne to bee poore .

This Sobrietie then that kéepeth the mind from being ouercharged with the desire of wealth and riches , is principally and chiefly required in a Christian ; yea it reacheth further , & conteineth within it the kinde of people , who albeit they be not greatly séeking after another or better estate , yet be they too much wrapped & intangled in the cares and delights of that they presently possesse . This dooth the Apostle note vnto vs , 1. Cor. 7. 29. This I say brethren , because the time is short , hereafter that both they which haue wiues , be as though they had none , and they that reioyce , as though they reioiced not , and they that buy , as though they possessed not , and they that vse the world , as though they vsed it not . For the fashion of the world goeth away . He doth not only open the disease , but also giueth vs the remedie for it , which is the consideration of the shortnes of this life and the spéedy passage thereof . Which remedie , he would haue to season our ioy , to ceason our delights , and to moderate our present estate . As if he should say , there were no place of right ioy , right contentment , where the consideration of the shortnesse of this life , and the possession of another life , did not steppe in to stay our mindes , and to kéepe them vpright . And howe needfull it is , that we should euen in lawfull things , haue our affections temperate , the parable in Luke . 14. apparantlie declare . Lawefull it is to buy a farme , to proue oxen , to marry , and to be married , the ouermuch care and delight in these thinges , kéept vs from the kingdome of heauen . How expedient therefore and necessary , is sobrietie , which keepeth vs from surfetting of these transitory things . And euen as sault which seasoneth euerie meate , so is sobrietie the moderatour of the whole course of our liues , and the actions thereof . If this will not restraine vs , from our intangling delightes , let vs call to minde the watchword which is giuen vs by our Sauiour Christ , Luke . 21. Take héed , least at any time your hearts be oppressed , with surfetting and drunkennesse , and cares of this life , and least the latter day come on you vnawares .

An other excesse that by nature we are giuen vnto , is Discontentment . not to bee content with that estate which God hath placed vs in . The seruant would be a maister , the subiect would be a magistrate , the poore grudge , that they are not as well able to liue as the rich . The prouerbe is , that no man liues content with his estate , so rare it is to sée men staied , because their miuds are fickle . Many will giue out that they are content with their estate , because of necessitie it falleth out so , yet are their mindes and inward hearts , like the waues of the sea that faine would ouerflowe . What may be the cause of robberies , murthers , outrages , mischiefes , but the want of a mind contented ? Wherefore are lawes made , if not to restraine them which liue without a lawe . I haue bene yoong and now am old saith the prophet , and yet sawe I neuer the righteous forsaken , because they liued contented with theire estate . Discontented people , are lighly such that neuer can be pleased , and such that cannot satisfie themselues , who cast themselues into diuers miseries , because they thinke they can neuer bee well inough . Lucifer could not think himselfe wel , when he was an Angell , vntill through his busie head , being cast into hell , it repented him that he was not contented . Adam and Eue they were as saintes , and yet they would be gods , but their climing minds did bereaue them of their happines and brought them to a cursed estate . Well are such people called malecontents ; for their contentment standeth in being not content . Troubled heads , euill subiects , desperate traitors , poore purses , proud hearts , mischieuous théeues , beggerly gentlemen , tossepot ruffians , and raunging rouers , a litle time they haue , and full ill they spend it , their discontented mindes running vpon extremities , for the most parte a shamefull death they come vnto , and had I wist , comes neuer into their mindes , before it be too late , to teach other to beware , and to kéepe themselues in compasse . Let sobrietie therefore bee our schoolemaister , and let vs learne betime to be content with our estate , and to hold that as a certaine rule , let vs not be likened to drunken men that stagger too and fro , and which are not in their right sences , to beare themselues vpright . For he that hath no sure rule nor stay , shal be so tossed of his affections , and so caried hither and thither , as he shall neuer finde a time to say , it behoueth me to hold my selfe here within my bounds . Well it were , if euery one could take vp good liking of theire present estate , and let vs take héede , that we be not forgetfull to be thankfull to God in this respect , while the vnquiet desire of increasing our condition , may steale all comfort from vs , which comfort , must be the matter of true thankfulnes . Oh that euerie one of vs were so setled , and so staied , and soberly minded , that we could truly say vnto our hearts . This is thy lot appointed thée of the Lord , héere are thy bounds , this estate hath the Lord distributed vnto thée . There is good cause not only to be content , but also most glad with it . We must learne our hearts to bee content with it , nay to take it as a rich and liberall portion what euer it be , and as a barre to hold in our affections from raunging into gréedie desire . For our affections are as gulfes that are most insatiable , which would neuer rest , with contentation in any thing , but still be inflamed with the desire of more , and drawe and hale vs forward , and so hold vs in continuall torment . The remedie whereof , the Lord hath appointed our owne estate to be , whatsoeuer it is , that it might appease our affections , and settle them with rest , peace , and good liking , as in the seate which our good God hath séene to be conuenient for vs , and therefore hath set vs in it , to finde ease , quiet , comfort , and contentment therein . For if thine heart be not setled in thine estate with good liking and contentation , as in a good prouision , it is impossible that euer thou shouldest become thankfull for it . For to séeme to ioy without ioy , is to play the hipocrite , and to dissemble with God . Now if there be any of vs , who are so loaden with infirmities , and ouercome of their owne weakenesse , that this godly sobrietie cannot take place in euerie respect as it ought , let him or them become earnest sutors vnto the Lord , to preuaile against their corruption , which dooth so abounde , that it cannot , neither will of it owne accord , entertaine sobrietie and contentation . And let them bee well assured , that the vnfained petition and praier of them that are so loaden with the burthen of their wants , their praiers being continued , cannot returne emptie from that God , who by name calleth out such to come vnto him , with promise that he will heare him and them whosoeuer . For he that hath begunne this grace within them , will also in good time make it perfect . So that all vnséemly behauiour , all vncleannesse , pride and excesse , couetous desires , and discontentments , shall vanish away by litle and litle , when as the grace of God hath fully taught vs to liue soberly .

After we be fully perswaded to liue soberly , then also Righteously . shall we be desirous to liue both righteously , and godly . For the grace of God cannot be without his true effects . To liue righteously , is so to order our life , as euery man may haue his owne at our hands , for iustice and equitie , is a vertue , that giueth to euery one his due . This vertue , doth first and principally touch Kings & Princes , Magistrates , Iudges , and Lawiers , whome God hath made the Lordes and Rulers of right , and to minister true iustice vnto the people . Secondarily and more nearly , it concerneth euery one particulerly , and namely , by this generall rule of Right ; that we should wish and do to euery one , as we would that King . other should wish and do to vs . The King and Prince in a realme , ought chiefly to take care , that he make and ordain no lawes , wherby his subiects should be iniured and wronged , and that it may be said of him as it was of King Dauid , who ruled the people committed to his charge , prudently , with all his power . And that the King might deale vprightly , therefore God commanded , that his lawe should be written in a booke , that the King might haue it alwaies before his eies , and that in ruling well and vprightly , he might prosper . According to that we reade , Ier. 22. concerning the King Iehoiakim , Shalt thou raigne saith the Prophet to Iehoiakim , because thou closest thy selfe in Cedar ? Did not thy father eate , drinke , and prosper , when he executed iustice and iudgement ? when he iudged the cause of the poore , he prospered . Was not this because he knew me saith the Lord ? But thy eies and thy heart , are only for couetousnes and for oppression . Therefore thus saith the Lord of Iehoiakim , he shall be buried as an asse is buried . Prou. 20. 8. A King that sitteth in the throne of iudgement , chaseth away all euill with his eies . The care of iustice shall preserue the King , and establish him in his throne . For a King by iudgement maintaineth the countrey , ( Prou. 29. 4. ) yea so much the more ought the King to haue care hereof , because his whole land shall be punished for the want of it ; as where it is vsed , the land shall prosper the better for it . Iustice and iudgement , they are the strong holdes and fenced places of the land , they are the keies of the country , and they kéep vs better , then all the block-houses or places of defence whersoeuer . They are better able to encounter with our enemies , then any garrison of men , how well practised or prepared soeuer they may be . But contrariwise , the neglect of iustice , is worse then rebellion , it pulleth Princes out of their throanes , maketh the land cast out her inhabitants , ioyneth with forreine power , openeth the gates of all our castles and holds , taketh the weapon from the warriour , the heart from the valiant souldier , wisedom and forecast from the wise counsailour , and poisoneth al our munition . What is it for Kings and Princes , to take care for a mightie nauie , or a valiant army , or forcastles and bulwarkes , for shot and ordinance ? if Gods ordinances bee not fulfilled accordingly , and iustice and equitie be not executed in the land ? For God can giue ouer a great number into the hands of a fewe , and make things impossible , séeme very easie .

Next to the King and Prince , are they to looke to the Iudge . due ministration of iustice , whom the King doth put in his place , and whom he doth put in trust to see all things rightly performed . That they may haue regarde to bee men of courage , to feare God , to deale truly , and to hate couetousnesse . Yea such as that godly King Iehoshaphat would haue to be vnder him , as we reade , 2. Chro. 19. whom he did vnto his great commendation , worthily exhort vnto their dutie , that through the counsaile and countenance of the King , they might haue heart to do it . And he said to the Iudges , whom he had set in the land throughout all the strong citties , citie by citie . Take héed what ye do , for ye execute not the iudgements of man , but of the Lord ; and he wil be with you in the cause & iudgement . Wherefore now let the feare of the Lord be vpon you , take héed and do it , for there is no iniquitie with the Lord our God , neither respect of persons , nor receiuing of reward . That the Iudges should not be danted or corrupted , they know , séeing they are men of reuerend grauitie and great wisedome , that they beare the person of the King , as though the King himselfe were there in presence . The Princes armes are hung ouer them , the best of the shire do homage and reuerence vnto them , they countenance them out before the people , the Sheriffe waiteth vppon them with all his power . Yea more then this , God hath appointed them in his seate , and calleth them by his owne name , Gods , that they may be put in minde , that God in all rightfull causes , will maintaine them , defend them , and stand with them . But if they swarue , they must remember , that the presence of God is no small matter , who hath made notable men offending , notable examples also of his wrath . As it is in the Psalme . And he smote downe the chosen men of Israel , famous and men of renowme . The presence of God is about them , to giue them honour , and to defend them ; but if they do otherwise then well , to depose them , and to dispossesse them , both of their liues , and of their honors . Againe , that they should not be corrupted , the King and crowne , hath graunted them a most large and liberall pension , to the end that gifts & bribes should not blind their eies , nor peruert true iudgement . And because God is the God of iustice and iudgement , and righteousnes , therfore he hath regard & is mindfull of the Iudges , and let them think with themselues & also be fully perswaded , that this is spoken vnto them from God . I am thy excéeding great reward .

The Lawier he must deale iustly , and giue euery man Lawi●er . his owne . For he pointeth out men their inheritance , and sheweth them their right and title , how far it goeth , and so breaketh off the controuersie . He telleth euery one in his doubtfull cause , where his claime and title lieth , what lawe and equitie wil beare him in , and where it wil forsake him . He is the liuing land-marke , which by true opening of the lawes , boundeth euery man within the compasse of his own title . And because of that , doth highly deserue of the commonwealth , as a most necessary and profitable member thereof . Such men are the common treasure house of the land , whereunto the euidences of euery mans liue load are committed , and they put in trust withall , to reserue for euery man his right and title . That when he is incombred for that which of right belongeth vnto him , they should out of that treasure house of the lawe , bring good euidence for him , and so foorthwith cleare his innocency . The lawe is the house of euery man , who being tossed with many stormes abroad , he findeth a place to hide his head in , and being in safetie , dooth boldly contemne both winde and weather , and also quietly take his rest . For being tossed with iniuries , either in bodie , goods , or name , wee haue no house of refuge and rest beside the lawe , no sanctuary in our vniust vexation besides that . The place which they serue God in , who are ministers of the lawe is very high and honourable , the good they may doo is verie much , if God giue them conscience and care of it . The hurt in like manner is excéeding great , where the feare of God dooth not rule . For is it not a maruellous mischiefe , to remoue the land-marke of any man ? It is that sinne that had a solemne curse ( Deut. 7. ) against it , called for by the ministery of the Le●ites , whereunto all the people were commaunded to say , Amen .

And what diuersitie or difference is there betwéen him that remoueth the land-marke , and therby boundeth a man shorter , and him that either by wresting of the lawe , or hiding the true meaning of it , is an occasion of cutting short , or impairing the title of any man . Euery man will grant , that if a man of no conscience , had the custodie of all the euidences of this land , he might do much mischiefe , by cancelling , crossing , interliuing , putting in and out at his pleasure , hiding or shewing , renting or reseruing , as him listeth . And is not this performed , while the law is made to speak , that which they knew in truth it did neuer meane , as also to bury that in silence , which it was appointed to giue testimonie and witnesse vnto ? And if all this were nothing , what can be so miserable , as when a man hath bene all the day abroad in the stormes and tempests , at night when he commeth home , to finde his house in that case , that it can hold out neither winde nor raine ? And do not many who are forced by reason of the stormes and tempests abroad , to betake them to this their house and harbour , I meane the lawe , finde the tempest often , as gréeuous there , as before they did in the plain ? Would to God there were none turned out of their owne doores in the midst of the storm , without any hope at all of harbour from thence ? Or if a man that had bene dogged to his owne doores by théeues , and hauing gotten his house vpon his head , beginneth to breathe himselfe , and to reioyce for his good escape , thinking all to be safe , and suspecting no harme , who could sufficiently bewaile him , if in the midst of his triumph , they be founde in his owne house , that fall vpon him and murther him ? And is not the lawe the house of the troubled and vexed man ? Yea Westminster-Hall , is the poore mans house . And therfore doth he paie taxe and subsidie , that it might be an house of defence vnto him , able to kéepe out winde and weather , how tempesteous soeuer it bee . If a man that is oppressed and wronged , abroade in any part of this lande , shall bring his matter vnto hearing at Westminster-Hall , looke that ye be good vnto him in his owne house . Let him take no harme at home , his griefe is great inough abroad . It hath alwaies euen by the lawes of man , bene counted an hainous offence , to vexe and annoy a man in his own house . What ye thinke of the matter I cannot tell , this I am assured of , it is his due , to be well dealt withall there . And ye are to answere the Lord , not only for denying , but also for Del●●● . delaying and deferring of iudgement . For why ? the man hath right and title in his good cause , vnto as spéedie a dispdtch at your hands , as possibly may be had . And therefore Iob professed ( Iob. 31. 16. ) that he had wearied the eies of the widow , with waiting long for helpe before it came . It is a true saying of the Heathen man ; He doubleth his gift , that giueth it spéedily . It was a griefe to Iethro , Moses father in lawe , to sée the people stand from morning to euening about Moses , waiting for dispatch . How would he haue taken it , if he had séene men ( which commonly happeneth heere among vs ) to waite from terme to terme , nay from yeare to yeare , from seuen yeare , to seuen yeare , vnto the end of their liues . It is our part therefore to pray for our Magistrates and those that be in place of iustice , that they may looke to the cause of the widow , fatherlesse and oppressed , that they may purge the land of blood , by taking punishment vpon male factors , that they may haue courage and the feare of God , and that they may hate couetousnesse . So shall our Prince sit sure among vs , our holds strongly fortified , our state still vpholden , so may we long enioy peace , to the better honouring of our God , and safetie of the land . According to that we read in the prophecie of Esay , cap. 5. where the Lord vnder the comparison and similitude of a vine , doth most liuely declare , how he will deale with his people , when iudgement & righteousnesse cannot be found among them . That is , he will break downe the wall thereof , and it shall be troden downe , he will take away the hedge , and it shall be eaten vp . By the vine , is vnderstood the common-weale , by the wall , and by the hedge , fortresses and castles , and bulwarkes , which shall be of no greater force with vs to defende vs , if iustice bee not ministred in the lande , then the walles of Ierico , which fell downe of their owne accord , no man touching them , but onely God appointing it to be so . We sée then what cause Magistrates haue to watch ouer euill , and what occasion we haue to commend vnto God by feruent praier , that they may sincerely serue the Lord in so great a calling , lest the whole lande should be arrained before the iudgement seate of the highest , and all founde guiltie , and all punished .

Thus ye haue heard generally , what is meant by liuing Euery one particularly to another . righteously , being set downe in the duties of them to whom principally it pertaineth . Secondarily & more néerly , it toucheth the state of euery one particularly . For we are all of vs seuerally & particularly to deale righteously with our brethren , in all our conuersation with them , whereby we should declare the loue we beare vnto them . And the Lord hath appointed vs , not only to shewe this loue vnto them , but also the things that be deare vnto them , as goods and good name , euen to these hath the Lord bounde vs , as well as to their persons . For wee must intermedle one with another , and find succour one from another . And their name and goods by his appointment go through our hands and charge , as well as his person , and must finde succour there . This is the charge from God , that when any thing of theirs passeth through our hands , it finde that affection towards it , which may giue testimony of our brotherly good wil to them , and witnesse our obedience vnto God . And the same God that forbiddeth the murther of his bodie , forbiddeth also the stealth of his goods . And the same God the hath bound our loue & good affection ouer to his body , hath in like maner done it towards his goods . Hardly shall any man be perswaded , that he is louing vnto him , who is impairing him in any thing that is deare vnto him , alwaies gaining by his losse . The poore man , whose mony must passe through the hands of the merchant , the farmer , the draper , mercer , and such like , by that time that euery one ouerselling his commodities , hath gotten a fliece , he bringeth the sweat of his brows , that is his blood , which he hath plenteously powred out , and made no spare of it throughout the whole yeare , into a narrow roome . Neither can he giue a true report , of any loue he founde at their handes , more then one might finde at the hand of a Turke or Infidell . In the 25. chapter of Leuiticus , the people of God are charged , not to oppresse one an other in buying and selling . Wherein the lawe of conscience and equitie should be shewed , so that a man should not too much regarde himselfe only and his owne commoditie , but also the estate and welfare of an other . By which commandement of God it is apparant , that it was not lawfull for a man to take whatsoeuer he could get , without regard what a bargain his neighbour was like to haue at his hands . We are exhorted by the Apostle , to make conscience of such matters , in the 1. Thess. 4. Let no man oppresse or defraud his brother in anything , for euen the Lord is a reuenger of such things . Know ye not saith Saint Paul , that the vnrighteous shall not inherite the kingdome of God . 1. Cor. 6. 9. And what right hath any man to another mans money , not giuing him the value or woorth of it , in wares or merchandise ? Be not deceiued saith the holy Ghost , in the same place , neither théeues , couetous persons , nor extortioners , shall inherite the kingdome of God . The want and and default of equitie and conscience in this behalfe , is notably taxed and touched by Salomon . Prouer. 20. It is naught , it is naught , saith the buyer , but when he is gone apart , he boasteth . Such is our naturall corruption , through the which euery man would haue regarde only of himselfe , euen without any respect of another . When not only his owne thoughts , but euen his owne words also , doo oftentimes condemne his dealing , both of iniury and dissimulation . Better it were for vs , if our conscience were more vpright . For our carefull walking in the waies of righteousnesse , haue plentifull promises of blessings from the Lord . So that if his word be of any credit with vs , we may be well assured , that by such dealings our gaines will growe to be the greatest . Hée that walketh in his integritie saith Salomon , Prou. 20. 7. is iust , and blessed shall his children be after him . And 20. 21. Hée that followeth after righteousnesse & mercy , shall find , life , righteousnesse , and glory . And 28. 20. A faithfull man shall abound in blessings . But let vs marke what followeth ; But he that maketh haste to be rich , shall not be innocent . Noting thereby , that suddaine wealth and riches , lightly commeth neuer by honest dealing , but for the most part , by iniury and oppression , whereby although they be rich and wealthie , yet are they hated .

The order that is here obserued in the text , may in no wise be neglected ; For sobrietie is set before righteousnesse in this place . We must liue soberly and righteously , saith the Apostle . Without sobrietie and temperance , righteous and iust dealing , cannot be holden vp and mainteined . For if a man haue not learned to be rich and to be poore , he shall neuer hold out the course of iustice and righteous dealing . He shall neuer buy and sell with conscience , that hath not accounted with himselfe to carry a lowe saile , and lower then he hath done , if God sée it good so . The fashion of the world is , that when the matter lieth vpon the losse of fauour , credit , wealth , or countenance , then conscience , and equitie , and iustice , and righteous dealing , is stretched out & made to serue , where it should not . Sobrietie is banished , where righteous dealing cannot take place . For if we could be contented to be humbled in the worlde , if God could not otherwise be serued , or a good conscience maintained , wée should haue more power to doo iustice , and to liue vprightly in our calling whatsoeuer . But while we are so drowned in profits , pleasures , and honours in the world , we are neuer put to any strait , but we must borrow an ace and go beyond compasse . Let vs imbrace temperance and sobrietie , and so shall iustice and righteousnesse shine in our dealings , and God shall be glorified in our conuersation . Many good lawes are made to cause vs to liue iustly one with another , but little fruite of them , and our vnrighteous dealing is aboue the lawes , because it preuaileth more . And againe our excesse , which is the roote of vnrighteous dealing , is not touched . For why ? we haue taken so large a measure of port and countenance , being void of sobrietie , that the cloth of righteous dealing must néedes be cut thereafter . The sobrietie that pleased our fathers , in attire , in faire port and moderate couutenance , will not serue our turne ; their measure will not serue vs , who are growne out of measure . This makes rentes to bee raised , reuenewes to be increased , the prices of wares augmented , our paines dearer , our gifts greater , our pleasuring of men better considered and more rewarded ; our liberalitie to the poore or to any good purpose lessened , our compassion abated , and so our fathers good report altered in vs , and altogither decaied . Let euerie man taste more of temperance and sobrietie , and so shall he be able to affoord a better penniworth of righteous and vpright dealing in his calling . It shal be in vaine to make lawes against iniurious and vnrighteons practises , if before , this great excesse and intemperancie , that ruleth in all estates , be not repressed . For if that in no case may bee abated , howe can it be , but that the old ordinarie dealings in righteousnesse and equity , must be racked , set vpon the tainters , and excessiuely stretched ? The great want of sobrietie that is eueriwhere , speaketh and telleth , that there is much vnrighteousnesse in the land , and so consequently , doth plainely and euidently prophecie vnto vs , that the righteous God , hath a quarrell with the inhabitants of this our country , for the vnrighteousnesse thereof , which increaseth in euerie kingdome , as moderation and sobrietie abafeth . Now , how sobrietie deca●eth , and intemperancie is daily agmented , it is too manifest , and cannot bee denied . And this greate intemperancie telleth vs , that the burthen of vnrighteonsnesse which this land beareth , is growne to such a waight , as cannot long be sustained , if our reformation herein , be not spéedilie attempted and taken in hand . Which the Lord in mercie graunt , may be throughly thought vpon , especially of them in whose hands it lieth to redresse it .

To liue righteously is the request of our God . The graces of God offer themselues to take vp their consideration in our righteous conuersation . They craue that our vpright dealing may speake what regarde wee haue to them , how we thinke our selues beholden vuto them , they haue set ouer the pleasuring of them to vpright liuing , there they would haue it séene , how they are valued , prized , and estéemed of vs . Let vs then behold a Christian meditation for all men of all callings and trades , when they deale in the worke of their callings , to mooue them to equitie , conscience , and regard of those , with whom they deale . Behold my God calleth me to witnesse to the world my thankfulnesse for his benefites ; he calleth me now foorth to value his deseruings , and to leaue a record behinde , how highly or basely I estéeme of his goodnesse . Who for the recompence of his kindnesse , hath turned and set ouer the same , to bee answered in obedience to his will , and vpright dealing one with another . And now I am to signifie vnto the worlde , howe I thinke my selfe indebted vnto God for the benefit of redemption , for the benefit of his word , for honor , for wealth , health , frends , wife and children , and quietnesse .

As the Apostle saith ; Let all things be done honestly and in good order , so may I exhort you , that all things may be done soberly , and righteously , and so shall we be sure to come neare vnto God , and to be accounted godly . Which Godly . qualities be good meanes to further godlinesse , and to make vs liue godly . Which is the third effect & vertue of the grace of God , mentioned in my text . Godlinesse is necessarily ioyned to righteousnesse . For it were but a vaine thing to be precise in giuing man his right , and then to withhold from the Lord that which of right we owe vnto him . And seeing God hath created vs especially for his glorie , and that we should serue him , what part of our time can better be spent , then in frequenting the seruice of God ? Vnto the which , Frequenting diuine seruice euen the custome of idolatrous people , and their example may greatly perswade vs : to sée how carefull and diligent they were from time to time , from day to day , yea in the night , at morning and at euening , and at all times , to come to church , to offer themselues to God . Their meaning say they was well , though indéed they tooke not a right course , because they serued God otherwise , then God had commaunded in his word . Créeping and bowing themselues to images , praying vnto them , going a pilgrimage to the reliques of Saintes , and besides all this , making an idole of Gods blessed Sacrament , which was ordained to put vs in remembrance of his death , and ho●● after a spirituall and heauenly sort , we are made the members of his bodie , and not to knéele downe to a piece of bread ; falsly imagining that our Sauiour Christ is there in bodie , flesh and blood . For his bodily presence is in heauen , neither shall we haue sight therof vntil the day of iudgement , when he shall shewe himselfe with thousands of Angels . All their godlinesse , all their seruing of God , which they thought foolishly did tend to their comfort & to their saluation , was the way to their confusion , and to their destruction . For God hath said ; Thou shalt not make any grauen Image , nor reuerence them : and hath added a curse and a punishment , and how can we thinke we please God in so doing ? As God is a spirit , so he will be worshipped in spirit and truth . If we go the right way , we go a safe way , he that goeth a byway , may wander farre and bee deceiued . What if wee trauell neuer so hard in going out of the way , what may it preuaile vs ? And if we worship God neuer so earnestly and neuer so deuoutly , if it bee not in such order and manner as God would haue it , and as he hath set it downe in his word howe it shall be ; howe can we thinke that gods fauour is towards vs ? or how can we warrant our conscience in so doing ? And how can we hope for heauen , vnlesse we performe that , and nothing else but that , whiche the God of heauen hath appointed . Yet neuerthelesse in this were they highly to be commended , and to be preferred before vs , nay I feare me they shall rise in iudgement and condemne vs , because they were carefull to come to church , and that with most willing mindes and glad hearts . But who are they among vs that can so testifie of themselues , nay rather may wee not iustly condemne our selues for our negligence and slacknesse herein , and for our grudging hearts and vnwilling Hearing and reading of Gods word . minds . The reading & hearing of Gods word , is the meane to draw vs vnto godlinesse , howsoeuer we thinke we haue no such néed of it . Certainly we ought to submit our selues to the often and earnest vse of Gods word , and with conscience & care to reforme our waies , by the counsaile and instruction , by the promises & threatnings thereof . For if this Praier and fafling . be not godlinesse , what can we say the godlinesse is ? To the reading & hearing of Gods word , we ought to ioyne often and continual praier , and preparing our selues more effectually , by taming our body & bringing it in subiection , by vsing the great helpe of fasting . For both the body therby shall be more apt & able to endure , and the soule shal be the more heauenly disposed , hauing not the lusts of the flesh to hinder it in so great and godly an action . Great and most necessary is the cause of praier , not only that God would c●ntinue his benefits , gifts , and graces towards vs , which we stand in néede of continually from time to time , but also that God would keepe vs from euill , vnto the which we are moste prone , and whereof by our fleshly and naturall corruption we are most desirous . And if it were so that wee were . not desirous nor prone thereunto , yet mightily should we be prouoked by the secret temptations of the diuell , and by the euill examples of the world● , and by the naughtie counsaile of those that are ill disposed . From all which mischiefes , by praier we are deliuered ; besides that , in the exercise of praier , wée haue the company of GOD , we talke with God , and God with vs . And being so Thankfulnesse . heauenly exercised , what can be more godly ? Thanfulnesse also is godlinesse , when we are not vnmindfull of Gods benifits , neither forgetfull to shewe our dutie both in heart and in word , and in open profession , and in doing good to others , to testifie to the world Gods goodnesse towards vs , and so to be thankfull . Too thankfull we cannot be , because we can neuer make recompence . According to that the Apostle saith ; In all things giue thanks . By nature we are too vngratefull , but the grace of God doth change our minds , and learne them to be thankfull . Vpon thankfulnesse , Contentation . will also follow contentation , that is , a mind satisfied and contented with that portion which God hath sent . They that are not contented , can neuer be satisfied , neither can they be thankfull ; and they that can neither ●e content nor thankfull , it can hardly be said , that there is godlinesse in them . For godlinesse is greate gaine , if a man be content with that he hath . There is none of vs all that brought any thing into the world , and certaine it is , we shall carrie nothing out . Therefore we may find our selues well contented , if we haue foode and raiment , wherewithall to serue our turne . But if this will not serue , marke what may followe . They that will be rich , they fall into temptations & snares , and into manie foolish and noysome lusts , which drowne men in perdition and destruction . Remember who it was that said ; All these will I giue thée , if thou wilt fall downe and worship me . He that maketh gold his God , shall surely be beguiled . As destruction often followeth the great desire of riches , so godlinesse which is séene in contentation , is the high way vnto saluation . They that are discontent , haue many cares , and desires , and troubles , and vexations , to hinder them from God and godlinesse . Of all which cares , troubles , desires , and vexations , they are disburthened , which carry contented minds , and most frée they are by that meanes vnto the seruice of God . From thankfulnes and a minde contented , proceedeth a good will , loue , and a charitable desire , yea , and a fellow-féeling of the wants Charitable deeds . and necessities of others , so farre , that it prouoketh vs not only to pittie them and their estate , but also to helpe and relieue them to the vttermost of our power . Charge them that are riche saith the Apostle , that they trust not in their vncertaine riches , but in the liuing God , who giueth vs aboundantly all thinges to enioy . And yet his charge stretcheth further , that is , that they should doo good , and be rich in good workes , and readie to distribute and communicate , and giue to others . And this is the gaine that bringeth godlinesse with it , and this godlinesse hath great gaine . For thereby , we laie vp in store a good foundation against the time to come . And hée that so laieth out his goods , giueth them not to the poore but vnto GOD . And as God hath giuen vnto vs , so let them whome God hath commended vnto vs , I meane the godly poore , the fatherlesse , the widdow , and the straunger , be partakers with vs of Gods blessings . Lest it may so fall out , that wée may say , that God hath o●●en , and God hath taken away . And if there bee any good workes else , as more there bee then I can name , euen all the good workes that are , are we bound to performe , if godlinesse bee bounde and founde in our hearts . For good workes is godlinesse , and godlinesse desireth to shewe it selfe in them . And who is it not , that know●● not what it is to liue godly ? but who can say my knowledge is turned into practise , my heart is turned to imbrace godlinesse , and to followe good waies , vnlesse the grace of God hath first thus wrought it ?

And yet there is another kinde of godlinesse more harde then all the former , which is patiently to suffer Patience . losses , wronges , iniuries , persecution , yea and death it selfe , for the stedfast profession of Gods truth and his seruice . As wee reade ; They that will liue godlie , must suffer persecution . For GOD dooth thereby trie vs , and by little and little hée dooth bring vs to contemne the worlde , and to desire heauen . If thou hast losse of goods or friendes , or any other helpe taken from thée , godlinesse exhorteth to take it patiently , not grudgingly , and to say , as God hath taken , so God may giue , and forgiue mée my sinnes , and restore vnto mée againe at pleasure . If thy enemie hath done thée iniury and wrong , say not with the worlde , hée shall starue before I relieue him ; hée shall bee hanged before I will doo him anie good ; but godlinesse is charitable , and teacheth thée to doo good to thine enemies , that thy enemies heart may bee turned towarde thée , to wish thée well , and that god may blesse thée . If thy patience be séene in thy persecution and death for gods truth , blessed shalt thou be , and thy rewarde shall bee greate in heauen . As the Apostle saith ; In all thinges giue thanks , because for the moste part we are forgetfull ; so also may it well bee saide ; In all thinges bee patient , because our nature is such , and so farre from patience . Discontentment , grudging , enuying , murmuring , reuenge , these are matters almost vnseperable from vs , and patience cannot growe in our heartes , before gods grace hath watered them , that they may bring foorth this frute . Cast not away patience which hath great recompence of rewarde . For yée haue néede of patience saith the Apostle , that after yee haue done the will of God , yee might receiue the promise of an enduring inheritaunce . For yet a verie little while , and he that shall Perseuerance . come , will come , and will not tarrie . Let no man bee wearie of well dooing ; For in due season wee shall reape , if wee fainte not . Let none of vs deceiue our selues , God will not bee mocked . For if our life be godly , wee shall hereafter reape life and ioyes eternall ; If otherwise , death standeth at the doore . The crop must bee sowed in this worlde , the haruest must bee in another worlde , and then shall the Angelles bee the reapers ; For they shall seperate and diuide the good from the bad .

The grace of God teacheth vs to liue soberly , righteously , Present world and godly , in this present world . For all the doubt is in this present world , where it is a hard matter for vs to goe upright , and to behaue our selues in the feare of God as we ought to do . For the life of man may well be compared vnto the passage of a ship in the sea , which through tempestuous weather may be ouerturned by the mounting waues of the sea , or torne in pieces by the gunshot of the enemie , and théeuish and mischieuous pirates , or else may be dasht in pieces against the rockes , or suddainly sunke in the quicke sands , or vnawares taken within the compasse of a whirlpoole , and by the force and strength thereof , carried violently into the bottome ; but after it hath once arriued at the hauen , there is no such doubt , there is no such feare . So is our life in this present worlde , subiect to many an ouerthrow , ( the life of the bodie I meane not , but the life of the soule , whereof we ought to haue especiall care ) sinne within vs abounding like the force of the enemie , the pirate , or the mounting waues , frailties & infirmities , like the quick soft sands , euill examples of other and their wicked counsailes , like the dashing of the rockes , the temptations and snares of the diuel , like the force of a whirlepoole , which neuer leaue vntill we be brought to the bottome . If any of these take hold of vs in this present world , so that they preuaile against vs , we are gone . Therefore thrice happie is he who by a godly life can auoyd all these , and at last arriue at the hauen and take vp his euerlasting rest in heauen . Oh that we could be godly and watchfull in this present world , for in the world to come , we shall haue no hinderance , and nothing to let , but that most freely we may serue God , and leade a godly life . Let vs pray , that the grace of our Lord Iesus Christ may be with vs , and that it may abound , who gaue himselfe for the sacrifice and satisfaction of our sinnes , that hee might deliuer vs from this present euill worlde . Gal. 1. Before that he suffered his passion , he praied for vs , Iohn . 17. that in this present euil world , we should not fall away from God . I pray not saith he , that thou shouldest take them out of the world , but that thou kéepe them from euil . And herehence groweth the exhortation of the Apostle , written to the Phil. chapter 2. 15. wherby he warneth them , and vs also by them , that we should behaue our selues blamelesse and pure , as the sonnes of God , without rebuke , and that we should endeuour to shine as lights in this present wicked world , dwelling in the midst of naughtie and bad people . Who by our example of godly life , may be won to be godly , in the day of Gods visitation , whom the grace of God shall teache and touch their hearts , and call them throughly . A great comfort we haue , and a great incouragement to be godly , because we are not vnder the lawe , but vnder grace , that is , we are frée from the curse of the law , that we may the more chearfully giue obedience therunto , being furthered & assisted by the grace of God , which strengthneth vs to doo his will . For the lawe is not giuen to the righteous , but to the vnholy and to the prophane . The curse to the one , and the blessing to the other . Let vs be sanctified and holy , and kéepe our harts from an euil conscience ; let vs hold out our profession without wauering , séeing that we looke for the performance of great promises , which he hath made vnto vs , that will not deceiue vs . The deceit of sinne is readie to harden our hearts , and make vs continually fall away . The best are mightily tempted , and much adoo they haue to kéepe and hold their owne . How necessary therefore is it for euerie one of vs , to prouoke one another to loue and to good workes . Let euery one of vs striue aboue our strength , with praier for Gods assistance , and so much the more , because the day of the Lord & the comming of Christ , draweth néere . And i● this do not perswade vs , yet that which may follow and fal out through our backsliding , may through feare inforce vs . For if we sinne willingly , after that we haue vndertaken the course of a godly life , there remaineth for vs a fearfull looking for of iudgement , which God in his wrath and heauy vengeaunce shall powre out . And better it had béene for vs not to haue knowne the way of godlinesse , then after we haue knowne it to turne away . Rather let vs bee stirred vp and incouraged by the words of the Apostle S. Peter 2. Epist. 1. 10. 11. Wherefore brethren , giue rather diligence , to make your calling and election sure by your holy life and godly connersation . For if ye do these thinges , ye shall neuer fall . And furthermore , by these meanes , an entring shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ . And if we finde that we are risen with Christ , let vs séeke those things which are aboue , where Christ sitteth at the right hand of God . Our affections must be aboue and not on things beneath , which are on the earth . And if we be dead vnto sinne , our life is hid with Christ in God . So that when Christ which is our life shall appeare , then shall we also appeare with him in glorie .

