Sermon Preached 1579, Sermon

Sermon Preached 1579 · Sermon

❧ A Sermon preached at Paules Croſſe the Fryday before Eaſter, commonly called good Friday, in the yeere of our Lorde. 1579.

By Iohn Knewſtub.

Printed in London at the three Cranes in the Vintree, by Thomas Dawſon for Richard Sergier. 1579.

p. 2❧ 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 writtē (right Honorable and welbeloued in our Sauiour Chriſte) by the Apoſtle Saint Paule, in the ſecond Chapter of his Epiſtle vntounto Titus.

11 The grace of GOD, that bringeth ſaluation vntounto al men, hath appeared,

12 And teacheth vsus that we ſhould deny vngodlynes, and worldly luſtes, and that we ſhoulde liue ſoberly, and righteouſly, and godly, in this preſent world.

13 Looking for the bleſſed hope, and appearing 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 al iniquities, and purge vsus to bee a peculiar people vntounto himſelfe, zelous of all good woorkes.

15 Theſe thinges ſpeake, and exhort, and rebuke with all authoritie.

This text doeth deuide it ſelfe into foure principal partes: The firſt part commendeth a teacher vntounto vsus, in theſe words: The grace of God that bringeth ſaluation, hath appeared and teacheth vsus. The ſecond declareth what it is that he teacheth vsus, to wit, To deny vngodlines & worldly luſtes, and to liue ſoberly, and righteouſly, & godly in this preſent world, waiting for the glorious appearing of Ieſus Chriſte. The third, noteth what coſt and charges the ſonne of God Chriſte Ieſus our Lorde and Sauiour was at, to hauehave vsus good ſchollers, and to profite well in this doctrine, & is conteined in theſe woordes: Who gaue himſelfe for vsus, that he might redeeme vsus from al iniquitie, and purge vsus too bee a peculiar people vntounto hym ſelfe, zelous of good workes. The fourth and laſt part, deſcribeth the order of this Schoole, & the maner of teaching and training vp of Scholers, in theſe words: Theſe thinges ſpeake exhort, 1. Reg. 1.29.1 Kgs 1:29and rebuke with all authoritie.

Concerning this Teacher (to reſolue you in few woordes,) It is the Goſpel of God, which is the power of God vntounto ſaluation, for ſo many as ſhal beleeue it: And therfore p. 3may wel bee called the grace of God that bringeth ſaluation. The comparing of this verſe, with the next before, wil let you plainly ſee, that it cannot bee otherwiſe ment, then of the worde 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 Goſpel then, that teacheth vsus to deny vngodlines, neither doth it onelyonly tel vsus barely and nakedly what is to bee done. But with ſweete promiſes allureth, and with great perſwaſion & moſt louing counſel & aduiſe, doeth exhort & prouoke vsus therunto, crauing, beſeeching, & intreating vsus to yeelde and conſent: not leauing out any thing, that is likely to further the matter that is in hande.

The nature of man being (as it is) deſirous of knowledge, how can he but be welcome vntounto vsus, that profeſſeth to teache. If there were no more but the name of a Teacher, it were yenough to driue vsus to ſome conſideration for the good entertainment of him, albeit we had neuer ſeene nor hearde the man before. But when theſe Teachers bring gifts with thē, the better to perſwade, & whē thoſe become teachers & perſwaders, to whom for all our welfare and happie eſtate, we are wholy beholden, may their aduiſe poſſibly (thinke you) be neglected, and not eſtemed of any, who hath but the leaſt ſparke of humanitie or good diſpoſition in him? And behold y^e grace of god that bringeth with it our ſaluation, teacheth and entreateth vsus, to deny vngodlyneſſe, & worldly luſtes: and to liue ſoberly, righteouſly, and godly in this preſent worlde.

If you like Teachers, that perſwade & enter into the hearts of men by giftes, you can not miſlike him, I am wel aſſured, that bringeth no leſſe gift then your ſaluation. If giftes doe commend, I thinke he is ſufficiently commended vntounto vsus, & moſt true it is, that giftes and benefites, cannot but commend their Maiſters that bring them. Solomon ſayth,Prou. 21.14Prov 21:14 that a gift layde ſecretly and cloſly in the boſome of him that is offended with vsus, is able to aſſwage anger when it is growen ſo ſtrong, that it may be ſaid to hauehave ſinewes and bones. He ſaith more and beſides this,Prou. 17.8.Prov 17:8 That a reward is as a precious ſtone, it proſpereth & preuaileth, whetherſoeuer it turneth. Rewardes and giftes receiued, hold a man p. 4as captiue and Priſoner vntounto the geuer, ſo that hee is ſcarce his owne man, but ſeeth with an other mans eyes, and dealeth with an other mans handes, for he who commeth commended vntounto vsus by ſome rewarde and gifte, is able, as it were by ſome enchauntment, to ſet what coulour he will vponupon his matter, and that ſo cūningly, as the wyſeſt man that is of vsus al, ſhal not bewray it. For doe we not reade in Deuteronomie, That rewardes blinde the eies of the wiſe, Dent. 16.1and peruert the wordes of the iuſt? And this is the cauſe, why in that ſame place, the Iudges are forbidden to take rewardes, for ſuch is the corruption of man, that he wyll not ſtick to perſwade his euil cauſe by thoſe meanes, yf he ſhal vnderſtād that the Iudge lyeth any whyt open on that part. But this infirmitie of mā, who oftētimes furthereth his euil cauſe by gifts, may not ſo preiudice the holy Ghoſt, who is without al ſuſpition to commend euyl cauſes vntounto vsus, but that it ſhalbe alwayes lawfull for him to vſe what way of perſwaſion as ſhall beſt like hym: yea to enter vponupon vsus euen by giftes, and to cauſe the grace of GOD bringing with it our ſaluation, to intreate vsus to deny vngodlineſſe, and worldly luſtes: to ſee if that which is ſo pearcing of itſelfe, be able too touch vsus: that which perſwadeth ſo greatly, be of force to preuaile with vsus: that which oftentimes ſpeedeth in euill matters: may finde fauour with vsus to promote the beſt things. For what hath he not obtained among men, that by gifts hath continued to perſwade. And among gifts, there is ſome diuerſitie, ſome be more able to mooue vsus,… then others are ſome perſwade more effectually then others doe: For thoſe benefites, hauehave alwayes been regarded aboue the reſt, that hauehave drawen vsus out of ſome great danger, or hauehave comforted vsus in ſome great extremitie. The memory of ſuch, is woont to be of greateſt continuance, and of moſt thankful remēbrance with vsus. When Dauid would perſuade Bethſabe his wife that Solomō ſhould be king after him, and put her out of al doubt, that ſhe neede neuer to feare the matter any longer, he pledgeth for the aſſurance of his worde, his thankfulneſſe vntounto God, for ſuch benefites, as could not but binde his obedience: That is, his often deliuerance out of trouble. As the Lorde liueth (ſaith Dauid) who hath brought my ſoule out of aduerſitie, Solomon p. 5thy ſonne ſhal raigne after me.

