Confutation of Monstrous and Horrible Heresies, Sermon

Confutation of Monstrous and Horrible Heresies · Sermon

A Sermon preached at Paules Croſſe the Fryday before Eaſter, commonly called good Fryday, in the yeere of our Lorde. 1576. By Iohn Knewſtub.

IT is thus written (right Honourable and well beloued in our Sauiour Chriſt) by the Apoſtle Saint Paule, in the ſeconde Chapiter of his Epiſtle vntounto Titus.

11 The grace of God, that bringeth ſaluation vntounto all men, hath appeared,

12 And teacheth vsus, that we ſhould denie vngodlines, and worldly luſtes, and that we ſhould liue ſoberly, and righteouſly, and godly, in this preſent worlde.

13 Looking for the bleſſed hope, and appearinge of the glory of the mightie GOD, and of our Sauiour Ieſus Chriſte,

14 Who gaue him ſelfe for vsus, that he might redeeme vsus from all iniquities, and purge vsus to be a peculiar people vntounto himſelfe, zealous of all good workes.

15 Theſe things ſpeake, and exhorte, and rebuke with all authoritie.

This text doeth deuide it ſelfe into foure principall partes, The firſte parte commendeth a Teacher vntounto vsus, in theſe wordes: The grace of God that bringeth Saluation, hath appeared and teacheth vsus. The ſeconde, declareth what it is that hee teacheth vsus, to wit, To denye vngodlineſſe and worldly luſtes, and to liue ſoberly, and righteouſly, & godly in this preſent worlde, wayting for the glorious appearing of Ieſus Chriſte.

The thirde, noteth what coſt and charges the Sonne of GOD Chriſte Ieſus our Lorde and Sauiour was at, to hauehave vsus good Scholers, and to profite well in this doctrine, and is contained in theſe words. Who gaue himſelf for vsus, that hee might redeeme vsus from al iniquitie, and purge vsus to bee a peculiar people vntounto him ſelfe, zealous of good woorks.

The fourth and laſt parte, deſcribeth the order of this Shoole, and the manner of teaching and training vp of Scholers, in theſe wordes: Theſe thinges ſpeake exhort, and rebuke with all authoritie.

Concerning this Teacher (to reſolue you in fewe wordes.) It is the Goſpell of GOD, whiche is the power of GOD vntounto ſaluation, for ſo many as ſhall beleeue it: And therefore may well bee called the grace of GOD that bringeth ſaluation. The comparing of this verſe, with the nexte before, wil let you plainely ſee, that it can not otherwiſe bee ment, then of the woorde of ſaluation, the Goſpell of Ieſus Chriſte: Which for iuſt cauſes, is commended vntounto vsus vnderunder this glorious title of the grace of GOD that bringeth ſaluation. It is the Goſpell then, that teacheth vsus to deny vngodlyneſſe, neither doeth it onelyonly tell vsus barely and nakedly what is to be doone, But with ſweete promiſes allureth, and with great perſwaſion and moſt louing councell and aduiſe, doeth exhorte and prouoke vsus therevnto, crauing, beſeeching, and intreating vsus to yeelde and conſent: not leauing out any thing, that is likely to further the matter that is in hand.

The nature of man beeing (as it is) deſtrous of knowledge, howe can hee but bee welcome vntounto vsus, that profeſſeth to teache. If there were no more but the name of a Teacher, it were inough to driue vsus to ſome conſideration for the good intertainment of him, Albeit we had neuer ſeene nor hearde the manne before. But when theſe Teachers bring giftes with them, the better to perſwade, and when thoſe become Teachers and perſwaders, to whome for all our welfare and happy eſtate, wee are wholly beholden, may there aduiſe poſſibly (thinke you) bee neglected, and not eſteemed of any, who hath but the leaſt ſparke of humanitie or good diſpoſition in him? And beholde the grace of GOD that bringeth with it our ſaluation, teacheth and intreateth vsus, to deny vngodlyneſſe, and worldly luſtes: and to liue ſoberly, righteouſly, and godly in this preſent worlde.

If you like Teachers, that perſwade and enter into the heartes of men by giftes, you can not miſlike him I am wel aſſured, that bringeth no leſſe gift then your ſaluation. If giftes doe commende, I thinke he is ſufficiently commended vntounto vsus, and moſt true it is, that giftes and benefites, canne not but commende their Maiſters that bring them. Salomon ſayth,Prou. 21.14Prov 21:14 That a gift laid ſecretly and cloſely in the boſome of him that is offended with vsus, is able to aſſwage anger when it is growen ſo ſtronge, that it may bee ſaide to hauehave ſinewes and bones. Prou. 17.8.Prov 17:8Hee ſayth more and beſides this, That a rewarde is as a precious ſtone, it proſpereth and preuaileth, whetherſoeeuer it turneth. Rewardes and giftes receiued, holde a man as captiue and Priſoner vntounto the giuer, ſo that hee is ſcarce his owne manne, but ſeeth with an other mans eyes, and dealeth with an other mannes handes, for he who commeth commended vntounto vsus by ſome rewarde and gifte, is able, as it were by ſome inchantment, to ſet what coulour he will vppon his matter, and that ſo cunningly, as the wiſeſt man that is of vsus all, ſhall not bewray it.Deut. 16.16.Deut 16:16 For doe we not reade in Deuteronomie, That rewardes blinde the eyes of the wiſe, and peruerte the woordes of the iuſt. And this is the cauſe, why in that ſame place, the Iudges are forbidden to take rewards, for ſuch is the corruption of man, that he will not ſtick to perſwade his euill cauſe, by thoſe meanes, if hee ſhall vnderſtande that the Iudge lyeth any whitte open on that parte. But this infirmitie of man, who oftentimes furthereth his euill cauſe by giftes, may not ſo preiudice the holie Ghoſte, who is without all ſuſpecion to commende euill cauſes vntounto vsus, but that it ſhall be alwaies lawfull for him to vſe what way of perſwaſion as ſhall beſt like him: yea to enter vppon vsus euen by giftes, and to cauſe the grace of God bringing with it our ſaluation, to intreate vsus to deny vngodlines, and worldly luſtes: to ſee if that which is ſo pearcing of it ſelfe, be able to touch vsus: that which perſwadeth ſo greatly, be of force to preuaile with vsus: that which often times ſpeedeth in euil matters: may finde fauour with vsus to promote the beſt things. For what hath he not obtayned among men, that by giftes hath continued to perſwade. and among gifts, there is ſome diuerſitie, ſome be more able to moue vsus, then others are: ſome perſwade more effectually then others doe: For thoſe benefites, hauehave alwaies beene regarded aboue the reſt, that hauehave drawen vsus out of ſome great daunger, or hauehave comforted vsus in ſome great extremitie. the memorye of ſuch, is wont to be of greateſt continuance, & of moſte thankful remembrance with vsus. Whē Dauid would perſwade Bethſabe his wife, that Salomon ſhould be king after him, and put her out of all doubt, that ſhee neede neuer to feare the matter any longer, hee pledgeth for the aſſuraunce of his woorde, his thankefulneſſe vntounto God, for ſuche benefites, as coulde not but binde his obedience: That is, his often deliueraunce out of trouble. As the Lorde liueth (ſayeth Dauid) who hath brought my ſoule out of aduerſitie, 1. Reg. 1.2…1 Kgs 1:2Salomon thy ſonne ſhall reigne after me.

The benefites are not lightly regarded, that are receiued in aduerſitie: For the preſent ſenſe and feeling of the miſery, doeth greatly enhaunce the price thereof: And therefore Dauid tooke away all occaſion of doubting, when he pawneth for aſſuraunce of his woorde, ſo great a matter, as was his thankefulneſſe for deliueraunce out of aduerſitie: For it coulde not be, that hee ſhoulde forget to redeeme ſo great a gage. And in this higheſt degree of giftes, commeth this benefite commended vntounto vsus, for it is the grace of GOD that bringeth ſaluation: And bringing of ſaluation, prooueth our eſtate to hauehave beene damnable before. It is not only miſery then, that wee were plunged in before this benefite came, but a miſerie of miſeries: for wee were holden vnderunder the thraldome of death and damnation. Suche a benefite deſerueth thankeful remembraunce, it ſpeedeth, where any perſwaſion will preuayle: Suche a gift, a man woulde thinke, ſhoulde finde fauour, and proſper whither ſo euer it turneth. Hauing ſucceeded ſo great and greeuous a miſerie: how can it, but hauehave the taſte of moſt bountifull and ſweete mercy? We may learne by this that hath beene ſaide, what the cauſe is, why the holy Ghoſt ſaith not ſimply. The Goſpel teacheth and exhorteth vsus: but ſaith the grace of GOD, which bringeth ſaluation, teacheth and exhorteth vsus: for it is the Goſpell that hee meaneth, and yet he calleth it the grace of GOD that bringeth ſaluation: to make vsus more mindefull of the matter. This maner of perſwading by giftes and benefites, vſed of the holy Ghoſte: may learne vsus a profitable leſſon, howe to withſtande temptations vntounto ſinne what ſo euer: to wit, by keeping freſhe in memory, the ſeuerall benefites of GOD towardes vsus, making them as Bulwarks, againſt our ſinfull aſſaultes, ſo that when they allure vsus, we may thus aunſweare them, the GOD, who hath redeemed my ſoule from all aduerſitie, doeth forbid it mee: The grace of GOD to whome I owe my ſaluation, doeth deny it vntounto mee: the goodneſſe of that GOD, of whome I hauehave receiued life, health, honour, wealth, delieraunce out of theſe and theſe troubles, preſeruation from the murtherer, euill tongue, and ſlaunderer, doeth deſire mee, that for all the good wil that euer hee hath borne mee, I woulde not conſent vntounto it.

If any Prince ſhoulde by ſpeciall pardon, deliuer a Subiecte from death, that by Lawe and Iuſtice had deſerued it, and after aduaunce him to ſome place of honour in the Lande: harde and vnthankfull were his heart, if thoſe ſutes eſpecially of the Prince, whiche broughte with them the remembraunce of this merciemercy for their better entertainment, ſhoulde nothing bee regarded: and in very deede, the benefits receiued from our GOD, ſhoulde be notes of remembrance vntounto vsus, for his ſeuerall ſutes againſte ſinne, and ſhoulde bee alwaies at the Elbowe iogging of vsus, to remember him, when ſinne woulde pull vsus from him, And with theſe or ſuche like ſpeeches to ſounde in our eares: that Lorde that tooke thee off the Ladder, when the ſentence of euerlaſtinge death had paſſed againſt thee, biddeth thee nowe remember him: that GOD who hath picked thee out of ſo greate a multitude, that continewe in their infidelitie, hardneſſe of hearte and obſtinacie, and bleſſed thee with ſpeaciall knowledge, comforte and confidence in him, nowe willeth thee not to forgette him. It ſhall bee profitable for vsus, to beeholde this in practiſe, whiche nowe in doctrine can not but delight vsus.

Ioſeph, warring with the wicked attemptes of his Miſtreſſe, who woulde hauehave intiſed him to committe wickedneſſe with her, beareth off all her wicked aſſaultes, with this armoure. For the verie remembraunce of his Maiſters good will, and benefites towardes him, brideleth him ſo, that hee dare not conſent vntounto her ſhamefull demaunde,Gen. 39.8.Gen 39:8 euen in reſpecte of the iniurie, that hee ſhoulde doe vntounto a Maiſter, ſo good and well deſeruing at his handes. Beholde (ſayeth Ioſeph vntounto her) my Maiſter knoweth not what hee hath in the houſe with mee, but hath committed all that hee hath into my hande, there is no man in this houſe greater then I, neither hath hee kepte anie thing from mee, but onelyonly thee, becauſe thou art his wife. How then can I doe this greate wickedneſſe?

The benefites of his maiſter towardes him, ſeeme ſo great a matter in his eyes, that hee woulde learne of that impudent and ſhameleſſe woman, if impudencie it ſelfe coulde happely finde out any colour of reaſon or excuſe, for ſo greate and grieuous an offence: Howe then (ſayth Ioſeph, after hee had recited the great kindneſſe of his maiſter) can I poſsibly doe ſo greate wickedneſſe? not thinking otherwiſe, but that ſhameleſſenes it ſelfe, woulde bluſhe at ſuch vnkindneſſe, and vnthankfulneſſe, as that was, and with ſhame inough begin to giuegive ouer, as one who had nothing more nowe to aunſweare, in ſo foule a matter. There is no man ſo baſe, but in reſpecte of ſome benefite receiued from GOD, hee ſpeaketh that ſometimes in his heart, which Ioſeph vttereth in woorde: to witte there is no man greater then I: but there are fewe that inferre therevppon, as Ioſephe did, howe then can I doe ſuch wickedneſſe againſt him, that hath made me the greateſt. It were a godly aduauntage had of Pride, to make this gaine of our mounting and aſpiring thoughts, which would perſwade vsus, that we be the greateſt: and thus to replie vponupon them: If I be ſuch a one, howe then can I lie ſleeping in ſecuritie, ignorance of God, and his woorde, malice, and vnmercifulneſſe: being ſworne enemies to his Kingdome, that hath thus aduaunced me? You ſee by this that hath been ſaid, what is the vſe of God his benefites, euen to be the bane of vngodlineſſe, and to ſmite thorowe this olde man of ours, this corrupt nature: directing the Speare of God his grace, euen to the heart roote of Sinne, when it ſtirreth within vsus: So that ſinne ſhall no ſooner put out the heade, but we (calling to minde ſome one, or other, ſpeciall benefite of GOD) ſhall bee redie with that ſame weapon of his grace, to runne vponupon it, and wound it at the heart. Therefore we ſee what neceſſitie lieth vppon vsus, (except we will exceede in all vnthankfulneſſe) to yeeld our ſelues obedient ſcholers vntounto this Teacher: euen the grace of God, which bringeth ſaluation.

