The Glasse of 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. [Page 32] Let cuery 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 conuerfiō 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 [Page 33] 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, [Page 34] 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. Sa­lomō being wicked, and yet saued, was a figure of y ^e 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 y ^e 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.

Whē 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 y ^• they séeke it not any longer in these foolish things, which haue no stability nor contentatiō, but fly from them to the feare of God, which hath y ^e promises of this life, and of y ^e life to come. Therfore he begins, with All is vani­tie; as if he should say, Loue not y ^e world, nor y ^• 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, [Page 35] 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 cōdemnes 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 y ^e questions of y ^e Quéen Sheba, yet Salomō neuer answered so many questiōs 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 Salomō. 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 y ^• state of all things after y ^e fall, all turned to Vanitie. This is no reproch to the things, but a shame to him which so abused them, y ^• 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 [Page 36] 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, whē 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 Salomō enioyed after his knowledge, more thā he did before. Therfore it is vain mā y ^• Salomō re­proueth, which is not only called Vanitie, but lighter than Uanitie. [Page 37] 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, whē 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 [Page 38] 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 [Page 39] 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, [Page 40] 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. Whē 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 [Page 41] 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 y ^e 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 whē 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 [Page 46] 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, [Page 47] 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 [Page 48] 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.

Of the Word of God.

A Heathen King and that famous Mo­narch, that mighty conqueror, knowne and renowmed throughout all y ^e 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 [Page 50] 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 Aposte, 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 [Page 51] 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 [Page 52] 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 y ^eloue 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 whē 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 [Page 53] 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 [Page 54] 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 VVith reue­rence. vnwashen hands according to the prouerbe; so must we ap­proch to y ^e reading of gods word, with sanctified minds and circumcised hearts. When we are to come into y ^e 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 [Page 55] 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 VVith 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 [Page 56] 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 y ^e 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 [Page 57] 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 y ^• 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. [Page 58] 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 [Page 59] 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 shalbe in vaine. They that abound with riches & worldly wealth, because they pray not y ^• God will giue a blessing vnto it, it turneth often to their hurt; [Page 60] so they that read Gods word, and pray not withal, that God may make it profit with them, it often preuaileth with thē 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 frō 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, [Page 61] 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 y ^e 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 [Page 62] 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 thē 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 y ^e scriptures. For as God sent vnto him a teacher, Philip by name, into [Page 63] 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, [Page 64] 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 [Page 65] 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 y ^e 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 [Page 66] 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 y ^e 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. [Page 67] 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 y ^e 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, [Page 68] 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 y ^• 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 [Page 69] 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 y ^e 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 VVorketh 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 [Page 70] 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 y ^e 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 [Page 71] 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 [Page 72] 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, y ^• his righte­ousnes & perfect obediēce, 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 y ^e wrath of god might not take hold of vs; which testifie of y ^e wonder­ful worke of his resurrectiō, & 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 y ^• heauenly possession which he hath purchased for vs; which testifie y ^• he shalbe y ^• 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 [Page 73] 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 cō ­sist in spirituall matters, as faith, hope, charitie, obedience, righteousnes, holines, innocency, patiēce, 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 [Page 74] 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 excellēt 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 [Page 75] 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 [Page 76] 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.

• 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.

• 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.

• [Page 78]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.

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 [Page 80] placed in the midst of a labyrinth or maze, wherein thou maeist goe too and fro, and when thou thinkest thy selfe almost out, then art thou intangled as if there were no end.

The longer wee muse vppon this mistery to know what God is, the longer we may, and yet neuer the nea­rer. So that we may say as the Astrologians and Chalde­ans, answered King Nabuchadnezer. It is a rare thing, and none can declare it vnlesse it bee God himselfe, whose dwelling is not with flesh. More safe therefore it were, on­ly reuerently to think of God his sacred and incomprehen­sible maiestie, and not to medle with so waightie a matter, but that it hath pleased God himselfe, to vtter the same to his seruant Moses, and so to all posteritie. For as God did not shewe his maiestie vnto Moses when he desired to sée him, but only his hinder parts, so also bicause Moses had not the capacitie to cōceiue the nature and essence of God, ther­fore he let him vnderstand what he was, by his properties and qualities, in these words; The Lord, the Lord, strong, mercifull, and gratious, slow to anger, and abundant in good­nes and truth; Reseruing mercy for thousands, forgiuing ini­quitie, and transgression, and sin; and not making the wicked innocent.