The benefites are not lightly regarded, that are receiued in aduerſitte: For the preſent ſenſe and feeling of the miſerie, doeth greatly enhance the price thereof. And therfore Dauid tooke away all occaſion of doubting, when he pawneth for aſſurance of his word, ſo great a matter, as was his thankfulnes for his deliuerance out of aduerſitie: For it could not be, that he ſhould forget to redeme ſo great a gage. And in this higheſt degree of gifts, 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 been damnable before. It is not only miſerie thē, that we were plunged in before this benefit came, but a miſerie of miſeries: for we were holden vnderunder the thraldome of death & damnation. Such a benefite deſerueth thankfull remēbrance, it ſpeedeth, where any perſwaſion will preuaile: ſuch a gift, a man would thinke, ſhould find fauor, & proſper whither ſoeuer it turneth. Hauing ſucceded ſo great and grieuous a miſerie: how can it, but hauehave y^e caſt of moſt boūtiful & ſweete merciemercy: We may learne by this y^t hath bin ſaid, what the cauſe is, why the holy ghoſt ſaith not ſimply The Goſpel teacheth and exhorteth vsus: but ſayth the grace of God, which bringeth ſaluation, teacheth and exhorteth vsus: for it is the Goſpel that he meaneth, and yet he calleth it, The grace of God that bringeth ſaluatiō: to make vsus more mindeful of the matter. This maner of perſwading by giftes and benefites, vſed of the holy Ghoſt: may learne vsus a profitable leſſon, howe to withſtande temptations vntounto ſinne whatſoeuer: to witte, by keeping freſh in memorie, the ſeuerall benefites of God towardes vsus, making them as bulwarkes, againſt our ſinfull aſſaultes, ſo that when they allure vsus, we may thus anſwere them, The God who hath redeemed my ſoule from al aduerſitie, doeth forbid it me: The grace of God to whom I owe my ſaluation, doeth denie it vntounto me: The goodnes of that God, of whō I hauehave receiued life, health, honour, wealth, deliuerance out of theſe and theſe troubles, preſeruatiō from the murtherer, euil tōgue, and ſlaunderer, doeth deſire me, that for all the good will that euer he hath borne me, I would not conſent vntounto it.

If any Prince ſhould by ſpeciall pardon, deliuer a ſubiect frō death, that by law and p. 6Iuſtice had deſerued it, and after aduaunce him to ſome place of honour in the Lande: hard and vnthankful were his heart, if thoſe ſutes eſpecially of the prince, which brought with them the remembrance of this merciemercy for their better enterteinment, ſhoulde nothing be regarded: and in verie deede, the benefites receiued from our God, ſhould be notes of remēbrance vntounto vsus, for his ſeueral ſutes againſt ſinne, and ſhoulde be alwayes at the albowe iogging of vsus, to remember him, when ſinne would pull vsus from him, And with theſe or ſuch like ſpeeches to ſounde in our eares: That Lord that tooke thee off the Ladder, when the ſentence of euerlaſting death had paſſed againſt thee, biddeth thee nowe remember him: that God who hath picked thee out of ſo great a multitude, that continue in their infidelitie, hardneſſe of heart and obſtinacie, and bleſſed thee with ſpeciall knowledge, comfort and confidence in him, nowe willeth thee not to forget him. It ſhall bee profitable for vsus, to beholde this in practiſe, which nowe in doctrine can not but delight vsus.

Ioſeph, warring with the wicked attempts of his Miſtres, who would hauehave intiſed him to cōmit wickednes with her, beareth off al her wicked aſſaults, with this armor. For the very remembrāce of his Maiſters good wil & benefits towards him, brideleth him ſo, that he dare not aſſent vntounto her ſhamefull demaund, euē in reſpect of the iniurie, that he ſhould doe vntounto a maiſter, ſo good and well deſeruing at his hands. Beholde (ſaieth Ioſeph vntounto her) my maiſter knoweth not what he hath in the houſe with me, but hath committed all that he hath into my hande, there is no man in this houſe greater then I, neither hath he kept any thing from me, but onelyonly thee, becauſe thou art his wife. How then can I do this great wickedneſſe?