Hauing ſpoken thus much of the Schoolemaiſter, order requireth to tell you what the leſſon is, which this good Scholemaiſter, would ſo gladly learne vsus, and that is this: To denie vngodlineſſe and worldly luſtes, and to liue ſoberly, iuſtly, and godly, in this preſent worlde. Let vsus ſee what this great grace requireth of vsus, euen deniall of vngodlineſſe, and worldly luſtes. Thus doeth the ſpirite of God beginne with vsus, for wee are ſo wretched and wicked matter, that we muſt be weeded ere anie thing may ſafely be ſowen or planted in vsus. This monſterous contagion and Leproſie are wee admoniſhed of, in the order of teaching, vſed by the holie Ghoſt, generally throughout the ſcripture. In the morrall law, almoſt all precepts were negatiue: Thou ſhalt do no murder: Thou ſhalt not commit adulterie: Thou ſhalt not ſteale. &c. to declare that the chief goodneſſe of a Chriſtian, is to hauehave conquered moſt euill in himſelfe: and that man to be the beſt, that hath drained his corruption moſt: I meane, that hath driuen moſt corruptiō, out of himſelfe, and holden his affections in moſt ſubiection and obedience. Dauid demaunding howe hee may doe good of a young man, ſetteth out his meaning in theſe woordes:Pſalm. 119Ps 119 Wherewith ſhall a young man cleanſe his wayes? Iob after he hath greatly commended wiſedome, not finding anie thing of ſufficient value to eſteeme it by, nor any creature that can point out the place vntounto him, and ſay, here is the breede of it: in fewe woordes cloſeth vp the matter, and ſaith: to depart from euill is vnderſtanding: Iob. 28Job 28So that a man, who doeth not weede euill out of him, can nouer looke for anie good of that he hath ſowne. But let vsus come vntounto the particulars: we muſt denie vngodlineſſe. What vngodlineſſe is, I cannot better tell you, then by opening who be vngodly men, as they are deſcribed at large in the 21. of Iob. They ſay vntounto God depart from vsus, Iob. 21Job 21for wee deſire not the knowledge of thy wayes, who is the Almightie that we ſhould ſerue him? and what profite ſhall we hauehave, if wee pray vntounto him?

The firſt note of them is, they ſay vntounto the Lorde depart frō vsus. Not, that they are growne to ſuch wickednes, as that this ſhould be the ſpeech of the tongue, but the affection of the heart: neither yet that ſimplie they would hauehave God go from them, but that they would meete him, and be acquainted with him, without his worde: For they ſay, We deſire not the knowledge of thy wayes. That this is the true meaning, that they do not otherwiſe put y^e Lord from them, but becauſe they would not deale with him in his word: is apparant in the next Chapter: where Elephas reputing Iob among the vngodly, and willing him to acquaint himſelfe with God: vſeth theſe woordes:Iob. 22Job 22 Receiue the Lawe at his mouth, and lay vp his woordes in thy heart. The Lorde may not bee deuided from his Lawe for that is to tranſforme him, and to ſunder him from himſelfe, his wiſedome being a part of himſelfe, and to make an Idoll of him. Yet is nothing ſo common, as to do thoſe dueties of ſeruice which perteine vntounto him, or vntounto our brethren, without conſulting or conferring with the worde. For to let the Papiſtes alone, who doe tranſubſtanciate the worde, both into a forraine tongue, and alſo into a ſtraunge ſenſe: Howe manie be there among vsus, that goe into great matters at aduenture (as they ſay) euen led by the common & ordinarie courſe of cuſtome, becauſe they hauehave been ſo accuſtomed,Prou. 2….18.Prov 2:18 notwithſtanding that Salomon doeth teach vsus, not to let thoughtes tarie in the heart, but ſuch as hauehave beene placed there, by councell and authoritie from the worde: and ſo doeth he thinke alſo of warre, and chargeth vsus, that we ſhould not enterpriſe it, but by counſell from the worde? Which both of them, might ſeeme of duetie to pleade priuiledge, and to claime pardon in regarde of the ſodaine comming, and vnaduiſed burſting out of them.

Nowe when it commeth to paſſe, that we are particularly preſſed by the worde, to let goe anie pleaſure or profite, that we hauehave long inioyed, who ſeeth not then, howe with full mouth we crie, depart from vsus, wee will none of thy wayes? Then you ſee there is no remedie, but we muſt holde the Lorde faſt to vsus in his woorde, for it hath beene alwayes the commendation of the godly, to hauehave walked with God. We are not ſaide to walke with God according to his infinit Maieſtie, and eſſence, neither yet in that ſenſe are we ſayde to depart from him, for his diuine being, doth not ſhewe it ſelfe vntounto creatures, neither is he viſible vntounto vsus, but he hath drawne nie vntounto vsus in his worde, and wee muſt walke with him by that. For how ſhall we feare that corruption, that is ſo naturally ingraffed in vsus, if his preſence doe not fray vsus from it? And what Chriſtian, who anie whit hath knowne his owne infection, dare but once dreame, that his preſence by his word, ſhould not be greatly needfull, to awake him often, and to rouſe him out of the ſleepe of ſinne, while he vnderſtandeth by the word euer & anon: that the Lord goeth quite contrary to him, and is departed altogether from him. We are therefore to queſtion with the word of God: how fareth it with me in this deed? am I gone from my God? hauehave I in diſpleaſure taken my leaue of my Lord? hauehave I driuen my Sauiour farre out of my ſight? Can it be well with me, while my God turneth his backe on me? But when men liue without remorſe of conſcience, while they cannot abide once to looke vppon themſelues, in the glaſſe of God his word, while it is death for them, once to examine their doinges, doe they not ſay depart from vsus, we will none of thy wayes? When Ieremie the Prophet in his 8. Chapter, woulde note out the deſperate ſtate of the people in his time, hee ſetteth no other marke vppon them but this:Ierem. 8.Jer 8 There is no man that ſaith what hauehave I done: but euerie one turneth to their raſe, as the horſe ruſheth to the battaile. Then there is no way, vnleſſe we would ioyne with this deſperate people, but that we muſt ſtill holde God before vsus in the light of his worde, and often come into his preſence, while wee take at ſundrie times the accountes of our doinges by the worde: accounting not onelyonly with the worde of God, for the generall duties of Chriſtianitie,Eſai. 30.1.2.Isa 30:1Isa 30:2 but alſo for the ſeuerall dueties, that our particular calling and place doth bind vsus vntounto. We muſt needes conclude then, that vngodlineſſe reacheth further then to Turkes, Atheiſts, and Papiſtes, who ſet the Lorde cleane beſide his woorde, euen to thoſe which without remorſe runne on, without any preſenting of them ſelues and their deedes, before the preſence of his worde, which the Lord ſeeth to be ſo neceſſarie, as that we can not want it, being otherwiſe as vntowarde ſcholers, that will do nothing, when their maiſter his eye is not vponupon them. Therefore let vsus all in the feare of God pray that we may hauehave louelove vntounto the worde, and liking to be in duplicate page duplicate page the ſight of our God, which is, when wee hauehave our luſt and longing, to be vnderunder the gouernment of the Goſpel. This is it, that Salomon ſpendeth ſo muche time about, in the Prouerbes: vrging ſtill, that Wiſedome muſt delight vsus, and finde ſome louing entertainment with vsus: and that we neuer ſo pleaſe our ſelues in our towardnes, as to imagine, we coulde long want this neceſſary helpe of his preſence.Prou. 2Prov 2 VntoUnto this familiar conuerſation with GOD, in his word, he promiſeth al bleſſigs, and deliuerances from the greateſt daungers. We muſt deny this vngodlyneſſe, that ſpeaketh theſe wordes vntounto the Lorde: Depart from vsus, for wee deſyre not the knowledge of thy wayes. What wickedneſſe were it, either with the Papaiſt, to ſet a viſour vppon the Lorde his face, and to make him looke as we liſt: either els with the ſecure and careleſſe Chriſtian, to let him looke as he liketh, ſo we neede not to looke vponupon him? The Lorde hath planted the miniſterie of the woorde in his Church, not onelyonly to teach bs barely, but alſo to comfort vsus in our iourney, and to quicken vsus in our dueties, yea, and to feare vsus alſo from ſinne.

Who is the Almightie that we ſhoulde ſerue him? This is a ſeconde note of vngodlineſſe, an vſuall ſpeeche of vngodly hartes, howeſoeuer the tongue be cleare of it. For in deede they hauehave no inward acquaintance with him, neither doe they in trueth ſee any ſuch deſertes towardes them, why they ſhoulde be ſeruantes vntounto him. The benefites they hauehave, they ſee them cōmon with other, but as for any ſpecial regarde had of them, they doe not vnderſtande of it, and while they ſee nothing in God towarde them, but that is general vntounto all, they aſcribe nothing vntounto him, but a general kinde of goodneſſe, which they take to be indifferētly caſt downe among men: to be taken vp of ſo many as wil. Beſides this, they neuer acquaint them with the ſight of their ſinnes, & the deſert therof, which ſhould leade them into a miſliking of themſelues, and let them ſee other wages then benefites, to bee by all equitie and right due vntounto them. Thus it falleth out, that they would hauehave him ſhew, wherein he hath ſo bound them, as he might demaund ſo great things of them: as if they ſhould call for a reckoning, to ſee what is come in, ſeeing the charges ariſe ſo great, and the dueties layde vponupon them, ſo manie and diuerſe. Thus while the vngodly receiue benefits, but not as tokens of fatherly affection, while in the vſe of the benefite, they are no whit confirmed in the peculial care & affection, which hee beareth his elect, they cannot but ſay: Who is the Almightie that we ſhould ſerue him? What token hauehave wee of his ſpeciall good will, why wee ſhoulde in ſuch difficult matters ſerue him, and with ſuch daunger attende vppon him? For in verie deede, hee that ſhall gette out more then ordinarie ſeruice, had neede ſee more then common good will in him, who ſhall exact it. They enioy the benefite as other doe, but ſo, as they doe repoſe them in it, and returne no ſpeciall thing into the accountes of the benefactour, whereby they might knowe he maketh an other reckoning of them, then of the common ſort: euen ſuch as a louing father doeth of his owne ſonne. Moreouer, their ſinnes are ſeldome or neuer in their ſight, I meane with this conſideration, that in iuſtice they doe deſerue, not onelyonly the ſtopping of the courſe of his grace: but euen to hauehave let in vppon them, the floudes of his wrath. Which thing if it were truely ſeene, could not but ſette a great price vponupon thoſe benefites, that come in ouer ſuch deſertes. The minde of the giuer, commendeth not the gift with them, for they ſee not ſo farre: they ioyne them not as ſeales, to his letters of free grace, I meane, to the free graunt of his grace: notwithſtanding, wee bee forewarned of this deuiding of them, and ſo ſtraightly charged to vnite them:Deut. 8.17, 18.Deut 8:17Deut 8:18 Beware leaſt thou ſaye in thine heart, my power, and the ſtrength of mine owne hand prepared me this aboundance, but remember the Lorde thy God. For it is he which giueth the power to gette ſubſtance, to eſtabliſh his couenant, which he ſware vntounto thy fathers, as appeareth this day. Is it not a great villanie, to taſte ſo liberally of his benefites, and yet to perſwade vsus ſo ſparingly of his good will? to hauehave ſo friendly dealing with his giftes, and ſo little liking of him ſelf, that when we hauehave deuoured ſo manie benefits, we ſhoulde inquire of the Almightie, who he is, that wee ſhoulde ſerue him, as if yet we had ſeene nothing, to binde our ſeruice vntounto him? Can there be more vnkindeneſſe, then in ſo manie benefits beſtowed, to gaine no good will? ſo manie benefites to be let out, and no good will to come in with them againe? That wee may the more clearely ſee into his good will, and free merciemercy through his benefits, we muſt be brought back now & then vntounto our ſinnes, and the iuſt deſertes thereof. For then ſhall we recken them to be benefites in deede, when we ſee what doings they hauehave ſucceeded, and beene ioyned withall. Thus allayeth Moſes the pride of the people of Iſrael, and getteth GOD his due honour among them in the ninth of Deut. Speake not thou in thy heart, Deut. 9.4.Deut 9:4(after the Lorde thy God hath caſt them out before thee) ſaying, for my righteouſneſſe the Lorde hath brought mee in, remember and forgette not, howe thou prouokeſt the Lorde GOD to anger in the Wilderneſſe, ſince the day thou diddeſt depart out of the lande of Egypt, vntill yee came vntounto this place: ye hauehave rebelled againſt the Lord. He calleth to minde ſundrie of their grieuous tranſgreſſions, particularly reciting the time and the place, By theſe rules let vsus trie, who in matters of any weight layd vponupon them by the Lord, are lyke to returne this anſwere: Who is the Lord that I ſhould ſerue him? Euen ſo manie as doe finde, no ſweetneſſe nor taſte in him by his benefites, as are no more confirmed by his bleſſings, in his fatherly affection towardes them: ſuch as get thereby no ſtrength of fayth: ſuch as doe not holde themſelues, the more bounde vntounto him: as are not the more delighted in him: as are not the more deſirous to walke worthie of him: as finde not their heart the more ioyfull in him: as finde them no better minded to his lawe, to the which hee hath ſet ouer his owne louelove: euen thoſe I ſaye, that dwell in the benefites, and ſo they hauehave their deſire, they holde that their heauen, and their happineſſe: that looke no further then the benefite, that ſtay vponupon it, and inquire no further whether God doe louelove them, and is become a father vntounto them, ſo as they may account vponupon his benefites, as giftes from a louing father: thoſe that thinke themſelues then to vſe his benefites beſt, when God and all goodneſſe is the furtheſt from their minde: thoſe that can finde no taſte in theſe temporall bleſſings, vnleſſe the mention of him who giueth the taſte and ſauour vntounto them, be indented and conditioned withall, to depart farre from them, for that time which they hauehave to vſe them: thoſe that will neuer ſet their ſinnes in ſight, that they may further the account of the benefite, and the good will of the benefactour. Wee muſt denie this vngodlineſſe, that yet demaundeth, Who is the Lord that we ſhoulde ſerue him? after ſo long vſe of his benefites.