Thus by gods help I haue set downe vnto you the effect , of sanctification , contained in these words of the Apostle . The grace of God hath appeared , teaching vs to deny vngodlinesse and worldly lusts , and to liue soberly , righteously , and godly , in this present world . Now followeth the second part of my diuision , noted in the text , which is a perswasion and a reason mouing vs to this santification , A perswasion vnto sanctification . and that is , the glorious inheritance of the kingdome of God , expressed by the circumstance of Christ his comming , at which time the godly shal be receiued into the kingdome of heauen , their ioyfull dwelling place ; gathered out of these wordes . Looking for the blessed hope , and appearing of the glorie of the mightie God , and of our Sauiour Iesus Christ . We cannot giue our selues vnto the duties of godlinesse , vnlesse we shal be in the expectation and looking after the hope of another life , and therfore very fitly doth the Apostle ioine vnto the duties of a godly life , this spéech . Waiting for the blessed hope , &c. Faith must giue vs assurance of greater glory from god , ere we can let go the hold we haue here beneath . Therfore it is made a speciall note of gods children , and necessarily toyned vnto his worship to be in expectation of the latter day , and the glorie , and of Christ his comming , who shall bestow this benefite vpon the godly , as to deliuer them from the wrath to come . The Apostle going about to perswade the Thessalonians , taketh his effectuall reason from that which was in most reuerence and regard with them , and likewise to bring them into the earnest consideration of his words , framing his speach thus . 2. Thes. 2. I beseech you brethren , by the comming of our Lord Iesus Christ , and our gathering togither and vniting vnto him . So that the looking for of the last day , séemeth to him to be in great reuerence , regard , and assured expectation among them . And when hee laboureth to lift them off the earth , commonly he reareth them vp with no other instrument then this , that is , the waiting for the glorie and hope of another life . And in the third to the Phil. opening the meane of their stay from hunting after worldly and transitorie matters , with the false Apostles which minded earthly thinges , he saith thus ; But our conuersation is in heauen , from whence we looke for a sauiour , euen the Lord Iesus , who shall change our vile bodie , that it may be like his glorious bodie . In the 11. to the Heb. the obedience of Abraham in leauing his own countrey , not knowing whither he should go , nor what should become of him , is ascribed to this , that he waited for a citie that had a foundation , whose builder and maker is God . For all thinges in the world are subiect to corruption and alteration . The great thinges that are spoken of Moyses in accomp●ing the rebuke of Christ to be of more value than the treasures of Egypt , and his not fearing the furie of the king , is onely imputed to this , that he was as if he had séene him that is inuisible . The comming of the glory of the great God was alwaies before his eies . The greatnesse of the thing , and the excellency of it , is noted in these wordes . The glory of the great God our sauior Christ . The same glory which the great God our sauior Christ inheriteth , is that which we waite for , and hepe in due time according to our measure , to be partakers of . Most worthie it is the waiting for , and great cause there is why we should be moued to sanctification and holinesse of life , hauing so great things in expectation . We beséech you saith S. Paul , 1. Thes. 2. 12. that ye would walk worthie of God , who vouchsafeth to call you vnto his owne kingdome and glory . The glory of this world dazeleth our cies , and therefore must we be drawne vp by meditation of greater things , before we shal be able to let these be of smal reckning and account with vs . The greatnesse of the glorie once throughly digested , would set these in a base and lowe place , it would make the things of this life vanish as smoake from our presence . While in minde and inwarde thought we behold and looke , not on the things which are séene , but on the things which are not séene . For the things which are séene , are temporall , but the things which are not séene , are eternall . If it be but the expectation of a transitorie kingdome , when it is once deuoured and digested by hope , we sée it maketh men neglect liues , goods , landes , friends , wife , and children , and so to hazard all . The Merchant that is in expectation of some great gaine , we sée into what vnknowne countries , into what dangers by sea he wil commit himselfe . The great regard and care that is had euery where to the things here belowe , the gréedie following after them , the carefull pursuing of pleasures , profits , and honors , doo plainly speake , that the hope of another life is not yet setled in the hearts of a number ; and that is the cause that godlinesse and a holy life is so litle practised and performed . Let vs call to remembrance , how that in this life is our day to wait , and this is our time to serue , and we must assure our selues with the holy Apostle S. Paul , 2. Tim. 4. that we haue fought a good fight against our ghostly enemies , sinne , the world , and the diuel , and that we haue led our liues in the feare of God , before we can , or shal truly say , and our conscience witnesse vnto vs , that from hencefoorth is laide vp for me the crowne of righteousnesse . And if our consciences and the good spirite of God can warrant our hearts herein , without all doubt and feare , then when Christ which is our life shall appeare , shall be glorious and appeare with him in glory . There is no pleasure in this world , which the Lord hath not matched with some griefe and paine , to take away and remoue ( if it might be ) our delight , and to place it in thinges of greater estimation , and which shal be more sure vnto vs . If the glorie of God cannot preuaile against vs , ●● it cannot change our taste , and that the pleasures of this life be more swéete vnto vs , this sweete shal not alwaies 〈◊〉 , but as after a faire day commeth a foule , and after a calme a tempest , and so miserie in the world to come shall follow earthly delightes , and this our transitorie worldly happinesse . If so great hire as is Gods owne glory cannot allure vs , brutish and sencelesse must then our nature néedes be ; what a greater argument and proofe can we haue of our blockishnesse , then that so great thinges can get no more attendance of vs ? The truth is , that we are too much perswaded of the excellencie of these worldly matters , as pleasures , honours , riches and such like . And therefore in all places that are alleadged , and which speak of the waiting for of Christ his comming , there the benefite is set forth with it , and the greatnesse thereof remembred : which pointeth at our darknesse and vnbelief herein , and telleth vs , that the glory of this world standeth as a cloud betweene the great glory which is to come , and our blinded sight . Wherefore let ve inlarge our hope , and by meditation and praier , enter into some serious and waightie consideration of the length , bredth , & depth of that glory . So shall we sée such a portion of it , as will comfort vs , euen in our great afflictions and deepest extremities , counting ●● a great honour , that we are vouchsafed his seruice , as the Apostles heretofore haue reioyced herein . And if the waiting for of that glory be so great , as shall swallow vp all griefe and sorrow , which afflictions may bring with them ; how much more shall the same incourage vs to a holie and sanctified life , and to all duties of godlinesse ?

And now am I come to the last part of my text , which I purpose God willing in a few words to end , least ye should be 〈◊〉 much wearied , and too forgetfull . This third part setteth downe the cause of our sanctification in these wordes ; Who gaue himselfe for vs , that hee might redeeme vs from all iniquitie , and purge vs to bee a peculiar people , zealous of good workes . The cause of our sanctification lieth The cause of sanctification . partly in the death and passion of Christ , and partly in the power of his holie spirite , who is his vicegerent , and deputie here on earth . Before it pleased our sauiour to die for vs , and by the shedding of his pretious bloud to clense vs from our sinnes , we were altogither polluted , and as the Prophet saith , lying in our bloud . Gréeuous sinnes in the sight of God , miserable wretches appointed to death , because through our iust desertes , we were to looke for nothing els but eternall tormentes . In which miserable and wofull estate , our pitifull Sauiour séeing vs to be in , gaue himselfe and offered himselfe most willingly to doe vs all the good he could , and to make vs of a defiled and vnclean● people cleane and holy . And because in the lawe of Moses , sacrifices were offered vp for the sinnes of the people , and beastes slaine and bloud shed , ( as we reade Heb. 9. 22. All thinges were by the lawe purged with bloud , and without shedding of bloud is no remission and forgiuenesse ) therefore it pleased our Sauior Christ to shed his dearest bloud , that as the Prophet Esay , ca. 53. saith ; by his stripes we were healed , so by his bloud we might be clensed . Which thing the Prophet Dauid meaneth in his 51. Psal. which is the Psalme of his repentance , wherein he sheweth his heartie griefe , and his vnfeigned sorrow for those hainous sinnes , whereby he had prouoked Gods wrath against him . Haue mercie vpon me O God according to thy louing kindnesse , according to thy compassions put away mine iniquities . Wash me throughly from mine iniquitie , and cleanse me from my sinne . Purge me with hisope , and I shal be cleane , wash me and I shal be whiter then snowe . Now , if the bloud of bulles and goates and heiffers , in the time of Moses lawe , ( which law God ordained , though Moses was the minister ) if the bloud of these beastes in Moses lawe , sprinckling them that were vncleane , did sanctifie and clense them by an outward kinde of clensing and sanctification ? Howe much more saith the Apostle , Heb. 9. 14. shall the bloud of Christ , that most perfect and absolute sacrifice , who through the eternall spirit , offered himselfe without spot to God , purge your consciences from dead workes , to serue the liuing God . At the time of his death and passion this matter was most notably declared , when as his side being pierced through with a speare , there issued out from thence both water and bloud ; to giue out a most effectuall signification , that hée was the cause of our sanctification and cleansing from our sinnes . Which is prooued by that which we reade . I. Corinth . 6. Knowe ye not ( saith the Apostle ) that the vnrighteous shall not inherite the kingdome of God ? Be not deceiued , neither fornicators , nor idolaters , nor adulterers , nor wantons , nor buggerers , nor theeues , nor couetous , nor drunkardes , nor railers , nor extortioners shall inherite the kingdome of God . And such were some of you , and who can say , my heart is cleare ? But ye are washed , but ye are sanctified and made cleane in the name of the Lord Iesus , that is , by the shedding of his bloud , and also we are sanctified and made cleane ( saith hée ) by the spirite of our God . According to that of the Prophet Dauid in the Psalme aforesaide : Wash me throughly , and cleanse me from my sinne , and establish me with thy frée spirit , which may assure me that I am drawne out of the slauery of sin , and that my guiltinesse shall be no more laid to my charge . The law entred thereupon , that the offence should abound ; that is , the it might be known to be notorious : neuerthelesse where sinne abounded , there grace abounded much more . That as sinne had raigned vnto death , so might grace also raign by righteousnesse and sanctification vnto eternal life , through Iesus Christ our Lord . The which grace , that is , the forgiuenesse of our sinnes through the blood of Christ , the good spirit of God the holy Ghost doth certifie vnto our hearts . And therefore it is well said to be the comfortor , as our Sauiour Christ promised , that after his ascention vp into heauen , hée would send the comfortour . Ib. 14. 16. and 16. 7. By the vertue of which spirite , the power of sinne is beaten downe , and our hearts are renued , our mindes altered , our liues chaunged , and we become new creatures , which before were foule and filthie , ougly , and loathsome , through the deformitie of sinne , and now are we sanctified and made holy .

But wherefore hath Christ redéemed vs from all our 〈◊〉 of good workes . iniquitie , and purged vs , that we might be a peculiar people vnto himselfe , if it bee not to this intent and purpose , that wee should bee zealous of good workes . A thankfull minde would aske how so great benefits might be requited , and if no recompence could be made , as certainly it cannot , it would be desirous to know how part of a mends might be made , and would be maruellous readie to put in practise any dutie which might shewe the thankfulnesse thereof . Thou néedest not in this matter to go farre to enquire and search it out , only this is required of thée , that thou maiest shewe thy thankfulnesse , bee zealous of good workes . For we are the workmanship of God , esperially by grace , created anew in Christ Iesus vnto good workes , which God hath ordained that wee should walke in them . Heere are all carnall gospellers condemned , who liue in hope , that vnder the countenance of their profession , all libertie of life will be borne out well inough . Who turne the grace of God into wantonnesse , and make their profession their shame , making Christ his death to bee nothing else , but as it were a boude vnto their lewde life . Here may we sée , that the Lord hath not laide downe his life , to purchase no other thing at our hands besides a profession of the truth , but that he bought with his bloud a zealous addicting of our selues to Christian conuersation . It is a wonder to sée how the wicked will boast of the benefite of Christ his blood , how mightie it is to merite , how sufficient to saue from sinne . But for all that , they will not giue ouer any libertie of life , that before they haue enioyed , whereas the life of Christ was giuen to purchase a new conuersation , as well as a new profession . For he gaue himselfe for vs , that we might giue our selues vnto him , being a peculiar people , zealous of good workes . Let vs marke it then my brethren , that he gaue himselfe for vs , that our life might be let out to honour him . He made not so slender a purchase with so great a price , as if he had a déep and sorrowfull sigh , or a good word at our last breath , that would suffice him ; no , his life was giuen for the purchase of a zealous giuing of our liues to those workes . And therefore doth the Apostle tell vs , that we are not our owne , as to frame our liues after our owne liking , but we are to serue the Lord both with our bodie and with our spirite , because they are the Lords , who hath bought them with a price . If we humble not not our selues to a zealous following of good works , we withhold the Lords due , for he hath paide a great price , to purchase a good life at our hands , and dearly paide for a life ledde in zealous obedience vnto his word . For we are not barely to giue some good words , either to shewe some good countenance towards religion and Christian conuersation , but to haue our conuersation declare , that we are affected with the same , and become studious of such an estate of life . And such are they which declare themselues to be the peculiar people , for whome the Lord laide out his life . As for those who walke so indifferently , betwéene true religion and false , that a man cannot discerne whether they are more inclined vnto , as also those that walke so euen betwéene a eiuill life and a Christianlike behauiour , that the difference is not easily perceiued , they doo declare themselues as yet not to be affected in desire toward those dueties , which the Lord hath laid vpon his people to performe . Now where this purchase of his hath taken place and effect , they are become a peculiar people , zealous of good workes . And if cold and luke-warme christians , may haue but litle comfort from the death of Christ , what shall become of them who are sworne enemies either to true religion , or els to a good life and christian behauiour ? It is said here , that we must be purged , and so the Apostle would haue vs to become a peculiar people vnto our God , zealous of good works . Which agreeth with that of S. Peter 1. Ep. 2. 9. Ye are a chosen generation , a royall priesthood , an holy nation , a peculiar people , that ye should shew forth the vertues of him that hath called you out of darkenesse , into his maruellous light . Which in time past were not a people , yet are now the people of God ; which in time past were not vnder me rcie , but now haue obteined mercie . He gaue himselfe to purge vs , which office of purging , the holy ghost performeth , not by miracle , but by meanes , as I haue said afore .

Which spirite of God , pray we that it may so worke togither with his grace in our heartes , that we may be throughly taught , and also perswaded vtterly to deny vngodlinesse and worldly lustes , as we haue made a vow and faithfull promise thereof in our baptisme , so that we may liue soberly without excesse and riot , righteously without doing iniurie and wrong , and godly with a care to do all good workes , whereby we may please God , and liue in fauour and credit among men . Spending as much time as remaineth in this life , not after the lustes of the flesh , or the vanities of the world , or after the temptations of the diuell , but after the will of God : knowing this , that if we liue after the flesh we shall die ; but if we mortifie the déeds of the body by the spirite , we shall liue . And what though some should mocke at vs for our reformed life , and godly and holy conuersation , ( for the diuell will stirre vs vp enemies inough ) for al such matters we must be pr●uided , & prepare our selues before-hand . And this is a great comfort vnto vs in that matter , to teach vs not to be dismaied , but still to hold on our course constantly , considering that they that are so wilfully and so maliciously bent against vs , shall giue account of their doings , to him that is readie to iudge them . Rather let vs be contrarily minded vnto them , and let vs learne to set out our selues against all worldly hinderaunces whatsoeuer , framing our selues to be such , as looke for the blessed hope and appearing of the glorie of the Almightie God , and of our Sauiour Iesus Christ . And let vs not make the death of Christ of so small account , as not to be zealous and carefull of good workes , séeing he tooke vpon him a bitter death for our sakes , not only to deliuer vs from our ●innes , but also that we should leade a godly , a holie , and sanctified life . Which God graunt , and giue vs the grace that we may so doo . And the Lord guide our hearts , to the loue of God , and to the waiting for of Christ . To God the Father , God the Sonne , and God the holy Ghost , thrée persons , and one euerliuing God , be rendred all praise , dominion and power , now and for euermore .

Amen . Deo gratia solique gloria . Here endeth the Patterne of Sanctification .

To the Right Worshipfull and one of his chiefest friends , M. Francis Newport Esquire , Iustice of Peace and Quorum , in the Countie of Salop , S. I. wisheth blessings of God , in this life , and the ioyes of that which is to come .

THe remembrance of your former curtesies , ( Right Worshipfull ) makes me that I cannot forget you , when I remember my chiefest friends . Wherefore deuising with my selfe , how I might in some sort shewe my thankfull mind toward you , I could not do it otherwise , then by presenting this slender gift of my studie before your eyes , wishing & praying , that the effect and meaning thereof , might take so deep a consideration in your hart , that it may worke your heauenly consolation & assurance . Whose patronage likewise I humbly desire , may giue credit and countenance thereunto . I should haue remembred the right worshipfull my Ladie your mother , but the matters of learning , are more fit to bee directed to men of knowledge , then vnto that sexe , which is not so well acquainted therwith . Only this I may say , to shewe my good will from my heart , and to giue vnto her Ladiship her due , that although her estate be worshipfull , yet is her report and remembrance honorable . As long as she liueth she shall increase it , & when it shall please God to take her to himself , she shall not loose it . God requite vnto her , and comfort her in her most need , as shee hath bountifully relieued and comforted my father and mother , and vs his children , euen all the houshold of vs . And I doubt not , but that many housholdes in Shropshire , especially in Shrewesbury , may saie the same . Yet ought this so much to bee her comfort , as that her onlie staie , I meane her saluation , is wrought by the death and precious blood-sheading of Iesus Christ our Sauiour , onlie of his mercy , without any desert of ours , and by no other meanes whatsoeuer . I would to God that many , both honorable and worshipfull women in the lande , ( whom God hath inriched , no doubt to do good to others , and to supplie the wants of those that stand in need ) would take her course , that they might deserue the like commendation , and haue the praiers and hearts of the people , which is more woorth , then all their landes and treasures , or anie other comfort in the world . And thus hauing signified my good wil , and testified my dutie , praying your worship , to vouchsafe the reading of that wherein I haue taken some paines , although it bee not so much worth , I commit you to the tuition of the Almightie , and humbly take my leaue .

Your Worships in his praiers to God , for you and yours . S. I.

❧ The Comforte of ADOPTION . Rom. 8. 15. 16. 17. For ye haue not receiued the spirit of bondage to feare againe : but ye haue receiued the spirit of adoption , wherby we cry , Abba , Father . The same spirit beareth witnesse with our spirit , that wee are the children of God . If we bee children , wee are also heires , euen the heires of God , and heires annexed with Christ . This Text standeth on three parts . 1 The greatnesse of this benefit , by comparison of contrarietie . Ye haue not receiued the spirit of bondage , but of adoption . 2 The assurance of adoption . The same spirit beareth witnesse with our spirit . 3 The worthinesse of adoption . If wee be children , we are also heires .

THe Methode that the Apostle vseth in this Epistle to the Romanes , is first concerning Iustification and Righteousnesse . Secondly , concerning Sanctification & Holinesse . And after that , according to his order , he intreateth of Adoption , which is a gift , a priuiledge and dignitie , added to the former . Through repentance and a liuely faith , taking hold of the promises of God , we are made righteous , and so taken , and so accounted before God , by the means of Christ , and being made righteous , we are also indued with a measure of Gods spirit & grace , to holinesse of life . So the hauing receiued these two excellent gifts , we haue a ful assurance of Gods fauour towards vs , and that is performed by adoption . Which is a seale & certain token vnto vs , that we deliuered from the curse of the law , which is the ministration of death and condemnation . Whereas the assurance and full perswasion of our adoption , is the ministerie and doctrine of all comfort and consolation . The text which I haue reade vnto you , may be deuided into thrée seuerall parts . Whereof the first conteineth the greatnesse of the benifit of adoption , in consideration of the fréedom we reap therby , being deliuered from the slauery and feare of the lawe , in these words . Ye haue not receiued the spirit of bondage to feare againe ; but the spirit of adoption , whereby we crie , Abba father . The second part containeth the assurance of our adoption in these words . The same spirit beareth witnesse with our spirit , that we are the children of God . The third part sheweth the worthinesse of our adoption , in these words . If we be children , we are also heires , euen the heires of God , & heires annexed with Christ . The greatnesse of the benefit of adoption , in consideration of the fréedome we reape therby , being deliuered from the slauerie and feare of the lawe , is verie well expressed by that place of scripture , set downe in the Epistle to the Heb. 12 ( agréeing with this ; For ye haue not receiued the spirit of bondage to feare againe , but the spirit of adoption ) ye are not come saith the Apostle to the mount that might be touched , nor vnto burning fire , nor to blacknesse and darknes , and tempest . Neither vnto the sound of a trumpet , and the voice of words , which they that heard excused themselues , that the word should not be spoken to them any more , ( for they were not able to abide that which was commanded . And so terrible was the sight which appeared , that Moses said ; I feare and quake ) . But ye are come vnto the mount Sion , and to the citie of the liuing God , the celestiall Ierusalem , and to the company of innumerable Angels , and to the congregation of the first borne , which are written in heauen , and to God the iudge of all , and to the spirits of iust and perfect men . They that are vnder the lawe , are also vnder the curse of the law , and where the curse is , there is nothing to be looked for but death & condemnation , which bringeth foorth trembling & feare . And so much the more are we in feare , in bondage , and slauery , subiect to the curse & condemnation of the lawe , to death and gods dreadfull iudgement , because we are borne the children of wrath . Wherefore God sent his natural sonne Christ into the world , that through his grace , he might adopt vnto himselfe many children of vs , which otherwise were but miserable castawaies . Who by the grace & frée fauour of God being adopted , haue not only their sinnes pardoned and forgiuen , but also are cladde with the innocencie and righteousnesse of Christ , whereby they are brought into fauoure , and are made of fearefull captiues , being vnder the bondage of sinne and Sathan , the ioyfull sonnes and children of God , set at libertie to doo the workes of God , and to liue in his holie obedience . What greater feare can there be to our consciences , then when this is pronounced against vs ? Cursed is hee that continueth not in all the workes of the lawe to doo them . And he that offendeth in one point of the lawe , is guiltie of all . Who is it amongst vs all , that can say my heart is cleane ? And who is it , that cannot iustly condemne himselfe in the breach of euery particular point of Gods lawe and of his commandements ? And if our heart condemne vs , God is greater then our hearts , and knoweth all . Here hence therfore can nothing arise but feare , and such a feare which is beyond measure , leading vs vnto desperation , making vs to thinke no better of our selues , then as miserable wretches , forlorne & destitute of all comfort , as Cain was , who in fearful sort went alwaies mourning and crying out , saying ; My sin is heauier then I can beare . The punishment of God is stil vpon me , and my conscience is neuer at rest . So is the sinfull and fearful conscience alwaies in the estate of a seruant , stil fearing the whip and the scourge , and as a gally-slaue vnder Turkish thraldom , whose life is no better then a torment . And if the deliuery of the law were so fearful , that he that had least cause to feare , and was beloned of God , did tremble & quake , how much more fearefull and terrible shal the execution of that law be . Moses the blessed seruant of God in a fright , the onely beloued son of God in déep agonies , the one trembleth , the other for anguish sweateth bloud . And how should not the children of wrath be ouerwhelmed with horror , considering our heauy burden of sin , which bréedeth within vs ( especially them that are truely touched ) as it were a sea of sorrow , whose waues , as they cannot be numbred , so are our sorrowes neuer at an end vntil God send fréedome , one waue still ouertaking another , & one feare in the necke of another . Being possessed with the spirite of bondage , how may it be that we may auoid our dolefull dumpes . So is it with them that haue any féeling of that fearefull estate that hangeth ouer their heads . Whereas by nature we are all of vs giuen to wicked waies with gréedinesse , and are so subiect to the bondage and slauery of the diuell and of sin , that we thinke no way better then the broad way that leadeth to destruction , thinking that heauen is in this world , and that hell is but an old wiues tale , saying vnto our selues , Peace , peace , and all is in safety , when sodainly either death shall ouertake vs , or the latter day bring vs to iudgement . True it is , that which the eie seeth not , the heart rueth not , and the diuell hath diuers deuices to blinde the eies of our vnderstanding , to make vs still to run on , vntill it be too late to turn backe . Being destitute of the grace of God , and not as yet regenerate , we are holden vnder the euill spirit of bondage , setting all our delight in earthly and transitorie things , yéelding vp our selues to our fleshly desires , being strangers from God and strangers from our redéemer , strangers from the life to come , and altogither vnacquainted with his grace . Wherby although we may think , we are in the estate of fréedome and as fréemen , yet are we of no better account then the basest seruants that liue , and againe vnder such a maister , whose seruice is nothing els but tyrannie , shaddowed ouer with flattery , a roaring lion seeking after his pray , & a gréedy wolfe clothed in a shéep skin . But as Christ came into the world to destroy the workes of the diuel , so hath he caused his grace to be published , and sent his spirit into our hearts , to open the eies of our understanding , to turn our harts , and make them relent , to make vs sée how cruell our maister is whome we serue , and how dangerous an estate we are in , being nothing but bondage & slauery , death & destruction . And this is the peculiar effect of the spirit of God , and of his grace , to shew vs our miserable estate by the law of God , to strike our consciences with the rememembrance of our sinnes , that we may vnderstand , that we are in a desperate estate , vnlesse we fly to Christ for succor . Wherfore being directed by the spirit of god , our stubburn harts are made to yéeld , and to shed abundance of teares , in consideration we haue offended God . Which spirit of fréedom , prouoketh vs to flie vnto Christ our only succour , & by a stedfast faith , to take hold of the promises of gods mercy , through the death of Christ , whereby it commeth to passe , that our sins are forgiuen , and although we are vnworthy therof , are we accounted & numbred among the children of God . This is that spirit of adoption , that maketh vs reioyce vnder the glorious libertie of the sonnes of GOD . Which maketh our ioy so much the more aboundant , in consideration of our fearefull estate , whereby we were so miserable . So that wee may boldly triumph with the Apostle , saying ; Reioyee in the Lord alwaies , and againe I say reioyce . For what greater ioy can there be , then the ioy and peace of a quiet conscience , being fully resolued of forgiuenesse of sinnes , and of the fauoure of God , who hath aduanced vs to so high a dignitie , as of his enemies to make vs his sonnes and children . Wherefore in meditation of our former estate , let vs follow the Apostles counsaile , 1. Pet. 1. 17. Passe the time of your dwelling here in feare , and liue not carelesly , as thongh we might doe what we list , much like to wanton children , which had néed continually to be corrected with the rod . But as the Apostle saith , Brethren be not children in vnderstanding , but as concerning maliciousnesse be children , but in vnderstanding be of a ripe age ; so manie I say brethren as concerning wickednesse and vngodly behauiour , let vs be children , but as concerning the feare of God , let vs grow from strength to strength , vntill we be of a ripe age . A dutifull seruaunt standeth alwaies in feare and distrust , that that which he doth to his maister be not perfitly and sufficiently done , as one desirous to continue his maisters fauour and good liking toward him . So also a dutifull child , should be careful still to please his father , for feare not onely of loosing his fathers good wil , but also of hindering himselfe from the which otherwise his father would leaue him and do for him . How much more should an adopted child looke vnto himselfe and to his waies , because he is taken in but of fauour without any desert , and onely vpon pitie and compassion , rather then vpon any other consideration . Wherefore it is not for vs to make a triumph of our adoption , and to make our boast and vaunt of it , but rather in a godly sort to humble our selues through feare , forecasting with our selues how to continue Gods good will toward vs , which through our negligence and carelesse behauiour may be remooued . For as they that come to goods , to landes , and possessions , by fauour & friendship and by adoption , through their own foolishnes may dispossesse themselues of all : so if a godly wisdome be not vsed , the benefit of adoption may greatly be disgraced in vs , and we may bring our selues into that case , as iustly to thinke that we are none of Gods children . So did that godly king Dauid , and that holy blessed Apostle S. Peter by their infamous sinnes , so alter the certaintie of their adoption , as though they had quite béen forsaken of God . So the it is not without great cause , that the Apostle vseth these words ; Let him that standeth , take héed least he fall . As if he had said , let the adopted children of God take héed , lest they offend God , and let the testimony of a good conscience , be alwaies a reioycing vnto them , and that the certaintie of our adoption may alwaies be warranted vnto vs . Where is therefore our ioy , or where is our chiefest care grounded and setled ? not in the things of this world , neither in this world . Better it is to be in the house of mourning , then to be in the house of laughter ; better it is to mourne for our ●innes past , then in worldly sort to reioyce of our adoptions . Considering that when Adam and Eue were in the chiefest worldly ioy , and thought themselues in the estate of Angels , and in high fauour with God , they procured themselues to be mimiserable wretches , and not worthie the name of gods children . Who before had a blessing , if they had continued in the fauour and grace of God , and could haue perceiued their happie estate , or if at lestwise they could haue foreséen the danger that would haue followed ; but instéede of a blessing , they receiued a curse ; and instéed of fauour , great displeasure . Although we may be certified of our adoption , yet it beh●ueth vs so long as we dwell in this world , and are compassed with this our sinnefull flesh , to be circumspect and wise , to be warie and watchfull , knowing that the broade way is as neare vnto vs as the narrowe way , the right hand as neare as the left , the diuel tempting , the world inticing , the flesh yéelding , nay fighting and resisting the good spirit of God , and taking scorne of all good counsaile and friendly admonition . Worke forth your saluation with feare and trembling , still standing in doubt , that thou hast not performed thy dutie as thou ●ughtest . Fearing also least we should fall into such foule faults , as in the time of our ignorance and sinfull course of 〈◊〉 , we did please our selues & highly offended god . And so much the more , because we shal be void of all excuse , knowing what is well pleasing to God , and also what is detestable in his sight , and yet forsaking the right hand and taking the left ; I meane refusing that which is good , and taking the way which leadeth to destruction . We which by nature were the grafts of the wilde oliue trée , I meane the children of Gods wrath , are by a supernaturall working and most wonderfull fauour , grafted into the right and true oliue , and by adoption and grace , made and accounted the children of God . And séeing by grace and fauour thou standest & art accepted , be not high minded , but feare ; boast not thy self of Gods gift , which is giuen vnto thée through faith in Iesus Christ , but rather shewe thy selfe mindfull & carefull for his benefit , hauing the feare of God alwaies before thy eies , to kéep thée from all euil waies . Why thou wilt say , if God hath made me his childe , and adopted me through faith in Christ , I shall neuer do amisse . But know , that our life in this world is but a triall , and that it is as a castle beset & besieged with many enemies , and if in this life & al thy life , thou do not hold on a good course , and perseuere & continue therin vnto thy end , thy great perswasion of the dignitie , as to be called & accounted the child of God , may faile , and all thy safetie , and all thy reioycing , may be nothing else , but as the prouerbe is , A ●astle come downe . For if God spared not the Angels , which kept not their first estate , but hath reserued them in euerlasting chaines vnder darknesse , vnto the iudgement of the great day , how shall we think to be spared , if we abuse Gods blessing of adoption , turning the grace of God into wantonnesse , and instéed of obedient children , making our selues wilfull wantons , for whome there is nothing so fit , as is the rod , and correction , and punishment ? But if we wil néeds boast that we are the adopted children of God , let our boasting and reioycing be séene in this , as to reioice of our infirmities , and to reioice that by Gods grace we are rid from many foule faultes , whereunto in former times we were inclined , and before we were the adopted children of God , and that by the force , and effect , and power , of Gods good spirit , such matters are ouercome in vs . If we will reioyce of our adoption , let vs reioyce that through the meanes of our redéemer , we are deliuered and freed from Gods displeasure , from damnation , and from the diuel , from hell , and from hell torments . According to that we reade , Hebr. 2. 14. 15. Forasmuch then as the children were partakers of flesh and blood , he also himselfe likewise tooke part with them , that he might destroy through death , him that had the power of death , that is , the diuell . And that hee might deliuer all them , which for feare of death , were all their life time subiect to bondage . But now by Gods grace , hauing receiued so great a priuiledge , as to be his adopted children , although it be good for vs to feare , yet our feare is not such , as may procéed from the spirit of bondage . Neither let vs be dismaid , séeing that our consciences are quieted , and we throughly perswaded of the forgiuenesse of our sinnes , but rather let vs reioyce , with the excéeding comfort of the holie Ghost , which powreth foorth swéet ioyes into the hearts of Gods children , and filleth them with ioy ; let vs I say reioyce , that we may with boldnesse approach to the throne of grace , and with méekenesse and chéerfulnesse of spirit , call God our louing and mercifull father . For we haue not receiued the spirit of bondage to feare againe , but we haue receiued the spirit of Adoption , whereby we cry , Abba , that is to say , Father .

Where by the way , it may not séeme impertinent or beside How we are adopted . the purpose , to know the order and maner how we are made and adopted the children of God , to put a difference betwixt that adoption which is vsed in this world , and the heauenly adoption which commeth from God . That adoption which is vsed among vs , is in respect of alliance and kindred , as hauing no children of our owne , we take their children to be ours , which are next of kindred , or sometimes if we fancie any of our friends children , or peraduenture straungers ; we endowe them with goods and landes , and call them by our names . Againe , for some consideration which we sée to be in them , whom we adopt and make our children , whereby we think them in some sort , worthie of fauour ; as beautie & comely personage , wisdom , courage , and manlinesse , eloquence , sobrietie , decent & ciuil behauior , and such like ; which matters are admired & highly estéemed among men , which win their harts , and make them shew fauor . But in this our heauenly adoption , there is no such matter , it is not flesh & blood which God respecteth , no although they procéed from the loines and linage of Abraham and his posteritie , vnto whom the promises were made , but they onely that are of the faith of Abraham . For as the circumcisition of the heart is estéemed of God , then that which is outward , so are they the sonnes and children of God , not which appeare to the world , ( for the world knoweth them not ) but who by the mercie and fauour of God , are drawen from the filth of the world , and are purified and clensed by the bloud of Iesus Christ . Which are borne not of bloud , nor of the will of the flesh , nor of the wil of man but of God : who by the preaching of his word , are begotten vnto him , and who by a liuely faith haue receiued him , to such hath God giuen power to be his adopted children , euen to them which beléeue in his name . Among vs lightly we make our kindred , or friendes , or peraduenture strangers our adopted children , but who is it that will make that choice of his enemies ? But such is the pitie and compassion of our mercifull God , who maketh vs his children , who by nature would be none of his children , and who are giuen rather to hate , then to loue God . What is it therefore that God can sée in vs , wherefore he should adopt vs ? surely nothing , but that which may make a seperation ; but that God is so carefull of vs , that he sendeth vs his word , euen the word of reconciliation , that we might be partakers of his adoption . It is not our good works , which are too light in the ballance , it is not any desert of ours , whereby we should be receiued into fauour ? Inough there is in vs , and rather too much , to make vs to be refused and hated , but that which should procure Gods fauour toward vs , there is nothing but that which is his , and none of ours . Which is his mercy and louing kindnesse , whereby he calleth vs , imbraceth vs , closeth and adopteth vs , as those for whom he reserueth a kingdome .

So much for the first part of this text , that as touching the greatnesse of of the benefite of adoption , in consideration of the fréedome we reape therby , being deliuered from the slauerie and feare of the lawe , and being altogither eased of the burden , which commeth by the spirit of bondage . Where also you haue heard , howe and in what order and manner , we are made and adopted the children of God .