The benefites of his maiſter towardes him, ſeeme ſo great a matter in his eyes, that he would learne of that impudent and ſhameleſſe woman, if impudencie it ſelfe could happely find out any colour of reaſon or excuſe, for ſo great and grieuous an offence: How then ſayth Ioſeph, after he had recited the great kindnes of his maſter) can I poſsibly doe ſo great wickedneſſe? not thinking otherwiſe, but that ſhameleſſenes p. 7it ſelfe, would bluſh at ſuch vnkindneſſe, and vnthankfulneſſe, as that was, & with ſhame inough begin to giuegive ouer, as one who had nothing more nowe to aunſwere, in ſo foule a matter. There is no man ſo baſe, but in reſpect of ſome benefite receiued from God, hee ſpeaketh that ſometimes in his heart, which Ioſeph vttered in woorde: to witte, there is no man greater then I: but there are fewe that inferre therevpon, as Ioſeph did, how 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 bee ſuch a one, howe then can I lie ſleeping in ſecuritie, ignoraunce of God, and his worde, malice and vnmercifulneſſe: being ſworne enemies to his kingdome, that hath thus aduaunced me? You ſee by this that hath beene ſayd, what is the vſe of God his benefites, euen to be the bane of vngodlineſſe, & to ſmite thorowe this old man of ours, this corrupt nature: directing the Speare of Gods grace, euē to the heart roote of Sinne, when it ſtirreth within vsus: So that ſinne ſhall no ſooner put out the head, but we (calling to mind ſome one, or other ſpeciall benefite of God) ſhall bee readie with that ſame weapon of his grace, to runne vponupon it, and wound it at the heart. Therefore we ſee what neceſſitie lieth vponupon vsus, (except we wil 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 ſcholemaiſter, order requireth to tell you what the leſſon is, which this good Schoolemaiſter, would ſo gladly learne vsus, and that is this: To denie vngodlineſſe and worldly luſts, 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 doth the ſpirit of God begin with vsus, for we are ſo wretched and wicked matter, that we muſt be weeded ere any thing may ſafely be ſowen or planted in vsus. This monſtrous cō tagion & Leproſie are we admoniſhed of, in the order of teaching, vſed by the holy ghoſt, generally throughout the ſcripture. In the Moral law, almoſt all precepts were negatiue: p. 8Thou ſhalt do no murther: Thou ſhalt not cōmit adulterie: Thou ſhalt not ſteale. &c. to declare that the chiefe goodneſſe of a Chriſtian, is to hauehave conquered moſt euil in himſelfe: and that man to be the beſt, that hath drained his corruption moſt: I meane that hath driuen moſt corruption out of himſelfe, & holden his affections in moſt ſubiection and obedience. Dauid demanding how he may do good of a yong man, ſetteth out his meaning in theſe wordes: Where withall ſhall a yong man clenſe his wayes. Pſal. 119.Ps 119Iob after he hath greatly cōmended wiſdom, not finding any thing of ſufficient value to eſteeme it by, nor any creature that can point out the place vntounto him, and ſay, here is the breed of it: in few words cloſeth vp the matter, & ſaith: To depart frō euil is vnderſtā ding: Iob. 28.Job 28So that a man, who doth not weed euil out of him, can neuer looke for any good of that he hath ſowne. But let vsus come vntounto the particulars: we muſt deny vngodlineſſe. What vngodlines is, I can not 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 frō vsus, for we deſire not the knowledge of thy waies, Iob. 21.Job 21who is the Almightie that wee ſhoulde ſerue him? and what profit ſhall we hauehave, if we pray vntounto him?

The firſt note of thē is, They ſay vntounto the Lord, depart from vsus. Not that they are growne to ſuch wickedneſſe, as that this ſhould be the ſpeech of the tōgue, but the affection of the heart: neither yet that ſimplie they would hauehave God goe frō them, but that they would meet him, & 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 other wiſe put the Lord frō them, but becauſe they would not deale with him in his word, is apparāt in the next chapter: where Elephas reputing Iob among the vngodly, & willing him to acquaint himſelfe w^t God: vſeth theſe wordes: Receiue the law at his mouth, & lay vp his wordes in thy heart. The Lord may not be deuided frō his Law for that is to trāfforme him, & to ſunder him from himſelfe, his wiſdome being a part of himſelf, & to make an Idol of him. Yet is no thing ſo cōmon, as to do thoſe dueties of ſerutre which perteine vntounto him, or vntounto our brethren, without conſulting or conferring with the word. For to let the Papiſts alone who do tranſubſtanciate the word, both into p. 9a forraine tongue, and alſo into a ſtraunge ſenſe: Howe many be there among vsus, that goe into great matters at aduenture (as they ſay) euen led by the common and ordinary courſe of cuſtome, becauſe they hauehave beene ſo accuſtomed,Prou. 20.18Prov 20:18 notwithſtanding that Solomon doth teach vsus, not to let thoughts tary in the hearte, but ſuche as hauehave beene placed there, by counſel and authoritie from the worde: and ſo doeth hee thinke alſo of warre, and chargeth vsus, that we ſhould not enterpriſe it, but by counſel from the word. Which both of them, might ſeeme of duetie to pleade priuiledge, and to claime pardon in regarde of the ſodaine comming, & vnaduiſed burſting out of them.

Nowe when it commeth to paſſe, that we are particularly preſſed by the woorde, to let goe any pleaſure or profite, that wee long enioyed, who ſeeth not then, how with ful mouth wee crye, depart from vsus, we wil none of thy waies? Then you ſee there is no remedie, but we muſt hold the Lord faſt to vsus in his worde, for it hath ben alwayes the commendation of the godly, to hauehave walked with God. We are not ſaide to walke with God according to his infinite Maieſtie & Eſſence, neither yet in that ſenſe are we ſaide to depart from him, for his diuine being, doth not ſhew it ſelfe vntounto creatures, neither is hee viſible vntounto vsus, but hee hath drawne nie vntounto vsus in his worde, & we muſt walke with him by that. For how ſhall we feare that corrupt ō, that is ſo naturally ingraffed in vsus, if his preſence do not fray vsus from it? And what chriſtian, who any whit hath knowne his owne infection, dare but once dreame, that his preſēce by his word, ſhoulde not bee greatly needfull, to awake him often, and rouſe him out of the ſleepe of mind, while he vnderſtandeth by the worde euer and anon: that the Lorde goeth quite contrary to him, and is departed altogether from him. Wee are therefore to queſtion with the worde of God: how fareth it with me in this deede? 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 wel with me, while my God turneth his barke on me? But when men liue without remorſe of conſcience, while they cannot abide once to loke vponupon them ſelues, in the glaſſe of God his worde, while it is death for them, once to examine their doinges, doe they not ſay depart from vsus, we wil none of thy wayes? p. 10When Ieremie the Prophete in in his 8. Chapter, would note out the deſperate ſtate of the people in his time, he ſetteth no other marke vponupon them but this: There is no man that ſaith what hauehave I doone: Ierem. 8.Jer 8but eueryevery one turneth to their raſe, as the horſe ruſheth to the battaile. Then there is no way, vnleſſe we would ioine with this deſperate people, but that we muſt ſtil hold 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,Eſay. 30.1.Isa 30:1 for the generall duties of Chriſtianitie, but alſo for the ſeuerall dueties, that our particular calling and place doeth bind vsus vntounto. We muſt needes conclude then, that vngodlineſſe reacheth further then to Turkes, Athieſts, and Papiſtes, who ſet the Lorde cleane beſide his word, euen to thoſe which without remorſe runne on, without any preſenting of them ſelues & their deedes, before the preſence of his worde, w^c the Lord ſeeth to be ſo neceſarie, as y^t we cannot want it, being otherwiſe as vntoward ſcholers y^t wil do nothing whē their maiſter his eie is not vponupon them. therefore let vsus al in the feare of God pray that we may hauehave louelove vntounto the worde, and liking to be in the ſight of our God, which is, when we hauehave our luſt and longyng, to be vnderunder the gouernment of the Goſpell. This is it, that Solomō ſpendeth ſo muche time about, in the Prouerbes: vrgyng ſtil, that Wiſedome muſt delight vsus, and finde ſome louing entertainment with vsus: and that wee neuer ſo pleaſe our ſelues in our towardneſſe, as to imagine, we could long want this neceſſarie helpe of his preſence. VntoUnto this familiar conuerſation with God in his woorde, he promiſeth all bleſſinges, and deliueraunces from the greateſt daungers. We muſt deny this vngodlines, that ſpeaketh theſe woordes vntounto the Lord: Depart from vsus, for we deſire not the knowledge of thy wayes. What wickedneſſe were it, either with the Papiſt, to ſet a viſour vponupon the Lord his face, and to make him looke as we liſt: either els with the ſecure an careleſſe Chriſtian, to let him looke as he liketh, ſo we neede not to looke vponupon him? The Lorde hath planted the miniſtery of the woorde in his Church, not onelyonly to teach vsus barely, but alſo to comfort vsus in p. 11our iourney, and to quicken vsus in our dueties, yea, and to feare vsus alſo from ſinne.