This Text, standeth especially vpon these two prin­cipall points, his iustice and his mercy, which are the two notable effects of his nature, and wherunto may be referred all that is spoken of him in the scriptures. Which here in a fewe words is liuely set downe and described. Of y ^e 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 [Page 81] 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 [Page 82] 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 [Page 83] 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, [Page 84] 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 y ^e highest degrée, may the lord of the whole earth do among vs. Many lawlesse people may resist that which y ^e 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 y ^e 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 shalbe 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, y ^e mountains shalbe al in a smoke, the earth shal trem­ble at his presence, and y ^e wicked y ^• disobey his commande­ments, resist his wil, and are as far as they dare at defiance, shal in their time hide themselues in y ^e holes of the rockes, and wish y ^• the mountains might fall vpon them. And then shall they know, how y ^• he onely is the lord, that he hath au­thoritie to command, and y ^• they were bound to obey. In di­uers places of the holy scriptures, in the prophecies of his [Page 85] 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 y ^• 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 y ^e 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.

[Page 86]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, cōdemned 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 [Page 87] 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 y ^e 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. [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] 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 y ^e 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 [Page 92] 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, [Page 93] and when we are iudged, we should hope for mercie. We are neuer further off frō God, then when he doth most fauour vs, and he is neuer more truly serued, then when he striketh vs with his rod. These effects of Gods anger, and his corrections, may more truly be termed chastisements, then punishments; according to that of the Prophet Ie­remy, cap. 10. 24. O Lorde correct mee, but with iudge­ment, let thy punishment be lenified and moderated with mercy, let it not proceede in thine anger, least I bee con­sumed and brought to nothing. In the Psalme 85. God saith by the mouth of his Prophet; If my children forsake my lawe and walke not in my iudgements, then will I vi­sit their transgression with the rodde, and their iniquitie with strokes and scourges. For as sinne and the breaking of Gods commaundements, is the cause of correction, so is correction the remedie to bring vs into the way againe. By which forcible mean of Gods fauour, we are so humbled and altered, that it procureth amendment in vs. Yea it wrought mightily with the heathen king Nebuchadnezer, and brought him to y ^e 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 [Page 94] Gods wrath, vtterly to destroy them. Correction bringeth with it time and place to repent, but a suddaine destruction cutteth off all repentance. For the grace of God, doth often accompany correction, as alwaies his wrath is ioyned with destruction.

The Lord is mercisull and gratious, slow to anger, to bring the wicked to repentance, whom the Apostle Rom. 2. doth greatly reproue for their hardnesse of heart, and for a­busing his gratious mercy and long suffering. Despisest thou saith he, the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thée to repentance. Againe, he is mercisull and gratious, and slow to anger, in respect of the godly, because hee dooth not put his anger in full execution against them. And that when he striketh them, being moued thereto by his anger, it is for their great good and benefit.

A more large exposition of that which goeth before, is 3 Abundant in goodnesse. seene in these words. Abundant in goodnesse and truth; Re­seruing Mercy, &c. Which words giue vs to vnderstand, how God vseth all meanes to kéepe vs in his feare, by inri­ching vs with his benefits, and powring downe his bles­sings vpon vs; and not onely that, but effectually perfor­ming, whatsoeuer faithfully he hath promised, dealing with vs, and alluring vs, as we sée how carthly fathers go about to winne their children to all vertue and goodnesse, by faire words and promises, and sometimes bestowing gifts vpon them. And this onely and most substantiall argument, doth the Apostle S. Paul vse. Act. 14. 17. as it were by most sen­sible meanes, to draw the minds of the heathen people from their Idolatry, to the true worship of God. For saith he, al­though God suffered you to walke in your owne waies, yet (that you might be without excuse) he left not himself with­out witnesse among you, in that he did good, and gaue you raine from heauen, and fruitfull seasons, filling your hearts with foode and gladnesse. All which benefits, although hée might haue withdrawne, because you abused them to his [Page 95] 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; [Page 96] 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 [Page 97] 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. VVhat coulde I haue done anye more to my Vineyarde, that I haue not done vnto it? VVhy 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 [Page 98] 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 [Page 99] 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, [Page 100] regarding that which is most for his glory and our good, do withdraw his helpe in this world, yet he requites it in an other world, graunting vs a better matter then we can de­sire of him. And so it falleth out, that when we thinke his promise doth vs least good, then doth it turne to our best ad­uantage and greatest comfort, requiting earthly miseries with heauenly ioyes. So excéeding good is he vnto vs, by vsing all meanes to kéepe vs in his feare, and so doth hée helpe and staie vs, lest we should fall away from him.