The second part sheweth the assurance of our adoption , The assurance of adoption . in these words . The same spirit ( meaning the spirit of adoption ) beareth witnesse with our spirit , that we are the children of God . And verie necessarie is it , that the weake spirits and doubting minds of Gods children , should thus be strengthned and confirmed , who haue many a thousand thought , to cast them beside the stedfastnesse of their hope , still giuen to wauering , still giuen to distrusting . For how can it be otherwise , séeing the diuell hath diuers pollicies to cast vs into feares , which vnlesse we were mightily susteined by the spirite of God , were inough vtterly to ouerthrow vs , our mindes and consciences being most easie to be cast downe . Because as the Apostle witnesseth to the Heb. cap. 2. 15. All their life time , they were subiect to bondage , for feare of death , sitting in darknesse and in the shadow of death , looking rather for their destruction , then for their saluation . Carnall Gospellers & wordly professors , can perswade themselues any thing , but they that are truly touched and humbled in so ioyful a change , as from the feare of destruction to be made partakers of adoption , liue as it were betwixt feare and hope , wondring howe they should be made partakers of so excellent an estate , as from the children of captiuitie , to be made the children of freedome , from the the children of wrath , to be mads the children of mercy . Weake minds & faint harts , vntill the assurednesse of faith hath banished all distrust . The testimonie of their adoption , may bee somewhat setled in them , and although not in all , yet in most of them , it is but weake and can scarcely be perceiued , by reason that they find in themselues a great strength of sinne , and féeling also the grace of God to be in a smal measure , as it were a fewe sparkes vnder a great heape of ashes ; and which as yet is more the continuall accusations of the diuell , mouing our consciences to dispaire . The strength of sinne was so great , in that elect vessell of God S. Paule , ( who had such an euident token of Gods adoption , that he was wrapt into the heauens and sawe those thinges which were not to be vttered , so that the loue of God was confirmed toward him in miraculous sort ) the strength of sinne was so great in him , that he was in a manner violently drawne to do that which he hated . What I would ( saith he ) that doo I not , but that which I hate , that doo I. And I finde such motions in my sinfull flesh , rebelling against the lawe of my minde , which preuaile so farre with me , that they leade me captiue vnto the law of sinne . The reward and wages wherof , wee knowe is death . By which reason , it séemeth we should be greatly daunted and dismaied , in respect of our adoption vnto life . Againe the want of the féeling of the graces of God , dooth worke such a coldnesse of spirit , and such a dulnesse in our sences , which may well bréede a doubfulnesse in our mindes , and to make a wauering conscience to pleade against it selfe . Which made the Prophet Dauid , who was so highly in fauour with God , greatly to faint , because the graces of God in respect of his gréeuous sinnes , laie as it were buried within him . So that with griefe of minde , he cried out for so great a want ; O Lord create in me a cleane heart , and renue thy graces within me . Restore me to the ioy of thy saluation , hide thy face from my sinnes , and put away all mine iniquities , make mee to heare of ioy and gladnesse , and let the certaintie of thy adoption and of my comfort , be established in my heart . Finally , the diuell mouing our consciences to dispaire , may bréed the greatest doubt in our harts , and make vs beléeue , that though we are adopted , yet that we are not Gods children , but rather that we are forsaken of him . Wherein we must alwaies remember the propertie of the diuell , which is , that he goeth about like a roaring lion , séeking whom he may deuour . Whom saith the Apostle , Resist , being stedfast in faith , and hold fast the hope of your adoption . It is sathans desire , to wi●●ow vs as wheat , but he that hath procured vs to be adopted , and by whose means we are made the sonnes and children of God , praieth for vs that we might be strengthned , and also sendeth his spirit into our harts , to help vs in our praiers , and maketh requests for vs with sighes which cannot be expressed . Wherefore although the accusations of of the diuell , be of great force to throw vs downe , yet are the helpes which it pleaseth God to graunt vs , more auailable to raise vs vp againe . Whereby it commeth to passe , that our hearts and consciences being setled in the assurance of the forgiuenesse of our sinnes , and we being sanctified by the blood of Christ , are inwardly and fully perswaded of our adoption , in such sort , that all doubting is remoued away , and all distrust banished . Yet neuerthelesse , because by the meanes aforesaid , that is , by the strength of sinne which dwelleth within vs , the weakenesse of gods graces , the troublesome accusations of the diuell , the stedfastnesse of our adoption , may sometime or other be called in question : therefore God of his goodnesse to support our féeble spirites and weake thoughts , hath giuen vs his owne spirit , to be a fellow witnesse with our spirit , fully to perswade and assure vs . For the elect & chosen children of God , haue in themselues the spirit of Iesus Christ , testifying vnto them , and perswading them , that they are the adopted children of god . The same spirit of god , his fatherly goodnesse , and that he wil be a father vnto vs , and that he would haue vs so to account of him , beareth witnesse with our spirit , that we are the children of god . For this cause , amongst diuerse other names wherewith the holy ghost is intituled , this is one especiall name and title , that it is called the spirite of adoption , because it worketh in vs the assurance of our adoption . Also it is called a pawne or earnest , as we may reade , 2. Corinth. 1. 22. It is God who hath sealed vs , and hath giuen the earnest of the spirit in our hearts . Thus by two most effectuall parables ● similitudes , are the children of god confirmed in the certaintie of their adoption , by the parable of an earnest pennie , and by the parable of a seale . In making of a bargaine , when part of the price is paide and laid downe in earnest , then assurance is made , that all the rest that remaines behind , shal be wel & truly paid . And as when an indenture or lease is made , for the peaceable possession of any lands & tenements , for the terme of a mans life , or for long time , the seale of the landlord is put too , to make the matter most certain & sure ; so when the childe of god hath receiued thus much from the holy ghest , as to be persuaded that he is adopted and chosen in Christ , he may be in good hope , and is alreadie put in good assurance , fully to e●io● eternall life in the kingdome of heauen . So familiar is God with vs , as to bring vs to be perswaded of his good will , by such meanes as are most vsuall with vs . For what is more vsuall with vs , then either the order of an earnest penny or a seale , to put vs out of all doubt , and to warrant that thing which we haue vndertaken . Therfore the Apostle in an other place doth giue vs great comfort , shewing forth the determinate purpose of god , concerning this matter . God saith he , sent forth his son , and made him subi●● vnto the curse of the la●● , that by vndergoing the penaltie & punishment , which that curse and wrath of God did import , he might redéeme them , which were vnder the condemnation of the lawe , & vnder the bondage of sin , and ●athan & hell , that being released and deliuered , they might receiue the adoption of sonnes . Wherfore saith he , and the most chéerfully , thou art no more a seruant , but a sonne . Now if thou be a sonne , thou art also the heire of God through Christ . This assurance of gods holy spirit , is then most effectual , when it shall yéeld vs greatest comfort , and that is at the time of our departure out of this world , and in the houre of death . When all worldly comforts shal vanish , them shal this come in place , gods blessings in this world shall shall then take their leaue , wealth and possessions , wife and children , friendes and acquaintance , and we shall goe naked out as we came naked in , only this glorious apparel and this heauenlie raiment shal remaine , that we are the adopted children of God , & that being along time strangers and pilgrims here on earth , we shall nowe come to our home , and to our inheritance , reserued in heauen for vs . Here also shall the greatnes and the swéetnesse of the comfort appeare , that when the diuell shal be most busie with vs , to lay our sinnes to our charge , and when death shall approach , and the time of our passage drawe neare , and when he shall vse all meanes possible , to put vs beside the assured hope of our adoption , then shall the comfort of Gods good spirit , so strengthen our harts and consciences against the assaults of the diuel , that he shal go away vanquished , and we imboldned . Then shal our minds be lifted vp with cheerfulnesse , knowing that our redemption shall fully be accomplished , and our adoption sealed and perfectlie confirmed vnto vs . Contrariwise , the wicked at the houre of death , How Adoption respecteth the wicked . which in their life time haue flattered themselues with the hope of their adoption , shall then féele no certeintie , neither anie comfort of the holy Ghost , but in stéed of comfort , they shall féele the horrible and dreadfull accusations of the diuel , then to take place & be of force against them . The wicked and reprobate , cannot haue the testimony and witnesse of gods good spirit to assure them , that they are the children of God , although for a time their va●ne imaginations may deceiue themselues , as also the diuel imitating the spirit of god , doth vsually perswade carnal men and hipocrites , that they are adopted , and that they shal be saued . But this perswasion of the diuel , is but an illution , and their deceiued hearts are not established by the assurance of Gods spirit , which filleth the heart with ioy . Whereas their hearts are full of doubtfulnesse , full of distrust , full of dispaire . It may be they may beléeue for a time , but as for that st●dfast and induring faith , whereby they may trulie say that God is their father , this is onlie in the elect children of God , and those that are adopted . Whose perfect regeneration , it pleaseth God to begin in this world , by sowing in their harts the immortall séed of life , whereby he doth so certainly seale vnto them the grace of his adoption , that it shall continue firme vnto the end . In the meane time the faithfull are admonished , carefullie and humblie to examine themselues , least in stéede of a true faith , concerning their adoption , a carnall kinde of securitie créepe into their minds and growe vpon them , and compasse them about , euen as the Iuie doth the Oake . The wicked haue neuer the féeling of gods grace , but after a confused sort , taking hold as it were , rather of a shadow , then of a bodie . Because the spirit of God , doth truly and properly seale the forgiuenesse of their sinnes , onelie in the hearts of the godlie and the elect , that they may apply the same , by an especiall gift of faith , vnto their comfort . Confusedly I say , the vngodlie receiue the grace of God , not that they are partakers togither with the children of God of regeneration , but because they séeme to haue a ground of faith after a common sort , which is hid with a vaile and couering of hipocrisie . Yet notwithstanding it may not be denied , that God doth lighten their mindes , so farre as they may ackowledge his grace and goodnesse toward them , but this common sence and féeling of his grace , is so distinguished from that comfortable assurance of gods spirit , which is in the elect , that the wicked come neuer to that sounde comfort and ioy , which adoption bringeth with it . For God dooth not so farre shewe himselfe fauourable vnto them , as to take them into his guarde and kéeping , as though they were quite deliuered from the punishment of their sinnes , and from the feare of eternall death and damnation , but only for the present time , God doth giue them a taste of his mercie . Neither is it amisse , that God doth lighten the mindes of the wicked , with some féeling of his gracious fauour , the which anon withereth and vanisheth away , through the hardnesse of their hearts , through their vnstedfast mindes , and through their owne vnthankfulnesse and backsliding , wherby they make themselues more culpable , and the more inexcusable , all which is wonderfully brought to passe , by the manifold wisedome of God .

That spirit of ours , which the Apostle talketh off , is a renued heart and a sanctified minde , that fully and perfectly receiueth the benefit of adoption , and vnto which spirit of ours , gods spirite doth also beare witnesse , that out of all doubt , we are the adopted children of god . The vngodly , they haue but as it were a glimse , but vnto the godly , this great benefit and high dignity is fully reuealed in such sort , that they doo testifie euen to the ende of their liues , that they looke for and earnestly desire the full accomplishment hereof . Whereas the course of a good life , is soone altered in the vngodlie , who with the Dogge returne to his vomite , and with the Sowe that was washed , to her wallowing in the mire . Shewing and giuing manifest proofe , that the hope of adoption was neuer surely and certainly setled in them , deceiuing others , much more themselues , with showes and shadowes , imbracing the comfort of the worlde , and setting light by the comfort of Gods good spirite , which they should desire , euen as hungry hearts , which thirst for pleasaunt water-brookes .

There remaine diuerse other notes and markes , betwixt Notes of the assurance of adoption . the godly and vngodly , concerning adoption , to know who are adopted , and who are not , amongst the rest , these two especially . The first is heartie and feruent praier to god , in the name of Christ . The second is , that they which haue an especiall testimonie and witnesse from the spirit of god , of their adoption , haue also in their hearts , the same affections to god , which children haue to their fathers , and which the godly doo owe one to an other . The same spirit that testifieth to vs , that we are the adopchildren of god , doth also make vs to vtter our praiers to Praier . Almightie GOD , with feruencie of heart and minde . Now this hartie , feruent , and loude crying in the eares of God , can the diuell giue to no hipocrite , neither to any vngodly person . For it is the speciall marke of the spirite of God . Yea it is the thing that the diuel hateth most , whereby we resist the diuel , and whereby also he is driuen backe from vs , which is a part of that spirituall armour , whereby we are defended from him . In all places , where by the counsell of Christ and his Apostles , we are admonished to take héede , these are their words ; Watch and pray , lest ye enter into temptation ; For the diuel goeth about like a roaring lion , seeking whome hee may deuoure . This is such a waightie matter , to ouerthrowe the workes of the diuell , that he hath especiall care , by all meanes to kéepe his children the vngodly from it . Marke the vngodly at any time , and sée whether they haue any minde and zeale to pray , or if they do it at any time , it is rather for fashion sake , or any other consideration , then willingly , rather vpon an extraordinary necessitie , and extremitie , then vpon any ordinary dutie , or dutifull affection . Which is to small effect ; for not euery one that can say , Lord , Lord , shall enter into the kingdome of heauen . Marke if they bee not giuen to anie thing else , then to submit themselues to so godly an exercise . Diuers hinderances can the diuell laie before vs , to withdrawe vs from praier . And in the vngodly , especially the guiltinesse of their consciences , doth make them afraid to remember God . Or if at any time they can finde in their hearts to pray , the remembrance of Gods iudgements , and punishments for their hainous and vsuall offences , hanging ouer their heades , doth make them to thinke of Gods presence no otherwise , then as of the presence of a fearefull iudge . How then can they call him father , whose consciences cannot as yet be throughly certified of the forgiuenesse of their sinnes . Yea so farre off is it , that the wicked and vngodly should be giuen to praier , that euen the godly , are oftentimes backward therein . And therefore the spirits of God , which beareth witnesse to the hearts and consciences of the godly , that they are the children of God , I say , the same spirit helpeth our infirmities , and remoueth our backwardnesse , and by good motions doth stirre vs vp and incourage vs thereunto , directing also our requests , according to the will of God . Yea although we know not how to pray , or what to pray as we ought , or with what earnestnesse of minde , ( for all these matters are straunge to flesh and blood ) yet the spirit of God , it selfe maketh request for vs , and that with such sighs and grones which cannot be expressed . We sée therefore , how that praier is a true marke of the certaintie of our adoption , and so much the more , by that we shall féele our selues often giuen thereunto , and often to vse it , in all reuerence , and humilitie , and earnestnesse , especially when we feele the motions of Gods good spirit to moue vs therunto . As also the wicked and vngodly may know themselues to be farre from adoption , because they neither féele any such motions , being ouercome of the diuels temptations , and are also most backward & most vnwilling to bowe their knées , and to humble their hearts .

The second especiall note or marke , wherby they that are the adopted children of God , are discerned and knowne from them which are not adopted , is that in the harts of the adopted , there are such affections to godward , which children Godly and Christian affections . ought to beare to their fathers . Namely , loue , feare , reuerence , obedience , thankfulnesse . For they call not vpon god as vpon a terrible iudge , but as vpon a mercifull and louing father . And these affections they haue not , whom sathanilludeth , and abuseth with a phantasticall imagination of their saluation . For it may be , that through hipocrisie , or through custome , they may call god father , but in truth and from the heart , they cannot do so : deceiuing themselues , thinking that they belong to god , when as another day they shall finde cleane contrary . For the triall of these things , I meane whether we loue and feare god aright as we ought to doo , and as it becommeth the adopted children of god , is perceiued in a godly and Christian life . For they that féele their heartes set to séeke Gods honour , and who studie to know his will and commandementes , and frame themselues thereunto , leading their liues , not after the desire of the flesh to serue the deuill by sin , but set their minds to loue , honor , obey and serue God , for Gods owne sake , and for his sake also to loue their neighbors , whether they be friendes or foes , doing good to euery one , as oportunitie serueth , and willingly hurting no man : such may wel reioyce in God , perceiuing by the trade of their liues , that they vnfainedly haue the right knowledge of God , a liuely faith , a stedfast faith , a true and vpright and sincere feare of God , by which fruits , they giue certaine declaration of that adoption , whereby they are sealed vnto God . But they that cast away the yoke of Gods commandementes from their necke , & giue themselues to liue without true repentance , after their owne sensuall mindes and pleasures , not regarding to know Gods word , and much lesse to liue thereafter , such sée not their own hearts , thinking that they loue God , and feare him and trust in him , taking themselues to be the adopted children of God , yet are farre wide , and their foolish heart doth leade them far astray . What is it for vs to thinke we belong to God , and yet liue in sin ? what is it if we come to the church , and in an outward shew of good works , would haue others to thinke vs to be Gods deare children , when neither our owne heartes and consciences , neither yet the spirite of God , can testifie that we are such , as we would séeme to be , both before God and in the sight of men ? S. Iohn saith plainly ( 1. Ioh. 1. ) If we say that we haue any company with God , and walke in darkenesse , doing that which displeaseth God , we lie and the trueth is not in vs . Loue and obedience to God shew forth our adoption , but they that passe not for the commandementes of God , shew that there is no loue and obedience in them . 1. Ioh. He that saith he knoweth and loue God , and yet keepeth not his commandements is a lier . Some falsly perswaded themselues , that they loue God , when they hate their neighbours , but the same Apostle telleth them ; If any man say I loue God , and yet hateth his brother , he is a liar . He that saith he is the light , and hateth his brother , he is still in darkenesse ; he that loueth his brother , dwelleth in the light , but he that hateth him , walketh in darknesse , and knoweth not whither he goeth , for darkenesse hath blinded his eies . And moreouer he saith ; Hereby we manifestly know the children of god , from the children of the diuel , he that doth not righteously , is not the child of god , neither he that hateth his brother . As the tree is knowne by his frute , so is our adoption made knowne vnto vs , by godly and christian affections . Let vs not therfore any further deceiue our selues , in thinking we are the adopted children of god , when as yet we haue a greater delight in sin , then in god . For then our sinful liues shall declare the contrary against vs , and shall make vs to be ashamed of our boasting , whatsoeuer we shall think or say for our selues . It is not our fond and vain imaginations , that the spirit of god doth witnesse vnto , but a sanctified heart , and a cleane soule , and a pure life , is the house that the spirit of god doth dwel in , and which also doth giue such manner of people a full assuraunce , that they pertaine to god , and that as they are the sonnes of god in this life , so shall they be the saints of god in another life . Also this is no small token of our adoption , when we féele our hearts inclined , and our minds maruellous desirous , Hearing God● word . to heare the word of god preached . According as we read , Iohn . 8. He that is of God , heareth Gods words , ye therfore heare them not , because ye are not of God . For who do more scorne and disdain to heare gods word , and do make a iest of it , then they who as we terme them , are gracelesse , and make litle reckoning whether they be accounted the children of god or no. So that by the contrarie , it may euidently appeare , that they in whome the grace of god hath taken effect , do greatly reuerence , and greatly regard the word of god . Because not only from time to time , it is a meane to seale gods promises in our hearts , and to make vs more and more to reioyce in the Lord , but also by little and little the selfesame marke in their foreheads . And although I might recite more , I wil adde but one other token of Gods adoption in his children , and that is , that they are sorrie Sory to see others offend . when they see other do wickedly , and endeuour to withdraw them from their wicked waies , giuing them counsell , and admonishing them to the contrary , hating their sinnes , and louing their soules . Exhorting also their brethren and sisters , to continue in the grace of God , according to the counsell of the Apostle ; Let vs exhort one another , and prouoke vnto good workes . Take héede brethren , lest at any time there be in any of you , an euill heart and vnfaithfull , to depart away from the liuing God . But exhort one an other daily , while it is called to day , lest any of you be hardened through the deceitfulnesse of sinne . Praying continually , that the spirit of God , which hath assured vs of our adoption , may rule and raigne in vs ; and that from so holy a roote , may spring godly blossomes , as faith , loue , mercy , patience , humilitie , chastitie , desire of Gods word , hartie good will to his ministers , diligence in praier , togither with all increase of righteousnesse . They that earnestly and with a good heart heare Gods word , and bring foorth worthie frutes , they that reuerence and regard the ministers of Gods word , they that exercise themselues in all good workes , they whose delight is in them that feare God , and who make much of the Godly , and who also are sorrie to sée others fall from God ; they no doubt are such , who may certainelie assure themselues of their adoption , and of the loue and fauour of God .

So much for the second part of this text , noting out vnto vs the assurance of our adoption , and confirming vs in the same , set downe in these words . The same spirit , beareth witnesse with our spirit , that we are the children of God .

The third part which followeth , is nothing else , but ioy and comfort , honour and dignitie . If we be children , we are also heires , euen the heires of God and heires annexed with The worthinesse of adoption . Christ . In which words are conteined the worthinesse of our adoption , and that in as high degrée of honour as may be . Nowe we are no more seruants subiect vnder the feare and bondage of the lawe , but the sonnes of God , hauing obtained his fauour through the meanes of our elder brother Christ Iesus . If sonnes , we are more then sonnes , and that is heires , and that not of an earthly patrimonie , Heires . but of the kingdome of heauen . Heires of kings or emperours ? nay more then that , heires of God , yea and fellowe heires with Christ our Sauiour , which sitteth at the right hand of God , far aboue al principallitie , & might and power , and dominion , in most excellent dignitie . A seruant lightly is neuer preferred to that dignitie , as to be made an heire , and how should it come to passe , that wee being seruants and bondslaues , vnder the spirit of bondage & feare , should obtaine so great a fréedome and dignitie , as to be the heires of God , but only through the bountifulnesse of God , which passeth all the preheminence and dignitie that man can gine , or is , or would be willing to giue , especially to a seruant . And how should we that are seruants & sinners , perswade our selues of so great a dignitie , as to be made heires , if it were not that the spirit of God did assure our hearts , that our reconciled God , had made vs his children , his sonnes , and of sonnes , heires . It is not a thing vsuall in the world , that the sonnes of any one man should all be heires , no although their progenitors were nobles . Our prouerbe is , that a man of smal wealth , is called but ayonger brother , be it that he be a gentleman and of a good house , yet he may be farre , both from the title and from the possession of an heire . Which makes yonger brothers oftentimes to come to hard & miserable ends , while they séeke euill waies to maintaine their gentry and theire state , & to hold vp their port and countenance , which by their pride commeth to a fall , and which by humilitie , would haue bin both increased and exalted . The humble in soule & conscience god regardeth , & he maketh them heires , who thinke full basely of themselues . God oftentimes taketh the poore out of the mire , and placeth him among the princes . And the poore and sorrowfull spirite , the repentant and sanctified minde , is royally furnished , euen as Mordecay was cloathed in royall apparell , because hee had the fauour of the king , and had the crowne royall set on his head , who looked to haue his head smitten from his shoulders . The whip and stripes belong to a seruaunt , and yoonger gracelesse brethren come neuer to inheritance . So we being seruantes to sinne , and gracelesse in the sight of God , should neuer haue come to the royaltie of heires , if god by his mercy had not graunted vs repentance vnto life , and sowed the séede of his grace in our heartes , establishing our weake spirites with a sound faith , and confirming the same with the certaintie of this hope , that we shall be heires . Heires not one or two , but euen all heires , as many as are his sonnes and children , heires of that inheritance , which cannot be taken from vs , vnlesse through our owne fault and negligence , we fall away from it , before we come to the full possession thereof . Father I haue sinned against heauen and before thée , and am no more worthy to be called thy sonne . The father accepting his repentance , caused the best robe to be brought forth , and put vpon him , a ring to be put on his finger , and shooes on his féete , and killed the Yoongest . fatted calfe , and reioyced and was merry . What could he haue done more for his sonne , euen the eldest sonne , the heire ? making the yoongest sonne an heire too , as well as his eldest brother . Indéede the eldest in euery common weale , doth carry away inheritance : neither is the yoonger pertaker with him . But as the Prophet saith , God seeth not as man , neither is his iudgement as mans is . The first borne in earth hath the honour and the wealth , but in Gods account it falleth not out so alwaies . It is not impossible for the rich to be saued , and for the eldest to be heires , euen Gods heires ; yet the yoongest haue often preuailed with God , and béen most accounted . Iacob haue I loued and Esa● haue I hated , Ismael the heire in fight , but Isaac was the true heire , euen the heire of promise by gods appointment . Dispised Ioseph came to honour and to a kingdome , although the youngest of all his brethren , when as it was said to Reuben the eldest brother , thou shalt not be excellent , thy dignitie is gone . The woman of Canaan receiued , and strangers honoured ; and they that thought themselues to be the only children of God debarred , and they that thought themselues nothing else but heires , shut out from the kingdome of heauen . Promotion commeth neither from the East nor from the West , but God pulleth downe one , and setteth vp an other . Yea there shall come many from the East and from the West , and from the North , and from the South , and shall sit at table in the kingdom of heauen . And behold there are last , which shal be first , and there are first which shal be last . None think you but the children of Zebedeus to be heires ? whose mother made request for them vnto Christ , that her sonnes might sit , the one at his right hand , and the other at his left hand , in the kingdome . Nay saith Christ , that may not be granted , but it shal be ginen to them , for whome it is prepared of my father . He is not a true Israelite which is one outward , neither is that circumcision which is outward in the flesh ; but he is the true Israelite , which is one within , and the circumcision is of the heart , in the spirit , not in the letter , whose praise is not of men , but of God . So not all are heires , which séeme to be heires , but happy are they whosoeuer , that haue the seale of Gods spirit within them , and warranting their harts , that they are heires , heires by promise , and heires of al Gods precious promises . The worldlings which carry a faire shewe , may be far from this inheritance , because what through pleasures , and what through cares of worldlie desires , they are hindred from séeking after this inheritance . The rich they made excuses , when as the poore , the halt , the maimed , and the blind , yea & the beggers in the stréete , were made partakers of the marriage feast . God calleth by his word and by his grace , from day to day , from time to time , such as are despised in the world , and such as are reckoned to be the offscouring of all , such as make least account of themselues , euen such and so manie , as shal be saued , so many as shal be heires . Go saith Christ to Iohns disciples ; Math. 11. and shewe Iohn what thinges ye haue heard and séen . The blind receiue their sight , and the halt go , the leapers are clensed , and the deaf heare , the dead are raised vp , and the poore receiue the gospel . The poore and humble in spirite , receiue the inheritance , which no man thought should euer haue béen heires . This is Gods doing , and it is maruellous in our sight . Hearken my beloued brethren , saith the Apostle S. Iames. cap. 2. 5. Hath not God chosen the poore of the world , that they should be rich in faith , and heires of the kingdom , which he hath promised to them that loue him ? Let not the poorest be dismaied , who though they haue no inheritance in this world , yet if they be rich in god , rich in faith , rich in all holy obedience to Gods will , if here they haue none inheritance , no not so much as the breadth of a foote , yet shall their lot and portion fall out in a large roome in the kingdome of heauen , so that they may say with ioy , that they haue a large inheritance . Their ragges and poore estatehere , shal be requited with roial robes elswhere , and they shal be heires in heauen , which shall farre surmount the estate and dignitie of a king here on earth , although it be as glorious and glistering , as euer was that of Salomon . Whose estate séemeth to be expressed by the words of the Prophet : Although ye haue lien among the pots , yet shall ye be as the winges of a doue , that is couered with siluer winges , and her fethers like gold . Againe , they that thinke themselues the heires of God , and the eldest in holinesse of life , shall come farre short ; such as hypocrites are , and whose holinesse is but counterfeite ; and publicanes , and harlots shall go before them into the kingdome of God , because repentance is séene in the one sort , the other thinke that they néede no repentance , yea they thinke that heauen is their due , and that they haue deserued it , and thinke that they shall haue greate wronge , if they be put beside it . Are the eldest therefore alwaies heires ? or do not the youngest sometimes take place ? Doubtlesse the yongest are often heires , and the last are accepted as first ; I meane sinners are made heires , such in whome is repentance and faith , for whome it might be thought , that there is no roome , nor any place kept and reserued for them in heauen .

But howe falleth it out , that séeing God hath an heire of his glorious inheritaunce , Iesus Christ the sonne of God , of whome he pronounceth ; This is my welbeloued sonne , in whom I am well pleased ; how falleth it out that their should be more heires , and that we should be heires . Surely as God amongst all creatures , made most account of mankind , and séeing that al were lost by iust desert , yet in mercy it pleased him to make some his children , and for the further setting foorth of his glory , to make them also heires . In the nature of man he had no children , because all were gone astray , all had corrupted their waies , and were strangers from the Common-wealth of Israel . Yet as his wisdome was and is most infinit , so the way to his mercy was euident to him , although hid from the world , and impossible to flesh & blood , which sat in darknesse , and in the shadow of death . For God so loued the world , that he hath giuen his only begotten sonne , that whosoeuer beléeueth in him should not perish , but haue euerlasting life . And God sent not his sonne into the world , that he should condemne the world , but that the world through him might be saued . So it falleth out with vs , after the custome of men , that yoonger brethren come not to inheritance , without the death and decease of the elder . Neither in any respect & worldly consideration , may we know how we come to our inheiritāce , as by the comparison of the death of the elder brother , which doth fitly shew vnto vs , how & by what meanes we are made heires . Who is it among the sonnes of men , that would willingly die , that his brethren might enter into his inheritance ? nay is it not their chiefe desire , that their daies may be prolonged , that they may enioy their treasures and pleasures , and liue in their possessions . Which the wise man noteth in these words ; O death , how bitter is the remembrance of thee , to a man that liueth at rest in his possessions , vnto the man that hath nothing to vexe him , and that hath prosperitie in all things , yea vnto him , that is yet able to receiue meate ? Who is it not that saith vnto his soule , as the rich man in the Gospell . Soule thou hast much good , laide vp for many yeares , take thy rest . Who would leaue this life if he might kéepe , especially enioying possessions , and being an heire ? But beholde the liberallitie and bountifulnesse , the wonderfull charitie , and great good will of our elder brother , who desireth , yea and reioyceth to haue vs to be fellowe heires with him , and rather then his life should bee anie hinderaunce to our inheritaunce , hée is content to sheade his dearest blood , and to loose his life for our good , euen in the floure of his age , and in his best yeares , hée gaue himselfe to death , to make vs heires . This is our elder brother , who disdaineth not to call vs brethren . For he that sanctifieth , and they that are sanctified , are all one . Wherefore hée is not ashamed saieth the Apostle , Hebr. 2. 11. to call them brethren . How great is our dignitie , in that we haue Christ to be our brother , who after he had suffered his passion , and rose the third day , said vnto the women , vnto whome hee appeared , and vnto whome it pleased him to shewe himselfe . Goe ( saith he ) and tell my brethren . Altogither contrary to the course of the world , for the rich are so farre from calling the poore their brethren , that they disdaine them ; and so farre from giuing them inheritance with their children , that they cannot vouchsafe they should kéepe them company . Well , with God there is no respect of persons , and the poore are as dear to him as the rich , nay oftentimes he hath greater care for them , and prouideth for them a greater and larger inheritance , if not in this world , yet in another . A wealthie man that hath great landes and possessions , if he haue but one sonne , is neuer a whit displeased , neither doth he séeke after more , to adopt them , and to make them partners with his sonne . But rather reioyceth in his mind , that his sonne shall not in time to come , be constrained to diuide the inheritaunce with his brethren . Whereby the loue of god aboundeth towardes vs , who hauing one beloued sonne , would yet haue more to beare him company , and more on whome he might bestowe this royaltie , as to make them heires with his sonne . Setting forth the riches of his grace , as also how much we are bound vnto him , making vs of sinners , citizens of heauen , and heires with his beloued . This heauenly inheritance , is neuer a whit diminished , although many thousands be partakers , ( as we reade in the Reuelation , of such and such a Tribe were sealed twelue thousand ; and besides these , loe a great multitude ( which no man can number ) of all nations & people , and tongues ) but rather it appeareth in greater glorie ; whereas this earthly inheritance being parted and diuided , would bréed strife and impouerishment , and it so falleth out in the world , that diuision is with hatred . Our gréedie mindes being such , that they runne all on this point ; All or none . But in the heauenly inheritance , we shall reioyce one at anothers preferment , neither shall we grudge or thinke too much , that which other haue . And as we are willed , In giuing honor , go one before another , so in this inheritance , we shal be glad that other also are heires , and we shal be readie & willing , to giue eueryone his place . For all shal be satisfied , and the best shal be preferred , and placed , some at the right hand , and some at the left hand , in the kingdome of the father , for whom it is reserued . And it was promised vnto Iosua , who was made the eldest of all gods children ( because it pleased god to promote him vnto the highest honour , and place of credit , account , and dignity ) that he should diuide the inheritance among the people . Iosh. 1. 6. and among his brethren ; so to comfort his disciples , and in them all the rest of the godly , Christ our elder brother , he saith ; Let not your harts be troubled , what misery soeuer fall out vnto you in this world . Ye beleeue in God , beleeue also in me , For in my fathers house are many dwelling places . Iohn . 14. 1. If it were not so , I would haue told you . I go to prepare a place for you , and euery one of you , that all may bee heires , and that euerie one may receiue his inheritance . Which is 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 . ●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 the 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 was he in all goodnesse ? after that God had giuen him a newe heart : insomuch that the scripture testifieth of him , that he was a man after Gods owne heart . The Apostle S. Paul , the remembrance of his earnest and cruell persecution , made him most earnest in his office and profession . I thank God , saith he , which hath made me valiant to fight vnder his banner , and strong to indure all trouble and persecution , when as before , I was a blasphemer , and a persecutor , and an oppressor . And againe . 1. Cor. 19. 9. 10. I am the least of the Apostles , which am not meete to be called an Apostle , because I persecuted the church of God . But yet by the grace of God , I am , that I am , and his grace which is in me was not in vaine , for I laboured more aboundantly then they all , yet not I , but the grace of God which is with me . The remembrance of our sinnes is no hinderance to godlinesse , but it maketh vs the more forward . If I haue done any wrong to any man saith Zacheus , I restore him fourefold . This effect also had the remembrance of sinne in that sinnefull woman Marie Magdalene , out of whom our Sauiour Christ cast seuen diuels , euen she that was notorious for her lewde and light behauiour . Who as by repentance she died vnto sinne , so the memory of her sinne is dead and buried vnto her , in this respect , because she liueth still in the glorious remembrance of that righteousnesse which penitent sinners obtaine by faith . She is honorably mentioned , wheresoeuer the gospell of Christ is read and heard of , all men speake of her teares , of her sins no one is mentioned and knowne . But touching the remembrance of her former sinnes , sée what it wrought . The precious oile wherewith she was wont to annoint her selfe , that she might be more pleasant to the sences of her louers , she nowe poureth out , and for loues sake , bestoweth it vppon her Sauiour . The eies which were wont to cast wanton lookes vpon the dissolute , did now gush out with water , & serued as conduits at the féete of Christ . The haire which before had béene wrapt in gold , had bene coloured , pleated , & broidered , laid out and beset with pearles , was now imploied to a farre other vse , that the honour receiued from the féete of Iesus , might put out the shame which before it had taken , from the eies of leaud & amorous beholders . Hauing washed and dried , she could not satisfie her selfe , till she had also kissed her sauiours féete , whose mercy now had eased her heart of that deadly sting , which the lippes of wantons had imprinted and left behinde them . The remembrance of sinnes past is gréeuous , that vertue practised in stéede thereof , may be more comfortable . The one burthensome , the other ioyfull . Yea what is it that should procure our trouble , séeing we are vouchsafed so great a priuiledge , as to be accounted of God to be his children . What ioy should it be vnto vs , that wee are lifted vp vnto this high dignitie , as to be the saints of God , temples of the holy ghost , members of Christ , Lordes ouer all ( the Angels of God to bee our friendes , our helpers and aiders , the watchmen appointed of God to watch ouer vs , that no hurt should come vnto vs , otherwise then it pleaseth our good and gracious God , who as we may fully perswade our selues , doth all for our good , and all for the best ) citizens of heauen , thrones of God , heires of God , brethren and sisters of Christ , and fellow heires with him in the kingdome of heauen . Finally , whether it be the world , or life , or death , whether it be Angels , principalities , or powers , whether they be things present , or things to come , euen all ours , and we Christs , and Christ Gods . And yet beholde , this is not the one halfe of that dignitie , the one halfe of that excellent glorie , whereunto hereafter we shall attaine , being heires with Christ , and members of his bodie . For where the head is , there shall the members be . And as we haue receiued of the fulnesse of his grace , so shall wée also be partakers of the fulnesse of his glorie . Hauing giuen vs an assuraunce thereof alreadie , because hée is gone to prepare vs euerlasting dwelling places , in such sort , that in time to come , when all things are prepared for vs , he will come againe , Iohn 14. 3. to receiue vs vnto himselfe , and to entertaine vs most friendly , most bountifully , most honourably , most roially . Dearely beloued saith Saint Iohn . 1. Epistle 3. 2. now are wee the sonnes of God , but yet it doth not appeare what we shall be . And we knowe that when hée shall appeare , we shall be like him , being glorious members of a glorious head . The certaintie of our adoption , and this dignitie , that wee are heires in hope , and shall be hereafter in sure possession , is a steppe to our glorification . The full fruition and enioying wherof , wée shall not receiue , till this life bee ended . For by death wee must bee translated , to the possession of so great and waighty matters , and of such a wonderfull glory . Our life is hid with Christ , and vntill we come to Christ , ( as the Apostle S. Paul desired to haue his bodie dissolued and to be with Christ ) our life and our glorie shall not appeare . And euery one that hath this hope in himselfe , purgeth himselfe euen as hée is pure . Touch none vncleane thing and I will receiue you , and I will be a father vnto you , and ye shall be my sonnes and daughters , sath the Lord Almightie . Séeing then we haue these promises dearly beloued , let vs cleanse our selues from all filthinesse , both of the flesh and spirit , and grow vp vnto full holinesse in the feare of God , remembring that we are heires , let nothing hinder or barre vs from our inheritance , which is so glorious , that it shall excéed in glory . Being heires of that saluation which is most precious , of that kingdom which is most glorious , of those ioyes which euer shall be endlesse . Vnto the which , the Lord in his good time bring vs , and whereof in his sauing & gracious mercies , it may please him to make vs partakers . To God the Father , God the sonne , and God the holy Ghost , thrée persons , and one euerliuing God , be rendred all praise , dominion , and power , now and for euermore .

Amen . Gratia Deo , solique gloria .

TO THE RIGHT REVEREND AND venerable Minister of Gods Church , Maister Alexander Nowell , Deane of Paules , S. I. wisheth all the blessings of God in this life , and in the life to come , perpetuall ioyes .