Now would I know, where we might hauehave a place for them, that are leſſe acquainted with him, then they were manie yeares a goe, who hauehave leſſe comfort in his worde, leſſe Religion, leſſe obedience, leſſe good conuerſation: as for them that take his benefits, and with them doe warre againſt him, the place is taken vp alreadie in the nethermoſt pit, if the Lord giuegive not great repentāce: therfore brethren for Gods cauſe, let vsus haſtē our better acquaintance with him, who by benefits, hath ſo lōg time cōmended him ſelfe vntounto vsus, & let it be our ſhame that he ſhould thus long be a ſtranger vntounto vsus, that of ſo long time hath had ſo louing dealing with vsus. Let vsus ioy more in his delightes, ſet our hartes more vponupon that he commaundeth, and commendeth vntounto vsus: ſo ſhall wee come out of their rancke, which in hart ſay: Who is the Lord, that we ſhould ſerue him: Which men by his benefites, hauehave receiued no earneſt of their ſaluation, no pledge of any ſpeciall goodwil, no aſſurance of true ſafetie, no delight in his louelove, no more familiaritie with him, nor greater comfort of him: who are no more drawen out of the worlde, and her delightes to folow him, who hath in ſo ſundry giftes, witneſſed his good will: called them vntounto him, & pledged theſe as earneſtes, that his owne glory abideth for them.

Now would I ſee where we might ſet them, if not in his ranck who hauehave ſo often been fetched vp from the louelove of the world, by ſo many meſſengers of Gods merciemercy, and yet hauehave ſo litle ioy to be aboue, and ſo hungerly purſue the pleaſures and profites here belowe, as yf they had neuer (no not in meditation) had the ſight of any other delights. The benefites then leade vsus vntounto the Lorde, when in them we ſee him to be our father, and make the more haſt to come to him, hauing an eye to the endleſſe life he calleth vsus vntounto: Comming more in deſire from theſe things here belowe, and getting more holde, and more hope aboue: ſhewing aſwell in proſperitie as aduerſitie, that we are not wedded in our luſte and deſire, vntounto worldly goodes, in wealth, by not being letted by it, to folowe the way that God doeth ſet before vsus, nor yet to deale mercifully with our neighbours, and to walke humbly with them: And in affliction, by holding our ſelues well contented, in ſo much as we want not him, who is a plentifull portion, and the beſt heritage.

The laſt note of vngodlineſſe is this, they ſay, what profite ſhall we hauehave if we call vppon him? Theſe are no ſpeaches of the tongue, as I hauehave ſaide before, but the ſence of the hart. No man ſo euill that maketh not ſome reckoning of his prayers, howe ſome doe value them, wee can not be ignorant. The holy Ghoſt when he hath reproued y^e people, for their outward worſhip in ſacrifices, willeth them to call vponupon the Lord in the day of trouble promiſing that he wil heare them, & they ſhal glorifie him:Pſalm. 50Ps 50 making praier a ſpecial worſhip of God, & ſetting it before the outward ſacrifices, in the 4. of Deu. it is made the peprerogatiue of the people of God, becauſe there are none in ſuche a caſe as they be, who hauehave their Gods ſo nigh them, as our GOD is nigh vntounto vsus, in all that wee call vntounto him for. Then muſt it needes be, that they are in an euill taking, that ſee no fruite of their prayers: it being the ſpeciall bleſſing of the people of God, to hauehave him nigh in their praiers, by graunting their petitiōs. But foraſmuch as it is ſaide to be the voyce and affection of the hart, and no man being aſked, will geue out ſo ſlenderly of his praiers: Let vsus come to a further examination of it. The moſt ſort of men, hauehave no profite by their prayers, becauſe they make not conſcience to know & do thoſe things, which the Lord by his word hath reuealed, to be pleaſing in his ſight: Whatſoeuer we aſke, (ſayth S. Iohn) we receiue of him becauſe we keepe his cōmaundementes: 1. Iohn. 3.221 John 3:22and doe thoſe things which are pleaſyng in his ſight. No maruaile thē yf thoſe be farre from hauing their prayers heard of the Lorde, who hauehave neither knowledge nor liking of his woorde. And a great ſort of others, who in profeſſion hauehave receiued his worde, when they want any thing, if they ſee meanes how to come by it, either pray not at all, but forthwith vſe the meanes: either els, if they pray, it is but of faſhion, as being in their iudgement ſure & ſafe already: If they ſe no likelihoode to atteine it, being without hope, they let prayer fall. So if any thing fall out, where there was the worke of an ordinarie meane, it ſteppeth betwene God and his prayſe, and darkeneth the light of prayer: If otherwiſe any thing come, where prayer for want of fayth was let downe that is put ouer to miracle or fortune: therefore in hart & of experience they cannot ſay, that they are any whit beholding vntounto theyr prayers. But wee learne in the booke of GOD, that the godly pray in matters moſte harde to be brought to paſſe, and moſt vnlikely in regard of any vſual and ordinarie meanes: and yet are heard, and geue him the praiſe. There are named in the 107. Pſalme,Pſalm. 107Ps 107 diuers matters that ſeeme to be meere caſual, cōming without al meanes, yet praied for, graūted, & with praiſe returned to the geuer: & vnderunder thoſe are al other alſo vnderſtoode, that may be thought to be as caſual. There is mention made of the Mariners in the Sea, toſſed with tempeſtes, nowe hoyſed vp, now plunged downe, tyll theyr heartes faile within them: yet when they pray vntounto the Lord, they are hearde of him, & then do they geue him thankes. Other caſuall thinges are mentioned, and al comprehended. But in the laſt verſe the holy Ghoſt, maketh it only the wiſe and godly mans worke, to vnderſtande this, in trueth to comprehende it, and by true and inwarde aſſuraunce thereof to geue him the praiſe for it. The vngodly therefore in ordinarie thinges, are hindred by the meanes: inextraordinarie, they ſee nothing but chaunce: and therefore they ſay, What profite ſhall wee hauehave yf we pray? The children of GOD, knowe that nothing is pure vntounto them, vnleſſe it be ſanctified with prayer:1. Tim. 41 Tim 4 and therefore they reſorte to him in all their neceſſities by prayer. They poure their griefes into his boſome, with deſire to obtayne, that they might praiſe his mercies, and they ſurely finde, if they continue aſking, either deliueraunce, either els a tollerable condition: which doeth aſſure them, that it is not in vaine to ſeeke the Lorde, and that the ende wilbe happy. Prayer for benefites, acknowledgeth God to be the geuer, and maketh prayſe to be geuen in trueth: Not to pray to GOD, is to be an vtter enimie to his glory: not to pray particularly, as neceſſitie requireth, is to enuie him and his praiſe, and the practiſe of Dauid (in particular conſiderations making his prayers and Pſalmes) doeth reproue it. The Papiſtes take Gods grace to be throwen downe indifferently. And men not experienced of his goodnes particularly, muſt needes thinke, that hee hath put all thinges vntounto a generall gouernment, for as for any particular experience, of his goodwill towardes them, they hauehave it not. Wee muſt denie this vngodlineſſe, that groweth by prayer, into no experience of GOD his goodneſſe. Doe we thinke that any man, ſhall euer ſafely put him ſelfe ouer vntounto the hope of the promiſes, at the houre of death: which all his life long, hee neuer tried to be true before? Wee muſt alſo deny worldly luſtes, and not only thoſe, which tende to hurt our neighbour, in body, goods, or good name: but euen thoſe that hold vsus ſo in this worlde, as wee can get no true taſte in the pleaſures of an other: For wee are holden captiue of worldly luſtes, in one reſpect or other: vntill we become newe creatures, looking for that glory, which ſhall appeare at the comming of Chriſte. The next thing required, is to liue ſoberly. This ſobrietie, is a gift that moderateth the minde in his delightes & affections, and may therefore well be tearmed the moderatour of the minde. It is a gift, that doeth keepe the minde from pleaſures altogeather vnlawful: and in thoſe that bee lawfull, it keepeth a man from the exceſſe and abuſe of them. That it is not onelyonly reſtrained to the filthy deſires of the fleſhe, may be proued in the. 12. to the Roma. Where the Apoſtle appointeth this gift and grace of God, to order eueryevery man in his calling, That hee take not vppon him,Rom. 12Rom 12 but according to that meaſure which GOD hath geuen him. For in very deede, the minde of man hath many thinges, beſide the filthie deſires of the fleſhe, to ouerturne it, wherin this gift of GOD hath good vſe. It was this gift that Paul had, when as he profeſſed him ſelfe to hauehave learned, to be riche, and to be poore: to hauehave ben inſtructed, to abounde, and alſo to want: to be content withall eſtates, and to holde him ſelfe happy in them, as in a portion ſent him from the Lord. In may be thought no great gifte, for a riche man to learne to be riche, yet doeth the Apoſtle ſay, it is a matter that requireth learning, and doeth aſcribe it vntounto Chriſte his worke within him. It is therfore worth the labour, to enter into ſome farther cōſideratiō, what he ſhould meane in this matter. The meaning he giueth in the ſame place,Philip. 4Phil 4 whē he ſaith: I hauehave learned in what eſtate ſoeuer I am, therwith to be content. A leſſon neceſſarie for all men. A leſſon neceſſarie for riche men, to learne them to be riche, that is, to holde them ſelues contented, to remember they hauehave their boundes appointed them, and there to accquaint their affections to finde contentation, ſufficiencie, and a rich portion. So ſhal they truely be thankeful to God for it. For in very deede theſe hartes of ours muſt finde them in their owne perſwation richely prouided for, ere they ſhall in trueth and vnfaynedneſſe be ioyful in the Lorde. Let vsus then learne from a contented minde to ſay vntounto our hartes: This is thy lot appointed thee of the Lord, heere are thy boundes, this eſtate hath the Lorde diſtributed vntounto thee, There is good cauſe, not only to be content, but alſo well appaide with it. We muſt learne our hartes to be content with it, nay to take it as riche and liberall portion whatſoeuer it be, and as a barre to holde in our affections from raunging into greedy deſires. For our affections are as gulfs, vnſatiable, that woulde neuer reſt with contentation in a-thing, but ſtill be enflamed with the deſire of more, which woulde ſtill drawe and hale vsus forwarde, and ſo holde vsus in continuall torment. The remedy whereof, the Lorde hath appointed our owne eſtate whatſoeuer to be: that it might appeaſe our affections, and ſettle them with reſt, peace and good liking, as in the ſeate which our good God hath ſeene to be conuenient for vsus, and therefore ſet vsus in it, to finde eaſe, quiet, comfort, and contentment therein. For yf thy hart be not ſetled in thine eſtate, with good liking and contentation, as in a good prouiſion: it is vnpoſſible, that euer thou ſhouldeſt become thankfull for it. For to ſeeme to ioy without ioy, is to play the hypocrite, and to diſſemble with God. We muſte therefore take our ſelues to bee riche alredy, & let goe this deſire to be riche, For as Paule ſaith, They that deſire to be riche, 1. Tim. 61 Tim 6fall into ſnares and noyſome luſtes, which drowne men in perdition and deſtruction, which while ſome hauehave luſted after, they hauehave erred from the faith. We muſt let goe the ſeeking greedily after that we hauehave founde alredy: for there is riches and ſufficient treaſures in eueryevery eſtate, which muſte be founde out of vsus, to quenche this deſire to be riche. Let vsus learne to be content with our eſtate, and to holde that as a certaine rule, for he that hath no ſure rule, ſhalbe ſo toſſed of his affections, and ſo carried hither and thither, as hee ſhall neuer finde a time to ſay, it behoueth me to holde my ſelfe heere within my boundes. Let eueryevery man therefore with S. Paul, learne to be riche, & to take vp good liking of his condition and eſtate, and take heede he conueye not the title of true thankefulneſſe from his God, while the vnquiet deſire of encreaſing his condition, ſtealeth all comfort, which muſt be matter of true thankfulneſſe, from his preſent eſtate. But wee muſt learne alſo with Paul to be poore, as well as to be rich, for hee had learned, and we muſt learne in what eſtate ſo euer we be, therewith to be contented. And this contentation of minde is a medicine for couetouſneſſe, as the Apoſtle teſtifieth, ſaying:Heb. 13Heb 13 Let your conuerſation be without couetouſneſſe, be contente with that you hauehave. The riche man muſt be learned to be poore, euen to be redy with contentation of hart to goe vnderunder a poore eſtate, and to aſſure him ſelfe to finde finde the Lords bleſſing and comfort in it. He muſt in his riches take out this leſſon, and ſchoole himſelfe herein, and by exerciſe and meditation acquaint his mynde to the liking of a lower eſtate, if the Lord ſhould ſo ſee it good: hopyng to fynde the Lorde very good to him in the ſame. Beholde a meditation in riches, and a leſſon that is of all men to be ſtudied, and not that onelyonly, but learned alſo, and taken out: that if their eſtate ſhoulde yet be poorer, they ſhoulde perſwade them ſelues to finde the Lorde good vntounto them, in that their condition, and therefore before to make their reckoning of a poorer eſtate, by muche meditation of it, and yet a riche bleſſing in that notwithſtandyng, euen a quiet and contented minde. And this would further the account of our preſent eſtate, when wee ſhoulde aſſure our ſelues, of a verye good portion and plentifull, yf our eſtate were yet lower. Neither ought wee ſo to learne it, as a leſſon not likely to come to practice: but as one whoſe practice were not like to be deferred. This leſſon hath in it, a very neceſſarie vſe to trie vsus by. For whatſoeuer he be, that cannot beare a lowe eſtate layde vppon him by the Lorde: yf hee hauehave an higher, he will abuſe that in like maner. For he that is aſhamed of pouertie, wyll be proud of wealth. He that is vnpatient when hee is humbled: wil be inſolent: when hee is exalted. For what can binde him to true duetie, yf it be not conſcience vntounto GOD? whiche yf he dare diſpence withall in pouertie, he will not greatly regarde in aboundaunce. Thus wee ſee for a man to learne to be riche, it is expedient hee learne to be poore. For a man to learne to be honorable, it is required he learne with patience and contentation, to goe vnderunder an eſtate without honour. This ſobrietie then, that keepeth the minde from beeyng ouercharged, and drunken with the deſire of a better eſtate: is principally & cheefely required in a Chriſtian, yet reacheth it further, and conteineth within it thoſe, who albeit they bee not greatly ſeekyng after an other or better eſtate, yet bee they to muche wrapped and intangled, in the cares & delightes of that they alredie hauehave.