Yet fraile flesh is readie to fall away euery houre, and 4 doth often fall away for all gods goodnes, neuerthelesse the Reseruing mercy, &c. mercy of the Lord is such, that he lifteth vs vp againe. As the Psal. 90. 3. saith, When we are fallen into destruction, yet the Lord hath a comfortable word, and biddeth vs, Come againe. The Lord hath mercy in store, and his goodnes is so great, that he reserueth mercy for vs. It is too manifest, that there are but a fewe that cleaue to the Lord, and again that infinit thousands cast themselues away; yet is the Lord so pittifull, that he reserueth mercy for thousands. The day of his wrath & last iudgement, is but one day, but he delaieth that day many a thousand daies & yéeres, because he would Offering mer­cie. haue no man perish, but all to come to repētance. Reseruing mercy by offring repentance, saying; At what time so euer a sinner repenteth him of his sinnes, from the bottome of his heart, I wil put out all his wickednes out of my remembrance saith the Lord. If the wicked wil return from all his sinnes, that he hath committed, and kéep al my statutes, and do that which is lawfull & right, he shall surely liue & shall not die. And in an other place if he returne, he shall saue his soule a­liue. Euery where in y ^e 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 y ^e 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 [Page 101] do turne their harts, by giuing them repentance, they shuld Giuing repē ­tance. 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 y ^e 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 y ^e Lord reserue mercy, euen when we deserue destruction; and so it fareth with vs as with a théefe, who is brought to y ^e 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 y ^e way of damnati­on; but yet by y ^e mercy and fauour of god, whē many are left in their sins, and sent to eternal punishments, some after a wonderfull sort are saued. And y ^• which is more to be won­dred Sauing thou­sands. at, euen thousands are saued. As we read in y ^e Reuela­tion of S. Iohn, of such a Tribe wer sealed 12. thousand, vn­til it came to many thousands, & yet in respect of many other also, y ^• shalbe saued, they are but a few thousands. Reseruing mercy for thousands, as it were by a thousand meanes; For A pluralitie of Gods mer­cies. there is a pluralitie of gods mercies; and more waies hée hath to bring vs vnto him, then we can wel consider of. Hée calleth vs vnto him, by offering repentance, he assisteth vs with his grace to do good, moueth our mindes inwardly by infinit good inspiratiōs, giueth vs space to repent, by diuers occasiōs, opportunities, & incouragements; allureth vs out­wardly, with exhortations & promises; Feareth vs by his gréeuous punishments shewed vpō others for an example; laieth gēlle correctiōs vpō vs, as pouerty, aduersitie, losses, & sicknes; threatneth vs with eternal death, least we should vtterly be lost & destroied w ^t others. Yet further are ther his [Page 102] 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, whē he putteth all our wickednes out of his remembrance, that they shall not bee once mentioned against vs. And so prepareth our harts vnto him by writing his lawes in our hearts, making vs hearts of flesh, which before were stony and stubborne, and making vs obedient, being before sinfull and disobedient. He reserueth mercy for vs, by receiuing vs vnto mercy. As the Apostle S. Paule testifieth of himselfe, that he being the chiefest sinner, and a great offender aboue many, yet was receiued vnto mercy, his iniquitie, & trans­gression, Receiuing. and sinne, being forgiuen, not imputed vnto him, nor layd to his charge.