WEake meates are fittest for weake stomakes , and strong meat for valiant people , and bitter potions , are most welcome to them , that knowe and vnderstand , what their effect and operation is . To write of the remedie of sorrow , and to perswade to the bearing and enduring of bitter , sorrow , might seeme a paradoxe in most mens mindes , were it not that your Worship knew these matters better , then I am able to set them downe and expresse them . But I thought good to direct these vnskilfull Treatises vnto you , not only for the friendship I haue found at your Worships hands , but also because this kinde of doctrine , cannot better be receiued , then of resolute minds , and of such hearts , which are throughly established in the truth . Profitable also it may bee for others , not only to prepare their mindes against the time of aduersitie , but also to lift them vp againe , and to comfort them with the consideration of God his goodnesse , who will recompence their vniust sorrowes , with vnspeakable ioyes . A time there is for all things , though it may be long first ere it come . Whereof in this place I might speake much , if in the handling of the text , I had not satisfied the Readers mind . I wold the briefnesse of this Preface , might make recompence for the tediousnesse of the Treatises . Wherin I am to desire the Reader to pardon me , perswading my selfe , that it shall be to his great good and bettering , if he shall vouchsafe , not only to read them , but also to keep them in remembrance , to meditate thereon , and throughly to disgest them . Considering this with himselfe , that Nulla remedia tam sunt salutaria ▪ quam quae dolorem faciunt : Nullaque gaudia tam esse cordi , ta●toque in pretio , quam quae sequuntur dolorem . I haue troubled your Worship , though in fewe words , yet it may be somewhat too long , considering your waightie businesse , that can hardly spare anie time to extraordinarie matters ; praying God , to keepe such men as your selfe , long among vs , to the great good example of the Ministers , the comfortable reliefe of the poore , and them that are in distresse , to the maintenance of learning and poore Schollers , to your own hearts desire and comfort , to the commoditie , welfare , and furtherance of this Common-weale , and especially to the glorie of God .

Your Worships , in his praiers to God , for you and yours . S. I.

A REMEDIE FOR SORROW ▪ HANDled in three parts or Treatises . Iohn . 16. 20. 21. 22. 23. Verily , verily , I say vnto you , that ye shall weepe and lament , and the world shall reioyce : and ye shall sorrow , but your sorrow shall be turned to ioy . A woman when she trauelleth , hath sorrow , because her houre is come : but assoone as she is deliuered of the childe , she remembreth no more the anguish , for ioy that a man is borne into the world . And ye now therefore are in sorrow : but I will see you againe , and your hearts shall reioyce , and your ioy shall no man take from you . In which text , are handeled three especiall matters . 1 The burden imposed . Ye shal weep & lament . 2 The difference betwixt the godly and the wicked , concerning sorrow and ioy . The world shall reioyce , and ye shall sorrow . 3 A remedie full of all confort , consisting on A Proposition . Your sorrow shal be turned into ioy . Confirmation , by way of illustration , drawne from a fit comparison . In which confirmation , are to be noted , the Comparison it selfe , declaring the estate of a woman in child-birth , respecting her Throes . A woman when she trauelleth , &c Ioyes . But assoone , &c. Application , furnished with three proofes . I will see you againe . Your harts shal reioyce . Your ioy shal no no man take from you .

OVr Sauiour Christ , shewing his Disciples that had enioyed his comfortable presence , to their great contentation , that he must depart from them : and also that they should be left to the iniurie of the wicked world , which would put them to all trouble , and to death it selfe ; doth therfore forewarne them , that for no trouble , no not for death it selfe , that they shrinke from him . Because it was their lot , and they were not to looke for better entertainment of the world , then he him selfe had . Wherefore they mnst ether ioine with the world , or cleaue vnto him ; loue the one , and forsake the other . And if they did looke to liue in ioy with him , they should indure some sorrow , yea heapes of sorrow . For nothing that is excellent , is gotten with ease . The worlde shall procure ye sorrow inough , the world shall hasten your death , which is but your triall ; yea they shall do these things toward you , with such an earnestnesse , and such a blinde zeale , that although they most wrongfully and most spitefully , and that most cruelly kill ye , yet will they thinke they doo God seruice . No maruell therfore that these dumps of Christ his departure , and of the worlds troublesome and cruell behauiour , did bring them sorrow inough . As Christ confesseth himselfe ; Because I haue said and shewed you these things , your harts are full of sorrow . In these wordes which I haue read vnto vnto you , thrée principall matters may be noted worthie of your consideration . The first is , the burthen imposed and laide vpon the disciples , as also vpon all the godly . Verily , verily , I say vnto you , that ye shall weepe and lament . In the second part , is noted out the ioy of the wicked , wherein by reason of the words following , may also be comprehended a difference betwixt the godly and the wicked , concerning ioy and sorrow . The word shall reioyce , and ye shall sorrow . The third principall matter , setteth downe a remedie full of all comfort to the godly , that their sorrowes , and troubles , and crosses , shall be requited and recompenced with ioy , and such ioy , that shall not be taken from them .

When any sorrowfull matter was toward a people , or a nation , and it pleased God to let them vnderstand thereof by his Prophets , their heauy message , they terme it a Burthen . Burthen . No doubt a burthen too heauie to beare , but yet such as could not be auoyded . And such in this place is the burthen which our Sauiour Christ laieth vpon his disciples and all the godly , so certaine and so sure , that Christ himselfe confirmeth it with an oath . Verily , verily , I say vnto you , that ye shall weepe and lament . Which is inough to cast a wordling beside the practise of all godlinesse , seeing that sorrow and griefe is ioyned therewith . The yong man spoken of in the Gospell would follow Christ , but when he must part with his goods , he departed from Christ , being sadde and heauie . When godlinesse hath the countenance of the world , euerie one will be godly , but when the hatred of the world is ioyned therewith , that makes many make a pause . We cannot serue God and riches , so neither can wée serue God and the world , they be two maisters . Euery one desireth ioy , but ioy with wéeping and lamentation they will none . The sonnes of Zebedeus looke for heauen and the highest roomes , but it was first told them that they must taste of a bitter cup , and take vp the crosse . Our hastie desires cannot bee satisfied , neither can we presently flie into heauen , a heauie burthen must first be borne , much sorrow must first be endured . No man willingly desireth a burthen , it must not therefore be sought after , but borne , when wée cannot auoid it . Christ sweat bloud before he was taken vp into heauen , neither is it inough to shead teares , but we must goe through many matters that cause teares , before that we shal be receiued where we would wish to be .

Being thus framed to perfection , as much as in this life may be , and restored to the image of God , in such a measure as it shall please God to inable vs , God hath so appointed , that we shal be tried by many sorrowes , by many temptations , before that our happy desire shal be accomplished . The siluer and the gold by the furnace is purified from all drosse , and those sorrows , temptations , and afflictions , that shall please God to try vs withall , shal be worthie meanes to purge vs , and to purifie vs , and to cleanse vs ; for no vncleane thing shall enter there . Fine manchet hath many labours before it come to be set on the table ; beaten foorth with the flaile from the hus●e , winnowed from the chaffe , grinded in the mill , si●ted in the sine , baked in the ouen . Many are the troubles and sorrowes of the righteous , and who can name them ? or who is worthie to knowe them ? and all must be suffered , and all must be vndertaken , before we can be prepared to be as fine as manchet set on the Lordes table . Necessitie hath no lawe , and must hath no remedie . And they that will liue godly in this world , must suffer troubles and vexations , and sorrows , and there is no end till death make an end . Verily , verily , ye shall weepe and lament .

But before I enter into the consideration of these sorrowes , A generall consideration of sorrow . which this text dooth specifie , and of that bitter cuppe of persecution which Christ foretolde his Disciples , they should drinke of , let vs a little beholde those sorrowes generally , which are incident in this worlde to the life of man , especially to the godlie . Whereof although héeretofore I haue discoursed , yet will it not bee much amisse in this place also to make remembrance of them . Man that is borne of a woman ( saith Iobe ) is of short continuance , and full of trouble . Hée said so , because hée founde it to bee true . King Salomon also , beholding all the pleasures and ioyes of this vanishing worlde , hauing had triall thereof , dooth truly pronounce of them , that they are but méere vanities . Vanitie of vanities , vanitie of vanities , and all is but vanitie . It is a temptation saith a learned man , not to be tempted ; neither is that counted the life of a Christian , which is not either seasoned or sowred with sorrow . God laying this condition vppon vs , dooth it to this purpose , euen to trie our obedience , as also to make our patience perfect , or to make vs perfect through patience . Looke how many wantes , so many sorrowes ; howe many losses , so many sorrowes ; howe many chaunges , and howe manie troubles , so manie sorrowes . And manie are the troubles of the righteous , but the Lord in time giueth ease to them all . Our Sauiour Christ was neuer seene to laugh , but to wéepe , signifying that the life of them that should bee made like vnto his image , should bee rather wéeping and lamentation , then reioycing . It is good ( saith Saint Peter to Christ ) to bee heere , let vs therefore builde three tabernaces , one for thee , another for Moses , another for Elias , but he forgot himselfe and knewe not what hée said . For that ioyfull presence was but for a moment , and they were but foreshewers of troubles and sorrowes to come . God commaunded the Isráelites to dwell in Tentes , to put them in minde still of remoouing , as though there were no ioy in this life , but still it would haue his chaunge . The Israelites were the people whome God appointed to bee heires of his heauenly kingdome , but by their earthly peregrination into the lande of Canaan , God shewed them , and vs by them , howe full of sorrowes this life is , before we shall come to heauen . For God brought not the Israelites straightway into the land of promise , that goodly land flowing with milke and honie , and abounding with all things , which hee had sworne vnto their fathers that they should possesse , but led them vp and downe , too and fro in the wildernesse , by the space of fortie yeares , enduring many sorrowes . By that meanes holding them in continuall obedience , and teaching them to forsake the worlde , and only to depend vpon him from whose holy spirit commeth all comfort . It is a rare thing , that a ship passing on the sea , should still haue faire weather and a quiet calme to her iournies end . Yea rather stormes and tempests , surges and waues , shelues and sandes , rockes , and whirlepooles , and some of these it lightly méetes withall . And how can the life of man bee without sorrow ? Yea the wicked themselues , who séeme to haue all the ioyes and pleasures of this world , ( according to Christes words ; The world shall reioyce ) Sorrow of the wicked . they also sometimes féele smart and sorrow , and wéeping also commeth to them , but full sore against their willes . And where by this meanes God trieth the patience of the godly , so also in these sorrowes of the wicked , their rebellion and impatiencie doth vtter itselfe , grudging and murmuring , fretting and suming , cursing and swearing , being rather monsters out of shape , then men according to Gods making , bearing the image not of God , but of the diuell . The sorrowes of the vnfaithfull and of the vngodly doe rather hurt them , then prepare them vnto God . In as much as their impatiencie is increased , and they through their owne fault are brought to desperation and damnation . But the sorrowes of the godly are so farre from hindering their felicitie and happinesse in heauen , as that vsually they be helpes and furtherances thereunto , and they make a benefite of them , which the other can neither sée nor behold . According to that the patriarcke Iacob foresaw , that his posteritie should haue manie sorrowes , troubles , crosses and afflictions , but his faith and setled hope was , that the gratious hand of god should neuer be wanting . O Lord I haue waited for thy saluation .

Wealthy Iob as I haue said , saw sorrowes inough , and wise Salomon saw no certaine ioyes , as though the ioyes The sorrowes of the Patriarckes . themselues , were nothing els but vanitie and vexation of minde : but especially we may sée it in the liues of the Patriarckes . Abraham in feare of death for the beautie of his Abraham . wife , like to come to great trouble and griefe of minde , through the discord of his and Lots seruauntes , and to great dislike betwixt them and their families , almost to hatred and heart-burning and man-slaughter , if in godly wisedome he had not preuented it . Trouble by hazard of warres to rescue Lot and his companie . Great discord betwixt his wife and Hagar his maid-seruaunt , whom hée so greatly fauoured . His heart in manner rent in péeces , to sée that he must slay his onely sonne , beleued and liked , and his greatest worldly ioy , whome hée had so desired , wished and earnestly prayed for , saying . O Lord God what wilt thou giue me , seeing I go childlesse ? What bitter sorrow and griefe of mind thinke you was it , to depart from so great a ioy ? Isaac like to be cut off in his Isaac . youth , and to perish in the sloure of his age ; tried also with famine in a straunge land . This thought of minde grieued him being among strangers , whose dispesition he knewe not , but shrewdly did suspect what would fall out . It may be saith he to his wife , I shall die for thée , because some other would possesse thy beauty . So he perswaded her to call him brother . His last , and no doubt not the least sorrowe , was to sée his desire preuented . For he thought to poure aboundance of blessings on his eldest sonne Esau , but God turned it otherwise . What passions and seas of sorrowe possessed his hart , to heare his sonne Esau whome he made so great account of , to cry out in bitter teares , and that out of measure . Insomuch , that betwixt feare and anger , his mind was sore vexed . For he was stricken with a maru●lious great feare , and his anger enforced him to say , who and where is he ? And after long absence , when Iacob came to sée his father , we reade not of any comfortable words that his father gaue him . Yet was this Iacob for all his fathers Iacob . blessing , a patterne of sorrowe , Iobe and Iacob all one . The very first time of his sorrowe , two mightie distresses , the hazard of his fathers curse , and the feare of death by his brother Esaus sword . Next , he that should be heire of so great possessions and blessings , must vnder go a seruile life for seuen yeares and for seuen , watching night and day in heate and cold ; a faithfull seruant , and yet mistrusted to be false ; he that should haue béene most plentifully rewarded , groind and grudged at , and pursued with hatred . His heart and cheefest ioy , for whome he serued fourtéene yeares , taken away in bitter sorrow of child-birth . His sorrowe increased with w●●ull griefe , to sée his eldest sonne Reubin to commit incest , his daughter Dina to be de●loured by a stranger . Two other of his sonnes , imbruing their hands with murther , and thereby putting him in feare of his life . Pincht with famine , & brought into a strange country , where his posterity should liue in sorrowe . And if his youngest sonne Beniamin , be taken from him , then do they bring his heare head with sorrow to the graue . As though he had begunne and ended his life in sorrowe . Ioseph put Ioseph . in feare of his life among his owne brethren , solde vnto merchants , and as it were vtterly bannished from the presence of his father and all his kindred , falsly accused and slaundered , cast out of fauour , and throwne into prison in a strange country , wher was no hope of help to be looked for . Moses in his youth like to be cast away and drowned , like Moses . to be put to death by withstanding the mighty king Pharao , hated of his owne people , who being sent for their deliuerance , thought him to be the cause of their oppression , whom they grudged against , saying ; Why hast thou brought vs into the wildernesse to slay vs , enuies & reprochfully vsed , especially of Core , Dathan , and Abiram , the princes of the people ? My penne would faile mée , and I should be too tedious vnto you , if I should write this matter to the full . And what should I more say ? for the time will not serue mée to tell of Dauid and all his troubles , being worst thought on , Dauid . of whome he best deserued ; his guiltlesse blood sought for of him , whose honour and life he had preserued ; readie to be cast out of his throne by him , whome he could haue vouchsafed his throne , his rebellious sonne Absolon , and for whom he wept bitterly . Murther and incest among his owne children ; Oh sorrows more then tragicall ! Iobs sorrowes Iob. are knowne to euerie one , losse of goods , the vntimely death of his children , greuous sores on his body from top to toe , the heauie temptation of his wife , the strangenesse of his familiars , enmitie of his friends . Yea his sorrow was so great , that he cursed the day of his birth . Michaiah , Ieremiah , Daniel , and all the prophets , examples of sorrow to Prophets . Christ . succéeding ages . Our sauior Christ fainting , and as it were ouercome of sorrowe , his sorrowes being surpassing great , Apostles . and more then straunge and wonderfull . The Apostles appointed hereeunto , especially the Apostle S. Paule , who may stand for all the rest , and in whome you may perceiue all the sorrowes that might befall them . As is worthely set downe 2. Cor. 11. 23. In stripes aboue measure , in Paul . prison plentiously , in death oft , once stoned and left for dead , night and day in the déepe sea , and almost cast away by shipwracke . In perils of waters , in perils of robbers , in perils of mine owne nation , in perils among the Gentiles , in perils in the cittie , in perils in the wildernesse , in perils among false brethren . In wearinesse , and painfulnesse , in watching often , in hunger and thirst , in fastings often , in cold , and in nakednesse . A learned man writing of the sorrowes of the godly in this worlde , compareth them vnto a shippe tossed on the sea , hauing alwaies weather and winde against them . Our life is but short , and in this shortnesse , good Lord how many chaunges , how many stormes , and how many tempests ? Abel , Abraham , Isaac , Iacob , Ioseph , the Israelites , chasticed in the wildernesse of the Lord , and in continuall stormes , warre , and battaile , before they could be placed in the land of Canaan . And when they were come thither , and long had dwelt there , in the end their temple was spoiled , their people murthered , their cities rased , and they led captiues into straunge countries .

Let euery one looke into himselfe , and behold , what cause of sorrow our own rebellious and disordered desires , which neuer suffer vs to enioy any long rest of mind , & which bring vs sometimes more sorrow than we can put off , moue vs vnto , Some are troubled with one vnquietnesse , some with an other . Some cannot rest for cares of the world , som swel with pride , and come to their fall ; some boile in rancer & consume themselues ; some fry in lust , and end their daies in sorowful diseases , being spectacles of sorow ; some carried away headlong with anger , and sléepe goeth from their eies , to thinke howe they may bee reuenged . Such procure sorrowe to themselues , and néede no sorrowe to be laide vpon them . The daies of this world to the godly , are nothing else in a manner , but dismall daies , and sorrowfull times , yea , the estate of all in this world is but sorrowfull . Either we are hated of the world , or else which is worse , of God ; assaulted of Sathan , subiect to the manifold diseases both of body and soule , the one miserable , the other most daungerous and intollerable . Many in number , and diuers in nature , are the sorrowes that fall out in the world . Some are afflicted by exile and banishment , some by captiuitie and imprisonment , some by famine and nakednesse , some by perill & persecution , some by slander and reproachfull contumely , some by rackings & tearing in péeces , some by slaughter & sword , some by fire and fagot , some by sores of bodie , and sundry diseases , some suffer in themselues , some are afflicted in their friends , in their wiues , in their children , som in their goods , some in their bodies , some in their credits , som by sea , some by land , some at home , some abroad , some by open enemies , some by counterfait friends , some by cruell oppression , some by manifest iniuries , some by force , some by fraud , some afflicted by one meanes , some by an other . So many kinds of sorrowes there are . Man neuer continueth in one state , to day in his princely throne , to morrow in his dustie graue , to day placed in great authority , to morrow cast out of countenance , to day in high fauour , to morrow in high displeasure , now rich , now poore , now in wealth , now in woe , now sound , now sicke , now ioyfull , now full of sorrow , to day a man , to morrow nothing . O how short , how chaungeable , and how miserable is the state of mortall men ! And happy are they , who can make this lesson of the sorrowes of this world , as by meditation thereof , to long after heauen . Sorrowe there is inough , because no ioy in respect ; and if the world affoord any ioy , it is not true , sound , and certaine . For what ioy or pleasure soeuer there is in the world , it is mingled with some sorrow . To teach vs to withdrawe our minds from the things of this world , and to long after those pleasures & those ioyes , which are in an other world , which only are stedfast and without chaunge , without wearisomenesse , bitternesse , or any sorrow . In this life nothing sure , nothing stedfast , nothing swéete , but hath his soure . The latine verse serueth well to this purpose .

Postimbres fructus , post maxima gaudia luctus .

Being Englished , is this in effect .

Raine brings flouds , and ioy brings wo , Sorrow followes comfort , Too oft we find it so .

When Iacob was frée from Esau , then his vncle Laban vsed him hardly ; when Laban could do him no more hurt , then Esau met him , who had vowed his death . In whom we may sée the life of a faithfull and godly man . Feare after comfort , and comfort after feare ; ebbings and flowings , risings and fallings , so we go along , and so we shall end . Your riches , your honours , friends , picasures , wife , children , and such like , are taken from you , in part or in all . You maruell at it , and thinke peraduenture you are quite out of the Lords fauour , for else this great chaunge in your estate would not be . Here you sée a sorrow , marke also a secret , and a mistery , and let euery one laie it to their heart . For the reason why the Lord doth so is , because we should not perish . While we euioyed them , we forgot our selues , and God by this means doth put vs in minde , that we should not forget him . God draweth vs away from these matters , lest his iudgements should ouertake vs as well as others . Yea he draweth vs forcibly , by want of these benefites . Let vs not be dismaied , or hang downe the head for sorrow , knowing for what end God worketh these sorrowes , all to our good , and all for the best . Ye shall wéepe and lament , and the world in these masters shall reioyce , but their ioy shall be turned into sorrow . For all these worldly comforts shall perish , and they with them , because they rather abused them , then vsed them as they ought . Your sorrowes also in these matters shall haue some recompence when God seeth good , and if it be also for your good , and you shall be comforted with riches , honours , friends , pleasures , wife , children , and euery néedfull thing . Then shall ye finde it true which the Prophet Dauid assureth you , Psal. 84. No good thing shall he withhold from them that leade a godly life . Therefore wéepe , as Sorrow of slander . though ye wept not . Yet is the losse of good name and fame by slaunder and euill reports more bitter , then these losses , and more heauily taken ; and the sorrowe sinketh déeper . Some are frée from it , but not all ; and this is a knowne trueth , that the more that euerie one dooth excell in vertue and goodnesse , the more they are hated , enuied , and slaundered . Because ye followe not excesse and riot , saith Saint Peter , therefore the world hateth you . But this is a comfort as the same Apostle saith ; 2. Epistle 4. 5. They shall giue account to him that is readie to iudge quicke and dead , the Iudge standeth at the doore , and his iudgement is neare . The best of all , Christ our Sauiour , was worst spoken off . They are not the best that bring vp slaunders , but the worser sort , whose good reports are but little woorth , as also their slaunders are not to be regarded . It is a thing worthie a Prince , ( saith a famous Monarch of the worlde , being slaundered and euill spoken off ) when thou haste done well , to heare ill . They that are famous and of renowme , haue péeuish pesaunts to disgrace them , whose tongues were neuer exercised in saying well . This is a sorrowe which must bee endured : and furthermore , thou must pray for them , and blesse them which bring this sorrowe vpon thée , and so ouercome them , which by no other meanes The perticuler sorrow of Persecution , which is especially meant in this text . can be wonne .

But aboue all sorrowes on the earth , there séemeth none to be compared to the losse of life , for life is swéet . Yet this is the sorrow which here is meant , and in this place commanded , and which we must endure , if we looke to be the heires of heauen . As the Apostle witnesseth writing to the Romanes , who putting them in minde of great priuiledges , dooth also perswade them to the patient enduring of all troubles and persecutions . If yee be children , yee are heires , if heires , the heires of God , and fellowe heires with Christ , if so be ye suffer with him , that ye may also be gloried with him . Ye shall wéepe and lament , because that gréeuous persecution is your lot , and the losse of life the thing that you must looke for . And how can it but make fraile flesh to wéepe and lament , séeing that to liue is the greatest ioy in the worlde , and nothing more against our nature , then to heare of persecution and of death . And no meruaile though the Disciples and the godly shead teares , when this matter caused our Sauiour Christ Iesus , through anguish of minde to sweate bloud , and How backward by nature we are in this businesse , & how readie wee should be . to desire that this cuppe might passe from him . In the Apostle S. Peter , we may perceiue the mind of a naturall man , loth to vndertake so great a matter , who when hee heard Christ our Sauiour to foretell of his persecution and death , saying ; that he must go to Ierusalem , and suffer many things of the Elders , and of the high Priests & Scribes , and be slaine , then did he take him aside , and beganne to rebuke him , saying ; Maister pittie thy selfe , this thing shall not be vnto thee . But so farre off is it , that we should be loth and tardie , that we should be most forward and readie . Marke the minde but of a worldly man , that accounhimselfe greatly beholding to another , is not this his courage , that he could finde in his heart to die in his quarrell , and to offer his seruice before he commaunded thereunto ? The readinesse of our Sauiour Christ , whose example , if it be too high for imitation , yet that of the Apostle Saint Paule heerein is notable ; and able to giue the weakest minde great courage . Get thée behind me Sathan , saith Christ vnto Peter , thou art an offence vnto mée , because thou vnderstandest not the things that are of God , but the things that are of men . The Prophet Agabus , Act. 21. tooke Pauls girdle and bound his owne hands and féete , and said ; Thus saith the holy Ghost ; So shall the Iewes at Ierusalem binde the man that oweth this girdle , and shall deliuer him into the hands of the Gentiles . Then his friends perswaded him , and besought him with teares , that he would not go vp to Ierusalem . To whom Paul answered and said ; What do ye weeping and breaking my heart ? for I am ready not to bee bounde only , but also to die at Ierusalem for the name of the Lord Iesus . And in an other place ; And now behold , I goe bound in the spirite vnto Ierusalem , and knowe not what things shall come vnto mee there ; Saue that the holy Ghost witnesseth in euery citie , saying ; that bands and afflictions abide me in Ierusalem , but I passe not at all , neither is my life deare vnto my selfe . This is a notable example of incouragement , beside the promise of excéeding great reward ; Hee that looseth his life for my sake , shall finde ●● ▪ But weake mindes are soone offended , and fraile flesh cannot beare out these bitter brunts , neither stand to the triall of so worthie a cause , when we shall behold as it were great mountaine to fall vpon vs , and great surges readie to swallow vs vp . No doubt we shall méet with hinderances inow , and those mighty hinderances , yet greater renowne it is to ouercome our selues , then to winne a citie , both are hard to do and to accomplish , but the first most hard , and to flesh and blood impossible . True it is , that we should cast off all hinderances in this so waightie a matter , and deny our selues , and in this combat betwixt the spirit and flesh and blood , we should shewe our selues conquerers , but our hearts for the most part are so faint , that strawes can make vs stumble . We bl●nch at the least matters , and are astund euen at the very name of persecution . When King Hezechiah heard of his death he wept sore , and so do many of vs carry the like affliction , that in no sort we can brooke affliction . The pur●●●ion is too bitter , although health and immortallitie bee the effect of it . Why is it that we are readie to put finger in the eie , when we heare that we must endure trouble , but that the world , a●desh , and blood , do carry more sway with vs , then Gods spirit , and that the ioy of this life can abide no sorrow . Although God hath appointed this to be our lot , Ye shall weepe and lament , yea furthermore , although we heare that our sorrow shal be turned into ioy . Gladly we would be at peace with the world , but when the world shall hate vs , that beginneth to breake vs , then are we surprized of sorrow , and for the time swallowed vp of griefe . The Prophet Ieremy , a man of great courage , patience , and constancie , before he could frame himselfe to drinke of this bitter cuppe , as one most passionate , breaketh out into these words , and in the presence of God ; Cursed be the day wherin I was borne , oh that my mother had bene my graue , or her wombe a perpetuall eonception ! How is it that I came forth of the wombe to see labour and sorrow ? And againe , chapter 19. Woe is me my mother , that thou hast borne mee a contentious man , and a man that striueth with the whole earth , I haue done them neither hurt nor wrong , yet euerie one doth curse me . According to that of the Prophet Dauid , They hated mee without any cause , and that thou ô God knowest . Yet should this matter be so farre from mouing vs to heauinesse , that therein we should reioyce . As the Apostle S. Paule doeth moue vs by his example , Gal. 6. 14. God forbid ( saith he ) that I should reioyce in any thing but in the crosse of our Lord Iesus Christ , whereby the world is crucified vnto me and I vnto the world . Our Sauior Christ hath foretold , vs that we should be hated of all men for his name , and for the profession of his truth . And lest any of vs should faint , he addeth further ; But hee or they that endure to the end , they shall be saued . What if the world , and the mightiest in the world hate ve ? what if they séeke our blood ? Feare not their feare ( saith the Apostle ) neither be troubled , but sanctifie the Lord in your hearts . Feare not them ( saith our Sauiour ) which haue power ouer your bodies , and whose furie and rage can goe no further , but rather feare him , who after the body is distroied by death , can cast both soule and body in hell .

God hath commanded vs vnto this wéeping and lamentation , Foure principal● reasons to pers●●d●●s to vndertake perse●cution , w● 〈◊〉 the first is , Gods Commandement . and appointed vs vnto this trouble and sorrow , and persecution ; let vs not therefore feare men , to auoid gods commandement , but rather glorifie God , by withstan●●ng euill men , and such as are bent to resist , and deface , to suppresse and vtterly to roote out gods truth . And because the world is giuen to nothing more , then to oppresse gods truth , therefore ought we the more to maintaine it , and not to regard our liues in respect of the defence therof . Striue for the truth vnto death , saith the wise man , Eccle. 4. 28. And defend iustice for thy life . God hath created vs for his glory , and if we loue God , and his loue be setled in our hearts , wée ought to the vtmost of our power to maintaine his glory . Dearely beloued ( saith the blessed Apostle ) thinke it not straunge , concerning the firy tryall . It pleaseth God to try you by the extremities of this wicked world , whether ye will like valiant souldiours stand to the defence of his cause . We count it a glorious matter , and worthy of immortall fame , to spend our liues in the defence of our prince and country , yet is it more glorious , if wée be called thereunto , not to refuse any torment and extremitie , in shewing our dutie , and our loue to God and his Church . Re. 2. 10. Vnto the Angell of the church of Smirna it was said ; Feare none of those things which thou shalt suffer ; behold it shall come to passe , that the diuell shall cast some of you into prison , that ye may be tried , and ye shall haue tribulation tenne daies , ( that is a long time . ) Bee thou faithfull vnto the death , and I will giue thee the crowne of life . Hee that ouercommeth , shall not bee hurt of the second death . Sathan hath a throne in this worlde , but Hell is his seate , and euerlasting death is his due . Be not deceiued , for the amitie of the world , is the enmitie of God . The worlde loueth his owne , and they that will stand to the triall of the truth in despight of the world , they shall be excommunicated and in vtter disgrace with the world , yea it shall so come to passe , that the sheading of innocent blood shall be thought a thing of nothing in their sight . Behold ( saith Christ , Mat. 23. 34. ) I sende vnto you Prophets , and wise men , and Scribes , and of them ye shall kill and crucifie , and of them shall you scourge in your Synagogues , and persecute from citie , to citie . That vpon you may come all the righteous blood . Beware of men , Mat. 10. for they wil deliuer you vp to the councels , and will scourge you in their Synagogues . And yee shall be ( marke this word , ye shall be ) brought to the gouernours and kings for my sake , in witnesse to them and to the Gentiles . If any man come to me ( saith Christ , Luk. 14. 26. ) and hate not his father and mother , and wife and children , and brethren and sisters , yea and his owne life also , hee cannot be my disciple . Christ and the crosse , I meane persecution and trouble are so néerly ioyned togither , that nothing must part them . And therefore Christ saith ; Hee that will follow me , must take vp his crosse and follow mee : and if any looke for a seate in heauen , they must taste of a bitter cup here on earth . The Apostle knowing how neare the loue of God , and the crosse and persecution were ioyned togither , sheweth vs how we should put foorth our selues vnto the triall . Rom. 8. Who shall seperate vs from the loue of Christ ? Shall tribulation , or anguish , or persecution ? and so forth . The diuel that hath but a short time on earth , wil raise vs vp innumerable troubles , and we are subiect to the same , so long as we liue in this world . Ye shall wéepe and lament , therfore settle your selues to abide it , and to endure it . For ye shall be betraied of your parents , and of your brethren , Acts. 14. 22. 23. 11. Act. 9. 16. 1. Th●s . 3. 3. 4. and kinsmen , and frends , & som of you shal they put to death . And looke to be hated euery where . Yet comfort your selues , for a hair of your hed shal not perish . By your patience possesse your soules . And lay vp these things in your harts & prouide for them . Behold I haue told you before . Can the children of the mariage chamber mourne , as long as the bridegroome is with them ? But the daies will come , when the bridegroome shall be taken from them ; and then shall they fast , and then shall they mourne . When Christ slept in the ship , then waues , and tempests , and scourges . It pleaseth God to absent himselfe , and God leaueth vs awhile , to sée what account we will make of him , to sée whether we can finde in our hearts , to leaue and forsake parents , and kinsfolke , and friends , wife and children , and that which we hold dearest in this world , our owne life for his sake , and whether there be courage , patience , strength and constancie , to fight vnder the banner of persecution . Well here we sée what Gods commandement is , and how he hath laid trouble and persecution vpon our loines , and put adnesse into our harts , and heauinesse into our mindes , and happie is he , yea happie are all they , that can finde in their hearts , willingly to fulfill his will , and to performe his commandement , and patiently to submit themselues to whatsoeuer shall fal out , if God sée it good for his glorie and our profit .

Yet doubtlesse we shal perceiue a mightie striuing within The second reason is drawne from the punishment that may insue . our selues , before we shall finde in our hearts to obey . If God appoint trouble , shall we séeke case ? If God aske our life , shall we deny it ? If his blessed truth be called in hazard , and like to bee defaced vnlesse thou offer thy selfe to stand to the maintenance and in the defence thereof , before kings and rulers , and against their vnlawfull decrées and wicked statutes , wilt thou shrinke ? Thou must yéeld to the one or to the other , either thou must deny God & his truth , for the countenance of the world , and the enioying of this life , and the comfortes of this world , or else thou must forsake , yea and hate the world , and the comforts thereof , and despise thy life in this respect . Choose which thou wilt take , fire and water is set before thée , life and death , good & euill , stretch out thy hand to whether thou wilt , leaue the one , imbrace the other . Now deceiue not thy selfe , and thinke thou hast the choice , for thou art not at thy libertie , God hath commanded to endure all trouble , yea and death it self rather then to forsake his truth and the maintenance of the same . If we must passe through the fire , shall we looke for water ? If we be commaunded not to feare the sword , shall we bee desirous to sléepe in a whole skinne ? That which séemes to be good to vs is euill , and that which we thinke to be life , we shall finde to bee death . Séeke not to saue thy life , for thou must loose it ; and better to loose it in this world then in the world to come . If thou refuse , thou shalt be refused ; if thou deny , thou shalt be denied . Mat. 16. 26. Alas what shal it profit a man , or any of vs all , though we should be Kings and Emperours , and though we should winne the whole world , if wee léese our owne soules ? Or what what shall a man giue for the recompence of his soule ? Then farewell life , lest death follow , and kéepe thy soule , lest it be plunged in hell torments . For whosoeuer shall be ashamed of me and of my words , among this adulterous and sinfull generation , of him shall the sonne of man bee ashamed also , when he commeth in the glory of his father , with all his holie Angels . Mar. 8. 38. Mat. 10. 33. And whosoeuer shall deny mee ( saith Christ ) him will I deny before my father which is in heauen , and when hee thinkes to haue euerlasting comfort , hee shall haue euerlasting sorrowe , and in steede of heauen , hee shall finde hell . Marke therefore the punishment that will follow , if Gods commaundement in this behalfe bee not performed on thy part , and tremble . A heauie sentence there is , if thou refuse to beare this burthen .

Set before thy eies the comfortable presence of a Sauiour , The third reason is drawne from the reward . and the fearefull countenance of a iudge . And let the holy martyr S. Steuens comfort fill thy heart , who in the midst of his persecution , sawe the glory of God , and Iesus standing at the right hand of God , the heauens being open to receiue him into his inheritance , the Angels being at hand to carry his soule into heauen . And most certaine it is , that there is no way more readie to enter into the kingdome of God , then by trouble , affliction , and persecution . According to that our Sauiour Christ hath set downe Mat. 5. Who preaching vnto the people of happines and blessednes , concludeth and shutteth vp the treatise of blessednesse , with the worthie estate of them that suffer persecution for the truth . As though none were more renowmed then they , as though they aboue all other , should haue the garland and weare the crowne . Blessed are they which suffer persecution for righteousnesse sake , for theirs is the kingdome of heauen . Blessed are ye when men reuile you , and persecute you , and say all maner of euil against you for my sake falfly . Reioice and be glad , for great is your reward in heauen . For the extremest torments that we may be put to , and which we may vndertake in this life , are not worthy of that glorious crowne , which we shall receiue after the conquest , and after our trial , and after our triumph . Therfore the Apostle doth wel terme all punishments , and all afflictions , & all extremities , to be light , because they endure but a moment , as also in respect of the reward which is beyond all comparison , séeing they shall procure vnto vs a far more excellent & an eternal waight of glory . While we looke not on the things the are séene , but on the things which are not séene . For the things which are séene are temporall , but the things which are not séen , are eternal . Mark but one president & worthie matter , in the afflictions & persecutions of the Apostle S. Paul . Act. 23. 11. who after he had like to haue bene pulled in péeces among them , the night following , the Lord stood by him and said ; Be of good courage Paul , for as thou hast testified of mee in Ierusalem , so must thou beare witnesse also at Rome . The comfortable voice of God , whether by himselfe , or by the meanes of an Angel , which was most likely , this passeth all perswasions .