Who is the Almightie, that we ſhould ſerue him? This is a ſecond note of vngodlineſſe, an vſual ſpeache of vngodly hearts, howe ſo euer the tongue bee cleare of it. For in deede they hauehave no inward acquaintaunce with him, neither doe they in trueth ſee any ſuche deſertes towardes them, why why they ſhoulde be ſeruauntes vntounto him. The benefits they hauehave, they ſee them common with other, but as for any ſpeciall regard had of them, they doe not vnderſtand of it, and while they ſee nothing in God towarde them, but that is generall vntounto all, they aſcribe nothyng vntounto him, but a generall kinde of goodneſſe, which they take to be indifferently caſt downe among men: to be taken vp of ſo many as will. Beſides this, they neuer accquainte them with the ſight of their ſinnes, and the deſert thereof, which ſhoulde leade them into a miſliking of themſelues, & let them ſee other wages then benefites, to be by al equitie and right due vntounto them. Thus it falleth out, that they would hauehave him ſhew, wherin he hath ſo hounde them, as hee might demaunde 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 laide vponupon them, ſo many and diuerſe. Thus while the vngodly receiue benefites, but not as tokens of fatherly affections, while in the vſe of the benefite, they are no whit confirmed in the peculiar care and affection, which he beareth his elect, they cannot but ſay: Who is the Almighty that we ſhould ſerue him? What token hauehave we of his ſpecial good wil, why we ſhoulde in ſuch difficult matters ſerue him, & with ſuch danger attend vponupon him? For in very deede, he that ſhall get 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, wherby they might know hee maketh an other reckoning of them, then of the cōmon 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 conſideratiō, that in iuſtice they doe deſerue, not onelyonly the p. 12ſtopping of the courſe of his grace: but euen to hauehave let in vponupon them, the fluddes of his wrath. Which thing if it were truely ſeene, could not but ſet a great price vppon thoſe benefites, that come in ouer ſuche deſertes. The minde of the geuer, cōmendeth not the gift of them, for they ſee not ſo far: they ioyne them not as ſeales to his letters of free grace, I meane, to the free graunt of his grace: notwithſtanding, we be forewarned of this diuiding of them, and ſo ſtraightly charged to vnite them: Beware leaſt thou ſay in thine hearte, my power, Deut, 8.… 18.& the ſtrength of mine owne hand prepared me this aboundance, but remember the Lord thy God. For it is he which geueth the power to get ſubſtance, to eſtabliſh his couenant, which he ſware vntounto the fathers, as appeareth this day. Is it not a great villanie, to taſte ſo liberally of his benefies, and yet to perſwade vsus ſo ſparingly of his good wil? to hauehave ſo friendly dealing with his giftes, & ſo litle liking of him ſelfe, that when we hauehave deucured ſo many benefites, wee 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 bee more vnkindneſſe, then in ſo many benefits beſtowed, to gayne no good will? ſo many benefits to be let out, & no good wil to come in with them agayne? That wee may the more clearely ſee into his good will, & free mercy through his benefites, wee muſt bee brought backe now & then vntounto our ſinnes, and the iuſt deſertes thereof. For then ſhal we reckon them to bee benefites in deede, when wee ſee what doeinges they hauehave ſucceeded, and beene ioyned withall. Thus allayeth Moſes the pride of the people of Iſrael, and getteth GOD his due honor among them in the ix. of Deuteronomie, Speake not thou in thy heart, (after the Lorde thy God hath caſt them out before thee) ſaying: eut. 9.4.For my righteouſneſſe the Lord hath brought me in, remember and forget not, how thou prouokeſt the Lorde God to anger in the wilderneſſe, ſince the day thou diddeſt depart out of the lande of Egypt, vntyl ye came vntounto this place: yee hauehave rebelled againſt the Lorde. Hee calleth to minde ſundry of their grieuous crāſgreſſiōs particularly reciting y^e time & the place. By theſe rules let p. 13vsus trie, who in matters of any weight laide vpō thē by the Lord, are like to returne this anſwere: Who is the Lorde that I ſhoulde ſerue him? Euen ſo manie as doe finde, no ſweeteneſſe nor taſt in him by his benefites, as are no more confirmed by his bleſſings, in his fatherly affection towards them: ſuch as get thereby no ſtrength of fayth: ſuch as do not hold themſelues, the more bound 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 inyfull in him: as finde them no better minded to his law, to the which he hath ſet ouer his owne louelove: euen thoſe I ſay, that dwell in the benefites, & 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 do louelove them, and is become a father vntounto them, ſo as they may accounte 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 accounte of the benefite, and the good will of the benefactour. Wee muſt denie this vngodlineſſe, that yet demaundeth, Who is the Lord, that wee ſhould ſerue him? After ſo long vſe of his benefites.