The fift consideration set downe in my text, is concer­ning 5 the holy and righteous nature of God, which abhor­reth and punisheth wickednesse. Whose mercy as it rea­cheth vnto thousands, yet lest he should séeme thereby to fa­uour sinne and sinners by forgiuing iniquitie, transgressi­on Not making the wicked in­nocent. and sinne, therefore he addeth these words. And not ma­king the wicked innocent. For although he fauour repen­tant sinners, yet as touching them that are obstinate and continue in sinne, he reckoneth not them among the inno­cent. Shutting vp the declaration of his owne holy & righ­teous nature, by setting downe his iustice and seueritie a­gainst sinne, to make vs beware lest we prouoke his anger by sinne, and to strike a terrour and a feare into the hearts [Page 103] 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 [Page 104] 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.

[Page 105]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 wilbe 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 [Page 106] 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 euer­during 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.

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 y ^e 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 y ^e 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 [Page 108] 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 y ^e light & the glorious beames of the Sun are gone down. The infinit multitude of y ^e stars shew forth his wonderfull wisdome, and decketh y ^e heauens much more, then all the precious stones & costly ornaments y ^e are in princes courts. Cast down your eies, & behold y ^e creatures on the earth. The mighty lion which is a figure of gods po­wer, at whose roaring all y ^e beasts of the forrest do tremble; the rauening beare y ^e 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 y ^e goat, to y ^e 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 y ^e 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 whō God hath opened his wonderfull works therin. Be­sides these, looke vpon y ^e lilly of the field, whom God hath so richly arraied, that Salomon in all his roialty is not like to one of these. A wōder it is, to sée how he hath hid great trea­sure, in the lower parts of y ^e 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 y ^e 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 y ^e field, and to euery foule of the heauen, Adam gaue names, but y ^e crea­tures [Page 109] of the sea, as the hidden work of God, Adam saw not, man knoweth not, neither cā they euer be searched out, that we may wonder at Gods wonders. Some haue said, that there is no creature on the earth, but y ^e sea doth yéeld y ^e 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 thē 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 y ^e remembrance of the works of Gods creatiō, 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 y ^e 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 y ^e sorow of Agamemnō, for y ^e death of his daughter Iphigenia, & perceiuing his skill wold not reach so far, couered y ^e prince his face with a vaile, leauing his sorrow to be cōceiued by y ^e mind of y ^e beholders, [Page 110] 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 VVhether 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, [Page 111] 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 [Page 112] 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 y ^e earth to a wilder­nes, and so it shal fal out, y ^e therby all things shalbe brought to desolation, and not only y ^e earth but the whole world shal come to nothing. Yet thrée daies, and Niniue shalbe destroi­ed; yet but a while, and y ^• a litle while, and the time of the world shalbe 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 y ^e 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 [Page 113] 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, [Page 114] 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, cōsidering 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 y ^e 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 y ^e world shal haue an end, and we know not how soone, [Page 115] 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 [Page 116] the eye of a néedle, then for a rich man to enter into y ^e 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 mē, that they can bring nothing to passe but by means, but God sheweth his power vnto vs, in y ^• 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 [Page 117] 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. VVhiche 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 [Page 118] 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 [Page 119] 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 [Page 120] 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. VVhich 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 [Page 121] 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. VVho 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 [Page 122] 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 [Page 123] 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 [Page 124] 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 y ^e 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. [Page 125] 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 shalbe, 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 [Page 126] 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 y ^• 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 [Page 127] 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 [Page 128] 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. [Page 129] 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 [Page 128] [...] [Page 129] [...] [Page 130] 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 [Page 131] 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 [Page 132] 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 [Page 133] 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 y ^e 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 [Page 134] 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 streng then 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. [Page 135] 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, [Page 136] 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 [Page 137] 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 [Page 138] 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, [Page 139] 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.