Neuerthelesse , that nothing be wanting from the strengthening The fourth reason is set downe by induction of examples . and incouraging of our weake mindes , let vs take a view , and behold the valiant exploits , of them that haue borne the brunt of the battell , and that haue shed their blood and spent their liues , in the cause & quarrell of Gods truth , and of a Christian profession . We are not the first that haue bene put to bitter persecution , and if the valiant captaines haue stood to it , why should the souldiers shrincke ? Examples we haue many , the Prophets that were before Christ , Christ himselfe , and the Apostles that followed Christ , as also a multitude of Martyrs , who through their example , haue yéelded themselues to bitter death and extreame torments at all times , and in all ages , euen as a rare and new Phoenix doth spring out of the ashes of the old . And therefore it is well said ; Sanguis martyrum , semen ecclesiae . The blood of the Martyres , is the séede of the church , and one Martyr maketh many . What hope is so sure and certaine , that well they may be slaine , and death they will not refuse ; yet is it impossible they should bee ouercome . Abel was murthered of Cain , and the crie of his blood went vp to heauen for vengeance ; Elias was persecuted to death by that idolatrous Iezabel . Zachary the sonne of righteous Iehoida , stoned to death by that reuolting King Ioas ; Amos smitten with a clubbe on the temples of the head , and so brained ; Esaias sawed in two parts with a woodden sawe ; Ieremy persecuted often , imprisoned very sore , throwne downe into the déepe , filthie , and miry dungeon , and at length stoned to death in Egypt of his owne people ; Ezechiel slain at Babilon by the Duke of the people ; Iohn Baptist beheaded . Of our Sauiour Christ , although I might intreat at large of his persecution and intollerable death , because in soule hée felt and suffered the torments of hell , yet because the matter is so apparant , I thinke it néedlesse . Only I will recite the words of the Apostle to the Heb. 12. 2. Let vs looke vnto Iesus the authour and finisher of our faith , who for the ioy that was set before him , endured the crosse , and despiced the shame , and is set at the right hand of the throne of God . Consider therefore him that endured such speaking against of sinners , least yee should bee wearied and fainte in your minds . And although ye haue not resisted vnto bloud , yet your owne blood must be nothing in your sight . Faint not , heauen and earth shall vanish away , but Gods promise shall haue no end , which is this ; Great is your reward in heauen . Next to Christ , let vs beholde his Apostles , whether they dranke not of the same cup. Peter was crucified , and Paul beheaded at Rome , vnder Nero , that I speake nothing of their whipping and scourging , bandes and imprisonment , which they suffered before their death . Battholomew was slaine aliue in India , and after his skinne was pulled ouer his eares , beheaded . Steuen was stoned ; The discourse of whose persecution and death , is notably set downe , Act. 7. and worthie often to be read and to be remembred . As for the examples of Martyrs they are infinit , and that famous booke of the Acts and Monuments of the Church , shall satisfie thée in this point . Stories at large , and I thinke it tedious here to bring in many . If thou desirest but one storie , and one example for all , looke vppon that famous and wonderfull example of the seuen brethren , mentioned 2. Macc. 7. who only is able to confirme the weakest heart . Which Chapter when I reade , and thinking to recite somewhat aboue the rest more notable , I sawe I could not do it , vnlesse I set downe the whole Chapter , vnto the which I referre thée , as also to the sixt Chapter of the same booke , concerning Eleazarus , And let vs all pray , that God would inable vs , with the like strength , when time shall come that God laie this burthen vpon vs .

These arguments , first of Gods commandement ; Secondly , of the feareful punishment that shall ensue , if we refuse or deny ; Thirdly , the great and infinit blessings which come vnto vs if we doo performe that which is required at our hands ; And fourthly , the examples of the prophets , Christ and his Apostles , and Martyres , to encourage vs , are of sufficient waight to perswade to this worthie worke . Yet furthermore , Six o her reasons or arguments briefly collected . let me briefly and in a word , adde these reasons . First , that though torments be bitter , yet the ioyes that follow are vnspeakable . Secondly , all the ioyes of this world are but for a moment , and nothing more sure then death . Thirdly , that by enduring persecution and death we maintaine gods glory , and confirme his truth , whereby we shall please God and die in his fauour . Fourthly , we shal be witnesses against the vnbeléeuing world , as also by our constancy and courage , we shall establish the wauering mindes , which by our fra●ltie are like to fall , we shall win others to the kingdome of God , by professing his truth to the death . According to that of the Apostle S. Paul Philip. 1. 12. I would you vnderstood brethren , that the things which haue come vnto me , are turned rather to the furthering of the Gospell . So that my bands in Christ , are famous throughout all the iudgement hall , and in all other places ; In so much , that many of the brethren in the Lord , are boldned through my bands , and dare more franckly speake the word . Yea the aduersary king Agrippa himself , was almost become a Christian . Fiftly , our constancy and courage shal be a cause of greater condemnation to our enemies , whose consciences are by this means made without excuse . As the same Apostle in the chapter recited saith ; In nothing feare your aduersaries & enemies , which is a token to them of perdition and destruction , and to you a token of saluation , and that of God . For vnto you it is giuen for Christ , that not only ye should beléeue in him , but also suffer for his sake . Sixtly and lastly , we shall confound the kingdome of the diuel , which is only established by lies and vntruth .

All which perswasions are forcible in●ugh to prepare vs , Not to be ouer rash . & to make vs offer our selues as Peter did ; and me thinks I heare euery one say , They are ready . Mat. 20. 31. Christ said vnto his Disciples ; All ye shal be offended by me this night ; but Peter answered and said vnto him , though all men should bee offended by thée , yet will I neuer bee offended . Iesus saide vnto him ; Verily I say vnto thée , that this night before the Cocke crowe , thou shalt denie me thrice . Peter said vnto him , though I should die with thée , yet will I not deny thée ; Likewise also saide they all . Yet for all that , all of them were either offended , or they denied , or were scattered , and Peter the foremost man , denied and fors●ore Christ . Sée the euent of foolish rashnesse , and vndiscréete boldnesse . Go to now , ye that are so hastie , and so hardie , and so ready . All such boasting is in vaine . For that ye ought to say , if the Lord will , and if the Lord giue strength , we will do so . Know ye not that your wils are wauering , and flesh is fraile , and sathan is subtile , and the world is tyrannous and cruell , and againe ye know not how all things wil fall out . Promise nothing before the time , but pray to God to make thée able . Sit down first and cast thy accounts , bethinke thy selfe of the force of thy enemies , the diuels potentates , of thy weakenesse , which of it self cannot stand , and many the like matters . This wil aske a long time , to consult and deliberate with thy selfe . Who seeth not that they that are most cowardly in the battel , are most valiant before they come to the field . Great boasters may well be compared to barking dogs , which haue no courage to fight when they be set vpon . Our sauior Christ moueth vs to great wisedom in this matter , for he knew what was in man , how that the boldest would be readie inough to draw backward . For after that he had exhorted to the bearing of his crosse , and the enduring of persecution , he put forth a parable to make euery one fully to bethinke themselues , lest they should reuolt after they were resolued . Luke . 14. Which of you ( saith he ) minding to build a tower , sitteth not downe before , and counteth the cost whether we haue sufficient to performe it ? lest that after he hath laid the foundation and is not able to performe it , all that behold him , begin to mocke at him , saying ; This man beganne to build and was not able to make an end . Be not rash without wisedome , and ●ast with thy selfe what may fall out . If thou be couragious and venterous , then behold , flattery , faire meanes , and sugred promises . As King Antiochus went about to perswade the poungest of the seuen brethren , not only with words , but swore also vnto him by an oath , that he would make him rich and wealthie , if he would forsake the lawes of his fathers , and that he would take him as a friend , and giue him offices . If there bee any shewe of faintnesse to bee perceiued in thée , then come thundring , threatnings , like thunderbolts to cast thée downe . Besides , although thou be neuer so innocent and guiltlesse and without fault , yet be sure thou shalt haue false reports raised vp , mischéeuous accusations , intollerable and diuellish slaunders deuised against thée , and laide to thy charge . These are they which subuert the state of the world , and heere they are ; they obserue not the kings lawes , therefore it is not the kings profit to suffer them . When the Iewes led Christ to Pilate , they did accuse him ( but falsly and vndeseruedly ) saying ; We haue found this man peruerting the people , and forbidding to paie tribute to Cesar , saying that he is Christ a king . The malicious Iewes laid hands on the Apostle Saint Paul , and mooued the people . Crying , Men of Israel , helpe : this is the man that teacheth all men euerie where against the people , and the lawe , and this place . Certainly saith Tertullus the Orator , ( accusing the Apostle before Felix the Gouernour ) we haue founde this man a pestilent fellowe , and a moouer of sedition among all the Iewes throughout the worlde . Looke to these matters , cast thy count , prepare thy minde , least after thou hast appointed with thy selfe to be constant , thou become wauering . Many feares to hold vs back , flesh and blood loth to depart from worldly comforts , life swéete , & death bitter . Thy enemies shal be they of thine owne houshold , and of thy own kindred , no trust in the world , no comfort in the earth . Be not too bold of thy owne strength , mightie pillers haue fallen downe . Peter an Apostle , and one of the chiefest and most bold and venterous , yet in time of triall was found nothing so , but rather weake and childish . Shall I present vnto you a domesticall example of one of our owne nation , being had in reuerent regard and renoume of the enemy himselfe ; Doctor Cranmer archbishop of Canterbury , and in high office and estimation , with king Henry the eight , of famous memorie , dearely beloued of the king , although he did contrary his procéedinges in many matters . Who was so constant in the profession of Christ his trueth and christian religien , that no threatninges could quaile him , no torments feare him . Yet marke and perceiue , how flattery and faire meanes , and swéete promises for the time ouercame him , vntill God by his grace did lift him vp after his fall . According to the swéet saying of the Prophet Dauid . Psal. 37. 32. The wicked watcheth the righteous , and seeketh occasion to slay him ; but the Lord will not leaue him in his hand , nor condemne him when he is iudged .

It may be thought a néedlesse worke , to set downe word by word the Syren song and eloquent and forcible perswasion , that made so excellent a member & so constant a martyr to fall . Againe , if I should referre the Reader to the booke , either the booke may not be in place , because it is not of so easie a price , or it may be the readers leisure may not serue . The matter is so notable , that although I be iudged too tedious , yet I must set it downe : and when you haue read it , I hope you will thinke neuer a whit the worse of me . The matter is set downe as followeth .

All this while , the quéene and the bishops , who had kept This may serue for priuate reading but not otherwise . the archbishop almost now thrée yeares in prison , seeing by no meanes they could preuaile with him , to turn him from his religion , did secretly suborne certaine men , which when they could not ouerthrow him by argumentes and disputation , should by intreatie and faire promises , or any other meanes allure him to recantation . For these men , wily enough for their own profit , perceiued how great a wound they should receiue , if the archbishop had stoode stedfast in his sentence : and contrariwise how great profit they should get if he as the principall standard-bearer should sing a retreit . By reason whereof , the wilie papistes , flocked about him , labouring by threatning , flattering , entreating , and promising , and all other meanes , especially Henry Sydall , & Friar Iohn a Spaniard , De villa baccina , that they might driue him from his former sentence to recantation . They set foorth how acceptable it would be both to the King and Quéene , and especially howe gainfull to him , and for his soules health it would be . They added moreouer , how the Councell and Noble men beare him good will . They put him in hope , that he should not only haue his life , but also be restored to his auncient dignitie . Saying it was but a small matter , an so easie , that they required him to do , only that he would subscribe to a fewe words with his owne hand . Which if he did , there shuld be nothing in the realm , that the Quéene would not easily graunt him , whether he would haue riches or dignitie , or else if he had rather leade a priuate life in quiet rest , in what place soeuer he listed , without all publike ministery , only that he would set his name in two words to a little leafe of paper . But if he refused , there was no hope of health & pardon ; for the Quéene was so purposed , that she would haue Cranmer a Catholike , or else no Cranmer at all . Therefore he should choose , whether he thought it better to ende his life shortly in the flambes and firebrands now readie to be kindled , then with much honour to prolong his life , vntill the course of nature did call him . For there was no middle way . Moreouer they exhorted him , that he would looke to his wealth , his estimation and quietnesse , saying he was not so old , but that many yeares yet remained in this his so lustie age . And if he would not do it in respect of the Quéene , yet he should do it for respect of his owne life , and not suffer that other men should be more carefull for his health , then he was himself . Saying that this was agréeable to his notable learning and vertues , which being adioyned with his life , wold be profitable both to himself , and to many other . But being extinct by death , should be fruitfull to no man ; that he should take good héede , that he went not too farre , yet there was time inough to restore all things safe , and nothing wanted , if he wanted not to himselfe . Therefore they would haue him to lay hold vpon the occasion of his health while it was offered , lest if he would nowe refuse it while it was offered , he might héereafter séeke it , when he could not haue it . Finally if the desire of life did nothing moue him , yet he should remember , that to die is gréeuous in all ages , and specially in these his yeares and flower of dignitie , it were more gréeuous ; but to die in the fire and such torments , is most gréeuous of all .

With these and the like prouocations , these faire flatterers ceased not to sollicite and vrge him , vsing all Compare this Archbishop with Eleazar the Scribe , 2. Mac. 6. 18. and no doubt thou shalt be much moued . meanes they could to drawe him to their side , whose force his manly constancie did a great while resist . But at last , when they made none end of calling and criing vpon him , the Archbishop being ouercome , whether through their importunitie , or by his owne imbecillitie , or of what minde I cannot tell , at length gaue his hand . It might be supposed , that it was done for the hope of life and better daies to come . But as we may since perceiue by a letter of his sent vnto a lawier , the greatest cause why hee desired his time to be delaied , was that he would make an end of Marcus Anthonius , which he had begunne . But as it was manifestly plaine , howsoeuer it was done , it was plaine against his conscience . How bee it so it pleaseth God , that so great vertues in this Archbishop , should not bee had into much admiration of vs without some blemish ; or else that the falshood of the popish generation , by this meanes might be made more euident ; or else to minish the confidence of our strength , that in him should appeare an example of mans weake imbecilitie .

See howe vnder the baite the hooke was hidden , howe honny was mixed with sorcerie , and how poison was offred in a golden cup. Peter a chiefe Apostle , Cranmer a péere of the realme , and a piller of Christianity . O Lord howe are the mightie ouertaken , I had almost said ouerthrowne ? Let none therefore presume of their owne strength , but rather aske strength and courage of God by praier , because as the Apostle saith , As to beleeue , so also to suffer is Gods gift . Philip. 1. Setting before our eies the examples of Peter and Iohn , who perceiuing what was like to come to passe , betooke themselues to praier , saying ; And no● ô Lord behold their threatenings , and graunt vnto thy seruants , with all boldnesse to speake thy word . Whose praier ( the place being shaken where they were assembled , in token of Gods presence ) the Lord heard . In so much that with great power the Apostles gaue witnesse of the resurrection of the Lord Iesus , and great grace was vppon them all , and being filled with the holie Ghost , they spake the word of God beldly . Act. 29. Courage without feare , constancie without wauering , patience without offence , hope without distrust , are no small matters . The Apostles praied , yea Christ himselfe praied , and that with such feruencie , that the very blood trickled downe , and Gods Angel was faine to comfort him . Let vs all therefore as many as be so minded , prepared , and readie , to this daungerous matter , pray with the Apostles ; O Lord increase our faith , let no kind of 1. Macca . 2. 21. wauering ouerturne vs ; O Lord giue boldnesse & constancie , courage and strength . And in so dooing , let vs commit our selues , soules and bodies , to our heauenly father Iesus Christ , as vnto a faithfull Creator , and an assured preseruer , and a moste stedfast performer of all his promises .

And so much for the burthen imposed : Ye shall weepe and lament . Which although we ought not to wish for , yet being laide on our shoulders , wee must both patiently and thankfully beare it . According to the answeres of Ely the Priest , and Hezekiah the King , though in an other case . It is the Lord , let him doo what seemeth him good . The Iere. 10. 19. word of the Lord is good , which thou hast spoken . The will of the Lord be done . Act. 21. 14.

The next thing mentioned in the text , is the difference betwixt the godly and the wicked concerning ioy and sorrow , in these wordes : And the world shall reioyce , and ye shall sorrow . Wherein it is worthy the consideration , to know and vnderstand what is meant by this word world . What is meant by this word world . Which generally is taken for the heauen , the earth , the sea , and all thinges therein contained . Yet more néerely it is taken for the people ▪ that dwell in the world . Also the customes and fashions of the people , are meant by this word world . According to our prouerbe and vsuall phrase ; This is the world , that is , this is the dealing of the men in the world , and this is practised now adaies . Againe , it is taken for a spéech of woonder . It is a world to sée , that is , it is a maruellous matter . Also for those chiefe desires wherwith men are much led and ouertaken in the world , as honour , dignitie and promotion , riches , pleasures . All which are of chiefest account , and doe most raigne in the world . Confirmed by S. Iohn . 1. Ep. cap. 2. ver. 15. Loue not the world , neither the thinges that are in the world . If any man loue the world , the loue of the father is not in him . For all that is in the world , as the lust of the flesh , the lust of the eies , and the pride of life ( that is , ambition , promotion , and honour ) is not of the father , but is of the world . And the world passeth away , and the lust thereof , but hee that fulfilleth the will of God abideth for euer . Elswhere it signifieth the wisdome of worldly minded men . 1. Cor. 1. 21. For seeing the world by wisedome knew not God in the wisdome of God , it pleased God by the foolishnesse of preaching to saue them that beleeue . & ca. 26. And we speake wisedome among them that are perfect , not the wisedome of this world , neither of the Princes and great men of this world which come to nought . Sometimes it is taken for the elect people of God , according to that we reade , Iohn 3. 16. God so loued the world that he hath giuen his only begotten sonne , that whosoeuer beleeueth in him should not perish but haue life euerlasting . And although it be manifest that Christ his death is sufficient for all , yet this benefite of his death doth rather properly pertaine to the elect , that is to them that truely and vnfainedly haue repented them of their sinnes , applying the mercies of God in Ieus Christ to the comfort of their distressed soules , and relying and depending wholly vpon Gods promises . But most commonly it is taken for the worser sort of the people in the world . As it is said that Sathan is the prince of this world . 2. Cor. 4. 4. Nay the God of the world , because the most part serue him more then then God , and in whose heartes and mindes and consciences he doth both rule and raigne . The godly are against him and against his procéedinges , and therefore by this word world , the godly in the world are not meant , but rather opposed against them that liue in the world . Which is confirmed by the spéech of our Sauiour in his praier to God for the elect and godly . Iohn 17. I pray for them which haue knowne me & beleeued in me , I pray not for the world . The world hath hated them , because they are not of the world , as I am not of the world . And in the fiftéenth chapter of the same Gospell , verse . 19. If ye were of the world , the world would loue his owne ; but because yee are not of the worlde , but I haue chosen you out of the world , therefore the world hateth you . And in this last sence , this word World , is taken for wicked and naughtie men , for the haters and persecutors of Gods truth and his Gospell . We know we are of God ( saith Saint Iohn , 1. Epist. cap. 5. 19. ) and the whole world lieth buried in wickednesse , and is giuen ouer to euill doing . In the world ( saith Christ ) ye shall haue trouble , affliction , & persecution , ye shal be hated of al men for my sake & the Gospels , be of good comfort , I haue ouercom the world .

Hauing opened vnto you , what is meant by the world , The ioy of the world , and of the wicked . it followeth that I should shew you the difference concerning ioy & sorrow , betwixt them that are of the world , and them that are not of the worlde . The worlde hath many things wherein it reioyceth , but it is an vsurped and a cou●erfeit ioy , no true and sound ioy . For the kingdome of God is not meate or drinke , or any thing that the world yéeldeth , but righteousnesse and peace , and ioy in the holy Ghost . Ro. 14. Worldly matters . 17. As they are of the worlde , so are worldly matters the chéefest cause of their ioy , as to be in honour and high promotion with Haman and Absolon , although they know not how neare they are to the fall ; to swimme in wealth and riches , to fare deliciously euery day , and to go in purple & fine silke with the rich glutton spoken of in the Gospell , to enioy large dominions and great possessions , faire houses , and pleasaunt orchiards , swéete gardens , with all things that may satisfie the eie , and fill the soule with pleasure ; like to King Nabuchodonosor , that b●sted of his beautiful pallace . Yea they imagine such continuance , that they call their houses & lands after their owne names , as though they should endure for euer . The viole & tabret , singing and dancing , feasting , banquetting , riot , and brauery , this is the life & the ioy of the world , while the troubles of Ioseph are not remembred , and the poore altogither forgotten in their sight . This was the sinne of Sodom , Pride , idlenesse , fulnes of bread , contempt of the poore and néedie . So that although the people of Sodome be consumed with fire and brimstone from heauen , yet it séemeth that their posteritie remaineth and will remaine vntill the wordes ende , till fire come downe from heauen the second time , and make a wofull and finall destruction . The iestures also and dispositions of the world , are giuen vp to foolish reioycing , and if any be sober and sadde , they are not for their company . Childish and péeuish gigling , prophane laughter , dissolute mirth , wanton striking out , disordered lifting vp the voice , and mirth with incontinencie in euerie place . All their life is spent in meriment and pastime , as though God had not called euery one to painfulnesse and labour , in that course of life wherein he hath placed them . In time of diuine seruice , when we should there be present to offer vp our praier to God , and to sing foorth his praises ; in the Churches there are handfulles , and at stages and beare-baitings multitudes . Which sheweth where the hearts of the worlde are set , and wherein their reioycing consisteth . Well were it if they could remember that the way to heauen is narrow , and that fewe finde it , and that the way to hell is broade , and that manie passe by it , nay rather thrust and throng into it . This if they could consider , would abate their worldly reioycing , and make them withdrawe themselues from such pastimes which are so hurtfull , and make them turne their reioycing into heauinesse , and their mirth into mourning . But as the Heathen painted their imagined fortune blinde , so is the wilfull world blind ; and knoweth not , or at least wise will not sée , that their mirth shall end in heauinesse . And because they haue eies to sée and will not sée , and eares to heare and will not bee admonished , hearts to conceiue , and will not relent , therefore their sinne remaineth . The world lieth in sinne and wickednesse , Sinfull matters . and all their reioycing is in sinfull matters , as though they had not only bene conceaued , but bred and brought vp in sinne . The Vsurer laugheth in his sléeue at his extreame extortion , and delighteth himselfe in his swéete or bitter gaine , and in the ouerthrow of others . For if other bee vndone he careth not , so that his turne be serued ; the adulterers and adulteresses , reioyce in their vncleannesse ; the proude person in his brauery ; the glutton in his riotousnesse ; the couetous man in his miserablenesse ; the enuious in his mallice ; the liar in his falsehood ; the blasphemer in his vaine swearing ; the slaunderer in his backbiting ; the théefe in his stealing ; the robber in his spoyling ; the craftie in his deceiuing ; the pilferer in his purloyning ; the corrupt person in his receiuing of bribes ; and the rest of the vngodly rout , reioyce and sport themselues in their manifold iniquities . So that euerie one runneth on the race of his owne desires , and Ezec. 11. 3. Amos 6. 3. though Gods punishment follow vs at the héeles , yet put we off the euil day from vs , with the blockish Israelites , and approach and drawe neare to the seate of iniquitie .

They reioyce in speaking ill of gouernment , despising all good orders and wholesome lawes , séeking their owne licentious libertie , neither fearing God , nor honouring the king . And as for the seruice of God and true religion , they make a mocke thereof , making it their only sport and table talke , to iest and scoffe at all godlinesse , and at the professors therof . When they should wéepe & lament for their sinnes , and for the gréeuous punishments and iudgements which hang ouer their heads , then is there nothing so rife with them as iolitie and ioy . According as it was in the daies of the Prophet Esay , cap. 22. 12. For in that day that the Lord of hostes did call them vnto wéeping and mourning , beholde ioy and gladnesse , slaying oxen & killing shéep , eating flesh , and drinking wine , eating and drinking for to morrow we Ioy continued . shall die . As though they had made a couenant with death , and fully agreed with the diuel to enioy the world at their pleasure , foolishly imagining that their mirth should neuer haue a chaunge , and that their ioy should alwaies continue . Psal. 49. 11. & 10. 6. With which foolish conceit , the prophet Dauid was blinded , till God by his chasticements shewed him the contrary . Ps. 30. 6. And in my prosperitie , I said , I shall neuer be remoued , thou Lord of thy goodnesse hadst made my hil so strong . But after a while hee had learned another lesson ; Before I was troubled I went wrong , and therefore it is good for me that I haue bene troubled . Not remembring , or at lestwise little considering , that worldly matters , and worldly ioyes , may well be compared to the chaunges of the Moone , which is now at the full , now in the wane , as also to the sea which is now aflote , & anon at an ebbe . Diuers meanes there are to take their ioy away , losse of goods by théeues , losse of friends by death , pouertie , sicknesse , and the ougly countenance , and leane and pale visage of death it selfe .

The world shall reioyce and giue them leaue so to do , Greatest ioy before greatest sorrow . they haue but their time , the bullocke the is fed to the slaughter howe wanton it is . Reioyce yong man in thy youth , and let thy heart chéere thée in the dayes of thy youth , and let the wicked walke in the waies of their heart , and in the sight of their eies ; but let them know and assure themselues , that for all these things God will bring them to indgement . But this of all other is worthy the marking , that the wicked are neuer more giuen to ioy , then when their destruction is néerest at hand . As by the examples of the old world , in the daies of Noah and of Lot , may be perceiued , as also by the example of Belshasar the king , who reioycing greatly among his concubines & drinking wine in bowles , shortly after had both his crowne & his life taken from him . Which thing the prophet Esay chap. 18. 5. expresseth in these words ; For afore the haruest , when the floure is finished and the fruite is riping in the floure , then he shall cut downe the branches with hookes , and shall take away and cut off the boughes . When the vngodly ( saith the psalme ) are greene as the grasse , and when all the workes of wickednesse do flourish , then shall they be destroied for euer .

Yet of all the ioyes that the wicked and the world taketh Ioy in persecuting . delight in , this is chief , the hurting of the good , hating , despising , persecuting , & cruelly tormenting the godly , euen to death . Which is notably declared in the booke of Wisdom , Chap. 2. Come say they , let vs enioy our pleasures , and fill our selues with costly wine and oyntments , let vs crowne our selues with rose buds , and let vs be partakers of our wantonnesse . Yet all these did not so much reioyce them , as to oppresse the poore that was righteous , and to vexe them that were iust . Therefore let vs defraud the righteous say they , for he is not for our profit , and he is contrary to our doings ; he checketh vs for offending against the lawe , and blameth vs as transgressors against discipline , he is made to reproue our thoughts , and it gréeueth vs to looke vpon him . Let vs examine him with rebukes and torments , that we may knowe his méekenesse , and proue his patience , and let vs condemne him vnto a shamefull death . Wherein doe hipocrites more reioyce , then in the false and counterfait seruice of God , and they that kill the godly , shall thinke they doe God seruice . The wealth of the Israelites inriched the Chaldeans , but to mocke at their Saboths , that reioyced them , and to make a iest of their excercises of religion , was vnto them as their meate and drinke . Let vs deuour them say they , certainly this is the day that we looked for , we haue found and séene it . Yea they counted so basely of the Israelites , that they would not vouchsafe to touch them , saying ; Depart ye polluted , depart , depart , touch not . All our enemies saith the prophet , haue opened their mouth against vs . Lam. cap. 1. & . 2. & . 3. 61. Thou hast heard their reproach O Lord , and all their imaginations against me . The lippes also of those that rose against me , and their whispering against me continually . Behold their sitting downe , and their rising vp , howe I am their song . Thus doth the world sollace themselues , and reioyce at the sorrowes of the godly . And if they see any crosse or punishment Rash in their iudgementi against the godly . laid vpon them , straightway they are readie to iudge the worst , as the Barbarians when they sawe a viper hung on Paules hand , surely say they , this man is a murderer . As the prophet Esay 53. reporteth of our Sauiour Christ ; He is despised & reiected of men , we hid our faces from him , he was dispised & we esteemed him not ; yea we iudged him as plagued & smitten of God & humbled . The children of fooles and vilaines ( saith Iobe cap. 30. 8. ) and such as were more vile then the earth haue made me their song , and I am their talke . They abhorre me & flie far from me , and spare not to spit in my face ; because that God hath loosed my cord & humbled me , they haue loosed the bridle before me , and in my misery they are impudent & licentious . The punishments and sorrows of the godly , are the arguments & reasons which caruall and worldly men through the sight of afflictions do make against the children of God , especially against those whom couertly they hate . Séeking thereby to quench the rage of their furious mindes , vnder the colour & cloake of the iustice of God . Like haukes they pry & behold , and like lions they teare in pieces . And if it be but the least fault , that they can finde , they amplifie it seuerely and tragically , and paint it out to the vtmost . As if they had said , with our tongues we Biting in their tannts and scoffing in their behauiour . will preuaile , and who is Lord ouer vs ? Their lying lips are giuen cruelly , disdainfully , and despitefully to speake against the righteous , & when they sée them , they laugh them to scorne , they shoote out their lippes and shake their heads . In mine aduersitie saith the prophet , they reioyced and gathered themselues togither , yea the very abiects came togither against me vnawares , making mowes at me , and ceased not . With the flatterers were busie mockers , which gnashed vpon me with their téeth , reioycing greatly at my trouble , saying ; Aha , Aha , there , there , so wold we haue it . My enemies liue & are mightie , & they that hate me wrongfully , are many in number , they also the reward euil for good are against me , because I follow the thing that good is . I wept and chastened my selfe with fasting , and that was turned to my reproofe ; I put on sackcloth , & they iested vpon me . They that sit Ezekil . 25. 3. 7. & . 26. 2. Ioy to see them oppressed and murdered . in the gate and are rulers , they speake against me , poore and rich despise me , and make a sport of my trouble . Not only in iesting & scoffing at the godly , do they reioyce , but also to sée them oppressed , yea they delight in the ouerthrow and murthering of Gods saints . Herod and Pilot are made friends in persecuting Christ . And K. Antiochus , 2. Mac. 7. maketh the blood of the Martyrs his spectacle . Herod he killeth Iames the brother of Iohn with the sword ; & when he saw that it pleased the Iewes , he procéeded further , Act. 12. 2. Many other examples might be alledged , but that I haue bin tedious . And this may suffice to haue shewed how & wherin the world reioiceth .

It may séeme some what impertinent to intreat in this The ioyes of of the Godly place of the ioy of the godly , but only that by contrarieties , matters are made more plain & euident . Among the ioyes of the godly this is one of the chiefest , to haue the ioy & quietnes of conscience , vnto the which they haue a speciall regard . The Apostle S. Paule being brought to his tryall and examination , A good conscience . first of all alledgeth this for himself , Acts. 23. 1. Men and brethren , I haue in al good conscience , serued God vntill this day . Writing to the Corinthians , 2. Epist. cap. 1. 12. Our reioycing is this ( saith he ) the testmony of our conscience , that in simplicitie and godly purenesse , by the grace of God we haue had our conuersation in the world . The Prophet Samuel 1. Samu. 12. 3. taking his leaue of the people , had nothing wherin he might so greatly reioyce before them , as in the testimony of a good conscience . I haue walked before you ( saith he ) from my childhood vnto this day ? Behold here I am , beare record of me , before the Lord , and before his annointed ; whose oxe haue I taken ? or whose asse haue I taken ? or whom haue I done wrong to ? or whom haue I hurt ? or of whose hand haue I receiued any bribe to blinde mine eies therewith , and I will restore it you ? Then they said , thou hast done vs no wrong , nor hast hurt vs , neither hast thou taken ought of any mans hand . And he said vnto them ; The Lord is witnesse against you , and his annointed is witnesse this day , that yee haue founde nought in my hands . And they answered , he is witnesse . Sée how he doubles it , and almost trebles it , and makes it all his song , and the crowne of his reioicing . Whose example the Apostle S. Paul following , at his departure from the Ephesians , excellently set downe , Act. 20. 17. amongest the rest hath these words . And now brethren I commend you to God , and to the word of his grace , which is able to build further , and to giue you an inheritance among all them which are sanctified , I haue coueted no mans siluer nor golde , nor apparrell , yea you knowe that these handes haue ministred vnto my necessities . I haue shewed you all things , and haue kept backe nothing , but haue shewed you all the counsell of God . Wherefore I take you to reccord this day , that I am pure from the blood of all men . And not only the soule of man which is the chiefest part within him , reioyceth at the testimonie of a good conscience , but also this ioy is séene in his countenance , and in his louely behauiour , which is meant by that saying set downe , Prou. 15. 13. A ioyfull heart , maketh a cheerfull countenance . This is it whereby we are holy temples vnto the Lord , and whereby we sanctifie the Lord as the Apostle S. Peter speaketh . 1. Pet. 3. 15. Who also in the same chapter setteth downe two notable effects of a good conscience , which cannot but bring great ioy to the godly . The one is , that when we be euill spoken of without desert , then is the testimony of our conscience the chiefest comfort . The other is , concerning praier ; A good conscience maketh request vnto God , and when we haue an euill conscience , with what heart shall we offer vp our praiers to God , or how shal they be accepted at gods hand ? According to that we reade , Iob. 11. 13. If thou prepare thine heart , and stretch out thine hand toward him , if iniquitie be in thine hand , put it farre away . And therefore Mardocheus is bold to come into Gods presence , vnder the warrant of a good conscience ( Hester 13. 12. ) Thou knowest ( saith he ) all things , and thou knowest Lord , that it was neither of mallice nor presumption , nor for any desire of glorie , that I did this , and not bowe downe to proud Haman . For I would haue bene content with a good will , for the saluation of Israel , to haue kist the sole of his feete . But I did it because I would not preferre the honor of a man aboue the glory of God , and would not worship any but onely thee my Lord . And this haue I not done of pride . Séeing therefore the ioy of a good conscience is so great , well might the wise man say , Pro. 15. 15. A good conscience is a continuall feast , and the greatest comfort in the greatest trouble , and such a comfort that the world cannot giue . The ioy and comfort whereof , may appeare by the contrary in the wicked . For where the want of a good conscience is , there is neither ioy nor comfort , but feare and sorrow . As we reade , Prou. 15. 13. A ioyfull heart maketh a cheerfull countenance , but by the sorrow of the heart , the mind is heauie . And Iob. 11. 20. The eies of the wicked shall faile , and their refuge shall perish , and their hope shall be sorrow of minde . An ill conscience bringeth great dumpes , and the heart of the people is filled therewith . And this is one of the chiefest iudgements that God doth lay vpon the wicked , as we may reade Wisd. 17. That they were sick and died for feare , and they swounded when a sodaine feare , not looked for came vpon them . For it is a fearefull thing when malice is condemned by her owne testimonie , and a conscience that is touched doth euer forecast cruell thinges . By the which feare , the succours which reason offereth are betraied : for indéede no reason can allay the force therof , but only the grace and good spirite of God , which is farre from the obstinate and vnrepentant sinner . Whose hope the lesse it is within , the greater doe the tormentes to come séeme vnto them . Wickednesse is full of feare and giueth testimonie of damnation against it selfe , and a troubled conscience alway suspecteth cruell matters to be imminent , and to hang ouer it selfe , as it maketh account to haue descrued . The miserable estate of a wicked mans conscience is also liuely described , Iob. 15 in these wordes . A wicked man is prooued all the daies of his life , though time be vncertain how long he shall play the tyrant . The sound of terror and feare is alwaies in his eares , and although it be in time of peace , yet he alway suspecteth some treason against him , expecting on euery side the sword to come vpon him . When hee sitteth downe to eate he remembreth that the day of darknesse is ready at hand for him , tribulation terrifieth him , and anguish enuironeth him , euen as a king is enuironed with souldiers , when he goeth to war . What can be more miserable then that man , that hath such a butchery and slaughterhouse within his own heart ? What are his fearee , how great are his anguishes ? Suspecting all things , doubting their own shadowes , fearing euery little noise , thinking euery one to come against them that come toward them , and others that talke togither to talke of them and their sins . Such a thing sin is , that it bewraieth it selfe , though no man accuse it , it condemneth it selfe , though no man beare witnesse against it . Pro. 28. The wicked man flieth thogh no man pursue him . And why doth he flie ? Because that he hath within his conscience an accuser pursuing him , whom alwaies he carrieth about him . And as he cannot flie from himselfe , so cannot he flie from his accuser , but wheresoeuer he goeth he is pursued and whipped by the same , & his wonnd incurable . And wherehence groweth all this feare , but only because our consciences shal be our greatest accusers at the day of iudgement , as we reade Reuel. 20. 12 : And I saw the dead both great and small stand before God , and the bookes ( of their consciences ) were opened , and the dead were iudged of those things which were written in those bookes according to their workes . Now therfore it appeareth , that one of the chiefest ioyes of the godly is the testimonie of a good conscience , which is only proper to the godly , and vnto the which the wicked can in no sort attaine . Without the which there is nothing but the feare of death and damnation . Wherefore let euerie one haue care to make a good conscience his only ioy , and let all our works be ruled thereby , without the which all things no doubt , shall go farre out of square .

The ioy also of the godly consisteth in this , that they The glorie of God . turne all their ioy to the setting forth of Gods glory . According to the example Hamah the mother of Samuel , who being in great sorrowe of minde , because she was barren and wanted the ioy of children , she made her humble and earnest request vnto god to make her a ioyful mother . Promising therewithall , that if God would vouchsafe to graunt her a child , that she would him to the Lord and consecrate him to his seruice . Contrary to the course of the wirked , and the fashion of the world which perisheth , who réferre and apply all their ioy , to the fulfilling of their pleasures , and the saisfying of their lustes . Which thing the Apostle Saint Iames doth worthily reproue in them . Chap. 4. 3. 4. Yee aske and receiue not , because ye aske amisse , that yee might consume it on your lustes . Ye adulterers and adulteresses , know ye not that the amitie of the world , is the enmitie of God ? Whosoeuer therefore will be a friend of the world , maketh himselfe the enemy of God . Looke what ye sowe ye shall reape , if ye séeke Gods glory , ye shall reape honour ; and if your ioy bee setled in worldly and sinfull matters , your ioy shall be turned into shame .