This doeth the Apoſtle note vntounto vsus:1. Cor. 7.29 30.31.1 Cor 7:29 in the firſt to the Cor. This I ſay brethren, becauſe the time is ſhorte hereafter, that both they whiche hauehave wiues, be as though they hauehave none: & they that weepe, as though they wept not: and they that reioyſe, as though they reioyced not: and they that buie, as though they poſſeſſed not: And they that vſe this world, as though they vſed it not: for the faſhion of the worlde goeth away. And he doeth not onelyonly open the diſeaſe, but alſo giuegive vsus the remedie of it: the conſideration of the ſhortneſſe of this life, and the ſpeedie paſſage thereof. Which he woulde hauehave to ſeaſon our ioy, to ſeaſon our delights, euen our bying and ſelling. As yf he ſhoulde ſay, there were in no place right ioy, right griefe, true bying, true ſelling, where the conſideration of the ſhortneſſe of this life, & the hope of that other did not ſtep in, to moderate the ioy, the griefe, the bying & ſelling, the cares that doe accompany a married eſtate. Howe needefull it is that wee ſhoulde (euen in lawfull thinges) hauehave our affections temperate: The parable in the 14. of Luke doeth apparantlie declare.Luke. 14.Luke 14 Where they that are bid to the Supper make their excuſes, only by thoſe thinges that of them ſelues are lawefull and permitted. For it is lawfull to bye a farme, it is lawfull to prooue Oxen, it is lawful to marry & to be married. Yet is it ſaide that rather the baſeſt of the people, ſhalbe compelled to enter in, then that theſe (who hauehave ben bid and are hindred by theſe thinges) (though in them ſelues not vnlawful) ſhoulde taſte of the ſupper. Wee ſee then how needeful this ſobrietie is, that keepeth vsus from ſurfettyng with theſe tranſitorie thinges. The very Ethnickes hauehave founde and taught that there is a bleſſing, which a good man may finde in eueryevery eſtate. Scaenica hath theſe woordes:Scaenica de tranquilitate vitae. Aſſueſcendum ita que conditioni ſuae, nihil tam acerbum, in quo non equus animus ſolatium inueniet. If Heathen men founde ioy in eueryevery eſtate. by cuſtome and continuance, ſhall wee finde none, who hauehave the promiſe, of our God, for ſpeciall bleſſinges and aſſiſtaunce, Let vsus anſwere our affections, which will not heere of our abaſing: as Dauid did Michal, the daughter of Saul: 2. Sam. 62 Sam 62. Sam. 6. Who ſcornefully checking him that he had ſo abaſed himſelf, in bringing home the arke of the the Lorde, and that before the maides of his ſeruauntes, receiued this anſweare from him: it was before the Lord who choſe me rather then thy father, and all his houſe: and cōmaunded me to be ruler ouer al the people of the Lord: and therefore I will yet be more vile then this, and wilbe lowe in my owne ſight: and of the very ſame maide ſeruantes which thou haſt ſpoken of, ſhal I be had in honour. Let vsus I ſay anſweare our affections, and ſay, it is before him, and for him, of whom we holde all: let vsus ſay, wee are yet redy to be more vile and lowly, if neede require, & our God ſee it ſo good: for we muſt cheine vp our affections, with cōſideration that our bondes are limitted vntounto as, and that we are redy to be abaſed, yf ſuche a condition ſhoulde be layde vponupon vsus, from the Lord. Let vsus learne in the feare of God, to take vp our affections, from purſuing theſe delightes, remembryng that the Lord hath pledged him ſelfe for aſſurance of a ſufficient prouiſion: Let your conuerſation be without couetouſneſſe, for it is ſaid: I wil not leaue thee, Heb. 13Heb 13nor forſake thee. If we had but the woorde of ſome wealthie man, to aſſure vntounto vsus a ſufficiencie, howe woulde it comfort our hartes, and leſſen our labours and cares? Beholde the woordes of the higheſt for hym that is content with that he hath: yf this will not mooue vsus, let vsus remember that in the eight of Luke: Luke. 8Luke 8there is mention made of a curſed kinde of grounde, that receiued the precious ſeede of Gods woorde into it: but either riches, cares, or voluptuous life, doth ſo choake it as there commeth no fruite of it. And if this will not preuayle with vsus, let vsus call to minde the watchwoorde that is giuen vsus by our Sauiour Chriſte in the 21. of Luke: Luke. 21Luke 21Take heede, leaſt at any time your hartes be oppreſſed wirh ſurfetting and drunkenneſſe: and cares of this life. Nowe if there happen to be any, who beeing weery with the burden of their weakeneſſe, in this part, ſhal be come earneſt ſuters vntounto the Lorde, to preuaile againſt their corruption in this behalfe: let them aſſure them ſelues that the vnfaigned petition and prayer of a man, leaden with the burden of his want, beeyng continued: cannot returne emptie from that GOD, who by name calleth out ſuch, to come vntounto him, with promyſe that he will heare them. Therefore to conclude this matter of ſobrietie, let our lot giuen vsus of the Lord, be our limitte, let a lower eſtate be well digeſted by meditation: let God his aſſurance be ſufficient, let his threatninges feare vsus: let his promyſe (yf wee be weery) incourage vsus.

To liue righteouſly, is ſo to order our life, as eueryevery man may hauehave his owne at our handes: for iuſtice is a vertue that geueth to eueryevery man his due. The Lorde to maintaine brotherly louelove among his, hath made one the ſtore-houſe of neceſſaries, for another: So is the welfare of eueryevery man layde out of himſelfe, that louelove may by ſuche meanes, rather be maintained. He that is in the place of iuſtice and iudgement, is to remember, that he geue to eueryevery man his owne: For the fatherleſſe, in his good cauſe, hath the right of a father in him: The Widowe, of an huſbande: the blinde and ignorant man, that cannot diſcerne where the helpe of his cauſe lieth, hath the right and title of an eie in him: the oppreſſed of a Patron. Thus doeth Iob cleare him ſelfe,Iob. 29.Job 29 in the 29. of Iob. I deliuered the poore that cried, and the fatherleſſe, and him that had none to helpe him, the bleſſing of him that was redy to periſh, came vponupon me, and I cauſed the widowes heart to reioyſe, I was the eye to the blinde, & feete to the lame, I was a father to the poore, and when I knew not the cauſe, I ſought it out diligētly: I brake the iawes of the vnrighteous man, and pluckt the pray out of his teeth. Thus did Iob diſcharge him, of the defence he did owe vntounto thē: lending his eie vntounto the blinde, to ſpie out the right of his cauſe: and his hande to the oppreſſed, to plucke the pray out of the vnrighteous mās teeth. More and beſides this, the whole land hath title, to a defence and ſafetie by them from ſinn. For ſinne and wickednes vnpuniſhed, maketh the lande giltie of blood, and bringeth the wrath of God vppon it.Deut. 21.Deut 21 Which wee hauehave notably prooued vntounto vsus, in the 21. of Deut. A man is founde dead, it is not knowne who ſlue him, the Elders and Iudges muſte come forth, and meaſure to the cities, that are round about him that is ſlaine, the Elders of the Citie next vntounto the ſlayne man, muſte take a Heifer out of the droue, and bring it vntounto a ſtony valley, and ſtrike of the Heyfers necke: and waſhe theyr handes ouer the Heifer that is beheaded, and teſtifie, and ſay: Our hands hauehave not ſhedde this blood, neither hauehave our eies ſeene it: O Lorde be mercifull vntounto thy people Iſrael, and lay no innocent blood to the charge of thy people Iſrael, & ſo the blood ſhalbe forgeuen them: ſo ſhal yee take away the crie of innocent blood. This care and prayer was there, to vnburden the lande of blood: euen when the malefactour coulde not be founde, and this confeſſing of a kinde of guiltineſſe, in the Elders and Iudges, next vntounto that Citie: for that (if iuſtice had beene ſtraightly looked vntounto by them) it is credible, the malefactour durſt not hauehave approched ſo neare. Thus woulde the Lorde teache vsus, that wickedneſſe vnpuniſhed, crieth out againſt the land wherein it is committed. Nowe ſeeing by the expreſſe commaundement of GOD, there was ſuche care taken to purge the lande of murder, or manſlaughter, when the aucthour thereof was vnknowen: And that not otherwyſe, then by ſacrifice, prayer, and ſolempne proteſtation before the Lorde, of their innocencie, either for doeyng it, or ſeeing it doone, they were diſcharged of the daunger thereof: What conſcience and care ought yee, and all other that ſit in iudgement, to hauehave, that you make not your ſelues, & this lande guiltie of the blood, by winkyng at ſinne and wickedneſſe: eſpecially, by letting the murtherer that is manifeſt eſcape you? And if the whole lande, (where wickedneſſe committed againſt the ſeconde Table, is winked at) be founde guiltie of blood: we ſtande in greater danger of that iniquity that directly concerneth the glory of GOD: I meane the offences doone againſt religion, and the true woorſhyppe of God. And the whole lande, is to looke for defence agaynſt ſo great daunger, at the Magiſtrate his hand. And becauſe it is a dutie they owe vntounto vsus, it ſtandeth them vppon to ſeeke the peace of their owne conſcience, in that callyng: which cannot be otherwiſe compaſſed, then in the true diſcharge of that: which is det and due on their behalfe. That which is recorded in the 22. of Ioſua, doeth notably direct Magiſtrates, with what care and vigilancie,Ioſ. 22.Josh 22 they are too deale againſt corruption, in the worſhyp of GOD. It is worth the noting to obſerue, howe they were afraide of the Alatr erected by Iordan: inſomuche that they geathered them togeather, to goe vppe to warre againſt their brethren, ſo ſoone as they heard, that an Altar was builded in that place: Albeit their brethren hadde no yll meaning in that matter. Naye as afterwarde they doe profeſſe, their meaning therein was verie good, and godly: but conſcience of duetie, and experience of plagues, where ſuch offences as there they feared, had eſcaped without puniſhment: made them iealous ouer euerie occaſion, and afrayed of eueryevery light ſuſpition: as appeareth by the ſpeach, which they had to their brethren:Ioſ. 22.17Josh 22:17 HaueHave we to litle (ſay they) for the wickednes of Peor, whereof we are not cleanſed vntounto this day: ye are turned this day from the Lord: and euen to morow he wilbe wrath, with al the congregation of Iſrael. Did not Achan treſpaſſe greatly, in the execrable thing, and wrath fell on all the congregation of Iſraell, and this man alone periſhed not in his wickedneſſe. The Lorde put it into the mindes of our Magiſtrates, in lyke maner: that whenſoeuer they ſhall heare of an aultar erected, in anie ſecrete corner of this lande, and falſe worſhip vſed, they make no delay, vntill they hauehave ſeene the offence puniſhed. We ſee then, what cauſe Magiſtrates hauehave to watche ouer euill, and what occaſion we hauehave to commend them to God, by feruent prayer, that they may ſincerely ſerue the Lorde, in ſo great a calling, leaſt the whole lande ſhoulde bee arraigned, before the iudgement ſeate of the higheſt, and all founde guiltie of much blood, outrage, and Idolatrie, which hath long layde vppon the lande vnpuniſhed, which plague, the Lord in merciemercy keepe farre from vsus.