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 [Page 141] 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 [Page 142] 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 [Page 143] 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 y ^e world, prouided all things necessary for him. Not vnlike to a man here among vs, that louing the friend whō 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, [Page 144] 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 shalbe thy basket & thy dough, thou shalt haue plentie, & the Lord shall open vnto thée his good treasure, euen y ^e 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 y ^e hea­uen that is ouer thy head shall be brasse, and send downe no rain, and the earth that is vnder thée shalbe iron, so fast clo­sed, y ^t it shall yéeld thee no frute nor any increase. Thou shalt carry out much séede into y ^e field, and shalt gather but little in, for y ^e grashoppers shal destroy it. Thou shalt plant a vin­yard & dresse it, but shalt neither drink of y ^e wine nor gather the grapes, for y ^e wormes shal eat it. All thy trées & fruit of thy land, shall y ^e 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 y ^e bread therof, and wil send famin vpon it, and I wil destroy man & beast forth of it. For he wil cause y ^e heauen to staie it self from dewe, & the earth to deny her fruit. And he wil call for a drought vpon y ^e land, and vpon y ^e mountains, and vpon the corn, & vpon the wine, and vpon y ^e 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 y ^e séeds of corn rot in the earth, and to be chaunged from corne into wéedes. How [Page 145] gréeuous shal it be to heare the dumbe beasts for to mourn, and to sée y ^e heards of cattle to pine away, because they haue no pasture, and the flocks of shéepe to be destroied for want of fodder. Yea y ^e 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 y ^e 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 cōmon course, but vntil we be pinched with wāt, 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 [Page 146] 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; [Page 147] 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, whē 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. [Page 148] 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 y ^• pro­cie of Daniel, ca. 5. in his excessiue feasting did abound, but euen then also, he was carousing to his cōcubines, and prai­sing his idol gods of gold & of siluer, of brasse, of irō, 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 [Page 149] 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 y ^• Apostle speaketh of them, that are too too desirous of riches, so may I speak of them y ^• are not content w ^e gods prouidence, but like [Page 150] 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 y ^e 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 y ^• 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 y ^• Lord, and none but he. Knowing y ^• 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 y ^e 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 [Page 154] 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 y ^e 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 [Page 155] 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 [Page 156] 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 [Page 157] 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 prouidēce, 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. [Page 158] 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 frō 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 [Page 159] 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 [Page 260] or necessitie, but all by Gods prouidence and handie worke.

And hauing now to intreate of gods gouernment ouer his creatures, and y ^e 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 actiō 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 y ^e meanes that tend therunto; nei­ther are they as a ship on y ^e sea without a gouernor, or as an arrow in y ^e aire, which is blowne aside of euery light wind. But to proue vnto you, that God by his prouidence is y ^e 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 [Page 161] 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 besore his eyes, [Page 162] 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 y ^• those matters which we think to be done by chance, are brought to passe by gods appointment. Yet some more wise thē 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 [Page 163] 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, [Page 162] 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 [Page 163] 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 [Page 166] 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 y ^e 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 y ^e practises of the wicked, that they shalbe able to do no more, then y ^t which he hath determined, & shall giue thē leaue to do. As our Sauior Christ answered Pilat, when he said vnto him, Answerest thou nothing? knowest thou not, that I haue power to loose thée, and power to condemne thée? Iesus answered & said vnto him, Thou couldest haue no power, vnlesse it were giuen thée frō aboue. Which also is confirmed by the sayings of the Apostles, Act. 4. 28. con­cerning the death of Christ. Doubtlesse say they, against thy holy son Iesus, whom thou haddest annointed, both Herod and Pontius Pilate, with the gentiles and people of Israel, gathered themselues togither, to doo; whatsoeuer thy hand and thy counsell had determined before to be done. Diuers [Page 167] 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 y ^e 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.

[Page 168]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 [Page 169] 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 y ^e 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; [Page 170] 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 iudgemēts, 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 [Page 171] 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 y ^e 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 y ^e word of God came vnto Shemaiah y ^e 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 [Page 172] 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 [Page 173] 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.