And herehence ariseth another kind of ioy of the godly , Heauenly blessings . who counting worldly ioyes but sinne and shame , or at lestwise but friuolous & vaine , haue resolued with themselues to settle all their delight in heauenly blessings and inward comforts , and in such things wherin the wicked hath no delight . As in praier to God , in singing Psalmes , in hearing his word , in reading his lawe . Blessed is the man whose delight is in the lawe of the Lord , and who meditateth therein day and night . And séeing they are risen with Christ , they séeke those things which are aboue , their treasure is in heauen where their heart is . As for the earth , they 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 that any should reioyce in their sins , but that 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 , that they would haue the mastry ouer vs , wherby we should become the bondslaues of the 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 that 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 , that 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 Achab did that wicked King of Israel .

Some will say it is an eafie matter for a man to ouercome his sinfull affections , and wee may doo well if wee will . But I aske them who was more able and better furnished , then the blessed Apostle S. Paul , yet he findeth the matter so hard to performe , that he confesseth it to the whole world . Rom. 11. 22. I delight in the law of God concerning the inner man , but I see an other lawe in my members , rebelling against the lawe of my minde , and leading me captiue vnto the lawe of sinne which is in my members , that is in all the sences , and in all the parts of my bodie . Yea he seeth it to be a matter so impossible , that he is faine to crie out ; O wretched man that I am , who shall deliuer me ? And seeth no other meane of deliueraunce , but only praier for Gods helpe , that it would please God to beate downe the power of sinne in him . I besought the Lord thrice , that it might depart from me . And answere was made ; My grace is sufficient for thee , and my power is made perfect through thy weaknesse . For that which is impossible to man , is most easie for God to bring to passe . Most truly therefore might he say ; Very gladly will I reioyce , rather in mine infirmities , that the power of Christ may dwell in me , and master and mortifie sinne , which would full faine haue the better hand ouer me . Many will not be knowne of their sinnes , when they be admonished of them , because they are loth to leaue them , yet some of a better minde and more tractable , will acknowledge them , and in their minde will mislike them , and also will not sticke to confesse that they would faine leaue them , and would thinke themselues happie , if they might be rid of them , yet find in themselues no power at all to forgo them . No maruell then though the Apostle Heb. 12. perswadeth vs to cast off sinne , which cleaneth vnto vs and hangeth on so fast . But how may we forgo them ? how may we be rid of them ? we cannot , it is impossible to vs . Craue it and beg it as the apostle did , once , twice , thrice , yea often & euer , at the hands of God , in earnest and humble praier , and he will performe it vnto thée , and after a while thou shalt perceiue how weake the power of sin will begin to be in thée . So that thou shalt be daily lesse proude , lesse giuen to drunkennesse , to theft , to whoredome , and the like , till thou growest at the last to hate that sin , that troubled thy soule so much , till in time thou hast gathered that strength , that thou maiest dispossesse and throwe out that strong man . Behold then how great cause the godly haue to reioyce at their infirmities , in that not only the power of their ruling sinnes is abated , but also by the power of Gods good spirit , and by the grace of Christ who dwelleth in the harts of the godly , they are quite ouercome and ouerthrowne . Whereby we may gather these two comforts ; First that this is a sure token vnto vs , that we appertaine vnto God ; and secondly , that the diuel shall haue no power to destroy vs , séeing that we haue escaped his snares , and that his bands that held vs in so fast , are loosed , burst , and broken .

I will adde but one ioy more , which is most pertinent To do good for euill . and for the present purpose . And that is , that the godly reioyce to do the wicked good , as the wicked reioyce to hurt them , and sport and solace themselues in their sorrowes . At the conuertion of the sinner and wicked , the Angels in heauen reioyce , and it is not to be doubted , but that the godly beare them company heerein , and are as greatly ioyfull . The enemy of the Prophet Eliseus sought his death , but he set bread & water before them , and sent them away in peace , when they were al in his hand , and at his word they might haue bene put to death . When Dauid might haue saline Saul , yet he reioyced in preseruing his life . The Prophet Ieremy , counselled the Israelies to pray for the life of King Nabuchodonosor , who held them in captiuitie , although he were a wicked and an idolatrous King . Our Sauiour Christ praied for the life of his persecutors ; O Lord laie not this sinne to their charge , for they know not what they do . So did the blessed Martyr S. Stenen , when the stones flue thicke about his eares . Thus doo they pray for them that persecute them , that God would turn his wrath from them , and that in mercy he would call them , as the Apostle Saint Paul was called from persecution , to profession ; thus doo they speake well of them that hate them , blesse them that curse them ; thus do they good for euil , and séeke the preseruation of their liues , who gréedily hunt after their ouerthrow & death . According to the examples of the Apostles , 1. Cor. 4. 12. We are reuiled and yet we blesse ; we are persecuted and suffer it ; we are euill spoken of , and we pray . I say the truth in Christ , ( saith S. Paul , ) Rom. 9. 1. I lie not , my conscience bearing mee witnesse in the holie Ghost , that I haue great heauinesse and continual sorrow in my heart . For I would wish my self to be seperate from Christ for my brethren that are my kinsmen according to the flesh : but his professed and vtter enemies by persecution . Yet he calleth them brethren . Brethren , my hearts desire and praier to God for Israel is , that they might bee saued . Accounting the good and welfare of his enemies , the greatest ioy that might befall him .

More might be said , but I haue stood vpon this point of the ioy of the godly somewhat too long .

Wherefore as a matter more proper to the godly , I will The sorrow of the godly . returne vnto the words of my text , and intreat once againe of their sorrow . The world shall reioyce , and ye shall sorrow : as if they were both borne and bred to it , and should end their liues in the same . For as the oxen appointed to the slaughter are let runne a fatting at their pleasure , and other oxen kept vnder daily labour of the yoke , so fareth it with the godly , that are exercised with trouble all the daies of their life , while the wicked escape & run at randam , gathering fat , and growing grosse , & dying shortly , nay more then that , eternally . If the godly haue any comfort in this world , it continueth not long , and therefore their life may well be said , to be a mixture of swéet & soure , and a continual interchange of sorrow & comfort , comfort & sorrow . Which if they consider wel , is a benefit vnto them , so far forth as to draw their minds from earth to heauen , from the world to God . Wherunto they are the more moued , bicause the world maketh a wonder of them , a gazing stock , a matter of contempt and derision . As the Apostle 1. Cor. 4. 13. hath foretold ; We are counted as the filth of the worlde , and the ofscouring of all things vnto this time , and a gazing stocke vnto the world . In the time of the Prophet Zachariah , they that followed the word of the Lord were continued in the world , and estéemed as monsters . Heare now , ( saith the Prophet Zachariah , cap. 3. 8. ) Heare now , ô Iehoshua the high priest , thou and thy fellowes that sit before thee , for they are monstrous persons . So likewise was it in the daies of Esay the Prophet , cap. 8. 18. Behold I and the children whom the Lord hath giuen me , are as signes , and as wonders in Israel , and such as are thought not worthie to liue . Moreouer their estate in worldly matters , what is it but hunger , thirst , nakednesse , imprisonment , to be buffetted , to haue no certain dwelling place . Be not dismaid at this estate , but rather with Moses frame thy self to take part with the godly in their sorrow , yea although thou mightest liue in the pallaces of princes . For he that will liue godly , must looke and make account of sorrow , and séeke for no ioy . When Baruch was sory because he could not be partaker of his desire and of his ioy , he had this answere from God , by the mouth of the Prophet Ieremiah ; Seekest thou great things for thy selfe , seeke them not . Let vs remember what Christ said ; My kingdome is not of this world . And why should the desire of ioy so tickle our minds ? or sorrow daunt vs , and throw vs downe ? or any griefe discourage vs ? When all things goe according to our will , then doo we easily slide into the forgetfulnesse of God , but sorrow and miserie maketh vs knowe God and our selues . I said in my prosperitie ( saieth Dauid ) I should neuer bee cast downe ; But it is good for mee that I haue bene troubled . And many there are , who haue giuen God more thankes for their sorrow and misery , then for all the prosperitie that euer they enioyed . So greatly it did instruct them , and so great good it did them . Sée howe profitable it is , to haue sorrow rather then ioy . If our estate be ioyfull , and sorrow dooth not assault vs , yet let vs wéepe with them that wéepe , and pray to God to turne away his heauie hand from them on whom he hath laid sorrow . Let there be fellow-féeling in thée of the sorrowes of others , as if the case were our owne , and let vs helpe to beare their burthen .

Consider if thou canst be without sorrow , if thou countest thy selfe amongst the number of those that are godly . Record with thy self what duties and good things thou hast omitted which thou shouldest haue done , either to God or man , either to our selues or others , to our own charge , committed to our hands , and to our gouernment , as wife , children , seruants , or to strangers , to our friends , or to our enemies . Let vs call to mind what euil we haue done , wherby God hath bene dishonoured , our neighbours iniuried , our selues defiled , other by our example allured to wickednes . Let vs not be wilfully forgetfull , that we haue omitted our dutie in praier and inuocation to God , and in performing our humble seruice vnto him . That we haue omitted the ministring to the necessitie of the Saints , and the helpe we should haue shewed to the néedie brethren ; that wee haue omitted many good opportunities which haue bene offered for the increase of our vertues , faith , patience , mercie , and such like . That we haue neglected the carefull visiting of the poore destitute , which lie in our stréetes and complaine for their great miseries , and are readie to perish before our eies for lacke of reliefe . That we haue omitted many exercises of praier , of preaching , of reading and meditating in the law of God ; that we haue omitted many things which appertaine to godlinesse and true sanctification . Againe , let vs remember on the other side , that we haue committed much wickednesse priuately , publikely , openly , secretly , in our soules , in our bodies , at home and abroad , against God and men , in our conuersation , and in our communication . All which being duly considered , haue we not iust cause to chastice our selues by sorrowe , and to afflict our selues by wéeping ?

How canst thou but grieue in minde , to sée the wicked flourish , and they that are most against God and godlines , The wicked to flourish . and against the godly , to beare the greatest sway in the world , and they that indéede ought to be vile and of no account with vs , ( yea although their personages and places , and wealth , and riches , be great ) to sée them in greatest estimation , and most honoured of the people . This made the prophet Ieremy to muse and to wonder , and the prophet Dauid almost to fall from God . My féete had welny flipt . Reade the ps. 73. & 37. Iob. 21. Where this matter is excellenly set downe and resolued . The Prophet Ieremy , 2. Esd. 3. 21. & . 4. 1. in his 12. chap. . ver . 1. O Lord if I dispute with thee thou art righteous , yet let me talke with thee of thy indgements . Wherefore doth the way of the wicked prosper ? Why are they in wealth that rebelliously transgresse ? They doe not only liue when the good are taken away , but also to the great admiration and grief many times of Gods children , they greatly flourish , they liue & waxe old , and grow in wealth , and their séede is established in their sight with them , and their generation before their eies , their houses are peaceable without feare , and gods rod is not vpon them , neither are they in trouble and plauged as other men , whome God more fauoureth , & therfore kéepeth them from the wantonuesse of this sinful world . Lest as the world is lulleda sléep , till their last sléep come vpon them , so also they might grow in such forgetfulnes , as to doubt whether there were a God that ruled the earth , whether euer they should be taken from the earth by death , whether there were a iudgement day , in the which they should be called to an account , whether there were a heauen for the godly or a hell for the wicked . As though the worlde should endnre for euer , and the flonrishing estate of the wicked should neuer haue an ende . I sawe saith the wiseman Eccle. 8. 10. the wicked buried and they returned ( that is other came in their places as bad as they ) and they that came from the holy place were yet forgotten in the citie where they had done right . This also is vanitie : yet though a sinner do euil anhundred times , and God prolongeth his daies , I knowe it shall bee well with them that feare the Lord and do reuerence before him . But it shall not be well to the wicked , neither shall he prolong his daies , he shal be like a shadow because he feareth not before God . In this world it commeth to the righteous according to the worke of the righteous . This hath troubled many in all ages , not only of the weaker sort , but many of them also which haue bene stronger , Iob , Dauid , Ieremy , euen such as haue bene partakers of Gods secretes . And why should not the same matter moue thée to sorrow also ? When the wicked rise vp men hide themselues , but when they perish , the righteous increase . Prou. 28. 28. When the righteous are in authoritie , the people reioyce , but when the wicked beareth rule , the people sigh .

If it vexe thy minde to sée the wicked in great prosperitie The godly to be oppressed . and to flourish , much more ought it to grieue thée to sée the good oppressed , troden vnder foote , despised , yea and destroyed . Which made the Prophet Abacuc to crie out and say ; O Lord how long shall I crie , and thou wilt not heare ? euen crie out vnto thee for violence , and thou wilt not helpe ? Why doest thou shewe mee iniquitie , and cause me to behold sorrow ? for spoyling and violence are before mee , and there are that raise vp strife and contention . Therefore the lawe is dissolued , and iudgement doth neuer goe foorth . For the wicked doth compasse about the righteous , therfore wrong iudgement proceedeth . The oppression of the poore and of the godly is a crying sinne , and pierceth the cloudes , and howe can it but pierce thy heart to heare of it , much more to behold it ? This made Quéene Hester when shée heard of the cruell decrée against the Iewes to be so sadde and heauie , yea furthermore , to venture her life for the safegard of her people . If I perish ( saith she ) I perish . Alasse how can I suffer and sée the euill that shall come vpon my people ? So she spake for them vnto the King and preuailed . The Prophet Ieremiah being cast into the dungeon and like to perish , it gréeued Ebedmelech the blackmore , and hee pittied his case , and spake for him vnto the King , and did himselfe helpe him out of the prison . My Lord the King saith he , these men haue done euill in all that they haue done to Ieremiah the Prophet , whom they haue cast into the dungeon , and he dieth for hunger in the place where he is , for there is no more bread in the citie . W●e is me saith Mattathias the Priest , wherefore was I borne to sée this distruction of my people ? Macc. 2. 7. 13. 14. What helpeth it vs to liue any longer ? And hee rent his cloathes and put on sackcloth and mourned verie sore . If in a countrey saith the wise man , Eccle. 5. 7. thou seest the oppression of the poore , and the defrauding of iudgement and iustice , be not astonied at the matter . For he that is higher then the highest regardeth , and there be higher then they . He doth not forbid them to grieue and mourn at it , but willeth them not to be dismaid , nor vtterly to be discouraged and discomforted , because that God did regard it . And in the fourth chap. ver. 1. So I turned & considered all the oppressions that are wrought vnder the sun , and behold the tears of the oppressed , and none comforteth them . And ●o the strength is of the hand of them that oppresse them , and none comforteth them . And if the world do not regard it , should not the godly pitie it ? and pray for the comfort of the afflicted , and put to their helping hands to relieue them ? If one member of the body reioyce , al the members reioyce with it , and likewise is it so in grief and pain . Now if we be members of Christ his bodie , why should not the miserable estate of others grieue vs as if it were our own ?

Again , what more apparant cause may there be of griefe Sinne to be so rife and vnpunished . and sorrow in the godly , then to sée sinne so rife and vnpunished . Mine eies gush out with teares ( saith Dauid ) because Psal. 119. 158. the vngodly keepe not thy lawe . When we not only heare but sée and behold the cruell dealings of the world , their intollerable pride , their filthinesse of the flesh , and riotousnesse of life , their great falshood , lying , deceit , vndermining one of an other , their enuie , hatred , mallice , their slanders , reproaches , backbiting , and all iniquitie , which nowe raigneth Ez● . 9. 4. 2. Kin 22. 19. Esd. 8. 70. 71. in our whole life , mercifull God what fountaines and what wells of teares should it cause in vs ? Hos. 4. 1. Heare the word of the Lord ( saith the prophet ) ye children of Israel , for the Lord hath a controuersie with the inhabitants of the land . By swearing , and lying , and killing , and stealing , and whoring , they breake out , and blood toucheth blood , therefore shal the land mourne . And if the sence lesse creaturres be so affected , howe should not we be moued ? They that endeuour to liue well , are a pray vnto others , and wicked men are countenanced out , and mighty sinnes are borne withall , theft , robbery , adultery , murder . O Lord that a murderer shuld find any one friend in a christian common weale . But of nobles , of Iudges , of magistrates , it were too intollerable . A poore thiefe packs to tiburne , but a manqueller and a murtherer can shift his legs out of the shackles , and his necke out of the haulter . Oh that the chiefest were not guiltie in all the trespasses aforesaid ? The multitude of offendoures doth proue them to be guilty . And a fearefull thing it is and a lamentable , for want of due punishment and due execution of lawes , will pull downe gods vengeance on the land . All which doe moue vs , not only to be sorry and agréeued , but to pray that God would turne his wrath from vs , because of those grieuous sinnes wherewith the whole land is ouerflowne .

Where hence ariseth another great sorrow , to sée that Gods threatnings not to be regarded , nor his mercies accepted . Gods threatnings are not regarded , neither are his mercies accepted . For if they were , our liues should not be vnreformed , and sinnes should not goe vnpunished . This made the prophet Ionas aweary of the ministry , & prouoked Christ himselfe to shed forth teares for Ierusalem . O Ierusalem , Ierusalem , howe oft would I haue gathered thee together , as a henne gathereth her chickens vnder her wings and ye would not ? Oh if thou hadst knowne at the least in this thy day , those things which belong vnto thy peace , but now are they hid from thy eies . For where Gods mercy , patience , and long sufferance , can take no place , neither yet the threatnings of his iudgements preuaile , then doe gréeuous punishments hang ouer the heads of that people , and it is to be feared and doubted , howsoone God will powre downe his wrath vpon them . A prudent man seeth the plague and hideth himself , but the foolish goe on still and Ezek. 11. 13. are punished . The pitiful man & the godly minded , foreséeth heauie punishments , and praieth for the offendours . Oh that my head were full of water ( saith the prophet Ieremy chap. Iere. 14. 17. 9. 1. ) and mine eies a fountaine of teares , that I might weepe day and night for the slaine of the daughter of my people . This destruction was not yet come , but the Prophet foresawe that it would come , and therfore he wept for sorrow .

But one of the greatest griefs and sorrowes is , to sée religion Religion and the feare of god to be scorned . mockt at , and them to be scorned , whose desire is to liue according to Gods will and commandements . And this is a greate cause of the fall of many , that otherwise would doe well , let them that vse it refraine it , they knowe not what hurt they doe . The least of vs are readie to fall away , and therfore the Apostle willeth vs to exhort and Esd. 10. 50. prouoke one another vnto good workes daily . This mocking and taunting , the Apostle doubteth not to call by the name of persecution , wherewith Isaac was vexed by Ismael . In consideration whereof , it gréeueth the godly , that they are aliue among the wicked , whose reproachfull spéeches and vngodly behauiour , haue bin pricks in their sides , and thorns in their eies , if not knines to their throats , and as grieuous as the point of a dagger to their hearts . For if they looke into the world , and take a viewe of the fashion of men amongst whome they must liue , they shall sée the mallice of Caine reuiued , the hatred of Esau set on foote , flattering tongues like Ioab , but murdering minds . Some as proud and as diuellish as Haman , some as trecherous as Iudas , some as cruel as Iezabel , as incroching and gréedily hunting after other mens mainteuance and liuings , if not their liues withall , as euer was wicked Achab Naboths vineard , litle kindnesse and much churlishnesse , as bad or worse then that of Nabal , many dissemblers as Ananias , and where is the man that speaketh the truth from his heart ?

For the most part all the conuersation of the wicked , stanvpon Vncleannesse to beare so greate asway . baudry and vncleannes . Iust Lot was vexed with the vncleanly conuersation of the wicked . For he being righteous and dwelling among them , in séeing & hearing , vexed his righteous soule from day to day with their vnlawfull déeds . In respect of all which snares and incombrances , the godly are vexed with sorrow euen to the death . I am aweary of my life for the daughters of Heth , saith Rebeccay , Abrahams wife . It is inough now O Lord , take my soule , for I am no better then my fathers , séeing I only am aliue and the rest hath forsaken thée , saith Elias . Woe is me saith the Prophet Dauid , Ps. 120. 5. that I must dwell with Mesech , and haue mine habitation among the tents of Cedar . My soule hath too long dwelt among them . Yet hath God so appointed , that we should shine as glistring starres amongst a naughty generation . Whose behauiour shall make vs more wary and circumspect , as also our good workes which they shall sée and behold , shall turn either to their happy conuersion , or most iust confusion and endlesse condemnation . The weake minds which are not as yet throughly strengthned , wish daily & continually although it be godly and wel , with the Apostle , I desire to be dissolued , and to be with Christ , which is best of all .

Hitherto of the sorrowes of the godly . And that I may make perfect this part , touching the difference betwixt the godly and the wicked , concerning ioy and sorrow ; as also that ye may be the better comforted and encouraged to vndertake and endure sorrow , I will let you vnderstand howe that the world hath his sorrow also . And séeing I haue begun to be tedious , beare with mee a while , I hope you will not thinke your labour altogither lost in reading , which may be at your leisure , though it cost mee some studie to gather it .

Who would thinke that the wicked should haue any sorrow in this world , howsoeuer they are like to spéed in the world to come , séeing they haue the world at will , and as the Prophet saith , they come in no misfortune like other men . And yet it falleth out sometimes , that they haue sorrow , but what is the cause of their sorrow ? No other but for worldly matters , for temporall losses , and that their transitorie ioyes are abated and diminished . As for example , when their goods are taken by pirates , their wealth consumed by shipwracke , their houses burnt with fire , their landes taken from them by violent oppression , their riches wasted by vsurie , their libertie restrained by imprisonment , their children to miscarry suddeinly , their friends either to die or to fall away from them daily , as the wise man saith ; In prosperitie a friend cannot bee knowne , and in aduersitie and calamitie , a mans verie friend will fall away from him , and forsake him . Now when these miseries , and these worldly calamities come vppon them , what crying , what wringing of hands , what lamenting , what wéeping is there among them ? But that God by their wickednesse is offended , his name through them blasphemed , his lawe and holy word contemned , his patience and long sufferance daily prouoked and abused , his threatnings , his admonitions , his counsels neglected ; his louing mercies forgotten , and his great benefits not remembred ; that many good things pertaining to our dutie , haue bin through our follies omitted ; and many wickednesses whereof we should haue bene cleare , committed by vs , who wéepeth for these matters ? who lamenteth for these causes ? The world reioyceth in hurting the godly , and if their mischiefe and their mallice be preuented , then are they sorry for nothing more , then that they can do no more hurt , nor any more mischief , where the godly pray for them & their conuersion . How do they enuy & maligne those persons in whom they sée Gods gifts & graces ? This was the cause that Iosephs brethren hated him , that Core , Dathan , and Abiram , did set themselues against Moses , that king Saul did enuy and séeke the destruction of Dauid , Whereat the godly are not to take any discomfort , for their enuie shall not hurt them , no more then Ioseph and Moses and Dauid was hurt . For God shal turn all to his glorie and their good , as is in his good pleasure determined of them . And as they cannot abide the godly , so secretly in their hearts they hate God , as their déedes and workes declare ; for if the loue of God were in them , the fruites therof would also appeare . For who are more backward to heare Gods word , to be present at his diuine seruice , who make lesse accompt of christian profession ? yea they hate it , they scoffe and scorne it , and they that counsell them to religion & goodnesse are their chiefest enemies . King Dauid bearing the person of the godly , was otherwise minded , who counted it his great sorow , that he was debarred for a time from Gods seruice . Ps. 48. 3. O Lord of hostes , how amiable are thy tabernacles ! my soule longeth , yea and fainteth for the courts of the Lord , for my heart & my flesh reioyce in the liuing God . Yea the sparrow hath found her an house , and the swallow a neast for her , where she may lay her yoong ones , euen by the altars ô Lord of hostes , my king and my God . But because the wicked are so set against God , & good men , therefore the Prophet said truely of them . Many are the sorrowes and great are the plagues that remaine for the wicked . Psa. 32. 10. Which is most effectually set downe , Eccles. 40. Great trauell is created for all men , and an heauie yoke vpon the sonnes of Adam , from the day that they go out of their mothers wombe , til the day they returne to the mother of all things . Namely , their thoughtes and feare of the heart , and the imagination of the thinges they waite for , and the day of death . From him that fitteth vpon the glorious throne , vnto him that is beneath in the earth and ashes . Wrath and enuy , trouble , and vnquietnes , and feare of death , & rigor and strife . And in the time of rest , the sléepe in the night vpon his bed change his knowledge . A little or nothing is his rest , & afterward in sléeping , he is as in a watch-tower in the day . He is troubled with the visions of his heart , as one that runneth out of a battell . And when all is safe , he awaketh and maruelleth that the feare was nothing . Such things come vnto all flesh , but seuenfold to the vngodly . There is no peace ( saith the Lord ) vnto the wicked : Yea though they séeke peace and rest by many meanes , & indeuour to cast al troublesome feare from them , now by instruments of musicke , now by merrinesse of company , now by diuersitle of repastes and pastimes , nowe by drinking of wine and banquetting ; yea though they shoote out feare , as by a double canon , and séeme to remooue all disquietnesse farre from them , and as it were , send it into banishment , yet it reconcileth and furneth backe vppon them . So that in their mirth there is sorrowe , in their laughter there is griefe , and in their ioy there is heauinesse , which vexeth their heartes continually . This toucheth the inward sorrowe of their heartes and mindes , and as for any outward sorrow , they had rather be cut off by present death then to indure it . King Zedekiah being told by the Prophet Ieremie , that if hée went into captiuitie , and would endure some sorrowe , he should saue his life ; the thought of sorrow was so intollerable vnto him , that he had rather suffer present death , then to abide the least taste thereof . Iere. 8. 3. And death ( saith the Prophet , ) shall rather be desired then life , of all the residue that remaineth of this wicked familie , because of the afflictions that God would send vpon them .

Furthermore , their sorrowes are expressed in the scripture by this word Woe . Christ saith to the godly , Ye shall Woe . weepe and lament ; but hee saith not vnto them any where , Woe be vnto you . And I beheld ( saith S Iohn in his Reu. 8. 13. ) and heard an angel flying through the midst of heauen , saying with a loud voice ; Woe , woe , woe vnto the inhabitanies of the earth . Which he said not concerning the good and godly , who as he saith , were sealed in their foreheades , and whose names were written in the booke of life ; but of the wicked world , whose sorrowes should be mightily increased . Blessed are ye ( saith Christ ) when men reuile ye , and speake euill of ye for my names sake . But vnto them of the world he saith ; Woe bee vnto you when all men speake well of you . That is , because they fauour the wicked of the world , and goe after the world , and séeke friendship of the world , therefore the friendship of the world departeth from them . So true is that which Saint Iames saith ; The amitie of the world , is the enmitie of God . Woe bee to you that now laugh , for you shall waile and weepe . The wéeping of the godly is with comfort , but the world and the wicked wéep without hope , thinking of Gods iudgements to come , which driue them to dispaire , because they are fully perswaded , the wofull and euerlasting wéeping and gnashing of téeth , shall come vppon them , and shall be their portion . The Prophet Esay . 24. speaketh of them of his time . The mirth of the world is gone away , because they did not vse Gods benefits aright . And after a while the liues of the world went away . Then what a sorrow is it to leaue their lusts and their pleasures , to leaue the world , their friends , their wife and children ; their lands and possessions ? And yet behold this is but the beginning of their sorrowes . In the midst of all their iolitie , the very thought of death doth strike such a dumpe into their mindes , that makes their excessiue ioy to vanish into wo●ull sorrow and mourning . Oh how bitter is the remembrance of death , to him that liueth at rest in his possessions , that hath nothing to vexe him , and that hath prosperitie in all things . When the sorrowe of death commeth in place , all our ioyes are gone which endured but for a moment of time , and were as a thing of nothing , but the thing is farre worse . For after these ioyes , come sorrowes , and neuer ioy againe . And this is one of the ●●●fest sorrowes of worldly minded men , whose minds and hearts had neuer any taste and féeling of heauen and heauenly ioyes , that when death beginnes to looke them in the face ( whom they would auoyd , if possibly they could ) this I say is their sorrow , that they shall depart from their earthly happinesse , that they shall neuer sée the face of their ioyes , pleasures , and vanities , any more . The paine of the bodie , the feare of death , the sight of children , the weeping of the wife , the flattery of the world , the temptation of the diuell , the dissembling phisitian , who for gaine dooth put him in hope of life . Sée how his ioyes are turned into sorrow , and yet this is but the beginning of his sorrow . For at the point of death these worldly griefes doo not so much vexe his minde , as the fearefull remembraunce of an euill life past , the day of iudgement , and that they shall be called to an account ; the ougly sight of hell in their consciences , and the intollerable paines and torments which they shall hereafter suffer . The sorrow of these things , at the very instant of their death , dooth ouercome the griefe of their disease and all other sorrowes , yea and hasteneth on their death which otherwise might be prolonged . Whereas the godly as it is in the Psal. 142. reioyce and sing loud in their beds , hauing a quiet conscience , and that they shal passe vnto vnspeakable ioyes , from this vale of misery , and troublesome persecuting world . Greatly reioycing , that neither sinne , nor sathan , nor hell , nor the torments thereof , shall preuaile against them , shall touch them , or come néere them , to hurt them . So much for the sorrow of the worldly , which may be some ioy to the godly to ease their heart , to sée and know , that the world hath also sorrowe to soure their ioyes withall .

These two matters of the ioy of the godly , and the sorrow of the wicked , may séeme impertinent for this text , which may be read or passed ouer at thy discretion .

The third part of this text is taken out of these words . But your sorrow shal be turned into ioy . Which words containe a remedie full of all comfort , and may be diuided into two parts . A proposition ; Your sorrow shal be turned into ioy . Secondly , a confirmation , by way of illustration , drawne from a similitude and comparison , of a woman in childbirth , respecting her Throes and her ioye . A woman when shee trauelleth , &c. Which confirmation by a similitude is more apparant in the application , which is the second part of the similitude , being furnished with thrée proofes . Wherof the first is , That he would see them againe . The second , That their hearts should reioyce . The third , That their ioy should no man take away from them .

Ye shall weep and lament . But the Apostles counsell is Proposition . comfortable ; Weepe as though ye wept not . And Christ his words are heauenly ; Your sortow shal be turned into ioy . He speaketh not of the sorrow of the wicked , that their sorrow shall be turned into ioy , for their sorrowes shall remaine . Many shall be their sorrowes , and great shall be their plagues . And although they haue bene young and lustie as an heifer of thrée yeares old , which neuer felt sorrow but liued in pleasure , yet when their sorrow and mourning shall come , it shall be so gréeuous , that they shall be giuen to skritch and crie out , yea it shall pittie the harts of others , and they shall moue others to wéepe for them . Their gladnesse and ioy shall be taken away saith the Prophet Esay . 16. 9. 10. there shall be no singing nor shouting for ioy , for I haue caused their reioycing to cease . So likewise the prophet Ieremy . 48. 33. speaketh of the ioy of the Moabites . Ioy and gladnesse is taken from the beautifull field , and from the land of Moab , and I haue caused wine to faile from the wine-presse , none shall tread with shouting . My heart shall sound saith the prophet for Moab like a shamne . As the custome was to play heauie and graue tunes at burialls .

Those euils and sorrowes which happen to the godly The worldly sorrowes of the godly turned into ioyes in this life , God turneth to our good , and as the Apostle saith ; All things fall out to the best to them that loue God , so that we may reioyce , though for a season we be in heauinesse . This is God able to do , because he is almightie , and most readie and willing ; because he is most gracious vnto his people . How long was patient Iob troubled , yet his troubles and sorrowes had a happie end , and his losses recompenced to his great contentment and ioy of heart . The people of Israel how gréeuous was their affliction in Egipt , and that for the space of many yeares , vntill that the crie of their sore oppression came vp into the presence of God . And God heard their crie and sent them reliefe . For it pleased God to remember his holy promise , so that in his due time he brought foorth his people with ioy , and his chosen with gladnesse , and he gaue them the landes of the heathen , and they tooke the labours of the people in possession . The portion of the godly is to haue many troubles , and so to passe along this life toward the kingdome of rest and ioy . After vexation some rest , after trouble peace , after paine , pleasure doth ensue , to the praise of Gods mercy , who in time shall moderat what is amisse , & send vs some comfort for our recreation . For as he seeth our griefes & noteth our wrongs , so when most néed is , he will comfort vs , and send vs ioy in our heauinesse . Through the féeling whereof , the Prophet Dauid vttereth these words ; The Lord is my strength and my shield , my hart hath trusted in him , and I am helped : therfore my heart daunceth for ioy , and in my song will I praise him . True obedience wants no crosses in this world to wait vpon it , yet crosses haue their crownes . Ioseph a iust man and one that feared God from his youth , beeing subiect to sorrow and misery , vpon false accusation was cast into prison , whose féete they hurt in the stockes , the iron entred into his soule . Vntil the time came that this cause was knowne , when as the word of the Lord tried him . The king sent and deliuered him , the prince of the people let him goe frée . He made him Lord also of his house & ruler of all his substance . That he might informe his princes and teach his senators wisedome . Ioseph had honour and great wealth , as well as libertie , when God his time was come to turne his sorrow into ioy . Whose posteritie when they were in a manner tired through slauerie and bondage , and pinched with extréeme pouertie , in a time vnlooked for , God brought them forth . With greate substaunce , and gaue them fauour in the sight of their enemies , so that they caried away from them their iewels of siluer and gold . Sée and consider the end of the troubles of the godly when God will not only had his oppressed people libertie but also great substaunce , happy passage , mighty deliueraunce , infinite good turnes , if they had had eies to sée his miraculous and bountifull working in their behalfe , that in their songs they might haue praised him , and in their hearts they might haue giuen sufficient credit to all his promises . But to their great hurt they gaue no credit vnto his word , but thought scorne of that pleasaunt land . Shadrake , Meshake , and Abednago , because they would not worship the golden image , which Nabuchodonozor the King had set vp , they were cast into the firy furnace . But behold in their extreme sorrow , the comfortable presence of Gods Angel , then followed the fauour of the King , who before did so greatly hate them , and after that , promotion and dignitie , and the chiefest offices in the realme . Ioy vpon ioy to make sorrow to be forgotten . Feare not the issue then of your woe whatsoeuer it is , if you cleaue to God , and hold fast by the word of his promise . So true is that in 126. ps. v. 6. 7. They that sow in teares , shall reape in ioy . And he that now goeth on his way weping , & beareth forth good séed , shal doubtlesse come again with ioy , and bring his sheaues with him . Bondage in Egipt , a wearisome pilgrimage in the desert , after the bondage ; but after their wearisome pilgrimage , followed the ioyful possession of the plentiful land of of Canaan . Then was their mouth filled with laughter , and their toong with ioy . Then said they among the heathen , the Lord hath done great thinges for them . The Lorde hath done great things for vs , whereof we reioyce . Such as their bondage in Egipt was , so gréeuous also was their captiuitie vnder king Nabuchodonozor and the Chaldeans , yet it pleased God to remember his poore afflicted and beloued remnant . Go ye out of Babel , flie ye from the Chaldeans with a voice of ioy . Baruc. 4. I sent you out with wéeping & mourning , but with ioy and perpetuall gladnesse will I bring you againe . And like as the neighbours of Sion saw your captiuity , so also shall they shortly see your saluation from God which shall come with greate glorie & brightnesse from the euerlasting , and they shall gather them from the East to the West , to the praise of his honor . O Ierusalem behold the ioy that commeth vnto thée from thy God . For I will set mine eies vpon them for good , and I wil bring them again to this land , and I wil build them , and not destroy them ; and I wil plant them , and not roote them out , saith the Lord . Therfore they shall come & reioyce in the height of Sion , and shall run to the bountifulnesse of the Lord , euen for the wheat , & for the wine , and for the oile , & for the increase of shéep & bullocks : and their soule shal be as a watred garden , & they shall haue no more sorrow . Then shal the virgin reioyce in the dance , and the yong men & the old men togither : for I wil turn their mourning into ioy , & wil comfort them , & giue them ioy for their sorrows . And the voice of ioy , and the voice of gladnesse , and the voice of the bridegroom , and the voice of the bride , shal be heard in their stréets ; as also the voice of them that shal say ; Praise the Lord of hostes , because the Lord is good , for his mercy endureth for euer . Hagar Abrahams handmaid , being ready to wéepe out her hart , with sad & mournfull teares , and pittious & lamentable cries , God caused her to behold ioy , and gaue her the life of her infant , when it was ready to die with thirst , & promised her moreouer , that of him shuld come a great people . What trobles did king Dauid endure when he was a subiect vnder king Saul ? who continually sought his death , and most cruelly and vndeseruedly to shead his innocent blood , how many feares , how many flights , how many dangers ? Where death was , God made life appeare ; where contempt was , God gaue credit ; and when his crosses were ended , God gaue him his crowne to reioyce him . Which made him thankfull to God , saying ; Thou hast turned my mourning into ioy , thou hast loosed my sackcloth , and girded mee with gladnesse . Therefore shall my tongue praise thee , and not cease . O Lord my God I will giue thankes vnto thee for euer . Ieremiah the Prophet , beaten , cast into prison , readie to starue for hunger , like to be put to death , but the Lord hi● him . Who had regard of his trouble and of his sorrow , and sent him ioy with great credit . For in the sight of them that were led into captiuitie , Zabuzaradan the chiefe steward , according to the commaundement of king Nabuchodonozor ( who willed him to looke well vnto him , and to doo him no harme , but euen as he himselfe would desire to be dealt withall ) loosed him from the chaines which were on his hands , and intreated him most kindly , saying ; If it please thée to come with me into Babel , come , and I wil looke wel vnto thée , but if it please thée not to come with me into Babel , tarry still . Behold all the land is before thée ; whither it séemeth good and conuenient for thée to go , thither go . So the chiefe steward gaue him vittailes and a reward , and let him go . If we looke vpon the deathfull sorrow of chaste Susanna , do we not in reading her storie reioyce with her , to sée what ioy of heart God sent her . The Apostle Saint Peter being in prison , his bands were loosed , the prison doore set wide open , and he by an Angel willed to come forth , so was his ioy increased vpon the suddain beyond expectation . Tolet goe other examples , I will vse but this one . King Ashuerus through the accusations of wicked Haman , gaue out his letters , that the Iewes should be slaine throughout his dominions . A pittifull thing it was , to sée and heare the outcries of the poore distressed Iewes , Mardocheus gréeuously mourning , yea Hester the Quéene her selfe fainted and fel down in a swoune . Yet behold , after a while the kings heart and mind is changed , after a while life & ioy , yea and a solemne and a yearly remembrance of that ioy , throughout their posterities and generations . After a tempest a calme , after stormie weather faire .