Iuſtice and iudgement, they are the ſtrong holdes, and fenced places of this lande, they are the keyes of our Countrey, they keepe vsus better then all the Blockhouſes, or places of defence whereſoeuer: they are better able to encounter with our enemies, then anie garriſon of men, how well practiſed ſoeuer they may be. But contrariwiſe, the neglect of iuſtice, is worſe then rebellion: it pulleth Princes out of their thrones, maketh the lande caſt out her inhabitantes, ioyneth with forraine power, openeth the gates of al our caſtles and holdes, taketh the weapon from the warriour, taketh the heart from the valiant ſouldier, wiſedome and forecaſt from the wiſe Councellour, poyſoneth all our munition. And in the 5. of Eſai, Eſaie. 5Isa 5the Lorde vnderunder the ſimilitude of a vine, doeth moſt liuelie declare, howe he will deale with his people, when iudgement and righteouſneſſe, can not be founde among them. He will breake downe the wall thereof, and it ſhalbe troden downe, he will take away the hedge, and it ſhalbe eaten vp. It is our parte therefore to pray for our Magiſtrates, and thoſe that be in place of iuſtice, that they may looke to the cauſe of the widowe, fatherleſſe, and oppreſſed, that they may purge the lande of blood, by taking puniſhment vponupon malefactors: that they may hauehave courage, and the feare of God, that they may hate couetouſnes, ſo that our Prince may ſit ſure among vsus, our holdes ſtrongly fortified, our headges ſtil vpholden that wee may long inioy peace, to the better honouring of our God. And their owne ſafetie doeth require great care in this behalfe.Iere. 22Jer 22 Shalt thou reigne (ſaith the Prophet to Iehoikim) becauſe thou cloſeſt thy ſelfe in Cedar? Did not thy father eate, drinke, and proſper, when he executed iuſtice and iudgement, when he iudged the cauſe of the poore he proſpered, was not this becauſe he knewe me (ſaith thy Lord)? but thine eyes, and thy heart, are only for the couetouſneſſe, and for oppreſſion: therefore thus ſaith the Lord of Iehoikim, he ſhall be buried as an Aſſe is buried.

The Lawyer hee muſt deale iuſtly, and giuegive eueryevery man his owne: for he is the liuing lande marke, that limiteth men their inheritance, that pointeth out their right and title, howe farre it goeth, and ſo breaketh controuerſie, and telleth eueryevery one in his doubtfull cauſe, where his clayme and title lieth, what lawe and equitie will beare him in, and where it wil forſake him. He (I ſay) is a liuing lande marke, that by true opening of the lawes, boundeth euerie man, within the compaſſe of his owne title. And becauſe of that, doeth highly deſerue of the common wealth, as a moſt neceſſarie, and profitable member thereof. Such men are the common treaſure houſe of the Land, where vntounto the euidences of euerie man are committed: And they put in truſt withall, to reſerue for eueryevery manne his title: that when hee is incombred for his right, they ſhoulde out of that Treaſure houſe, of the lawe, bring good euidence for him, and ſo forthwith, cleare his innocencie. The lawe is the houſe of eueryevery man, where being toſſed with many ſtormes abroad, he findeth a place to hide his heade in, and beyng in ſafetie, doth boldely contemne both winde and weather, quietly take his reſt. For being toſſed with iniuries, either in bodie, goods, or name, we hauehave no houſe of refuge, and reſt, beſide the lawe: no ſanctuarie in our vniuſt vexation, beſides that. The place which they ſerue God in, who are miniſters of the law, is verie high and honorable: the good they may doe, verie much, if God geue them conſcience and care of it. The hurt in like manner, is exceeding great, where the feare of God doeth not rule. For is it not a merueilous miſchiefe to remoue the land marke of any man? it is that ſinne, that had a ſolemne curſe, called for againſt it, by the miniſtery, of the Leuites, wherevnto all the people were commaunded to ſay.Deut. 27.Deut 27 Amen: And what diuerſitie or difference is there betweene him, that ſetteth in the land marke, and ſo boundeth a man ſhorter: and him, that either by wreſting of the lawe, or hiding the true meaning of it, is an occaſion of cutting ſhort, or empayring the true Title of anie man? Euerie man will graunt, that if a man of no conſcience, had the cuſtodie of all the Euidences of this lande, hee might doe muche miſchiefe, by canceling, croſſing, interliuing, putting in and out, at his pleaſure, hiding, or ſhewing, renting, or reſeruing, as him luſteth. And is not this performed, while the lawe is made to ſpeake that, they knewe in trueth, it did neuer meane: and to burie that in ſcilence, which it was appointed to giuegive teſtimonie and witneſſe vntounto? and if all this were nothing, what can be ſo miſerable, as when a man hath bene all the day abroade, in the ſtormes, and tempeſts, at night when he commeth home, hee ſhall finde his houſe in that caſe, that it can neither holde out winde nor rayne? And doe not manie who, are forced by reaſon of Stormes and Tempeſtes abroade, to take them to this their houſe and harborowe I meane the lawe: finde the tempeſt often as grieuous there, as before they did in the playne? woulde to God there were none turned out of their owne doores in y^e middeſt of the ſtorme, without any hope at all of harborow from thence? or if a man that had bene dogged, to his own doores, by theeues, and hauing gotten his houſe vponupon his heade, beginneth to breath himſelfe, and reioyce, for his good eſcape, thinking all to be ſafe, and ſuſpecting no harme: who coulde ſufficiently bewayle him, if in the middeſt of his Triumph, they bee founde in his owne houſe, that fall vponupon him, and murther him? And is not the lawe, the houſe of the troubled, and vexed man? Yea, Weſtminſter Hall is the poore mans houſe. And therefore doeth hee pay, taxe, and ſubſidies, that it might bee an houſe of defence vntounto him, able to keepe out winde and weather, how tempeſtious ſoeuer. If a man that is oppreſſed, and wronged abroade, in any parte of this lande, ſhall bring his matter vntounto hearing at VVeſtminſter Hall, looke that yee bee good vntounto him in his owne houſe, let him take no harme at home: His griefe is greate enough abroade. It hath alwayes, euen by the lawes of man, beene counted an haynous offence, to vexe and annoy a man in his owne houſe. What ye think of the matter, I cannot tell, this I am aſſured of, it is his due, to be well dealt withall there, and ye are to aunſwere the Lorde, not only for deniyng, but alſo for delaing and deferring of iudgement. For why? the man hath right and title, in his good cauſe, vntounto as ſpeedie a diſpatch at your handes, as poſſibly may had. And therfore Iob profeſſed, that he had not weried the eies of the widow, Iob. 31.16:Job 31:16with wayting lōg for helpe, before it came. It is a true ſaing of that Heathen man. Bis dat, qui cito dat, He doubleth his gift, that geueth it ſpeedily. It was a griefe to Iethro, Moſes his father in lawe, to ſee the people ſtande from morning to euening about Moſes, waiting for their diſpatch. How would, he hauehave taken it, if he had ſeene men, (which commonly hapneth here among vsus) to wayte from tearme to tearme, nay from yeere to yeere?

Wee are all of vsus ſeuerally, to deale righteouſly with our brethren, in all our conuerſation with them, and thereby declare, the louelove wee beare them. And the Lorde hath appointed vsus to ſhewe this louelove, not only vntounto them, but vntounto the thinges that be deare vntounto them, as goodes, and good name: euen vntounto theſe, hath the Lorde bounde vsus, aſwel as vntounto there perſons. For wee muſt thus intermedle one with another: and finde ſuccour one from an other. And their name and goodes by his appointment, goe thorowe our handes and charge, aſwell as his perſon, and muſte finde ſuccour there. This is the charge from our GOD: that when anie thing of theirs paſſeth thorow our handes, it finde that affection towardes it, which may geue teſtimony of our brotherly goodwill to them, and witneſſe our obedience vntounto GOD. And the ſame GOD that forbiddeth the murder of his body, forbiddeth alſo the ſtealth of his goodes. And the ſame GOD, that hath bound ouer our louelove, and good affection to his bodie: hath in like maner doone it towardes his goodes. Hardly ſhall any man be perſwaded, that he is louing vntounto him, who is empairing him, in any thing, that is deare and precious vntounto him, alwayes gayning by his loſſe. The poore man, whoſe monie muſt paſſe through the handes of the Merchaunt, the Farmer, the Draper, &c. by that time, that eueryevery one ouerſelling his commodities, hath gotten a fleeſe, bringeth the ſweate of his browes (that is his bloud) which he hath plentifully powred out, and made no ſpare of it, thorow out the whole yeare, into a narrowe rowme: Neither can he giuegive a true report of anie louelove hee found at their handes, more then one might find at the hand of a Turke, or Infidell. In the 25. of Leuiticus, Leuit. 2….Lev 2the people of God are charged, not to oppreſſe one another, in buying and ſelling, but as the yeare of Iubile was nigh, or farre off, ſo to ſell dearer, or better cheape. Wherein the ſeller was bound, to regard the profite of him that bought, for longer then the yeare of Iubile, he could not poſſeſſe it: At which time, by the lawe of God, it muſt returne to the owner againe. The yeare of Iubile is aboliſhed, but the lawe of conſcience (being the equitie of that lawe) remaineth, that a man ſhould regarde, not himſelfe onelyonly, but alſo the ſtate of another. Whereby it is apparant, it was not lawfull for a man, to take whatſoeuer he could get, without regarde, what a bargaine his neighbour was like to hauehave at his handes. We are exhorted by the Apoſtle, to make conſcience of ſuch matters,1. Theſ. 4.1 Thess 4 in the firſt to the Theſſal. 4. Let no man oppreſſe or defraude his brother, in any thing, for euen the Lord is a reuenger of ſuch things.1. Cor. 6.9.1 Cor 6:9 Knowe you not (ſayth Saint Paule) that the vnrighteous ſhall not inherit the kingdome of God? And what right hath any man to another mans mony, not giuing him the value or worth of it in wares or marchandiſe? Be not deceiued (ſaieth the holy ghoſt in the ſame place.) Neither theeues, couetous perſons, nor extorcioners, ſhall inherite the kingdome of God. The want of equitie and conſcience in this behalfe, is notably taxed by Solomon, Prouerb. 20. It is naught, it is naught, ſayeth the buier, but when hee is gone apart, he boaſteth. It toucheth this naturall corruption, where euerie man would hauehave regard onelyonly of him ſelfe, euen without anie reſpect of another, when not onelyonly his owne thoughtes, but euen his owne woordes, do oftentimes condemne his dealing, both of iniurie and diſſimulation. Our careful walking in the waies of righteouſneſſe, hauehave plentifull promiſes of bleſſing from the Lord: ſo that if his worde be of any credite with vsus, we may be well aſſured, that by ſuch dealings our gaines will grow, to be the greateſt.Prou. 20.7.Prov 20:7 He that walketh in his integritie (ſayth Salomon) is iuſt, and bleſſed ſhall his children be after him. He that followeth after righteouſneſſe, Prou. 21.21.Prov 21:21and merciemercy, ſhal finde life, Prou. 28.20.Prov 28:20righteouſneſſe and glorie. A faythfull man ſhall abound in bleſsing, but he that maketh haſt to be riche, ſhall not be innocent. Men who being greedie of gaine, had ſodainly attained vntounto wealth, were the moſt infamous of all other men, euen among the heathen, ſo that foreign grew with them to be a name of greateſt reproch. A verlet is not more odious with vsus, thē he was with them. The order that here is obſerued, may in no wiſe be neglected: for ſobrietie is ſet before righteouſneſſe in this place: We muſt liue ſoberly and righteouſly (ſayth the Apoſtle.) Without ſobrietie and temperance, righteous & iuſt dealing cannot be holden vp, & mainteined: for if a man hauehave not learned to be rich, & to be poore, he ſhall neuer hold out the courſe of iuſtice & righteous dealing: when it lieth vponupon the loſſe of fauour, eſtimation, credite, wealth, or countenance, to proceed in iuſtice and righteouſneſſe. He ſhal neuer buie and ſel with conſcience, that hath not accoū ted with himſelfe to carie a lowe ſaile, & lower then he hath done, (if God ſee it ſo good.) We ſhould hauehave more iuſtice, if we had more ſobernes in the lād: for if whatſoeuer come, the old eſtate muſt be holden, iuſtice and righteous dealing muſt ſomtime be ſtretched. It is this tēperance & ſobrietie, that ſtrengtheneth righteous dealing and iuſtice. For if we could be content to be humbled in the worlde, if God could not otherwiſe be ſerued, or a good conſcience mainteyned: we ſhould hauehave more power to do iuſtice, and to liue vprightly in our calling whatſoeuer. But while men are ſo drowned in profites, pleaſures, and honours in the worlde, they are neuer put to any ſtrait, but iuſtice is ſtretched, that the olde compaſſe may be kept, and their eſtate vpholden. Let vsus imbrace this temperance and ſoberneſſe, ſo ſhall we holde faſt this reine of iuſtice and vpright dealing in our places and callings. Many good lawes we hauehave made, to cauſe vsus liue iuſtly one with another, but litle fruit of them: for why? the roote is not touched. VVe hauehave taken ſo large a meaſure of port and countenance, being voyde of this temperance, that the cloth muſt needs be cut out therafter. The ſobrietie that pleaſed our fathers in attire, in faire, in port, in coūtenance, will not ſuffice vsus, we hauehave taken a larger meaſure, and therfore muſt we not ſtretch out the cloth? they hauehave left vsus accordingly. Muſt not our rentes be rayſed, our reuenues increaſed, the priſes of our wares augmented, our paines dearer, our giftes greater, our pleaſuring of mē better cōſidered, our paines more rewarded, our liberalitie to the pore, or to any good purpoſe leſſened, our compaſſion abated, and ſo our fathers good report decaied? Let eueryevery man taſt more of temperance, ſo ſhall he be able to afoord a better peniworth of righteous and vpright dealing in his calling whatſoeuer. For ſure, while the meaſure is ſo infinitely inlarged, the cloth muſt needes be ſet vppon the Tainters, and exceſſiuely ſtretched. It ſhall bee in vaine to make lawes agaynſt iniurious and vnrighteous practiſes, if before, this great exceſſe and intemperancie, that ruleth in all eſtates, bee not repreſſed. For if that in no caſe may bee abated, howe can it bee but that the olde ordinarie dealinges in righteouſneſſe and equitie, muſt bee racked? The great want of ſobrietie that is eueryevery where, ſpeaketh that there is much vnrighteouſneſſe in this land, and ſo conſequently doeth plainly and euidently foretell vsus, that the righteous God hath a quarell with the inhabitants of this our Countrey, for the vnrighteouſneſſe therof, which increaſeth in euerie kingdome as moderation and ſobrietie abateth. Now how ſobrietie decayeth, and intemperancie is dayly augmented, euen he y^t is moſt guiltie herein, wil not ſeeme to denie it. Wherby it is euident, that this land ſhall not be able anie long time, to beare the vnrighteouſneſſe therof. For this great intemperancie telleth vsus, that the burthen of vnrighteouſneſſe which it beareth, is growne to ſuch greatneſſe, as cannot long be ſuſteyned, if our reformation herein be not ſpeedily attempted and taken in hande: which the Lorde in merciemercy graunt, may be throughly thought vponupon by you, who hauehave eſpeciall helpe in your handes to performe it.