[Page 174]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 [Page 175] 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 de­story 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 [Page 176] 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 y ^e 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 y ^• prouidēce of god. Ioseph had great wrong & mischief wrought against him, by his own brethren. Doth he blame his brethren, or reuenge himself on thē? No. But the vseth them wel, when he might haue procured their trouble. He kissed them & wept vppon them, & made himself knowne vnto thē, & did not discomfort [Page 177] 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, y ^• ye sold me. For God did send me before you, for your preseruation. Whē ye thought euil against me, God disposed it to good. Feare not, I will norish you, & your childrē, & he comforted them & spake kind­ly vnto them. VVhen 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, euē be­cause y ^e Lord hath bidden him curse Dauid. Who dare then say, wherfore hast thou done so? Dauid remembred y ^• words of y ^e 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 y ^e 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 y ^e fashion of y ^e world is, whē they méet with such heauy crosses, but he looketh vp to heauē & 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 vpō reuenge. But because their trouble was by gods wil, & from his sending, therfore they take it in good part, both reuerētly & patiently, not only because they cannot resist, but because god willeth nothing, but that which is iust, and for y ^e 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 y ^e matter to gods infinit wisdome, whose will, as it is often most manifest, so is it more often [Page 178] 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 y ^e 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. [Page 173] 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 [Page 174] 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, [Page 175] if he please, he setteth dislike and hatred, and euer well in respect of hun. 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 shalbe brought to the gouernors and kings for my sake, in witnesse to them & to y ^e 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, [Page 178] 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 [Page 179] 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 [Page 180] 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 y ^e 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 shalbe tried and put to death by tyrants, for the profession of gods truth. And although otherwise also they suffer many mis­chiefs [Page 181] & 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, [Page 182] 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 caine 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 [Page 183] 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 y ^• 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 y ^e 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, [Page 184] 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; Whēce 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 y ^• sat down, wer in nomber about fiue thousand, and they had all inough & left. And they filled twelue baskets with y ^e 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 y ^t 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 [Page 185] 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 y ^t dwelt there were so cruel, that they spoyled & killed one another; and those also y ^• came to them) all the people y ^• we saw in it, are men of great stature; for there we sawe giants the sons of Anake, which come of y ^e 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 [Page 186] 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 y ^• 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 y ^e 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 y ^• 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 shalbe consumed all of them, from twenty [Page 187] 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 [Page 188] 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, [Page 189] 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 taht 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 cōtinuance. 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. Thē 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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 [Page 196] 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.

VVHen GOD had made the light, the heauen, the Sunne, the Moone, and the Starres, the earth and the sea; and had replenished the sea with fishes, the aire with birds, the earth with beastes, and had prouided foode and maintenance fit and conuenient for the vse of man, thē did he make and create man. Of whome, first I thinke good to intreate somewhat concerning the creation of the bodie, and so to passe to the creation of the soule; in respect whereof, and of those heauenly quallities wherewith his soule was then endued, he is said to be made in the image of God, and according to his likenesse. The Lorde God made the man of the dust of the grounde, and breathed in his face breath of life, and the man was a liuing souls. The first man is of the earth, saith the Apostle. And all men are of the ground, saith the wise man. Which God so wrought in great wisedome, knowing full well the softie minde of man, and how farre hée would excéede in pride. For as that proude King. Nabuchodonosor, by Gods appointment was thrust out of his Throne, and turned among beastes, that thereby hée might learne to humble himselfe▪: so it pleased God to create man of so [Page 198] 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 [Page 199] 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.

[Page 200]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. Whē 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, [Page 201] 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 y ^• 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 creatiō 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 [Page 202] 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 inst 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 [Page 203] of God his word, and his works. In stéed wherof now ratg­neth idolatry, the loue of y ^e world, and worldly lustes, & the ignorance of God his word is more rife, then y ^e 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 [Page 204] 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 [Page 205] 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 frō 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 y ^e commandements of God, that so af­ter this life hee might bee partaker of the heauenly toyes. [Page 206] 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, thē 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 vpō 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 [Page 207] 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, [Page 208] 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, [Page 209] 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 y ^e parts of their body quake, their soules within ar sore vexed, & mi­serably tormented, with y ^• present forethought, & as it were feeling, of y ^• 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 [Page 210] by death they shalbe 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 shalbe 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 shalbe summoned [Page 211] 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, shalbe ioyned vnto their soules, and both shalbe 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 [Page 212] the better proofe hereof, it followeth in the same Chapter, that certain children of y ^e 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 [Page 213] 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 [Page 214] 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 [Page 215] 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 y ^e 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 [Page 216] 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.