Now would I knowe, where we might hauehave a place for them, that are leſſe acquainted with him, then they were manie yeares agoe, 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, their place is taken vp alreadie in the nethermoſt pit, if the Lorde giuegive not great repēcance: therfore brethren for Gods cauſe let vsus haſten our beeter acquaintance with him, who by benefits, hath ſo long time cō mended him ſelfe vntounto vsus, and let it be our ſhame that he ſhoulde thus long bee a ſtranger vntounto vsus, that of ſo long time hath had ſo louing dealing with vsus. Let vsus ioy more in p. 14his delights, ſet our heartes more vponupon that he commandeth, and commendeth vntounto vsus: ſo ſhall we come out of their rancke, which in heart ſay: Who is the Lorde, that wee ſhould ſerue him? Which men by his benefites, hauehave receiued no earneſt of their ſaluation, no pledge of any ſpeciall good wil, no aſſurance of true ſafetie, no delight in his louelove, no more familiarite with him, nor greater comfort of him: who are no more drawne out of the worlde, and her delightes to follow him, who hath in ſo ſundrie giftes witneſſed his good will: called them vntounto him, and pledged theſe as earneſts, that his owne glorie abideth for them.

Now would I ſee where wee might ſet them, if not in his ranck who hauehave ſo often bene fetched vp from the louelove of the world, by ſo many meſſengers of Gods merciemercy, and yet hauehave ſo little ioy to be aboue, and ſo hungerly purſue the pleaſures and profites here below, as if they had neuer (no not in meditation) had the ſight of any other delights. The benefites then lead vsus vntounto the Lorde, when in them we ſee him to bee our father, & 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 below, and getting more holde, and more hope aboue: ſhewing as well in proſperitie as aduerſitie, that we are not wedded in our luſt and deſire, vntounto worldly goodes, in wealth, by not beeing letted by it, to followe the way that God doeth ſet before vsus, nor yet to deale mercifully with our neighbours, and to walke humbly with them: & in affliction, by holding our ſelues well contented, inſomuch as we want not him who is a plentifull portion, and the beſt veritage.