To liue righteouſly is the requeſt of our God: The grace of God that bringeth ſaluation hath appeared, & teaceth vsus to liue iuſtly. His graces offer themſelues to take vp their conſideration, in our righteous conuerſation, they craue that our vpright dealing may ſpeake, in what regarde we hauehave them, howe wee thinke our ſelues beholden vntounto them, they hauehave ſet ouer the pleaſuring of them, to vpright liuing, there they woulde hauehave it ſeene, howe they are valued, priſed, and eſteemed. Let vsus then beholde a Chriſtian Meditation, for men of all callings and trades, when they deale in the woorke of their callings, to mooue them to equitie, conſcience, and regarde of thoſe with whome they deale: Beholde, my GOD calleth mee to witneſſe to the worlde, my thankefulneſſe for his benefites, he calleth me nowe forth, to value his deſeruings, nowe am I called to ſet my price vponupon his mercies, and to leaue a recorde behind me, howe highly or baſely I eſteme of his goodnes: for the recōpence of his kindneſſe hath he turned and ſet ouer, to be anſwered in obedience, and vpright dealing one with another: The grace of God that bringeth ſaluation hath appeared, & biddeth vsus liue righteouſly. Now am I to ſignifie vntounto the world, howe I think my ſelf indebted vntounto God, for the benefite of redemption, for the benefite of his worde, for honour, health, for children, for friends, peace, welth▪ theſe are now crauing ſome conſideration. Were it not great crueltie, that crauing ſo little, they ſhould neuertheleſſe be repelled? bringing all things, their conſideration ſhoulde be nothing? Now therefore will I conſider of my God for this bleſſing, now will I anſwere in dutifull remembrance, for that benefit. And ſo draw forth his ſpecial mercies, to hauehave them ſeuerally conſidered, in our vpright life and iuſt dealing with men. Not with the Papiſtes, to ſeeme to requite him by merite: but with the godly Chriſtian, to ſhew him ſelfe not vnmindefull of them, in humble obedience to his will. Saying after our beſt obedience, with Dauid in the building of the Temple, Who am I, 1. Chro. 29.1 Chr 29and what is my people, that we ſhould bee able to offer willingly after this ſort? for all thinges come of thee and of thine owne hande, hauehave we giuen thee all this aboundance. That we hauehave prepared to build thee an houſe, is of thy hād, and all is thine. This meditation will in like manner meete with our crooked and diſordered affections, in our dealinges, which are voyde of all conſideration of iuſtice, and merciemercy. While that we ſhall in this manner vrge and preſſe them: doeſt thou thus anſweare thy redemption? is here the price of thy ſanctification? doſt thou thus requite thy preſeruation? is this the thankfulneſſe for thy health? & al thou maieſt find in thy hart to afford God for thy welth.

It followeth, we muſt liue godly, this neceſſarily is ioyned to righteouſneſſe. For it were but a vaine thing to be preciſe in geuing man his right, & then to withholde the Lord his, thorowe impietie.Iob. 22.Job 22 Wee muſt communicate with him, as I tolde you before in his worde: Receiue the lawe of his mouth, and lay vp his wordes in thy heart, Dauid hauing declared before howe the heauens doe declare the glorie of God, and howe the creatures doe leade vsus vntounto ſome knowledge of him immediately as one rauiſhed with the maieſtie and excellencie of that knowledge of God, which we hauehave by the worde, and as one who taketh that other kinde of teaching, to be nothing in reſpect of this: affirmeth that the lawe of the Lorde conuerteth the ſoule, that it giueth wiſedome to the ſimple, giueth light to the eyes, and bringeth ioy to the heart: making theſe to be the ſpecial prerogatiues, of the worde of GOD, which neither by the creatures, nor yet by anie other outward meanes, may be atteined vntounto, It behoueth vsus therefore, to hauehave often vſe of the woorde of GOD, not onelyonly to take our knowledge from thence howe to ſerue him: but alſo to ſeeke for incouragement and quickening therevnto from it. For the woorde of God quickeneth vsus to our dueties, and ſtirreth vp the ſlowneſſe, that by nature is in vsus. A notable example whereof we hauehave in the 2. of the Chronicles, 2. Chron. 15.2 Chr 15cap. 15. Wee are likewiſe to reſt vponupon his goodneſſe, whereof hee hath made vsus ſuch large promiſes in his worde, to applie his benefites as ſpeciall helpes to ſtrengthen our fayth, in the perſwaſion of his fatherly affection towardes vsus, and to prouoke our obedience the rather thereby, and to bee often and earneſt in prayer with him, both to hauehave our ſtrength and abilitie to ſerue him by that meanes increaſed: and alſo to prouide that neither by our ſubtile aduerſarie, nor yet by our owne frailtie, wee bee intrapped in the nette of deſtruction. For albeit by his grace our ſpirite bee readie, yet hauehave wee a weake fleſhe, which is to bee dragged forward by ſtrength obteyned thorow prayer from our GOD. Theſe things muſt wee bee giuen vntounto, and neither by a plaine reiecting of them, and erecting of our owne deuotion: neither yet by a colde and careleſſe vſe of them, to tempt the Lorde, and to vpholde vsus in vngodlineſſe, and the fruites thereof. The Papiſtes, Anabaptiſts, Libertines, and familie of LoueLove, are all ſworne enemies vntounto godlineſſe, for as much as they will hauehave the woorde altogither ſubiect to their ſpirite. For they will hauehave it not to ſpeake, but as their ſpirit ſhall indite, and herevpon they build, that they are the Church: and therefore hauehave a promiſe of the holy Ghoſt, to keepe them that they erre not. Enquire of a Papiſt, from whence come their vnwritten verities, and manifolde traditions, they anſwere, there were many thinges that the Apoſtles then were not able to beare, which the holie ſpirite beeing nowe come hath taught them. The Anabaptiſts, Libertines, and houſe of LoueLove, vrged with the Scripture, will aſke you, what ſayeth the Spirite, affirming that to bee but the killing letter. Thus both of them, howſoeuer in other things greatly differing, hauehave this common principle for their foundation and beginning: that the Scriptures beeing but an ABC to Chriſtianitie, the ſpelling and reading thereof muſt be drawne from their Spirite, as if the Goſpel ſhould giuegive place to reuelations, and ſo carie with it the ſtaine of imperfection: or as if the Spirite could be diuorced from the written woorde, which it was ſent to teach and confirme. As it is written:Iohn. 14.26.John 14:26 He ſhal bring all thinges to your remembrance, which I hauehave tolde you. What can bee a more ſhamefull abaſing of Chriſt, then to make him but vſher, and their Spirite in place aboue him, chiefe Schoolemaiſter? that as the law brought vsus by the hande to Chriſte: ſo Chriſt ſhoulde bee our guide vntounto reuelation, and reſigne vntounto it, as the lawe did vntounto him. They will not denie the woorde, but in trueth, they make it a matter of nothing. For they will allowe no ſence vntounto it, but ſuche as their Spirite ſhall ſette vppon it. So that in verie deede howe ſo euer they woulde bee thought to leade vsus to the woorde, they doe leade their Diſciples, onelyonly to the dreames and deuiſes of their owne heade. In the time of the Law when viſions and reuelations were often and vſuall, yet were they then ſubiect to the worde, and to be tried by it, nay to be ouerruled of it. According as we reade: If there ariſe among you a Prophet, Deut. 13.Deut 13and giuegive thee a ſigne or wonder, and the ſigne or wonder which he hath told thee come to paſſe, ſaying: let vsus go after other gods: thou ſhalt not hearken vntounto the wordes of the Prophet, ye ſhall walke after the Lord your God, and ſhal keepe his commandements, and hearken vntounto his voice, but that Prophet ſhalbe ſlaine, becauſe he hath ſpoken to thruſt thee out of the way, wherein the Lord thy God commaunded thee to walke. If in the times, when viſions and reuelations had their beſt alowance, & the moſt lawful title that euer they had: all that notwithſtanding, they were to giuegive vp their account vntounto the written worde of God, and from thence to receiue their quietus eſt: Wee may not then in theſe times, receiue ſuch wares, vnderunder the alone warrant of their owne weightes, when faith muſt fight againſt miracles and reuelations, for the woorde, which in the infancie of the Church, was helped by miracles vntounto the worde.

Howe can there bee anie true godlineſſe among this people, among whom God is not licenced to ſpeake in his worde what pleaſeth him, but the worde ſtrained by their ſpirite, to ſpeake after the liking of miſerable men? Great is the vngodlineſſe likewiſe of thoſe men, who hauing baniſhed ſuperſtition and fantaſticall reuelation: yet for all that, leaning vntounto the holde of their profeſſion of the trueth, as vntounto a ſufficient fortreſſe: doe not ſubmitte themſelues to anie often and earneſt vſe of the woorde and prayer, with conſcience and care to hauehave their wayes refourmed by it, and with perſwaſion of anie great neceſſitie that they hauehave of it.

We can not geue our ſelues vntounto theſe dueties, vnleſſe we ſhalbe in the expectation and lookinge after the hope of an other life. & therfore very fitly doth the Apoſtle ioyne vntounto theſe ſeuerall duties that wee hauehave hearde of, this ſpeache: Waiting for the bleſſed hope and glorious appearing of the mightie God our Sauiour Ieſus Chriſte. For it can not come to paſſe, we ſhoulde bee taken of from things here belowe, vnleſſe we be aſſured ells where. No man wil let goe things aſſured, for vncertaine. Faith muſt geue vsus aſſuraunce of greater glory from god, ere we can let goe the hould that wee hauehave here. Therfore it is made a ſpeciall note of god his children, and neceſſarily ioyned to his worſhippe: to bee in expectation of the latter daye, and the glory therof. When Paul will ſet out the commendation of the Theſſalonians, and fame that was geuen out of them in all places: he doth no otherwiſe cōmend thē, then that they we are turned from idols to ſerue the lyuing god, & to waite for his ſonne from heauen,1. Theſ. 1.1 Thess 1 which ſhould beſtowe vponupon them this benefite, to delyuer them from the wrath to come. And in the ſecond to the Theſſa. perſuading them by that which was in moſt reuerence & regard with them,2. Theſ. 2….2 Thess 2 and likeſt to bringe them into the carneſt conſideration of his words: he frameth his ſpeach thus: I beſeech you brethrē by the comming of our Lord Ieſus Chriſt, & our gathering together and vniting vntounto him. So that the loking the laſt daye, ſemeth to hym to be in great reuerence, regard and aſſured expectation amonge them: when he maketh their reuerence vntounto that, the matter and grounde of this exhortation. And when he laboureth to lift them of the earth, comonly he reareth them vp with no other inſtrument than this: the waitinge for the glory and hope of an other life. In the 3. to the Coloſſians he reaſoneth thus.Coloſ. 3.Col 3 When Chriſt which is your life ſhall appeare. then ſhall you appeare with him in glorie, mortifie therfore your earthly members, vncleanes & couetouſneſſe, which is duplicate page duplicate page Idolatrie. Phi…. 3.And in the thirde to the Philippians openyng the meane of their ſtaie from huntinge after the Earth, with the falſe Apoſtles, which minded earthly thinges: Hee ſaieth thus: But our conuerſation is in Heauen, from whence wee looke for a Sauiour, euen the Lorde Ieſus, who ſhall chaunge our vile body that it may bee like his glorious bodye. In the eleuenth to the Hebrewes, Heb. 11.Heb 11the obedience of Abraham in leauinge his owne Countrey, not knowinge where he ſhould become, is aſcribed to this, that hee waited for a Citie that had a foundation, whoſe maker is GOD: for all things in the worlde are ſubiecte to corruption. The great thinges that are ſpoken of Moiſes, in accountinge the rebuke of Chriſte, to bee of more valewe then the treaſures of Aegypte, and his not fearing the furie of the Kinge, is onelyonly imputed to this, that hee was as if he had ſeene him that is inuiſible. The comming of the glory of that great GOD, was alwayes before his eyes. The greatneſſe of the thing and the excellencie of it is noted in theſe woordes: The glorye of the greate God our Sauiour Chriſte. It is the ſame glory, the great GOD our Sauiour Chriſte inheriteth, that wee waite for. It is worth the wayting for, there is cauſe why wee ſhould bee mooued to ſobrietie, hauing ſo greate thinges in expectation. Wee beſeeche you (ſaith Paule) that ye would walke woorthy of GOD, 1. Theſſa. 2.who calleth you to his owne kingdome and glory. The glory of this worlde daſeleth our eyes, and therefore muſt we be drawne vp by meditation of greater things, before wee ſhall be able to let theſe be of ſmall reckoning with vsus. The greatneſſe of that glory once thorowly digeſted, would ſet theſe in a baſe and lowe place, it would make them vaniſhe as Smoke from our preſence. The expectation of a tranſitorie kingdome, when it is but once deuoured and digeſted by hope, we ſee it maketh men neglect liues, goodes, landes, friendes, children and countrie to hazard all. The Merchant that is in expectation of ſome great gaine, wee ſee into what vnknowen Countryes, into what daungers by the Seaes hee will commit himſelfe. The great regarde and care that is had eueryevery where, to thinges heere belowe, the gredie following after them, the carefull purſuing of pleaſures, profites, and honours: doe plainely ſpeake, that the hope of an other life, is not yet ſetled in the heartes of a great number. Let vsus call to remembraunce, howe that this is our day to waite, it is our time to ſerue: when Chriſte whiche is our life ſhall appeare, then ſhall wee bee glorious and appeare with him in glory. There is no pleaſure which the Lorde hath not matched with ſome griefe and paine, to take off (if it might) our delight, and to faſten it in ſurer thinges. If the glory of God cannot preuaile with vsus, if it cannot chaunge our taſte, how ſhal we looke for renewment? If ſo great hyre as is his owne glorye, cannot allure vsus brutiſh & ſenceleſſe muſt our nature needes bee. What a greater argument can we hauehave of our blockiſhneſſe, then that ſo greate thinges can get no more attendance. The trueth is, we are not perſwaded of the excellencie of them, and therefore in all thoſe places alledged for the wayting of his comming: there is the benefite ſet foorth with it, and the greatneſſe of it, which poynteth at our darkeneſſe and vnbeliefe heerein, and telleth vsus that the glory of this world, ſtandeth as a cloude betweene it and our ſight. To conclude, let vsus inlarge our hope, and by meditation and Prayer, enter into ſome conſideration of the length, breadth, and deapth of that glorye: ſo ſhall we ſee ſuch a portion in it, as will comforte vsus euen in our greateſt afflictions, counting it a great honour, that wee are vouchſafed his ſeruice, as the Apoſtles hauehave done.