All which examples ought to be sufficient incouragements vnto vs , not to be daunted or dismaied for any sorrow , but rather to sustaine our selues with the hope of ioy to come . After pouertie may come wealth , after sicknesse , Psal 107. 41. health ; after imprisonment , libertie ; after shame by false reports , credite againe ; after miserie , dignitie ; after hatred , good will ; after sorrow , ioy ; and who knoweth what a day may bring foorth ? The seruant that endureth much drudgery , that is beaten vndeseruedly , that continueth painfully , that performeth faithfully , is in time released , and with riches , store , and plentie , blessed , when as to remember what great miserie hee hath abidden and gone through , is one of his chiefe ioyes . Experience prooueth this to be true , and the example of Iacobs seruice vnder Laban vnrequited , by his grudging maister , but plentifully rewarded by God himselfe , dooth shewe howe thy sorrowes may bee turned into ioy . Feare not saith Tobit to his sonne , though thou bee poore , for thou hast many things if thou feare God . For indéed all Gods blessings , especially pertaine to them that feare him , though otherwise enioyed by vsurpation , and an easie thing it is with God , suddeinly to make a poore man rich . The sorrowes of sicknesse , may ende in ioyfull health ; King Hezekiah had fiftéene yeares added to his daies , and it reioyced him more then his kingdome . Compare Iosephs imprisonment with his honour , and Susannais credite with her shame , and Mordecais miserie with his dignitie , and Esaus hatred Pro. 16. 7. toward Iacob , altered to good will and louing affection , and sée whither it be not true , that Christ hath said & set downe in the behalfe and respect of the godly ; Ye shall sorrow , but your sorrow shal be turned into ioy . It was a benefite and a ioy to Hezekiah to haue his daies prolonged , and it was promised to king Iosiah for a great blessing to haue his daies cut off . But the cause of this blessing and ioy , was the great sorrowe that he tooke , considering the great plagues that were to come vpon his people . As it was answered by Hulda the Prophetesse : These euils which you haue heard read vnto you , shall come vpon this land because of their idolatry . But to the king that sent you , thus shall you say ; Thus saith the Lord , because thy heart did melt when thou heardst what was spoken against this place , and didst rent thy clothes and wéepe before me , I haue heard it saith the Lord . Behold therefore I will gather Esay . 57. 1. thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not sée all the euil which I wil bring vpon this place , Moses wéepeth and mourneth to himselfe , that he could not be partaker of his desire , as to enter into that promised plentifull pleasant land , that hée could not sée that goodly mountaine and Lebanon , and was angry with his people who were the cause that he was bereaued of his ioy : but in that he was taken vp into paradise and placed in the heauens , were not all sorrows think you fully and most aboundantly requited with ioy ? The world hath many dumps and amidst their ioyes doe often wéepe , but the sorrowes of the godly are such , that neither make them to breake their sléep , nor yet to be heauy hearted . For Paul & Silas being in prison in fetters and cold iron . Act. 16. Sung a Psalme and praised God . The reason that may mooue them both so to do is great & waightie ; the one remembring that their ioyes shall end in perpetual sorrowes ; the other reioyce , knowing that their sorrowes shal not alwaies last , and that their crosse and their crowne are ioyned both togither as matters inseparable . For of all other they were the most miserable if their hope were onely in this life . Mat. 5. 4. Blessed are they that mourne for they shall be comforted . Luke 6. 21. Blessed are they that weepe now , for they shall laugh . Looke vpon Lazarus wéeping on earth , and reioycing in heauen . In the midst and in the multitude of my sorrowes that I had in my heart ( saith the Prophet ) . Psal. 44. 19. Thy comfortes haue refreshed and reioyced my soule . In the Lords word will I comfort me , which is so full of heauenly promises .

Phil. 4. 4. Reioyce in the Lord alway , and againe I say reioyce , The sorrowes of persecution turned into ioyes . let your patient minde be knowue vnto all men : The Lord is at hand , to succor you & to giue you ioy . What bréedeth patience in troubles so much , as that when they know that their sorrowes shal be turned into ioy . Ye sorrowed with me for my bandes ( saith the Apostle ) Heb. 10. 34. and suffered also with ioy the spoiling of your owne goodes , knowing in your selues how that ye haue in heauen a better and induring substance . Whosoeuer shall forsake houses , or brethren , or sisters , or father , or mother , or wife , or children , or lands and possessions for my names sake , he shal receiue a hundred f●●d more , and shall inherite euerlasting life . And who would not be patient in trouble and persecution , seeing it shal be requited with such icy . No trouble so bitter , as the trouble of persecution , yet this is the comfort that it is but short , though it séeme vnto vs long . Else the Apostle would not haue vsed this spéech ; Yet a while , and that a very little while , and that shall come , will come , and will not tarry , yea and bring his rewardes with him . The flesh is fraile and rebellious , the world is cruel , persecution is most gréeuous , and therefore ye haue great néede of patience , that after ye haue done the will of God yée might receine the promise . Through which , and other like waightie causes and considerations , the same Apostle being mooued , praied for the Collossians , that they might be strengthened with all might , through the glorious power of God , vnto all patience and long sufferance , and that with ioyfulnesse . Which ioyfulnesse hée himselfe expressed in his owne person most liuely , speaking thereof more then once and twice . To the Collossians , chapter 1. 24. Now reioyce in my suffrings : and to the Cor 2. epist 7. he writeth thus . Ye are in our hearts to die and liue togither , I vse great boldnesse of speech toward you , I reioyce greatly in you , I am filled with comfort , and am exceeding ioyous in all our tribulation . For if there be any bitternesse in persecution , as certaine it is that it is most great , it is altogither swallowed vp of spirituall ioy ; for worldly ioy cannot attaine to that strength as to endure it . Through faith we haue accesse vnto this grace wherein we stand , and reioyce vnder the hope of the glory of God ; neither doo we so only , but also we reioyce in tribulations . For when we are most weake , then is God most strong , and able to giue vs strength to endure our triall . 2. Cor. 4. 8. We are afflicted on euery side , yet are we not in distresse ; in pouertie , but not ouercome of pouertie . We are persecuted , but not forsaken ; cast downe , but we perish not . Neither do wee faint , though our inward man perish , because our inward man is renewed daily , and strengthned & comforted in hope , which maketh vs not ashamed , although the world would laie shame inogh vpon vs . And in an other place , he speaketh of himselfe , and of all the faithful , 2. Cor. 6. 8. We must approue our selues as those that haue hope in God , by honor and dishonor , by euil report , & good report , as deceiuers , & yet true ; as vnknowne , and yet knowne ; as dying , and behold we liue ; as chastened , and yet not killed ; as sorrowing , and yet alwaies reioycing . The vine the more it is pressed , the more it riseth ; the spice the more it is beaten , the swéeter it smelleth ; the fire the more it is kept vnder , the more it bursteth out ; the Israelites the more they were oppressed , the more they multiplied ; and so is it with the godly , the more their outward sorrowes be , the more are their inward ioyes . In this matter the Apostle S. Iames is of the same mind with the Apostle S. Paul , who in the beginning of his epist. maketh persecution one of his chéefest matters to speak of , giuing it a great commendation , encouraging other therein , by shewing them what shall ensue . My brethren count it excéeding ioy , when ye fall into this especiall temptation of affliction and persecution . Excéeding ioy he termeth it , because no earthly ioy may be compared to that , which they that are afflicted and persecuted , both féele and shall also be partakers of . As in the same chapter is declared . Blessed is the man that suffereth temptation , that is , affliction and persecution , for when he is is tried he shall receiue the crowne of life , because the Lord hath promised . That he may be bold to say , I haue runne my race , I haue fought a good fight , and henceforth is laid vp for me the crowne of righteousnesse . And because of this ioy , which was fully setled in their mindes and hearts , Saint Peter and the rest of the Apostles as we shall reade , Actes 5. 41. when they were reuiled , threatened and beaten , departed , reioycing that they were counted worthie to suffer rebuke for his name . The world ( saith Christ ) shall hate and excommunicate you , and thinke they please God highly in killing you . And because I haue saide these thinges vnto you , your hearts are full of sorrow . But marke againe another spéech of his , and sée howe hee dooth raise vs vp in comfort and in ioy . Hee that will follow mee , must take vp his crosse and follow mee , and whosoeuer shall forsake houses , or brethren , or sisters , father , mother , wife , children , landes , possessions , yea bid farwell to the world , and hate and despise his owne life for my sake , hee shall receiue an hundreth folde more , and shall inherite euerlasting life . For the ioy of conscience which Gods children féele euen in their afflictions , is a thousand fold more worth then all worldly treasure . These things ( saith Christ ) haue I spoken vnto you that my ioy might remaine in you , and that your ioy might be full .

The prince of our peace and saluation , was consecrated vnto God through affliction and persecution . Whereby the Apostle signifieth , that there could be no worke more acceptable in the sight of God then that . The captaine in war sheweth himselfe most venterously , and if he die he is resolued . What is his comfort and his ioy ? this , that he cannot please his prince and countrey better . The souldiers likewise through the captains valiant exploits are incouraged , hauing the selfesame comfort and ioy with their captaine . And a valiant souldier aimes at nothing more , then at honour and renowme . How should the extremitie of sorrow , or the dint and horror of death pull vs backe , séeing the recompence is so glorious ; honour , renowme and ioy ? But many are loth to venture , fearing their own frailty & weaknesse . Good it is to be aduised , and to cast al circumstances , to pray to God for strength , and when thou art resolued , doubt not that God will laie more vpon thée then thou art able to beare , neither will God suffer vs to be afflicted aboue our power , but in the bitter hest of persecution , and in the smarting sorrow of death approching , he wil giue a comfortable issue , and fill thy heart with swéet ioyes . Comfort in warre makes death séeme nothing so sorrowfull , and séeing in affliction and persecution , many haue suffered before thée , and thou art not like to bee the last , bee not faint-harted , yea althogh thou mightst escape , knowing that thou shalt receiue a better resurrection . Moreouer it is not the least comfort , that the faithfull and the godly , yea and Christ himself doth help vs with their praiers , wherby the extremitie of paine is mitigated vnto vs , or sufficient strength & courage granted vs to endure euen to the end , and in the end . For this cause saith the Apostle to the Colloss. cap. 1. We cease not to pray for you , that ye might be strengthened with all might , through his glorious power ; and addeth this comfortable clause . Giuing thankes vnto the father , which hath made vs meet to be partakers of the inheritance of the saints in light . And if as yet thou desirest greater comfort● more abundant ioy , if thou mightest haue thy choice , thou canst not make a better choice , then the quietnesse of conscience , and ioy of the holy Ghost . Can a mother forget her children ? if she could or would , yet the Lord wil not forget vs , being vnto him as the signet vpon his right hand , and therfore in continual remembrance , and as the apple of his eie , and therfore most tender . So that the prophet Dauid had great cause to say to the great comfort and ioy of the godly . Right deare in the sight of the Lord is the death of his Saints . Psal. 116. 15. Knowing therfore that the cause is Gods cause and his glorie , and that it is his wil we should suffer ; in fulfilling his wil , let vs commit our soules vnto him in weldooing as vnto a faithfull creator . Let me adde a constant Martir his exhortation in verse , who neither feared nor doubted , but most willingly and ioyfully was to giue vp his life , for the profession of the truth , and maintenance of the Gospell .

Cotent thy selfe with patience , with Christ to beare the crosse of paine : Who can and will thee recompence , A thousand fold with ioyes againe . Let nothing cause thy heart to quaile , Launch out thy boate haul vp thy saile , Put from the shore : And at the length thou shalt attaine , Vnto the port that shall remaine , For euermore .

Thus if it please God that they shall be put to the shedding of their blood , and the losse of their liues for the testimony of a good conscience , for the profession of his truth , and maintenance of his Gospell , ye sée that it is a matter that brings heapes of ioyes , so that although there be great sorrowes , yet this persecution and triall of their faith , makes them in a maner not to appeare . Else how could it haue bin true which the Apostle reporteth of the churches of Macedonia . 2. Cor. 8. 2. that in the great trial of affliction , their ioy abounded . As though in their extremitie they had felt no sorrow , nor perceiued any discomfort . In token whereof , the Apostle willeth the Philippians to be so bold , that in nothing they shuld fear their aduersaries , which is saith he to them , a token of perdition , but to you a token of saluation , and the of god . And that which furthereth ●ur saluation , with what ioy is it vndertaken and performed ?

Neuerthelesse God séeing our heartes and knowing our readinesse , doth not alwaies put vs to the triall , and yet accepteth our readinesse as though we had béen tried , doth send vs comfort & ioy , and that after such a sort as we least looked for . That we might praise him in his iudgementes , and woonder at his mercies , and giue him thankes for his goodnesse , that worketh so great deliuerances for his people . And to increase our ioy the more , God worketh our deliuerance Ioy by deliuerance . Their enemies being destroied . by the destruction of our enemies . The Israelites being deliuered , saw the Egyptians their enemies drowned in the red Sea , and their dead careases lying on the Sea shore . Then sung Moses and the children of Israel . When the Iewes were deliuered from the cruel massacre Eze. 38. 16. 21. 22. 23. and bloudie slaughter , which was deuised and pretended and purposed against them , and almost put in mischieuous execution , through the meanes of that proud and wicked Haman , Haman himselfe was destroied and hanged , and fell into the pit that he had made for others . Then had the Iewes rest and ioy , and they remembred it for euer . This also is plainly set downe in the storie of godly Tobit . chap. 1. If king Senacharib had slaine any when he fled from Iudea , I buried them priuily , but the bodies were not found when they were sought for of the king . Therefore when a certain Niniuite had accused me to the king because I did burie them , I hid my self , and because I knew that I was sought to be s●aine , I withdrew my selfe for feare . Then all my goodes were spoiled , neither was there any thing left me besides my wife Anna , and my sonne Tobias . Neuertheles within fiue and fiftie dayes two of his sennes killed him , and another of his sonnes reigning in his stéed , appointed Achiacharus my brothers sonne , to be the ouerseer of his accountes , who made request for me , and I came againe to Niniuie . When Herod was dead who sought Christ his death , then he being a babe and infant , was brought againe into the land of Israe● . Presently after the death of King Herode mentioned Actes . 12. the bloody tyrant being punished by Gods iudgement , and that after a strange sort , then the word of God grewe and multiplied and flourished , and God gaue his seruants libertie . If we aske an example in our owne realme , Quéene Mary and mischieuous Gardiner bishop of Winchester , being taken away and strooken by the hand of God , our gracious Soueraign ( whom God long preserue , to his glory and our comfort ) came then to her ioy and to her crowne , who was ful néere her death . The greatnesse of our peril , can be no stop to our deliuerance , because the power of our deliuerer is infinit . Indéed we sée that men are altogither amazed , and in a manner berest of wit and vnderstanding , when they féele themselues daungerously tossed too and fro . But do we not also sée , that when they crie vnto the Lord in their trouble , he bringeth them out of distresse , hee turneth the storme to calme , so that the waues thereof are still ? Do we not sée how that they passe through tribulations to the kingdome of heauen ? and through stormie tempests are brought to the hauen where they would be ? This the Lord doth that we might confesse his louing kindnesse before him , and his wonderfull workes before the sonnes of men . God for diuers secret causes leadeth his church through many bitter afflictions , as it were to no other purpose , then by trying them by the crosse , to make them true to his crowne , and then either in death doth giue them patience and constancie , or by deliuerance doth send them ease and libertie . Psal 38. 19. Many are the troubles of the righteous , but the Lord deliuereth him out of them all . It is euen the time of Iacobs trouble ( saith the Lord ) yet shall he be deliuered from it , and shall be in rest and prosperitie , and none shall make him afraid . And there shall be a day Zacha. 14. 7. ( it is knowne to the Lord ) neither day nor night , but about the euening time it shall be light . And loe in the euening there is trouble , but afore the morning it is gone , Esay . 17. 14. The wrath of the Lord endureth but the twinkling of an eie , and his pleasure is life , heauinesse may endure for a night , but ioy commeth in the morning , Ps. 30. 5. The thoughts of the Lord are thoughts of peace , and not of trouble , to giue you an ende and your hope , Ieremy 29. 10. Then shall ye cry vnto me and I will heare you , ye shall seeke me and find me , because ye shall seeke me with all your heart . And if hee come out presently at our call , it is most méete and conuenient that wée should waite his pleasure . Knowest thou not ? or hast thou not heard that the euerlasting God the Lord hath created the ends of the earth ? neither fainteth nor is weary , there is no searching of his vnderstanding . But he giueth strength to him that fainteth , and vnto him that hath no strength he increaseth power . Euen the yong men shall faint and be weary , and they shall stumble and fall . Eut they that wait vpon the Lord shall renue their strength , they shall lift vp theire winges as the eagles , they shall runne and not be weary , they shall walke and not faint .

Somtimes it pleaseth God to send his people deliuerance , by turning the hearts of the percecutors . So was the firie and fierce wrath of Nabuchodonozor , turned to great good will toward Shadrake , Meshake , and Abednago . Saul breathing out threatenings and slaughter against the saints of God , was conuerted miraculously , and Saule a persecutor , became Paule the professor , and then had the churches rest in those daies . King Agrippa beganne to yéeld , and from iudging , was readie to defend Paule . Pontius Pilate spake for Christ , when all the Iewes were against him , saying ; I finde no fault in him at all .

Sometimes by sending danger and trouble to the persecutors Themselues in danger . themselues . As when Dauid was almost taken , and like to come into the hands of Saul his enemy , then he heard that the Philistines had inuaded his land .

Lastly , God sendeth comfort and ioy by powring foorth Gods ven g●ance being powred out . his vengeance on their enimies . Vengeance is mine , I will repay faith the Lord . God in time will reuenge our cause . According to that we reade in the prophet Ieremie , against king Nabuchodonozor and his land , Iere. 50. 22. Acrie of Eze. 25. 17. & 26. 5. & 28. 22. 23. battell is in the land and of great destruction . How is the hammer of the whole world destroied and broken ? how is Babel become desolate among the nations . ? At the noise of the winning of Babel the earth is mooued , mooued , and the cry is heard among the nations . Make bright the arrowes , gather the shields , the Lord hath raised vp the spirit of the king of Medes . For his purpose is against Babel to destroy it , because it is the vengeance of the Lord , and the vengeance of his temple . Iere. 5. 11. Re. 16. 19. Great Babylon came in remembrance before God , to giue vnto her the cup of the wine of the fiercenesse of his wrath & 18. 20. Oheauen reioyce of her , and ye holy Apostles and Prophets , For God hath giuen your iudgement on her , and reuenged your cause in punishing her , and in one houre shee is made desolate .

But let vs come a little néerer , and behold Gods iudgementes vpon persecutors , and the ouerthrow not of the And his iudgmentes being put in execution . meanest , but of the greatest and mightiest in the world , kinges and emperours . Ioas slaine of his seruauntes , after he had caused Zachariah to be put to death by stoning . Senacharib murthered by two of his owne sonnes , after that he Eze. 28. 26. & 35. 11. & . ca. 39. 21. 22. had blasphemed God , and done his worst against godly Ezekiah . Antiochus perished by grieuous tormentes in the bowels , so that wormes came out of his bodie in aboundance , and being aliue , his flesh fell from him for paine and torment , and all his armie was gréeued at his smell , yea and he himselfe might not abide his owne stinke . When Nero one of the Emperours of Rome , went about by all meanes to extinguish and blot out for euer the religion of Christ , and had caused both Paul and Peter , and many holy martyrs to be murdered : at length he also receiued reward according to his crueltie . For being left of all his prouinces , souldiers and acquaintance , being iudged of the Romaine Senate an ennemie , and condemned by most ignominious death to suffer ; flying at midnight with Sporus his page , there fell before bis féete a thunderbolt , whereat afraid , and hiding himselfe , and falling into vtter dispaire , he vttered these words ; Filthily haue I liued , and worse shall I die ; and so taking his dagger , with the helpe of Sporus , he cut his owne throate , and perished . What punishments Domitian , Traiane , Antoninus Verus , Seuerus , Maximinus , Decius , Valerianus , Emperours , yet bloodie and cruell persecutors of Gods church haue suffered ; time would faile to declare vnto you . Most euident it is , that Aurelian for his crueltie against the Saints , was slaine of his seruaunts ; that Dioclesian after he had shead much Christian blood , druncke poyson in extreame desperation , and so perished ; that Maximian was hanged at Massilia , by Constantine , and Maximine strooken for his crueltie , with Antiochus his disease , wormes growing in bodie and deuouring him vp . Infinite the like examples might be alledged of the iust iudgements of almightie God , vpon such as haue afflicted his church , whome albeit for a time , he now and then suffer to runne on , yet in the end his reuenging hand doth ouertake them & they perish . Wherefore we may well say with the Prophet Dauid , Psal. 58. 10. 11. The righteous shall reioyce when hee seeth the vengeance , he shall wash his footesteps in the blood of the vngodly . So that a man shall say , Verely there is a reward for the righteous , doubtlesse there is a God that iudgeth the earth . Séeing them we sée in all times and ages , that almightie God auengeth the blood of his saints , in whose cies their ●●ath is precious , the continuall recording and recounting thereof with our selues , shall make vs account it excéeding ioy , when afflictions & persecutions come vpon vs by Gods appointment . For then we shall be assured that all our sorrowes shall be turned into ioyes . Verily , verily , I say vnto you , that ye shall weepe and lament , and the world shall reioyce , and ye shall sorrow , but your sorrow shal be turned into ioy .

The proposition being ended , contained in these words ; Confirmation . Your sorrow shall be turned into ioy : It followeth that I should speake of the confirmation and reason , which is added for the proofe of the proposition . Which confirmation is drawne from a similitude and comparison of a woman in child-birth , respecting her throes and her ioyes . A woman when she trauaileth hath sorrow , because her houre is come : but assoone as she is deliuered of the childe , she remembreth no more the anguish , for ioy that a man is borne into the world . Wherein first it séemeth good , by comparison to set downe the throes of a trauelling woman , and secondly , the ioyes . For first commeth sorrow , and then ioy , that ioy may be the more accepted . Among women the yoongest , or at lestwise they that neuer felt the sorrow before , are most impatient in their throes , and they are as gréeuous vnto them Throes . as pangs of death , and oftentimes choose and wish for death , rather then to endure them . Trouble and affliction to them that haue liued in ioy and at ease , Oh how bitter is this triall ? and how intollerable are their passions and griefe for a time ? So that it séemeth not to bee spoken without cause , which the Prophet Ieremy saith ; Lam. 3. 27. It is good for a man that he beare the yoke in his youth . Because we can neuer begin too timely to be exercised vnder the crosse ; that when our afflictions grow greater and greater , our patience also by experience may be stronger & stronger . Yoong heads want resolution , and great matters must not be taken in hand without aduisement . The hastie man neuer wants woe , and likewise rashnesse hath his fall . At the first what alteration , what recantations , what exclamations ? How many doubtful matters trouble our heads , before we can get vp to the top of the hill and settle our selues to resolution . Happie is the man that hath not fallen from his hope in the time of his triall . The Apostles were first offended , then scattered , and long it was before they could throughly frame themselues to the triall . Lord what a fight betwixt the spirit and the flesh , before we can present our selues in the battell , and in the face of the enemy to get a prize and winne the crowne . Againe , it is not one pangue and one throe , and then deliuerance ; so many are the troubles of the righteous , before God deliuer them out of all . Some more , some lesse , according to euery ones abilitie or weakenesse , and as God hath giuen the grace & strength to beare and to endure them . Fuily perswading with our selues , that God in mercy will laie no more vppon vs , then we are able to endure . Some more , some lesse , and lightly then thickest , when the houre of deliuerance is nearest and at hand . And let vs comfort our selues , for when our troubles are thickest , then are they shortest . For nothing that is violent is of long continuance . Our Sauiour Christ in the greatest extremities , throes and pangues , and in the infinit number and huge heape of them , as the sand of the sea , and who can expresse hell torments ; crieth out , My God , my God , why hast thou forsaken mee ? But anon after , he quietly gaue vp the ghost , saying most comfortably , in the hearing of all the standers by ; All is finished . Great and extreame are the pangues and throes of women , but lightly a day or two endes them . Our afflictions and sorrowes are but for a moment , and then an enterance into glorie . The trauelling woman in respect of her manifold throes , sigheth and groneth much before she bee deliuered , and heartily wisheth that her time were come ; so the godly in the trebled sorrowes of their persecutions , sigh and grone , and that with sighes which cannot be expressed , desiring much to bee dissolued and to be with Christ , the earth and all the creatures that are therein bearing them company . It is now inough saith Elias the Prophet , O Lorde take my soule , for I am no better then my father . And therefore we sigh saith the Apostle , 2. ●or. 5. 2. desiring to be cloathed with our house which is from heauen , knowing that whiles we are at home in the bodie , we are absent from the Lord , making it our especiall choyce , to remooue out of the bodie , that wee may dwell with the Lord . The diuers throes which come without intermission , procure great feare , but it is only in a womanly heart . Flesh and blood is alwaies trembling , and where courage wanteth , there are great feares . Feares , yea and crying out , and skritching most pittiously , that it would grieue ones heart to heare it . Like as a woman with child saith the Prophet , Esay cap. 26. 17. that draweth neare to the trauel , is in sorrow and crieth in her pains , so haue we bene in thy sight O Lord . And here the patient minde of the godly , passeth in extremitie of persecution , who beyond all expectation can reioyce and clap their hands , when as the wicked being put to the like , tremble and quake at the sight , and roare out for paine , when they féele the smart . The reason is , that as God in iustice increaseth the paines of the one , so in loue and mercy , hee mitigateth and asswageth the sorrowes of the other , that although in their owne nature , they be bitter and extreme , yet in a manner they are not felt . Which is sometimes also séene in the trauell of a woman , that when matters are thought to be impossible , not only to her but to the midwife and the standers by , so that all hope of life doth vanish ; when groning & crying is turned to fainting , then behold the suddaine helpe of God to relieue her , and to bring her againe from death to life , to increase the wonder in the beholders , and to giue them all cause to giue God the praise & thanks . For when we are weakest , then is he strongest . When shipwracke is made , what shift is then vsed to recouer & get to the shore , for fear of death which is at hand , and they that could neuer swimme before , how do they catch hold of boords , and practise & labour to swim ; the cowardly souldier when he is in his enemies danger , and like to be murthered , how dooth he bestir himselfe , and in necessitie shewe himselfe valiant , and all for feare of death . So is life swéete to the woman in trauell , and she striues and takes great paines , in hope that in time she shall be deliuered and auoyd death . But when at last she sées all her paines taking in vaine , and that she cannot be deliuered , but of force must yéeld her last breath , alasse what lamentation and griefe she makes for death approaching . Againe , as some take great paines , so some of them either dare not , or wil not put to their strength to endure it , and for lacke of courage fall away . In sorrow , and especially in distresse of persecution , let vs plaie the men , and be as painfull as the woman in trauell , if it be no more but for this , to saue our liues , I meane the life to come , which is wonne by painfulnesse and courage , and also lost by faintnesse . For the nearer the trauell , the greater is the womans griefe and feare ; and the nearer the triall of our death is , the more the flesh is fraile . The children are come to the birth saith the Prophet , and there is no strength to bring forth , vnlesse God giue strength . So we when we are brought to triall by death , then a hundreth to one , but we faint and are féeble , till God giue constancie & courage , which through fearefulnesse and faintnesse of courage we reuolt , then death approacheth , yea a fearfull kind of death . For they saith Christ , that séeke to saue their life shall loose it , and they that are desirous to enioy this world , shall perish in an other . And then what pittious outcries shall we make , wéeping , and woe , and great lamentation ? The woman that must néeds die , through the sore anguish that she hath endured , yet if she be deliuered and sée her childe liue , it is her great ioy ; but through faintnesse of courage and for lack of paines taking , oftentimes it faileth out , that the childe dieth within her , and with her . The constant Martyres , that are deliuered by death , in the sorest anguish and agony of death , this comforteth them , and that out of measure , that their hope is with God , their good report with the faithfull , and that their labours shall follow them , and nothing shall be lost . But if either the loue of the world , lands , possessions , wife , and children , kinsfolke , friends & acquaintance hinder vs , or life it selfe , and feare of death , let vs then assure our selues that we haue lost all . All the glory of our christian profession , our confident boasting that we made to endure persecution , the good report and ioy of the godly , which by our constancie might haue béene so much the more comforted and confirmed , and especially our hope with God , I would I could not say , that all these excellent matters fall to the ground , are void & decaied , and that they all die together within them and with them . Let none take away thy crowne from thée , let nothing kéepe thée from thy excéeding reioycing , knowing that God hath promised vnto thée to be thy excéeding great reward . This is the sorrow that God hath laied vpon women ; & persecutions are the burden that God would haue men , and all sorts , and al degrées , yea and manly & couragious women also to beare , & in no sort to refuse in paine of death , & let them take héede of damnation .

An office sheweth the inward qualities of a man , & bringeth Ioyes . that to proofe which lay hid in him long before ; whether he were giuen to oppression and corruption , or to innocency and vprightnesse , whether he haue more regard of his owne priuate estate and gaine , then of the publike commoditie and welfare of the people . The one endeth in shame and contempt , the other is crowned with glory . Persecution is the office that the godly and faithfull are called and promoted vnto , and nowe it shall be knowne whether they loue God more than themselues ? or whether the glory of God be of more account with them then their owne estimation , although they might liue in the highest roomes in the world , & with Shadrake , Meshake , & Abednago , be set ouer the chiefest prouinces in any Emperours large dominions . God hath ordained persecution , to bring forth patience , constancy , courage , and all the vertues and graces of the godly , and that to their great praise & commendation , which otherwise would lie hid and altogither vnknowne . When the man is exalted , he is tried saith Solomon , but wée being tried by persecution , are exalted euen to the highest heauens . Blessed is he that endureth temptation and trial , and sorrow , and trouble , and persecution ; For when he is tried , he shall receiue the crowne of life . In the fight and combat there is sorrow and hazard , but after the victorie , triumph and reioycing . And certainly after persecution and death , commeth life and ioy . And now let vs a litle behold the ioyes of a trauelling woman . One ioy is , the hope that she shall be deliuered , which maketh her the more patiently to endure her trouble , stil looking when her houre will come , and waiting for the good houre that God shall send . For they that put their trust in the Lord , shall surely haue helpe and deliuerance , so far as he seeth good for his glory and their comfort . Wait thou the Lords leisure , and he shall giue thée thy hearts desire . And because of impatiencie , God often turneth away his face , and leaueth vs to our selues and to our troubles , to sinke or to swimme , get out how we can . But the patient abiding of Gods promises , maketh things impossible most comfortable , and distressed cases to haue gladsome issues . It was a great persecution for the thrée children , that they should be cast into a hot firie furnance , but howe great was their hope , that God would bid them come foorth , either out of the furnace , or out of this troublesome life to receiue ioy , either by credit and fame among men , or which was more méete , by receiuing ioy from God . The hope of Iosephs deliueraunce was with ioy . Which fell out according to his hope , being brought from the dungeon , to the seate of honour . The Israelites that groned long vnder their oppression , s●aied themselues vpon Gods promises , that they should be deliuered . Being in the desert and waste wildernesse , and the time of their enteraunce into Canaan long delaied , through their fault of impatiencie , God caused many to die there , but they that rested vpon the hope of Gods promises , God made them partakers of their desire . They that wait on the Lord , sée what comfort the Prophet Esay giueth them , chap. 66. 8. 9. Shall I cause to trauell and not to bring foorth ? As if he had said ; Shall I laie sorrow , and take away ioy ? yea I wil comfort you , and that to your contentment , and the hand of the Lord shal be knowne among his seruants .

God hath appointed the woman to this sorrow , and therfore it ought to be a ioy , to shew her obedience in perfourming Gods will . And if she pertaine to God , this she may boldly say with the Apostle , that if she liue , she liues to the Lord : if she die , she dies to the Lord . Wherefore , whether she liue or die , she is the Lordes . Come life , come death , if Gods will be obeied , it is life and ioy , what euer falleth out . Such also ought our resolution to be , with that of the Apostles : We receiued the sentence of death within our selues , knowing that we are appointed to these things as shéep for the slaughter . And if things come to passe beyond our expectation , the more shall we haue experience of Gods mercie and fauour , which imbraceth vs euen as the tender kindnes of a father to a childe , who while he beateth , wéepeth ouer vs , as Christ did ouer Ierusalem , for louing affection , his good will toward vs is such and so great . We are in the Lords hand , who in his good time will send ioy , what burden soeuer of sorrowe he lay vpon vs in the meane time . There is the houre of throes , there is also the instant of deliuerance ; the sorrow is not so great , but the ioy also excéecéedeth in greatnes . And what are the afflictions and persecutions of the godly in this world ? is not the continuance thereof compared to a moment , which is afterward recompensed with an eternall waight of glorie ? If the time of her deliuerance be long ere it commeth , yet is not too long that comes at last . According to that we reade , Pro. 13. 12. The hope that is deferred , is the fainting of the heart ; but when the desire commeth , it is a tree of life . The ioy of the godly although they long wayt for it , yet when it is come , it bringeth comfort enough euen at the sodaine change , and at the very first taste therof . There is a great passion , and we are mooued much at the first knowledge of sorrowe or of ioy , which in time abateth more and more . King Belchasar at the first when that hée did see the hand writing on the wall , his countenance chaunged , and the ioyntes of his loynes were loosed , and his knees did smite one against the other . Likewise also king Agag , at the first thought of ioy , that his life should be preserued , came foorth pleasantly and said . Truly the bitternes of death is passed . The very time of deliuerance doth bring with it the chiefest part of reioycing . Yea her reioycing is so great , that presently vpon the féeling of this ioy , all sorrow is forgotten , not only that she findeth present ease , but that she is safe and well deliuered . Why therfore should we not suffer sorrow and affliction paciently , séeing that a moment of ioy will make vs forget all sorrow , yea in a manner , that we had any sorrow at all . And what can bee more safe and more sure , then that which God kéepes , then that which God giues warrant for ? I know to whom I haue committed my selfe , saith the Apostle , 2. Tim. 2. 12. And the Lord will deliuer and will preserue me vnto his heauenly kingdome , to whom be praise for euer and euer , Amen . 2. Tim. 4. 18.

Pharao made a cruell edict against the Israelites , that the men children should be slaine , and the Midwiues that were appointed for that cruell decrée , refrained and gaue answer , that the women of the Hebrewes were not as the women of Egipt , for they were liuely & were deliuered ere the Midwiues came at them . In like sort also is the deliuerance that God sheweth toward the godly . For oftentimes by Gods mercy and gracious prouidence , they are deliuered from great and mightie dangers , without the help of man , God taking the matter into his own hands . The Israelites deliuered from the Egiptians in the redde sea , for God gaue passage ; the thrée children in the firie furnace , for God sent helpe .