The laſt note of vngodlineſſe is this, they ſay, what profite ſhall we hauehave if wee call vponupon him? Theſe are no ſpeeches of the tongue, as I hauehave ſaide before, but the ſenſe of the heart. No man ſo euill that maketh not ſome reckoning of his prayers, howe ſome do value them, we cannot be ignorant. The holy Ghoſt when he hath reproued the people, for their out warde worſhip in ſacriſices, willeth them to call vponupon the Lorde in the day of trouble, promiſing that he will heare them: and they ſhall glorifie him:ſal. 50. making prayer a ſpecial worſhip of God, and ſetting it before the outwarde p. 15ſacrifices, in the 4. of Deut. Deut. 4.Deut 4it is made the peculiar prerogatiue of the people of God, becauſe there are none in ſuch a caſe as they be, who hauehave their Gods ſo nigh them, as our God is nigh vntounto vsus, in all that we call vntounto him for. Then muſt it needes be, that they are in an euill taking, that ſee no fruit of their prayers: it being the ſpeciall bleſſing of the people of God, to hauehave him nigh in their prayers, by graunting their petitions. But for aſmuch as it is ſayd to be the voice and affection of the heart, and no man being aſked, wil giuegive 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 knowe and doe thoſe things, which the Lorde by his worde hath reuealed, to be pleaſing in his ſight: Whatſoeuer we aske, 1. Iohn. 3.22.1 John 3:22(ſayth. S. Iohn) wee receiue of him, becauſe we keepe his commaundements: and doe thoſe thinges which are pleaſing in his ſight. No maruail then if 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 profeſſiō hauehave receiued his woorde, 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 elſe, if they pray, it is but of faſhion, as being in their iudgement ſure and ſafe alreadie: if they ſee no likelihodde to attaine it, being without hope, they let praier fal. So if any thing fal out, where there was the worke of an ordinarie meane, it ſteppeth betweene God and his prayſe, & 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 heart and of experience they cannot ſay, that they are anie whitte beholding vntounto their prayers. But we learne in the Booke of God, that the godly pray in matters moſte harde to be brought to paſſe, and moſt vnlikely in regarde of anie vſuall and ordinarie meanes: and yet are heard, and giuegive him the praiſe. There are named in the 107. Pſal. 107.Ps 107Pſalme, diuers matters that ſeeme to be mere caſual, comming without all meanes, yet prayed for, graunted, and with prayſe returned to the giuer: and vnderunder thoſe are all other alſo vnderſtood, that may be thought to be as caſuall. p. 16There is mention made of the mariners in the Sea, toſſed with tempeſts, now hoyſed vp, nowe plunged downe, till their heartes faile within them: yet when they pray vntounto the Lorde, they are heard of him, and then do they giuegive him thankes. Other caſuall things are mentioned, and all comprehended. But in the laſt verſe the holie Ghoſt, maketh it only the wiſe and godlie mans worke, to vnderſtand this, in trueth to comprehend it, and by true and inwarde aſſurance thereof to giuegive him the prayſe for it. The vngodly therfore in ordinary things are hindred by the meanes: inextraordinarie they ſee nothing but chance: and therefore they ſay: What profite ſhall we hauehave if we pray? The children of God, knewe that nothing is pure vntounto them, vnleſſe it be ſanctified with prayer: and therefore they reforte to him in all their neceſſities by prayer. They poure their griefes into his boſome, with deſire to obteine,1. Tim. 3.1 Tim 3 that they might prayſe his mercies, and they ſurely finde, if they continue aſking, either deliueraunce, either elſe a tollerable condition: which doth aſſure them, that it is not in vaine to ſeeke the Lorde, and that the ende will be happie. Praier for benefites, acknowledgeth God to be the giuer, and maketh prayſe to bee giuen in trueth: not to pray to God, is to be an vtter enimie to his glorie: not to pray particularly, as neceſſitie requireth, is to enuie him & his praiſe, and the practiſe of Dauid (in particular conſiderations making his prayers and Pſalmes) doeth reprooue it. The Papiſts take God his grace to bee throwne downe indifferently. And men not experienced of his goodneſſe particularly, muſte needes thinke, that he hath put all thinges vntounto a generall gouernment, for as for anie particular experience, of his good will 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 fafely put himſelfe ouer vntounto the hope of the promiſes, at the houre of death: which all his life long, he neuer tried to be true before? Wee muſt alſo denie worldly luſtes, and not onelyonly thoſe, which tende to hurt our neighbour, in bodie, goods, or good name: but euen thoſe that holde vsus ſo in this world, as we can get no true taſte in the pleaſures p. 17of an other: For we are holden captiue of worldly luſtes, in one reſpect or other: vntyll 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 gifte that moderateth the minde in his delights and affections, and may therefore well bee termed The moderatour of the minde. It is a gift, that doeth keepe the minde from pleaſures altogether vnlawful: & in that theſe bee lawful, it keepeth a man from the exceſſe & abuſe of thē. That it is not onelyonly reſtrained to the filthie deſires of the fleſh, may be procued in the xii. to the Romans: Rom. 12.Rom 12Where the Apoſtle appointeth this gyfte and grace of God, to order eueryevery man in his calling, that he take not vponupon him, but according to that meaſure which God hath geuen him. For in very deede, the minde of man hath many thinges, beſides the filthy deſires of the fleſhe, too ouerturne it, wherein this gift of God hath good vſe. It was this gift that Paule had, when as hee profeſſed him ſelfe to hauehave learned, to bee riche, and to bee poore: to hauehave beene inſtructed, to abounde, and alſo to want: to to be content with all eſtates, and to holde hymſelfe happy in them, as in a portion ſent him from the Lord. It may be thought no great gift, for a rich man to learne to be rich, yet doeth the Apoſtle ſay, it is a matter that requireth learning, and doeth aſcribe it vntounto Chriſt his worke within him. It is therfore worth the labour, to enter into ſome farther conſideration, what hee ſhould meane in this matter. The meaning he geueth in the ſame place, when he ſaith: I hauehave learhed in what eſtate ſoeuer I am, Phil. 4.Phil 4therewith to be content. A leſſon neceſſarie for al mē. A leſſō neceſſarie for rich men, to learne them to be riche: that is, to hold them ſelues contented, to remember they hauehave theyr bondes appointed them, and there to acquaint their affections, to finde contentation, ſufficiencie, and a ryche portion. So ſhal they truely be thankful to God for it. For in very deede theſe heartes of ours muſt finde them in their owne perſwaſion richly prouided for, ere they ſhal in crueth and vnfainedneſſe bee ioyful in the Lord. Let vsus then learne from a contented minde to ſay vntounto our heartes: This is thy lot appointed thee of the Lorde, heere are p. 18thy boundes, this eſtate hath the Lorde diſtributed vntounto thee, There is good cauſe, not onelyonly to be content, but alſo wel apaide with it. We muſt learne our heartes to be content with it, nay to take it as riche and liberal portions whatſoeuer it be, and as a barre to holde in our affections from raunging into greedy deſires. For our affections are as guifes, vnſatiable, that woulde neuer reſt with contentation in a thing, but ſtill be enflamed with the deſire of more, which would ſtil draw and hale vsus forward and ſo holde vsus in continuall torment. The remedy where of, the Lord hath appointed our owne eſtate whatſoeuer to be: that it might appeaſe our affections, and ſettle them with the 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 if thine heart be not ſetled in thine eſtate, with good liking & contentation, as in a good prouiſion: it is vnpoſſible, that euer thou ſhouldeſt become thankful for it. For to ſeeme to ioy without ioy, is to play y^e hypocrite, & to diſſemble w^t God. We muſt therfore take our ſelues to be riche already, and let goe this deſire to be riche:1. Tim. 6.1 Tim 6 For as Paule ſaith, They that deſire to be riche, fall into ſnares & noyſome luſtes, which drowne men in perdition & deſtruction, which while ſome hauehave luſted after, they hauehave erred from the faith. Wee muſte let goe the ſeeking greedly after that we hauehave found already: for there is riches & ſufficient treaſures in eueryevery eſtate, which muſt be founde out of vsus to quenche this deſire to bee riche. Let vsus learne to be content with our eſtate, and to hold that as a certaine rule, for he that hath no ſure rule, ſhalbe ſo toſſed of his affections, & ſo carried hither & thither, as he ſhal neuer finde a time to ſay, it behooueth me to hold my ſelfe here within my bondes. Let eueryevery man with S. Paul, learne therfore to be rich, & to take vp good liking of his condition and eſtate, and take heede he conuey not the title of true thankfulneſſe from his God, while the vnquiet deſire of encreaſing his condition, ſtealeth all comfort, which muſt be matter of true thankfulnes, from his preſent eſtate. But we muſt learne alſo with Paule to bee poore, as well as to be riche, for he had learned, and wee muſte p. 19in what eſtate ſoeuer wee bee, therewith to bee contented. And this contentation of mindeis a medicine for coue touſnes,Hebr. 13.Heb 13 as the Apoſtle teſtifieth, ſaying: Let your conuerſation be without couctouſneſſe, being content with that you hauehave. The riche man muſt bee learned to bee poore, enen to be ready with contentation of heart to goe vnderunder a poore eſtate, and to aſſure him ſelfe to finde the Lordes bleſſing and comfort in it. Hee muſt in his riches take out this leſſon, & ſchoole himſelfe herein, & by exerciſe and meditation acquaint his minde to the liking of a lower eſtate, yf the Lorde ſhoulde be ſo good: hoping to finde the Lorde very good vntounto him in the ſame. Behold a meditation in riches, & a leſſon that is of all men to be ſtudied, and not that onelyonly, but learned alſo, & taken out: that yf theyr eſtate ſhoulde yet bee poorer, they ſhoulde perſwade them ſelues to finde the Lord good vntounto them, in that their condition, and therefore before to make theyr reckoning of a poorer eſtate, by much meditation of it, and yet a rich bleſſing in that notwithſtanding, euen a quiet & a contented minde. And this would further the account of our preſent eſtate, when we ſhould aſſure our ſelues, of a very good portion & plentiful, yf our eſtate were yet lower. Neither ought we ſo to learne it, as a leſſon not likely to come to prartice: 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 whatſouer hee bee, that cannot beare a lowe eſtate layde vponupon hym by the Lorde: yf he hauehave an higher, he wil abuſe that in like maner. For he that is aſhamed of pouertie, wilbe proude of wealth. Hee that is vnpatient when he is humbled: wil be inſolēr, when he is exalted. For what can bynde him to true duetie, if it be not conſcience vntounto GOD? which yf hee dare diſpence withal in pouertie, he wyl not greatly regarde in aboundaunce. Thus we ſee for a man to learne to be rich, it is expedient hee learne to bee poore. For a man to learne to bee honourable, it is required hee learned with pacience and contentation, to goe vnderunder an eſtate without honour. This ſobrietie then, that keepeth the mind from being ouercharged, and drunken with the deſire of a better eſtate: is principally and chiefly required in a Chriſtian, yet rea p. 20cheth it further, and conteyneth within it thoſe, who albeit they bee not greatly ſeekyng after an other or better eſtate, yet be they too much wrapped and intangled, in the cares and delights of that they already hauehave.