Nowe wee are to conſider of that, which is the thirde thing in this our diuiſion: to wit, what was geuen to make vsus good ſchollers in this his doctrine, & to become a people zelouſly geuen vntounto good woorkes. The gift is ſo great as himſelf, for he gaue himſelfe for vsus. He laide not downe his life at the pleaſure of his aduerſaries, being otherwiſe vnwillinge, but franckly and freely of his owne accord did yelde it vp for vsus. This is that which we eſteme aboue the benefite often times: the minde of the geuer. Great gifts are darkned, when they come from an vnwillinge mynde, and leeſe their cōmendation: but a willinge minde aduaunceth the leſt gift, that can be. No man taketh my life from me, Iohn. 10.John 10(ſaith our Sauiour Chriſt) but I layd it downe of my ſelfe. His willingneſſe alſo appeareth in this, that he went foorth to meete them, aſkinge of them whom they ſought, and confeſſing him to be the man. As his aduerſaries did not compell him by violence to leaue his life,Iohn. 18.John 18 no more did good deſeruing on our part procure him thervnto: And therfore S. Iohn doth herein note a ſpeciall thinge that he beganne with vsus,1. Iohn. 4.10.1 John 4:10 and prouoked vsus vntounto louelove, and not wee hym. This louelove was voluntary and not forced. It had likewiſe the preeminence of beginnyng and prouokinge: and was neither borne nor begotten, of any former benefite of ours to himward. In this gift that was geuen, we are to remember, not onelyonly that moment of his paſſion, wherin he paſſed imediatly from life to death: but alſo the whole courſe of his life, while he had his aboade with vsus here vponupon earth. For he ſerued vsus with his life, as wel as with his death: performing in it all that obedience, which the Lord requireth of man. And this obedience vntounto the lawe, could not be vrged of duety vponupon hym who was Lord of the law, in his owne name, and for himſelfe: but onelyonly in reſpect of vsus, whoſe cauſe and perſon hee was content to ſuſtaine. Touching his life, what a rare argument and token of good will was this to begin withall: that he would be abaſed ſo farre for vsus, as to lay downe the maieſtie & glorie, wherein he was nothing inferiour to his father, and to take vponupon him the eſtate and condition of a poore and miſerable ſeruant, to leaue the higheſt eſtate in heauen, and to goe vnderunder the baſeſt condition here vponupon earth, to chaunge the higheſt dignitie, with the baſeſt condition, the greateſt glorie with the greateſt infamie: the place that hath ſuperioritie ouer all, with that which is to ſerue all? what is the glorie of all kingdomes in the worlde, if they were ioyned together, to the glorie of Heauen? and yet howe impoſſible were it to intreate him, who is king of the leaſt Iſlande in the worlde, to chaunge his eſtate with a ſeruant, to leaue the glory of his kimgdome, and to imbrace the eſtate of the meaneſt ſubiecte and ſeruant in the lande.

VVhat ſubiect, howe friendly ſoeuer in former times he had beene to the Prince, could after long ſute preuaile thus much with him? and beholde the king of heauen and Lord of life, doth force this friendſhip vponupon his enemies. It requireth our earneſt meditation of the matter, to conſider the greatneſſe of the goodwil that lyeth vnderunder it: for it hath neuer before or ſince been heard off, that the ſonne his life, ſhould be the price to purchaſe vntounto the ſeruant his fredom: that the ſonne ſhould be ſould to ſerue, to y^e end the ſeruant (nay enemie) might be made free. Wonder at this worke thou earth, & be amaſed at it ye heauens, for frō the beginning, if al your regeſters were ſearched, the like ſhal not be heard of at any time to hauehave happened. The gift had beene exceeding great, if wee ſhould hauehave had no more at his hands, then is the ſeruice of his life, lead in all maner of obedience for our ſake heere vponupon Earth: but after this obedience vntounto the will of his father in all duetie accompliſhed, he himſelfe muſt paſſe thorow death, and ſo become a ſlaine ſacrifice for the ſinnes of his ſeruants. Wherin let vsus a litle beholde the weight of ſuche a worke ſo ſhall wee make y^e better account of him, who hath wrought it for vsus. Let vsus behold his behauiour, when y^e time approched of his appearing before the iudgement ſeat of the righteous God for ſinners. Which although it be but the enterāce into his paſſion and ſuffering, wil notwithſtanding let vsus hauehave ſome ſight and taſt, wherby to diſcerne how hard a work he had in hand. When he was to enter the anſwearing of ſinne, he went, as appeareth in the Goſpel after Saint Mathew, into a place called Gethſemane, Mat. 26.36.Matt 26:36ſaying to his Diſciples. Sit ye heere, while I goe and pray yonder. While he was on the way, he began to waxe heauy, ſorowfull, and greeuouſly troubled. In ſo much that he (complaining of his grief vntounto Peter and the two ſonnes of Zebedeus whome he tooke with him) ſaith vntounto them: I feele my heart heauy vntounto death, tary ye heere and watch with me. The paine preſſed him ſo ſore, that hee craueth the eomfort of their preſence in that combat. Yee may well conſider that it is no ſmall matter, which driueth the ſonne of God, to intreate his Diſciples to watch with him. But are they able to afforde him any helpe? In trueth they can giuegive no helpe vntounto the mater he hath in hand. It is no great thing that is required, and yet for al that it cannot be obteyned. It is no great matter to looke on, though the matters which be in doing, were neuer ſo daungerous: and yet the Scripture doth tel vsus, that the chiefe of the Apoſtles could not hold vp their heads, and helpe their maiſter at his deſire, while hee yet was but in the beginning of his conflict, with ſo much as a cōfortable countenance, no not after he had cōplained of their great vnkindneſſe, and expoſtulating the matter with them, had vſed theſe wordes towardes them: What coulde ye not watch with me one howre. A wonderfull matter, that Peter the Prince of the Apoſtles, ſhould bebewray ſo great weakeneſſe, that beeing ſundry times requeſted by his Maiſter, could not performe towarde our ſaluation ſo little a matter, as is the looking on. So farre was hee from afording either countenannce or ſpeach of incouragement, in this cauſe. The Lorde had a ſpeciall purpoſe in it, and we are therfore to drawe ſpeciall inſtruction from this, that there did neuer greater want appeare, neither mo infirmities breake out of the Apoſtles, then whē the worke of our ſaluation was in hand. For had they giuen but the leaſt helpe vntounto that worke, howe ſhould men hauehave beene kept from matching them with Chriſt in the matter of mediation? For many be ſo mad, that notwithſtanding the beſt of them could not helpe with a comfortable countenaunce; when our ſaluation was to bee procured: yet will they hauehave the meaneſt of them, at leaſt fellowes with Chriſt at halfe of the Mediatorſhip? for they will not be perſwaded, but that they muſt pray vntounto them, and ſo hauehave them fellowes with Chriſt in the office of interceſſion. Howe hath the holie Ghoſt met with man his infirmitie heerin, and remoued all ſtumbling blockes, that wee might hauehave free paſſage to that alone Mediatour betweene God and man, the man Ieſus Chriſt? Who can deny but that the onelyonly wiſe God did foreſee, what great folly and ſuſperſtition many would fall into with the Apoſtles and Saints of GOD? and therefore would hauehave the woorke of our ſaluation ſo cleare and voyde of any helpe from the Apoſtles, that the chiefe of them could not bee kept from ſleeping at the beginning: neither from periurie and forſwearing, after a little farther proceeding in the ſame. For ſo farre wer they from healping our ſaluation forwarde, that beeing requeſted to watch and ſolace their Maiſter with their ſight in his agonie: that they are daunted and lye like deade menne. And when they are wakened, and reprooued for that they woulde not watche one houre: by and by they fall faſte a ſleepe againe, ſo that no manner of comforte can bee had from them. And no maruell, for the Almightie had determined, that the combate ſhould be ſingle, perfourmed of one alone, and therefore it coulde not be, that Peter and Chriſte ſhould ſuffer togither. In deede there weare two theeues crucified with him, but there was no doubt (which thing the learned doe well note) that the ſacrifice for ſinne, ſhould hauehave any ſupply from their ſuffering. The fourme of prayer which our Sauiour Chriſt vſed vntounto God the father, when hee entred into this agonie, doth likewiſe tel vsus what paine & anguiſh he did ſuſtaine. For ſundry times he made this peticion vntounto God: O my father, if it be poſſible let this cup paſſe from me. Let vsus ceaſſe to meruel that the Apoſtles did beare no part in it, for this his praier doth declare, that Ieſus Chriſt had his hands full of it. Let vsus not meruaile why the Apoſtles had no more luſt nor affection to deale in it: for Ieſus Chriſte him ſelfe, if he had followed the ſence and perſuaſion of his fleſhe, had flatly refuſed it, fainted at the firſte, and neuer hauehave gone thorowe with it: O my father if it be poſſible let this cup paſſe. How heauy a waight of our ſinnes was vponupon him, not onelyonly, is bewrayed by his prayer: but alſo by the droppes of blood that fell from his face, and by his often paſſage, as a man greatly diſtreſſed and in ſore anguiſh: from his Apoſtles, to the place where he prayed, and from thence, to them againe. Somtimes waking them and ſeeking comfort from the ſight of them, and ſometimes againe intreating his father for fauour. Neither doth hee this once and away, but ſundry times doth he renewe it, and make often attemptes to hauehave eaſe by it. This was the beginning of this his conflict. Much anguiſh was in it as you hauehave heard, and little comforte comming from any, yet the farther he proceedeth, the more his paine increaſeth, and the leſſe comforte he feeleth. Before hee had the ſight of his Apoſtles, albeit they could not be kept waking for his comfort, now they all flee and forſake him, ſaue Peter, who did abide by it a while, but in the end did forſweare him. His father whome before hee did attempt to intreat, now ſtandeth foorth taking the place of iuſtice, & the ſeate of iudgement, & ſummoneth al his ſeruauntes to appeare and anſweare for their ſinnes: Then the ſonne of man Ieſus Chriſt commeth foorth to the barre, & appeareth in the perſon of all ſinners, there ſtandeth he to receiue ſentence, & afterwards executiō accordingly, which coulde be no ſlender puniſhment, for it muſte be a ſufficient ſatiſfaction for the ſinnes of all his ſeruauntes. It coulde be no litle blowe that hee did beare, for why it was ſuche a one, that the ſinnes of all his ſeruantes did dye of it. Howe coulde it be a litle ſtripe or ſtroke, that was the death of ſo many ſinnes? Nay vniuerſaly of all the ſinnes in his ſeruauntes? When he went vnderunder it, this ſpeache of his: [O GOD, my God, why haſt thou forſaken mee?] did ſufficiently teſtifie what waight and burden hee had of it. Before he was forſaken of men, and his deareſt Diſciples had leaft him: Now ſinne hath ſet his father againſt him, and hee feeleth him an vtter enemie vntounto him. For that hee wreſtled not with an ordinarie and vſuall kinde of deathe, his words to his father doe bewray. He was to beare the puniſhment for ſinne, which muſte touche him, els howe ſhould we be perſwaded, that the puniſhment was ſufficient, and meete for ſuche a matter. Beholde a true ballance, wherein to waie ſinne, a Glaſſe that will geue vsus the true ſight of ſinne. Looke vppon this glaſſe ye, which thinke that at your laſt houre, ye ſhalbe well enough able to driue away ſinne with a ſigh. Beholde this ſpectacle, yee that take ſinne in young men to be the grace of thoſe yeeres: and ſo ſlender a matter in olde men, that it cannot abide the leaſt breath, or ſight of one that hath gray heares▪ You ſee when ſinne is to be aunſweared, the Apoſtles left it, and Chriſte him ſelfe did ſundrie wayes declare, that he had enough of it. Wee may ſee ſufficiently by this, that they neuer felt the ſting of it, who in their ſpeaches and remedies appointed to redreſſe it, doe geue out ſo ſlenderly of it. There is one thing whereof we are eſpecially to be admoniſhed, that wee neuer make our ſelues giltie of ſo great vnduetifulnes againſt our god, as to cal his diuinitie into queſtion, becauſe he was hūbled vntounto this anguiſhe and paine in our perſon, and bewrayed ſuch ſence and feeling thereof in our nature. For how doe we anſweare the Lorde, if wee will let him hauehave no longer any honour from vsus, for that he was ſo greatly humbled for v…? Hereby we may ſufficiently ſee and diſcerne, what a curſed and counterfayte Chriſte, that is, which H.N. hath brought into the worlde. For H.N. his Chriſte, was not firſt God, and then after when he was to ſuffer made man, but firſt man, and after by his ſuffering, was Godded with God. He gaue no ſpeciall argumentes of good will vntounto vsus by his paſſion and ſuffering: for him ſelfe had the greateſt benefite by it, inſomuche as that he coulde not hauehave beene ſaued without it. He is not this true Chriſte, who offered him ſelfe a ſufficient price, for all the ſinnes of his ſeruantes: for he leaueth eueryevery one to anſweare for his owne ſinne, telling him that he him ſelfe and no other is to anſweare for it. And therefore looke what the ſinnes of. H N. his Chriſte coſt him, the ſame price muſte they pay for theirs, if they will beleeue him. All the helpe that they hauehave from him, is that he hath paide his money before them, ſo that nowe they ſhal not neede to trouble them ſelues, either about the price, to ſpende any long time in learning what is required: neither yet about the maner, to vnderſtande where and howe it is to be paide. If anye doe maruelle howe H. N. can make away this ſo plaine an hiſtorie, let them vnderſtande, that it is well knowen to thoſe, who bee any thing acquainted with him, that to ſinke any hiſtorie, H. N. will require no more, then one ſingle ſhot of an Allegorie. The Lorde graunt that they which thus aboliſhe the true Chriſte, and his office, to ſet vp ſo curſed a creature in his place, may bee looked to in time: before they ſhal drawe others into the ſame condemnation. Chriſte Ieſus gaue him ſelfe for vsus, to purge vsus, that we might be a peculiar people vntounto him ſelfe, zelous of good woorkes. Heere are all the carnall Goſpellers condemned, who liue in hope, that vnderunder the countenaunce of their profeſſion, all libertie of life, will well enough be borne out: that make Chriſte his death to be nothing els, but a bande vntounto their lewde lyfe. Heere may wee ſee that the Lorde hath not laide downe his life, to purchaſe no other thing at our handes, beſide a profeſſion of the trueth: but that hee bought with his blood a zelous addicting of our ſelues to chriſtan conuerſation. It is a woonder to ſee howe the wicked will boaſt of the benefite of Chriſte his blood, howe mightie it is to merite, how ſufficient to ſaue from ſinne: But for all that will they not geue ouer anye libertie of life, that before they hauehave enioyed: whereas it was geuen to purchaſe a newe conuerſation, aſwell as a newe profeſſion. For hee gaue him ſelfe for vsus, that wee might geue our ſelues vntounto him, a peculiar people zelous of good woorkes. Let vsus marke it then my brethren, that he gaue him ſelfe for vsus, to hauehave the honour of a Chriſtian life frō vsus. He left his life for vsus, that our life might be let out to honour him. He made not ſo ſlender a purchaſe with ſo great a price, as that if hee had a good ſigh, or a good word at our laſt breath, that would ſuffice him this life was geuen for the purchaſe of a zelous geuing of our liues to the works that pleaſe him. And therfore doth the Apoſtle tell vsus that we are not our owne men, to frame our life after our owne liking, but are to ſerue the Lorde, both with our body and with our ſpirite, becauſe they are the Lords,1. Cor. 6.20.1 Cor 6:20 bought of him with a price. Yf we humble not our ſelues to a zelous folowing of good works, we w^thold the lords due, for he hath paide a great price, to purchaſe a good life at our handes. Hee hath with no ſmal price, but dearely bought of vsus the honor of a life, led in zelous obediēce vntounto his word. For we are not barely to geue ſome good words, either els to ſhew ſome good countenance toward religion and chriſtian conuerſation: but to hauehave our conuerſation declare that we are affected with the ſame, & become ſtudious of ſuch an eſtate of life. Suche men declare thēſelues to be that peculier people, for whō the Lord laide out his life. As for thoſe who wa…ke ſo indifferently betwene true religion & falſe, that a man can not diſcerne whether they are more inclined vntounto: As alſo thoſe that walke ſo euen betwen a ciuil life, & a chriſtianlike hehauiour, that the difference is not eaſilie diſcuſſed: they do declare themſelues as yet not to be affected in deſire, towards thoſe dueties which the Lord hath laid vponupon his. Now where this purchaſe of his hath taken place, they are become a peculiar people zelous of good workes. If colde chriſtians hauehave ſo litle comfort from the death of Chriſt: what ſhal become of them, that are ſworne enimies, either to true religion, or els to good life, & chriſtiā behauiour? It is ſaid here by the Apoſtle, that we muſt be purged, to become a peculiar people vntounto our God, zelous of good works: which office of purging, the holy Ghoſt perfourmeth not by miracle, but by meanes: wherein we hauehave great cauſe to be thankeful vntounto God, that whereas our foode was exceding groſſe vnderunder the gouernment of the Pope, as hauing only for diet the inuentions of man: Nowe that pure and fine foode of the woorde of God, is not only made lawfull vntounto vsus, but alſo liberally layde out for vsus. But herein againe, we ar bothe to confeſſe and acknowledge our want, that ſeing we are not voyde of ſinne, while we remayne in this fleſh, and therfore hauehave neede to be often purged & clenſed: our purgations (for all this ſo greate a change & ſo good a conſtitution of the minde vnderunder the Goſpell) be nowe at this day nothing diuers from thoſe, that were vſed in that that greate groſſenes which we had vnderunder the Pope. The Cannon lawe I confeſſe might purge ſomewhat in thoſe times of ignorance, when becauſe the foode was ſo groſſe, the minde coulde not but be full of great and grieuous humores: but now the conſtitution of our mindes beyng altered, by reaſon that the foode is ſo cleane diuers from that it hath benne, how can it purge to any purpoſe? Let vsus therfore eueryevery one pray, that ſeing by reaſon of this good diet of the Goſpell, the ſtate and conſtitution of our minde is chaunged: in ſteede of the Cannon lawe, which paſſeth ouer many daungerous humors, and purgeth them neuer a whit, by reaſon of the great groſſneſſe that is in it: VVe may hauehave rules & Canons out of the worde of God, which will pearce further, & purge other humoures, wherof we hauehave great ſtore, & thoſe ſuch, as do greatly blemiſhe the Goſpell, and cauſeth ſo greate ſlaunder vntounto our profeſſion, as hyndreth many from comyng thervnto. Howe often doth the whole body of this realme aſſēble togeather in that highe court of parliament, to redreſſe thoſe euils that are amonge vsus, ether in bodie goods, or name: making new ſtatutes: and repelinge olde, accordinge as by that wiſdome and experience which God hath giuen thē, they ſee & perceiue any danger either preſēt, or ſhortly lyke to fal vpō them? But as for the Church, which Sathan maliceth infinitlye more, and therfore maketh many ſorer aſſaltes againſt the ſame: how ſlenderly in all ſuch aſſembles is her eſtate thought vponupon? And what ſtatutes are their made, to preuēt the practiſes of Sathan? Or what old ones be once repelid, how vnprofitable or hurtfull ſo euer experience doth tel vsus that they be? The Lord touch them with the care of it, who hauehave eſpecial authoritie to redreſſe it. I hauehave already bene verie long, and the weather hath bene very tedious vntounto you, a woorde therefore or two of the laſt point, and ſo I make an ende.