[Page 217]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. VVis. 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 [Page 216] 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 [Page 219] 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 [Page 220] 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 [Page 221] 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 [Page 222] 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 [Page 222] 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, [Page 223] 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 ta­kē 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, [Page 284] 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 shalbe brought lowe, and he that humbleth himselfe shalbe 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, shalbe 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 [Page 285] 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 VVhat 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, [Page 226] 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 VVe 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 [Page 227] 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 y ^e 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.

[Page 228]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 frō 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 [Page 231] the promise y ^t 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 VVorkes. that works are necessarily adioyned, and are as the light which is séen togither with the flame, yet they auaile not vnto iustification, but rather signifie, that a man is in­wardly iustified before god. Therefore although faith be not without workes, yet faith alone without workes, doth Faith onely, iustifieth. iustifie. The lawe manifesteth sinne, and death which was before the lawe, it causeth wrath, and dooth not recon­cile [Page 232] vs vnto God, but the true reconciliation and purifi­cation, The righte­ousnesse of God. commeth only from the righteousnesse which is of God. And séeing righteousnesse is not sound by the law, it is necessary and behoouefull, that we looke for righte­ousnesse elsewhere. And because man could not accom­plish any righteousnesse, therefore least hée should vt­terly perish, God exhibiteth a way which he promised of olde, whereby he should be iustified and saued before him, Christ is our righteousnes. without the lawe. The matter and grounde of this righteousnesse, is Christ apprehended through faith, who is offered vnto all, because all haue sinned. Which righteousnesse is fréely giuen without any merit of ours, for wée are iustified freely by his grace, through the God the au thour of this righteousnesse redemption that is in Christ Iesus. The authour of this righteousnesse and iustification is God, for hée so loued the world, that hée gaue his only begotten sonne, to bee offered vp for our sinnes, and to make full sa­tisfaction, that whosoeuer beléeueth in him should not perish, but haue life euerlasting. Whom GOD set foorth to bee a reconciliation through faith in his blood. Righteousnes in the death and resurrec­tion of christ. The materiall cause, is the death and resurrection of Christ: for hée was deliuered to death for our sinnes, and is risen againe for our iustification. The cause formall or instrumentall, is faith, whereby as it were with an hande, wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto sal­uation and to righteousnesse. Christ is our reconcilia­tion through faith, while wée laie holde of the promi­ses The end of this righte­ousne, what? of Gods mercy in him. The finall cause, is the glorie and praise of the goodnesse of God, in that being enemies, hée reconcileth vs vnto him. Wherefore we are not saued by workes, or partly by faith, and partly by woorkes, but all our reioycing is excluded by the VVe are iusti­fied not by workes, but by faith. lawe of faith. And our iustification dependeth onely vpon GOD, that his glorie might be established, for the promise of God is through faith, and not by the lawe. [Page 233] 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 [Page 234] 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 sea­shore 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 commandemēts, [Page 235] 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 cōsideratiō of which righteousnes, we are to cite & to summō our selues, before y ^e tribunall seat of Gods iudgement, where we shal vnderstand what is that righteousnes which is required at out our hāds, euē a most [Page 236] perfect and absolute obedience of the lawe, which reqireth VVhat is the true righte­ousnesse. Man is altogi­ther sinne. the heart, and a most heauenly purenesse. And séeing that man is full of corruption and wickednesse, and from the sole of the foote vnto y ^e 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 garmēts and stood before the Angel; and he spake vnto those y ^• 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, [Page 237] 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 [Page 238] 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; [Page 239] 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 [Page 240] 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. [Page 241] 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 y ^e 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 coū ­sel 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 [Page 242] 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 [Page 243] 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 [Page 244] 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 Consolatiō in affliction. comfortable consolations. For it is the will of God that [Page 246] 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 [Page 246] 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 [Page 247] 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, shalbe 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 [Page 248] 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.

Deo 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:

• Doctrine.
• Reason.
• Vse.