This doeth the Apoſtle note vntounto vsus:1. Cor. 7.2….30.31.1 Cor 7:21 Cor 7:301 Cor 7:31 in the firſt to the Cor. This I ſay brethren, becauſe the time is ſhort hereafter, that both they whiche hauehave wyues, bee as though they hauehave none: and they that weepe, as though they wept not: and they that reioyſe, as though they reioyſed not: and they that buye, as though they poſſeſſed not: And they that vſe this worlde, as though they vſed it not: for the faſhion of the world goeth away. And hee doeth not onelyonly open the diſeaſe, but alſo geue vsus the remedy of it: the conſideration of the ſhortneſſe of this life, and the ſpeedy paſſage thereof. Whiche hee woulde hauehave to ſeaſon our ioy, to ſeaſon our delightes, euen our bying and ſellyng. As yf hee ſhoulde ſay, there were no place of ryght ioy, ryght griefe, true hying, true ſellyng, where the conſideration of the ſhortneſſe of this lyfe, and the ſtep of y^e other did not ſtep in, to moderat the ioy, the griefe, the bying & ſelling the cares that doe accompanie a married eſtate. Howe needefull it is that we ſhould (euen in lawfull thinges) hauehave our affections temperate: The parable in the foureteenth of Luke doth apparanclie declare.Luke. 14Luke 14 Where they that are bidde to the Supper make their excuſes, only by thoſe thynges that of them ſelues are lawfull and permitted. For it is lawful to buye a Farme, it is lawful to prooue Oxen, it is lawful to marry, and to be married: Yet it is ſaide that rather the baſeſt of the people, ſhalbe compelled to enter in, then that theſe (who hauehave been bid and are hyndred by theſe thinges) (though in themſelues not vnlawful) ſhould caſte of the Supper. Wee ſee then howe needeful this ſobrietie is, that keepeth vsus frō ſurfetting with theſe tranſitorie things. The very Ethnickes hane found & taught that there is a bleſſing, which a good men hathmay iynde in eueryevery eſtate. Seneca hath theſe woordes: Aſſueſcendum ita que conditioni ſuae, enecae de anquilitate itae.nihiltam acerbum, in quo non aequs animus ſolatiū inueniet. If Heathēmen founde ioy in eueryevery eſtate, by cuſtome and p. 21contimiance, ſhall we finde none, who hauehave the promiſe of our GOD, for ſpecial bleſſinges and aſiſtaunce. Let vsus anſwere our affections, which will not heare of our abuſing: as Dauid did Michol, the daughter of Saule. 2. Sam. 6: who ſcornfully checking hym,2. Sam. 6.2 Sam 6 that hee had ſo abaſed himſelfe, in bringing home the Arke of 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 al his houſe: and commaunded me to bee ruler ouer all the people of the Lorde: and therefore I wil yet be more byle then this, and wilbe lowe in my owne ſight: and of the very ſame maide ſeruants which thou haſt ſpoken of, ſhall 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 ready to be more vile and lowly, if neede require, and our God ſee it ſo good: for wee muſt cheyne vp our affections, with conſideration that our bondes are limitted vntounto vsus, and that wee are ready to be abaſed, yf ſuche a condition ſhoulde he layd vponupon vsus, from the Lord. Let vsus learne in the feare of God, to take vp our affections, from purſuyng theſe delights, remēbryng that y^e lord hath pledged himſelfe for aſſurance of a ſufficient prouiſion: Let your conuerſation be without couetouſneſſe, Heb. 13.Heb 13for it is ſaide: I wyll not leaue thee, nor forſake thee. If wee 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 him that is content with that he hath: yf this will not mooue vsus, let vsus remember that in the eight of Luke: Luke. 8.Luke 8there is mention made of a curſed kind of grounde, that receiued the precious ſeede of Gods worde into it: but either riches, cares, or voluptuous lyfe, doeth ſo choake it, as there commeth no fruite of it. And yf this wil not preuayle with vsus, let vsus cal to mind the watchwoorde that is geuen vsus by out Sauiour Chriſte in the 21. of Luke: Take heede leaſt at any time your heartes bee… oppreſſed with ſurfeiting and drunkenneſſe, Luke. 21.Luke 21and cares of this life. Now if ther… happen to bee any, who beeing weery with the burden of theyr weakneſſe, in this par… p. 22ſhal become earneſt ſuters vntounto the Lorde, to preuaile againſt theyr corruption in this behalfe: let them aſſure them ſelues that the vnfeigned petition and prayer of a man loaden with the burden of his want, being continued: cannot returne emptie from that GOD, who by name calleth out ſuche, to come vntounto him, with promiſe that hee wyll heare them. Therefore to conclude this matter of ſobrietie, let our lot geuen vsus of the Lorde, be our limitte, let a lower eſtate be wel digeſted by meditation: let GOD his aſſurarmce bee ſufficient, let his threatnings feare vsus: let his promiſe (yf wee bee weery) incourage vsus.