The maner of teaching, & trayning of ſchollers in Chriſt his ſchoole, is by teaching, exhorting, and rebuking theſe thinges, ſaieth the Apoſtle: Speake, exhort, and rebuke with all authoritie. We cannot conceaue the matters of ſaluation, by and of our ſelues, they muſt be taught vsus, and when wee yeelde vntounto them in iudgement, beeing perſwaded of the truth thereof: it is another labour then the former, to be rightly affected with them. And therfore they muſt be preſſed vponupon our affections by exhorting, and rebuking, for we are not by and by truely touched with our dutie, and humbled to the obedience thereof, when once wee hauehave ſubſcribed in our iudgement, to the truth and equitie of the thing. Men muſte hauehave ſpeciall cunning and ſkill from God, that ſhall come within vsus, and make vsus in iudgement and affection, to yeelde vntounto duetie: howe ſhall they preach ſaith the Apoſtle, vnleſſe they be ſent? This argueth a ſtrong and a woonderful corruptiō to be within vsus, which hath ſo blinded our reaſon, and hardened our affection, that they muſt bee men of ſpeciall giftes and graces, that ſhalbe able to open the eyes of our mind, to conceiue the trueth, and to touche our affections ſo, as they ſhalbe moued to make conſcience of the ſame. We may well diſcerne then howe vnprofitable thoſe miniſters bee in their place, who know nothing how to exhort and rebuke. Who woulde hyre into his harueſt a Mower, that coulde not ſet an edge vponupon his ſith, when it ſhould happen to be blunted by ſtones, or other thinges, that were hid in the graſſe? And is not teaching, exhorting, and rebuking, the edge of the worde, which maketh it cut? And be not our heartes of themſelues, if Sathan ſhoulde caſt in no outwarde occaſions, a grounde that is full of ſtones? and what ſhoulde hee doe then in the harueſt of the Lorde, that cannot geue an edge to the worde, by ſtrengthening the trueth of the doctrine, if falſe Prophets and Teachers ſhould caſt in ſtones of hereſie, & erronious opinions: nor yet by waking and rowſing the affections of men, by exhorting, and rebuking acording to ſound doctrine, when Sathan ſhall (as he dayly doth) caſt in great and mightie ſtones of ſecuritie, and hardnes of heart? Nowe the Scripture hath plainely foretolde vsus, that in theſe latter Dayes eſpecially, the Lorde his fielde ſhalbe full of ſuche ſtones. It is a matter, that ought to gette both feares and prayers from vsus, euen in the behalfe of the Lord, as wel as in reſpect of our ſelues: to ſee ſo many vnmeete men in our countrey, carie ſithes into the Lordes harueſt, who when once they meete with any ſtoppe, and bee ſet but a little beſide their booke, muſt bee forced to returne home with their ſithes vppon their ſhoulders, and let the Lordes medowe continue, vntill it ſhalbe withered, or eaten vp of the aduerſarie.

The Lorde geue them heartes to thinke of it: whoſe labour although it were but a little, might doe greate good for the reformation thereof. And as the Churche hath a great plague of theſe men, ſo hath it of another ſort, who hauehave giftes, and are well able to teache, and to exhort, but yet for all that they will not abide and bee reſident vppon their flockes, to diſcharge that duetie in their owne perſons, but careleſſely committe them ouer vntounto others. An offence that in the greateſt darkeneſſe of Poperie, hath bene founde faulte withall among themſelues, and taken to hauehave beene the onelyonly decay of their kingdome. And therefore a pitifull thing yt is, that in this light of the Goſpel, it ſhould not be acknowledged, that there is great ſinne in ſuche thinges.Eſpenſaeus in Timotheum. Eſpenſaeus a Popiſhe Prelate, affirmeth that a famous Preacher of his time, did oftentimes thunder out agaynſt thoſe men, that ſo careleſſely ſet ouer their charges vntounto others: telling them plainely, that the Lorde woulde ſerue them in the world to come, according as they did ſerue him here: Adibunt per Vicarios paradiſum, in perſona, inferos. The Lord (ſaith he) will ſend ſuch men to heauen, by Vicares, duplicate page duplicate page and to hell, in their owne perſons. He confeſſeth that the Preacher, did openly denounce ſuch iudgementes againſt them: Solitus eſt palam illis polliceri vicariam ſalutem, perſonalem verò perniciem. Others ſhal go to heauen for them (ſaith he) for as for themſelues in their owne perſon, they muſt be of neceſſitie reſident, vponupon a perſonage of theirs in Hell, which is called perdition. The ſpeache as he confeſſeth, is ouer pleaſant, for ſo weightie & graue a matter, as alſo for ſo heauy and harde iudgement. God graunt that ſo pleaſant ſpeache, may finde gentle and courteous intertainement, with ſo many as ſhalbe founde faultie herein. VVell ſo great is the corruption of oure nature, that wee hauehave neede of diligent teaching, exhorting and rebuking, if we ſhall yeelde any glorie vntounto our god, or good exāple to our brethren. To conclude therfore, (for I hauehave ſtoode long, and am afraid, hauehave weried you as wel as my ſelfe.) The Lord of all Maieſtie & power graunt, that as Chriſt Ieſus, when he came into the worlde, founde the Sheepheards of Iurie carefully looking to their flockes: ſo when he ſhal come againe to iudgement, he may finde thoſe ſhepheardes, who hauehave his Church, and choſen people for their flocke, ſo diligently watching and faithfully attending ouer the ſame: as that by the meanes thereof, he may hauehave great glorie from his people, by plentifull fruites of godlineſſe, righteouſneſſe, and ſobrietie: and that the Goſpel being in all places thus glorified, our conſciences may bee truely cōforted in Chriſt Ieſus, To whom with the father and the holy Ghoſt, one true and euerliuing God, bee al honour, glory, & dominion, both nowe & euer. Amen.

FINIS

End of the text · John Knewstubs, Confutation of Monstrous and Horrible Heresies (1579)