Only this is to be marked and to be amended , that presently vpon ioy , we do not only forget all sorrow , but also forget to giue him thankes , who is the authour and sender of our ioy . Are there not ten leapers healed , but where are the nine ? Good reason it is that we be kept so long from ioy , because we are so forgetfull to bee thankfull therefore . The Prophet Moses , Deu. 8. 10. forewarned the Israelites of this forgetfulnesse , against they came into the lande of Can●an , as if he had leene and perceiued how forgetfull they would be . And when thou hast eaten and filled thy self ( saith he ) thou shalt blesse the Lorde thy God for the good lande which he hath giuen thée . He laieth a commandement vpon them . Furthermore , he giueth them this caueat ; Beware that thou forget not the Lord thy God , not kéeping his commandements and his lawes , and his ordinances , which I command thée this day for thy wealth . And that they might be the more circumspect , hee sheweth them howe they are like to fall into this fault . Lest ( saith he ) when thou hast eaten and filled thy selfe , and hast built goodly houses & dwelt therein , and thy beasts and thy shéepe are increased , and thy s●iuer and gold is multiplied , and all that thou hast is increased . Then thy heart be lifted vp , and thou forget the Lord which brought thee out of the land of Egipt , from the house of bondage . Learne therefore to giue thankes for deliuerance , when God sendeth it , impute it not to fortune and chance , to midwiues and to men , whem often , but not alwaies , God vseth for thy helpe ; haue principally an eie to Gods gracious prouidence and furtherance .

Many comforts and ioyes are outward , as when the women reioyce to see her well deliuered , the midwife , that the matter to come to so good a passe , the husband , that hee hath receined his wife , as it were from death to life . But Prou. 14. 10. all this ioy is not so much , as that which the woman her self féeles within her , her heart so greatly abounding with ioy . This ioy also God doth adde to the ioyes of the godly , that the swéetnesse of ioy that they perceiue within themselues , and none knoweth it so well as themselues , is so excellent , that of all other ioyes this doth surmount . Which ioy S. Iohn in his Reuelation expresseth , chapter 14. 3. in these words . And they sung as it were a newe long , before the throne and the elders , and no man could learne that song but the hundreth sortie and foure thousand which were bought from the earth . To them also was giuen a white stone , and in the stone a new name written , which no man knew , sauing they only that receiued it . Re. 2. 17. Which stone and Re. 19. 12. name I may compare to the seale Emanuel , which is lawfull for none to vse , but the prince onely . Such princely prerogatiues are graunted them .

But the onely ioy of the woman being deliuered , and which the text doth specifie is , at the birth of a man childe . Man child . To be deliuered of her childe is a ioy , but to be deliuered of a man child is a greater ioy . To haue women children of the 2. Esd. 9. 38. Israelites , did not so much vexe Pharaos minde , but the men children the hope and ioy of their parentes and their strength , they must die the death . Among the innocentes , Herode caused the men children to be slaine , fearing least one of them should weare his crowne , and put him or his beside their princely roialtie .

The chiefest deliuerances that euer God wrought for his people , it may be , somewhat he brought to passe by women , but most of all by men . And therefore was Moses preserued , that hée might in time deliuer his people . The victorie and the honour thereof did belong to Barake , but because he feared and doubted , the honour thereof was ●iuen to a woman . Iudges 4. 9. This iourney shall not be for thine honour : For the Lord shall sell Sisera into the hand of a woman . Iael the wife of Heber the Benite shall be blessed aboue other women , blessed shall shée be aboue women dwelling in tentes . Chapt. 5. 24. Vnto whom was it sayd : Blessed is the wombe that bare thée , and the pappes that gaue thée sucke : but to the man childe ; What coulde the midwife , or the rest of the women say more to comfort the distressed soule of the wife of Phinehas Elias sonne , but this ; Feare not for thou hast borne a sonne , yet woulde shée not be comforted , because the glorie of God was departed . O Lord God ( saith Abraham , Genesis 15. ) what wilt thou giue mée , séeing I haue no heire ? It is not so much the womans comfort , but the midwife or other women runne to the father , to tell him that a man childe is borne vnto him , and well is she that can bring that gladsome tidinges . The grudgeing mindes of some when they haue daughters borne , ( whereas indéede they shoulde be contented with Gods appointment ) doe shewe how ioyfull and acceptable a thing it is when God sendeth a man childe . Children are Gods blessinges , and why shoulde wée account otherwise of our daughters . It pleaseth God oftentimes , to send vs more comfort by our daughters then by our sonnes , to disprooue the vanitie of their mindes , which cannot be content with that which God sendes . Yet neuerthelesse it so falleth out , that the men children are more accounted of then women children , whether it be that they are the weaker vessels , and God hath giuen man the honour , or els because women are oftentimes the occasions of the falles and ouerthrowe of men , according to the course of their graundmother Eue , ( as we reade 1 , Timoth. 2. 14. Adam was not deceiued but the woman was deciued , and was in the transgression ) howsoeuer the case standes , or for what cause it is , I leaue it to your iudgement ; yet so it is .

In the scripture for the most part there is neuer mention made of women children , vnlesse it be to expresse matters to be considered and thought on , shewing rather euill then good . As Iepthe his daughter to expresse the rash vow of her father , Lots daughters to shewe their fathers offence , the daughters of Moab to make the sinne of the Israelites knowne , the daughter of Herodias to shewe forth the mothers malice in the death of Iohn Baptist . Eue had two children and both men ; Sara one childe , and that a sonne , and that an heire of the whole earth , because all the kindreds of the earth should be blessed in him , Hannah the mother of Samuel , praied that God woulde take away her report and reproche of barrennesse , and giue there a child ▪ and God 〈◊〉〈◊〉 a man child . The wife of Zocharias being 〈◊〉〈◊〉〈◊〉 , at last God sent them a child , a man ▪ child , yea and that a great Prophet . An Angel telleth him , that his wife should beare a sonne , and that he should haue ioy and gladnesse , and that many should reioyce at his birth ; Because he should be great in the sight of the Lord . Iacob amongst so many men children , had but one Dinah , the daughter of Leah , but what trouble and mischiefe was raised vp through her meanes ? No doubt , men children bréed much trouble and sorrow to the hearts of the parents oftentimes , but sée how the scripture , rather noteth the care and griefe that commeth by the woman-child . Eccle. 42. 9. The daughter maketh the father to watch secretly , and the carefulnesse that he hath for her , taketh away his sleepe . In her youth , least she should passe the slower of her age , and when she hath an husband , lest she should be hated . In her virginitie , lest she should be defiled , or gotten with child in her fathers house , and when she is with her husband , least she misbehaue her self . If thy daughter be vnshamefast , keep her straightly , least she cause thy enemies to laugh thée to scorne , and make thée a common talke in the cittie , and defame thée among the people , and bring thée to publike shame . It may be thy daughter is not shamefast , watch and lie in waite to perceiue it , and cause that other may giue thée intelligence . If it be so , hold her straightly , lest she abuse her selfe , through ouermuch libertie , as Dinah did , to sée fashions , and lost her virginitie . When we aske men-children , we aske not as Hamah the mother of Samuel , that it may be for Gods glory , but for our owne priuate ioy , and worldly respects , and therefore God sendeth , I say not women children , but wicked and vngodly children , whether they be sonnes or daughters . And because thou neglectest thy dutie in bringing vp thy children in the feare of the Lord , therefore God sendeth trouble with thy children , and great grief and sorrow , to recompence thy foolish & vnaduised ioy . Make not thy choice either of sonne or daughter , but desire that 〈◊〉〈◊〉 may be tone , let thy chiefest care be , that God may 〈◊〉 ●lorified in them , and by them . Which especially is performed by praier for them , and in bringing them vp in Gods feare , and so shalt thou haue great ioy of thy children , when other haue sorrow . And happie are those parentes , that haue such children as may procure their ioy .

Of all the considerations why the ioy of a man-childe should be so great , I may recite these two . The one is , that the men-children are more likely to come in place of preferment , or to great wealth , whereby they may be a help and a state to their kindred , if not , by their wisedome and counsel they may do them furtherance . Not but that the women children come often to the like , yet that not by themselues , but by the meanes of their husbands , who are to do nothing but that their husbands shall thinke well of and allowe , at whose direction , both themselues and that which was giuen with them is . The second is , that by the man-child the name is continued , and the posteritie increased . Which is a Iob. 18. 17. 19. great blessing of God , as we may sée in the exhortation which King Dauid deliuered to his sonne Salomon , who recited the promise of God vnto him , saying ; If thy sonnes take heed to their way , that they walke before me in truth with al their hearts , and with all their soules , thou shalt not ( said he ) want one of thy posteritie vpon the throne of Israel . So also because the Rechabites kept the commaundement of their father , their continuance by posteritie was their blessing , as we reade , Iere 35. 18. 19. which God caused to be pronounced vnto them , by the mouth of the Prophet Ieremiah . Thus saith the Lord of hostes , the God of Israel ; Because ye haue obeied the commandement of Ionadab your father , and kept all his precepts , and done according to all that he hath commanded you , Therefore ( saith the Lord of hostes , the God of Israel ) Ionadab the sonne of Rachab , shall not want a man to stand before me for euer , but his posteritie shal continue , and be continually in my fauour .

What greater preserment can come to the godly to requi●e their sorrowes withall , then that it pleased God to make them all men-children , and also heires of his heauenly kingdome ; if so be they can frame themselues to be content to suffer with him , else are they in no sort worthie to be glorified with him . For all the sorrowes and afflictions of this life are nothing to the glorie that shall be reuealed . They may also be well said to be heires of the crown , which is not so lightly obteined , for oftentimes such a matter costeth many a man his life . And how many dangers are vndertaken , before we may be capable of this royaltie , or thought worthie to be princes fellowes ? All things that are excellent haue a deare price , and he that would be a prince must perswade himselfe it shall cost him full deare . Yet a worthie mind thinkes no labour too painfull , no danger impossible , and all sorrowes to be swéete , which haue so swéete a recompence . Reu. 4. 4. I sawe round about the throne foure and twentie seates , and vppon the seates foure and twentie elders , sitting cloathed in white raiment , and had on their heads crownes of gold . Reu. 3. 11. Behold I come shortly , hold that which thou hast , that no man take thy crowne .

To the preferment of the godly this also may be added , N●me . that their name and good report shall liue for euer , wheras 〈◊〉 39. 13. the remembrance of the wicked rot . Many things are done by the wicked for a name , but it turnes cleane contrary . For the credite of their name shall be but shame ; and discredite shall be their glorie . They that built the tower of Babel got themselues a name , but with d●risition of their follie , and as good haue no name as such a name . But the name that the godly leaue after their death is precious , and the constant Martirs that gaue vp their liues for the profession of Christ his truth , are remembred with reuerence . Their bodies although they haue bene put to extremities and gréeuous punishments , yet shall their names liue for euermore . The congregation shall talke of their praise , and although they be dead , they shall leaue a greater fame then a thousand . The doating foolishnesse of the world is such , euer to neglect heauen , and to séeke for a name in earth , where nothing is firme , nothing continueth , but fadeth away , and perisheth as a thought . What is a name of great wisedome , of great wealth , of great eloquence , of warlike prowesse , yea of the princes fauour ? In the world they are obtained , in the world they are enioyed , and to the world they must be left . Besides this , the name of the godly is more durable and of longer continuance , he that will loose his life shall saue it , he that estéemeth more of the fauour of God , then the fauour of the world , shall in this life haue sorrowes and persecutions , but in the life come ioyes . Their names are defaced on Re● . 2. ●7 . earth among the wicked , but they are written in heauen and registred in euerlasting remembrance . Reioyce ( saith Christ ) that your names are written in heauen . Yea let them reioyce with ioy vnspeakeable , because that none shall be saued at the dreadfull day of iudgement but they , whose names are sounde in the writing of Israel , and recorded in the booke of life . For whosoeuer was not founde written in the booke of life , Reuelat. 20. 15. was cast into the lake of fire , where is nothing else , but burning and brimstone , wéeping and gnashing of téeth , and wofull lamentation without any compassion .

The former part of the similitude and comparison being Application . I will see you againe . ended , now followeth the second , consisting in application , set downe in these words . And ye now are in sorrow , but I will see you againe , and your hearts shall reioyce , and your ioy shall no man take from you . This application Iohn . 1. 51. & 14. 19. as you sée is furnished with thrée proofes ; whereof the first is , I will see you againe . The woman when she trauelleth hath sorrow , but when she is deliuered of a manchild , her sorrow is turned , yea and swallowed vp of ioy . I will see you againe . So still he performeth his word and promise ; Your sorrow shall bee turned into ioy .

When the Apostle Saint Paule tooke his leaue and his last farwell of the Church of Ephesus , knéeling downe and praying with them , they wept all aboundantly , and fel on Pauls necite and ●●●ssed him . Being sorrie for nothing so much , as for the words which he spake . That they should sée his face no more . How then could the Apostles choose but be sorrie and wéep aboundantly at the departure of our Sauiour Christ , which was so deare a friend vnto them , and whose presence they had so long enioyed , to their great comfort and contentment . Departure of louing friendes bréeds paine , and taking of leaue is often with great heauinesse . As we sée when one is to depart from his friends , and to take his iourney into some farre country , this griefe of departing is ioyned with sheading of teares . But when there is departure by death , them what wéeping , what wringing of hands , what outcries and lamentation ? The reason of this their excessius sorrow , for the departure of their friends , is , that they are without hope . Who although they sh●l ●ée their face no more , yet ought they to be assured , that their soules shal be at rest , and in the hands of God , and that no torments shall touch them . They that are thus perswaded leaue their sorrow , and are contented with Gods will , and are also thankful , that it hath pleased God to take them to his mercy , and that he hath released them out of the troubles of this miserable world . Yet are there some that are of opinion , that euen in heauen also they shal haue knowledge , and sée their friends again which are departed in the Lord , which is a matter to abate all sorrow . Neuerthelesse we may not imagine any worldly knowledge ; For greater things are reserued for the saints of God . According to that we reade , 2. Cor. 5. 16. Wherefore henceforth know we no man after the flesh , yea though we had knowne Christ after the flesh , yet now henceforth know we him no more . Our Sauiour Christ when he departed from his Apostles , and was taken away by death , he tooke his leaue of them , but not his last farwell . After a while ye shall not see mee , and yet after a while ye shall see mee . Did not the holy Martyr S. Stephen sée Iesus standing at the right hand of God ? And shall not the time come , that all the godly shal sit with him in the kingdome of heauen ? A friend being departed farre out of sight and abiding in a straunge land , our heart and delight being setled vpon him , how earnest is our desire to sée him , and to talke with him , and to be in his presence , yea if we can heare but any talke or tidings of him , or receiue any token from him , how greatly doth it reioyce vs ? And all is , because of the doubt and feare that holdeth our mindes that we shall sée him no more . But if our friend being desirous of our welfare , and for the bettering of our estate do send vs word , what a fruitfull soile he dwelleth in , and howe he can prouide vs if wee will come vnto him , a place to dwell in , so that it shall be to our great contentment and good liking : not only the ioy of our friendes presence will moue our hearts , but also the bettering of our estate shall cause vs to vndertake a long iourney , and that without wearisomenesse and fainting . And when we méet , what kissing , what ioy , what imbracing ?

Ye shall see mee a while ( saith Christ ) and after a while ye shall not see mee , for I go to the father . Therefore he put forth this parable . A certaine noble man went into a farre country , to receiue for himselfe a kingdome , and so to come againe , bringing rewards with him . For them , who by continuance in wel-doing , haue fought for glory , and honor , and immortalitie , and eternall life . Wherefore went Christ to his father , but to drawe vs vnto his father , that where the head is , there might the members be , and where he is , there might we be also . He went to receiue for himselfe a kingdome , but when he was gone , did he forget vs ? after the maner of the world . Out of sight , out of mind . No he is most careful for vs . And although a mother may forget her child , yet will he not forget vs whom he hath written in the palme of his hand , and whome he remembreth and beholdeth as the signet on his right hand . Ioh. 14. 2. In my fathers house are many dwelling places , if it were not so I would haue told you , I go to prepare a place for you ( also as well as for my selfe . ) And though I goe to prepare a place , for you , I will come againe and receiue you vnto my selfe , that where I am there may ye be also . Now though he be absent from vs , yet he remembreth vs , and sendeth vs many tokens of his loue , to put vs in minde , that wee shall come to his sight , to our great comfort . Which tokens , are his gifts and graces , benefits and blessings , daily poured vpon vs . But of all tokens this is the surest , that he hath sent his holy spirite into our hearts , to witnesse vnto our spirtite , that we are his children , and shall also in time to come be heires of the kingdome . Whome although we doe not presently sée , yet are we in good hope that we shall sée , and in the meane time , we must with patience abide for it .

They shall sée him which put him to death , and pierced Mat. 23. 39. him through , but it shal be litle to their comfort . But when we shall sée him , then shall our sorrow be turned into ioy , then shall we be caught vp into the clouds , to méet the Lord in the aire , and so shall we be euer with the Lord . Wherfore comfort your selues saith the Apostle , one another , with these words . And though as yet we cannot sée Christ , yet the time shall come that we shall sée him face to face . In whose presence is the fulnesse of ioy , and at whose right hand are pleasures for euermore .

The next place of proofe is in these words ; And your Your harts shall reioyce . hearts shall reioyce . With how great ioy it is , may be perceiued by these words of the wise man Eccle. 25. 14 The greatest heauinesse , is the heauinesse of the heart . Giue me any plague saue the plague of the heart . For griefe and sorrow , and taking thought , doth make them pine away which be yong , lustie and strong , and by the course of nature are like to liue many yeares . The reason is , because that the heart thereby doth diminish , and weare away by little and little , vntill the vitall spirits be spent , which haue all their comfort and strength from the heart . Your hearts which haue béene cast downe with sorrow , shal be raised vp againe with ioy , euen at the sight of my presence . In the sadde and sorrowfull winter , all thinges decay and come to nothing , but when the ioyfull countenance of the sunne at the spring time appeareth , then euery thing that lay dead and buried , péereth out of the ground and taketh heart , and groweth to strength , and commeth to perfection : So in the sorrowfull dayes of this worlde , the godly are abased , but in the ioyful time of deliuerance , when Christ their onely comforter shall appeare in glory , then shall their dead heartes receiue life , and comfort and ioy . In respect whereof , Christ comforted his disciples saying ; Let not your heart be troubled . Confirming them by thrée reasons . The first from his loue , and the certaintie of his promises . Ye beléeue in God , beléeue also in me ; which am readie not onely to promise , but also to performe what euer shall bee for your good . In the worlde yee shall haue trouble and affliction , in mée ye shall haue peace , be of good comfort , and let not your heart be dismaied , I haue ouercome the world .

The second reason is drawen from the friendly care , that hée had to prouide for his Disciples and for all the godly . In my fathers house are manie dwellinges places , and I goe to prepare a place for you , euen for euerie one of you . And if it had not béen so , yée shoulde haue knowne it long ere this . The third reason séemeth most forcible , because of the perfourmaunce , and present , and full possession of his promises . When I haue prepared , then will I come againe and establishe euerie one of you in his euerlasting habitation , and receiue you vnto my selfe , that where I am , there may ye be also . All which reasons are set downe in the fourtéenth chapter of Saint Iohn and the thrée first verses . What can keepe the heart more from comforte and reioysing , then a troubled minde , and an vnquiet conscience ? the which among all the miseries and afflictions of this worlde the godly are frée from . Which comfort of heart , Christ perfourmeth vnto them . Iohn 14. 27. Peace I leaue with you , my peace I giue vnto you , not as the worlde giueth , giue I vnto you . Therfore let not your heart be troubled nor feare . The worlde can giue but outward comforts , if it shewe neuer so much fauour , but as for the inward comfort of the minde and conscience , it cannot reach thereinto , it is past the power thereof , and must let that alone to the working of an other . And if it were not for the heauenly comfort , the heart of the godly would soone fall away . And vnlesse our Sauior Christ had perceiued such weaknesse , and such doubtfulnesse in the féeble and vnconstant nature of man , hee would not haue vttered these words to make their comfort stedfast and sure in him . Ye haue heard ( saith he ) how I said vnto you , I goe away and will come vnto you . If ye loued me ye would verily teioyce , because I said I goe vnto the father , for my father is greater then I. As if hee had saide , If ye loued mee throughly , and my loue were stedfast in you , your hearts would reioyce , and no troubles should mooue you , and no discomfortes should perswade you to the contrary . This haue I spoken vnto you before it come , that when it is come to passe , ye might beléeue , and your hearts then might abound with ioy . For surely those things which I haue promised , shall come to passe , and therefore doubt nothing , and let your hearts be confirmed and setled in ioy . Ouer and besides , I will send the comforter vnto you , my holy spirit , the comforter of the elect and chosen , which shall not suffer your hearts to faile , but stil shal raise them vp in comfort in their greatest griefes and sorrowes . What cause therefore haue the godly , séeing these great comforts , as mightie proppes may staie them from falling , though in the sight of the world there be great cause of sorrow , but séeing they are we aned from the world , and are not of the world , what cause haue they I say , to cast downe their hearts with sorrow and pen●●uenesse ? Wherefore let the counsell of the wise man take place with them ; Giue not ouer thy minde to heaninesse . The ioy of the heart is the life of man , and a mans gladnesse is the prolonging of his daies . Griefe and sorrow shorten the time , and bring age before the time . Wherefore comfort thy heart , and driue sorrow farre from thée . For sorrow hath slaine many , and there is no profit therin . Sorrow did slaie the hearts of the Canaanites , because God had weakened their hearts . According to the confession of Rahab , of whom we reade , Iosh. 2. when she talked with the spies ; I know ( saith she ) that the Lord hath giuen you the land , and that the feare of you is fallen vpon vs , and that all the inhabitants of the land faint because of you . And when we heard of you , our hearts did faint , and there remained no more courage in any of vs all . This is one of Gods great punishments , toward them that do not liue in his feare and obedience , that he wil giue them a trembling heart , and a sorrowful mind , Le. 26. 36. to throw them out of their possessions , and to make them haue no ioy of their goods . Which we may partly see in the example of churlish Nabal , denying to giue comfort to them that were greatly distressed . Who when his wife had told him what heauie things were toward him , his hart died within him , and he was like a stone . For the Lord smote Nabal with that sorrowe that hee died . Samu. 25. 38.

But séeing in all wel-doing . God doeth comfort our hearts , why should we be enemies to our selues , and to our owne welfare . With the Apostles imprisoned let vs sing Psalmes , to testifie the ioy of our hart to Godward . Speaking vnto our selues in Psalmes and himnes , and spirituall songes , singing and making melodie to the Lord in our hearts . And séeing all our hope is , or ought to bee in God , who is our only treasure , why should not our hearts be there also ? Saying with the blessed virgine , My soule doth magnify the Lord , and my spirit hath reioyced in God , my Sauiour . Who although he be absent from vs , yet hath he promised to come againe and to sée vs , and to comfort our hearts and to make them reioyce . So that when your redemption shall drawe nigh , then lift vp your heads , and when your ioy shall approach , let your hearts also be lifted vp with excellent comfort . Considering what hath béene fortold long agone by the Prophet Esay . 65. 13. 14. Concerning the sorrow of the wicked and the ioy of the Godly . Thus saith the Lord God , Behold my seruants shall eate , and yee shal be hungry ; Behold my seruants shall drinke , and yee shal be thirs●ie ; Behold my seruants shall reioyce , and yee shal be ashamed : Behold my seruants shall sing for ioy of heart , and yee shall cry for sorrow of heart , and shall houle for vexation of mind . Foure times , Behold , for the certaintie thereof , and in token of admiration , as also to establish the hearts of the godly with ioy .

As for all worldly ioy , which doth not agrée with God and godlinesse , let vs vtterly abandon it , and banish it farre from vs , neither let our hearts in any sort delight therein . Because they be meanes to drawe vs from God . All these will I giue thée , if thou wilt fall downe and worship me . Wherefore if thou mightst be set vpon the highest mountaine , there to beholde the ioy of earthly maiestie , if thou mightst be possessed and inthroned in the glory thereof , yet farre is it , that thy heart should be setled in any certain comfort . Take hold of that comfort and ioy , which Christ thy sauiour and redéemer hath promised , which though thou canst not sée as yet , in due time thou shalt be partaker therof . Let thy heart therefore rest vpon this and despise the other ; for the one shall vanish , the other shall neuer deca●e . Which is very well confirmed , by the last place of proofe in the application ; Your ioy shall no man take from you .

I will see you againe ; your harts shall reioyce ; and your Your ioy shall no man take away from you . ioy shall no man take from you . Which toy is so much the more estéemed , because it is no common ioy , no worldly ioy , where sorrow and trouble may follow as a chaunge . For worldly ioyes are often taken away , and haue diuers ellipses , alterations , and chaunges . Soone come , and soone gone , soone ripe , and soone rotten . Moses could not sée that goodly mountaine and Lebanon , which if he had séene , the sorrow and trouble of the back-sliding people , would haue danted his ioy . Besides , his longing would soone haue bene satisfied , and there is a kinde of glut in worldly ioyes . But although he could not sée that goodly mountaine of Lebanon , yet he was brought into the highest mountaine , farre more goodly , beautifull , and pleasant , then all the mountaines of the world , being full of oliue braunches for Noahs doues . Where such ioyes are setled , and are hereafter to be séene , which suffer no chaunge , no alteration , no blemish ; the which the more we desire , the more we may , and our longing shall neuer be satisfied . Behold the ioyes of the world , and sée whether they be as durable as the Moone , which changeth euery moneth . When the Sunne ariseth , the beautifull floure withereth , and the place thereof shall knowe it no more . Glorious Tyrus shal be robbed of her riches , Ezech. 26. and they shall spoile her marchandise , her walles shall be broken downe , and they shall destroy her pleasant houses , and they shall cast thy stones and thy timber , and thy dust , into the midst of the water , and thou shalt be built no more ; For I the Lord haue spoken it . Thus wil I cause the sound of thy songs to cease , and the sound of thy harpes shall be no more heard . Reu. 18. O beautifull Babylon , the apples Eze. 26. 21. & 27. 36. & 28. 9. that thy soule lusted after , and those things which thou louedst best , are departed from thée , and al things which were fat & excellent are gone , and thou shalt finde them no more . And they that wondred at her beautie , and shouted for ioy , to sée the great cittie , that was cloathed in fine linen , & purple , and skarlet , and guilded with gold & precious stone , and pearles , euen for her shall they wéep and lament , saying ; Alasse , Alasse . With great violence shall the great citie Babylon be destroied and cast away , and shall be found no more . The voice of harpers , & musitians , and of vipers , and trumpetters , shall be heard no more in thée , and no craftsman of whatsoeuer craft he be , shall be found any more in thée , and the sound of a milstone shall be heard no more in thée . And the light of a candle shall shine no more in thée . And the voyce of the Bridegroome and of the Bride , shall be heard no more in thée . What is it to haue the ioy of the world , to sée the multitude of children , increase of cattell , to liue in outward peace , to reioyce in the sound of organes and pleasant instruments , and suddainly to goe downe to the graue , and that without all hope . Who though he be dead and gone , yet is he kept vnto the day of destruction , and shall be brought forth to the day of wrath . Wordly comforts and outward ioyes shall be taken away . But the ioyes of the godly are such , which are not séene , and which this world is not worthie of , and which shall not be taken away , for God hath so promised . Let this word be thy warrant , and a stedfast beliefe thy anchor-hold . Esay . 3 5. Strengthen the weake hands saith the Lord by his Prophet , and comfort the féeble knées . Say vnto them that are fearefull ( of sorrow and trouble , and persecution ) beholde your God commeth with vengeance , euen God with a recompence , he wil come and saue you . Then shall the eies of the blind be lightened , and the eares of the deafe bee opened ; then shall the lame man leape as an hart , and the dumbe mans toong shall sing . Therfore the redéemed of the Lord , shall returne and come Eze. 28. 25. 26. to Sion , with praise , and euerlasting ioy shall be vpon their heads ; they shall obtaine ioy and gladnesse , and sorrow and mourning shall flie away . Lift vp your eies saith the Prophet Esay 51. 3. 6. to the heauens , and looke vpon the earth beneath , for heauens shall vanish away like smoke , and the earth shal wax old like a garment , and they that dwel therin shall perish in like maner . But as for the desolations of Sion , they shall be restored , and she shall be built vp , and her stones shall be laid with the carbuncie ; her wridernesse shal become like the gardein of Eden , and more plentifull then paradice it selfe , which God at the first created . Ioy & gladnesse shall be found therein , praise and the voice of singing . And if thou wouldst behold that ioy , that shall not be taken away , be hold it in these thrée matters . The ioy of the holy Ghost , which is vnspeakable and indeterminable ; the hope of promised reward , which is immoueable ; the reward it selfe , which is most glorious . Which arguments heare touched , heareafter may more fully be enlarged .

Your ioy shall no man take from you , no nor the diuel himselfe , with all his legions and millions of companies , who haue done vs spight inough , and would as yet to the end and in the end put vs from all comfort , and kéepe vs backe that we should not be partakers of any ioy . Who though he hath throwne vs out of the earthly paradice , yet out of the heauenly Ierusalem shall he neuer be able to cast vs , although he endeuour neuer so much and labour might and maine . For his labours shal be like the buildings of Babel , which were without effect and altogether in vaine ; and in the heigth of his strength he shal be cast downe like lightning . He that hath vndertaken to be our helpe and to kéepe vs , will neuer faile vs , Iohn . 6. 39. This is the fathers will , which hath sent me saith Christ , that of all which he hath giuen me I should léese nothing , but should raise it vp againe at the last day , and that euery one of them should receiue euerlasting life , when as death and damnation , the power of the diuell and hell torments shall vtterly be broken . Iohn . 10. 28. I giue vnto them eternall life , and they shall neuer perish , neither shall any plucke them out of my hand . For my father which gaue them me , is greater then all ( and mightier then the mighty ) and none is able to take them out of my fathers hand . I and my father are one . Re●e . 20. 4. And I sawe seates , and they sate vpon them , and iudgement was giuen vnto them , and I sawe the soules of them that were be headed for the witnesse of Iesus , and for the word of God , and which did not worship the beasts , neither his image , neither had taken his mark vpon their for heads , or on their hands ; and they liued & reigned with Christ a thousand year , as if he had said ten thousand worlds . And against , cap. 7. 13. One of the Elders which appeared vnto S. Iohn in a vision , said vnto him ; What are these , which are arraied in long white robes , whence came they ? And he said vnto him , Lord thou knowest . Who answered , these are they which came out of great tribulation , and haue washed their long robes , and haue made their long robes white in the blood of the lambe . Therefore are they now in the presence of God , who now hath wiped away all teares from their eies . For the former things are passed , and there shall be no more death , neither sorrow , neither crying , neither shall there be any more paine and griefe . And him that ouercommeth , will I make a piller in the temple of my God , and he shall goe no more out , and I will write vpon him the name of my God , and the name of the cittie of my God , which is the newe Ierusalem , which commeth downe out of heauen from my God , and I will write vpon him my new name .

Mary hath chosen the better part which shall neuer be taken from her ; he that drinketh of the fountaine of life , shall neuer thirst againe . The despised of the world and the beloued of the Lord , shall be to the Lord for a name , and for an euerlasting signe , that shall not be taken away . He will make them an eternall glorie , and a ioy , from generation to generation , the Lord shall be their euerlasting light , and God their glorie . For God shall appoint comfort to them that mourne , and giue them beautie for ashes , the oyle of ioy for mourning , the garment of gladnesse , for the spirit of heauinesse , Esay . 61. 2. 3. For their shame and vnworthie reproach , they shall receiue double , euen aboundant recompence , and for confusion , they shall reioyce in their portion . In the holiest land of all , where none but the chosen shall dwell , they shall possesse the double , euerlasting ioy be vnto them . This is the heritage ● . Esd. 2. 27. of the Lordes seruaunts . It is a ioy that their miseries shall haue an ende , and their sorrow shall quite bee taken away ; but howe much more may they reioyce , that their ioy when it commeth , shall neuer be taken away . And all that haue this hope , may well say with the Apostle , with great comfort and gladnesse of heart ; Who shall seperate vs from the loue of Christ ? shall tribulation , or anguish , or persecution , or famine , or nakednesse , or perill , or sword ? As it is written ; For thy sake are we killed all day long , we are counted as shéepe for the slaughter . Neuerthelesse in all these things wee are more then conquerours , through him that loued vs . Wherefore I am now perswaded and fully resolued , that neither death , nor life , nor Angels , nor principallities , nor powers , nor things present , nor things to come , nor heigth , nor depth , nor any other creature , shall be able to seperate me from the loue of GOD , which is in Christ Iesus our Lord .

To conclude , let vs with all loue and zealous affection , vndergoe this burthen , that it shall please God to laie vppon vs , howe heauie so euer . For God will not faile those that trust in him , but will giue them a comfortable issue , neither will hée laie any more vppon vs , then hée will make vs able to beare . Admit the burthen bee verie heauie , yet séeing we are sure to be well paide for our laboure , and againe , that we haue but a little way to beare the same , and shall after a while , and that a little while , bee eased ; who is it , that would not straine himselfe greatly to go through to his waies end , rather then for sparing so short and so small a labour , to loose so great and so present a reward . Wée are kept by the power of God , through faith vnto saluation , which is prepared to be shewed in the last time and at the day of iudgement . Wherein wée reioyce , though nowe for a season ( if néede require ) we are in sorrow and heauinesse , through manifold temptations . That the triall of our faith béeing much more precious then golde that perisheth , ( though it bee tried with fire ) might bee founde vnto our praise , and honour , and glorie , at the appearing of Iesus Christ . Who hath purchased an inheritance immortall and vndefiled , and that fadeth not away , reserued in heauen for vs . And if through hope and patience , being strengthned by Gods spirit , we hold out in all sorrowes , troubles , extremities , and persecutions , we may be well assured , that all our sorrow shall be turned into ioy , and such ioy that shall neuer be taken from vs . All which vertues , and supernaturall , and celestiall qualities , which is the glory and crowne of the godly , God in mercy bestowe vpon vs . Which glory hauing receiued , we may surrender it into his hands that gaue it vs , and in all humility , with the Elders spoken of in the Reuelation , we may cast downe our crownes before the throne , saying ; Praise and honour , and glory , and power , be vnto him that sitteth vpon the throne , and vnto the Lambe for euermore .

Amen .

A meane to moderate our ioy , and to abate the excesse thereof , and to moue vs to preparation of minde . R. T.

IF we consider how the mallice of the whole world , and the hatred of the greatest princes & men of might is kindled and inflamed against vs , partly through enuie of our wealth , and partly for the hate they haue to true religion , and how they are confederate and haue combined themselues against the truth of God , and against the Lords annointed , for the defence of the same , who by secret conspiracies and open attempts of horrible treason , by raising the subiects against the Prince , and the people against their lawfull soueraigne , haue at many times by diuers waies endeuoured , the death of her royall person , decay of religion , destruction and calamitie of this our natiue country ; shall not our laughter be turned into mourning , and our ioy into heauinesse ? Whose determination , had they effected according to their minds , our stréetes had run with streames of bloud , our children had béen slain before our faces , our daughters rauished in our sights , our wiues abused before our eies , our houses on flaming fire in our presence , our selues finally murthered in most cruel manner , Gods truth had perished from among vs , religion and the gospell had béene put to flight , romish superstition had inuaded this land againe , to the destruction of innumerable soules . When with carefull diligence we recount these dangers , and with thankfull hearts for that miraculous deliueraunce out of the iawes of so cruell lions , and gratefull memorie to God for so wonderfull safetie from so bloudie enemies , wee shall remember these thinges , shall not our laughter be turned to mourning , and our ioy into heauinesse ?

When we consider besides this , that the hope of our happinesse , the state of our wealth , the continuance of the Gospell ( in mans opinion ) with vs , the terme and time of our peace , the prolonging of our prosperitie , standeth in the life of one most tender woman and vertuous Princes , vnder the shadow of whose winges , by the great prouidence of God , we haue these thirtie seuen yeares bene shrouded from many daungers , and mightily protected from suddaine perilles , at home and abroad ; by our open professed enemies , and our owne vnnaturall Country-men : by whose godly zeale , religion hath bene erected , the truth of Gods word established , the glorious Gospell of Christ maintained ; though the princes of the world haue snuffed and raged , fretted and fumed , stampt and stared thereat ; by whose gracious gouernment , euerie man hath hitherto in peace eaten the frutes of his owne orchiard , the grapes of his owne vine , the commoditie of his owne land ( not the least of Gods blessings among men ) without either hostile inuasion , or ciuill discention to any great damage : whose terme of daies cannot be but the ende of our prosperitie ; whose day of death , shall be the beginning of our wofull wretchednesse ; whose rest with God in eternall peace , our enterance into troubles in this Common-wealth ; her yéelding to nature ( which the Lord deferre long to his glorie , and her endlesse comfort ) the first steppe and degree as it were to our miserable calamitie : this I say when we do consider , shall not our laughter be turned into mourning , and our ioy into heauinesse , to sée the vncertaine , ticklish , and hard condition , whereinto we are driuen ?

Gloria Deo , soli & gratia . FINIS .

LONDON Printed by Tho. Creede , dwelling in Thames streete at the signe of the Katheren-wheele , neare the olde Swanne .

1595.