To liue righteouſly, is ſo to order our life, as eueryevery man may hauehave his owne at our hands: for iuſtice is a vertue that geueth to eueryevery mā his due. The lord to maintaine brotherly louelove among his, hath made one the ſtorehouſe of neceſſaries, for another: So is the welfare of eueryevery man laid out of himſelf, that louelove may by ſuch means rather bee mayntained. Hee that is in the place of iuſtice & iudgement, is to remember, that he geue to eueryevery man his owne. For the Fatherleſſe, in his good cauſe, hath the ryght 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 eye in him: the oppreſſed of a Patrone. Thus doeth Iob cleere himſelfe, in the 29. of Iob. I deliuered the poore that cried, Iob. 20.Job 20and the fatherleſſe, and hym that had none to helpe him, the bleſſing of him that was ready to peryſhe, came vppon me, and I cauſed the widowes hart to reioyce, I was the eie to the blind & feete to the lame, I was a father to the poore, and when I knewe not the cauſe, I ſought it out diligently: I brake the iawes of the vnrighteous man, & pluckt the pray out of his teeth. Thus did Iob diſcharge him, of the defence hee did owe vntounto them: lendyng his eye vntounto the blind. to ſpie out the right of his cauſe: and his hande to the oppreſſed, to plucke the pray out of the vnrightecus mans teeth. Mare and beſides this, the whole land hath title, to a defence and ſaftie by them fromſinne. Forſimre and wickednes vnpuniſhed, … keth the lande giltie of blood, and bringeth the wrath of GOD vponupon it. Which wee hauehave notably prooued vntounto vsus, in the 21. of p. 23Dent. Deut. 21.Deut 21A man is founde dead, it is not knowen who ſine him, the elders and iudges muſt come foorth, and meaſure to the Cities, that are rounde about hym that is ſlayne: the Elders of the Citie next to the ſlayne man, muſt take a Heyfer out of the droue, and bring it into a ſtony valley, and ſtrike of the Heyfers necke: and waſhe theyr hands ouer the Heifer that is beheaded, & teſtifie, & ſay: Our hands hauehave not ſhed this blood, neyther hauehave our eyes ſeene it: O Lord be merciful to thy people Iſraell, and lay no innocent blood to the charge of thy People Iſrael, and ſo the blood ſhalbe forgeuen them: ſo ſhal yee take away crie of the 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 (yf iuſtice had beene ſtraightly looked vntounto by them) it is credible, the malefactor durſt not hauehave approched ſo neare. Thus woulde the Lord teache vsus, that wickedneſſe vnpuniſhed, crieth out againſt the … wherein it is committed. Nowe ſeeing by the expreſſe commaundement of God, there was ſuche care taken to purge the land of murder, or manſlaughter, when the authour thereof was vnknowen: And that not otherwyſe, then by ſacrifice, prayer, and ſolempne proteſtation before the Lorde, of theyr innocencie, eyther for doeyng it, or ſeeing it done, they were diſcharged of the daunger thereof: What conſcience and care ought yee, and all other that ſit in iudgemēt, to hauehave, that you make not your ſelues, and this lande guiltie of the blood, by winking at ſinne and wickednes: eſpecially, by letting the murtherer that is manyfeſt eſcape you? And yf the whole land, (where wickedneſſe committed againſt the ſecond Table, is winked at) bee founde guiltie of the blood: wee ſtande in greater danger of that iniquitie that directly concerneth the glory of God: I meane the offences doone againſt religion, and the true woorſhyp of GOD: And the whole lande, is to looke for defence againſt ſo great daunger, at the Magiſtrate his hande. And becauſe it is a duetie they owe vntounto vsus, it ſtandeth them vponupon to ſeeke the peace of their owne conſcience, in that p. 24calling: which cannot be other wife compaſſed, then in the true diſcharge of that: which is det and due on theyr behalfe. That which is recorded in the 22. of Ioſua, doth notably direct magiſtrates,Ioſua. 22.Josh 22 with what care and vigilancie, they are to deale againſt corruption, in the worſhip of God. It is woorth the notyng to obſerue, howe they were afrayde of the Altar erected by Iordan: inſomuche that they geathered them togeather, to goevy to warre againſt theyr brethren, ſo ſoone as they heard, that an Altar was builded in that place: Albeit their brethren had no ill meaning in that matter. Naye as afterward they doe profeſſe, their meaning therin was very good & godly: but cōſcience of duty, & experiēce of plagues, where ſuche offences as there they feared, had eſcaped without puniſhment: made them ielous ouer eueryevery occaſiō, & afrayd of eueryevery light ſuſpition: as appeareth by the ſpeache, which they had to theyr brethren: HaueHave we to litle (ſay they) for the wickedneſſe of Peor, Ioſua. 22.17.Josh 22:17whereof wee are not cleanſed vntounto this day? yee are turned this day from the Lord: and euen to morowe hee wyll be wroth, with all the congregation of Iſraell. Did not Achan treſpaſſe greatly, in the execrable thing, and wrath fel on all the congregation of Iſrael, and this man alone periſhed not in his wickednes. The Lorde put it into the minde of our magiſtrates, in lyke maner: that when ſoeuer they ſhall heare of an Aultar erected, in any ſecrete corner of this land, & falſe worſhyp vſed, they make no delay, vntyll they hauehave ſeene the offence puniſhed. Wee ſee thē, what cauſe magiſtrates hauehave to watch ouer euill, and what occaſion wee hauehave to commend them to God, by feruent prayer, that they may ſincerely ſerue the Lorde, in ſo great a callyng, leaſte the whole lande ſhoulde be araigned, before the iudgement ſeate of the higheſt, and all found guiltie of much blood, outrage, and Idolatrie, which hath long laide vponupon the land vnpunyſhed: which plague, the Lorde in mercy keepe farre from vsus.

Iuſtice and Iudgement, they are the ſtrong holdes, and fenced places of this land, they are the keyes of our Countrey. they keepe vsus better then all the Blockehouſes, or places of defence whereſoeuer: they are better able to encounter with our p. 25enimies, then any garyſon of men, howe well practiſed ſoeuer they may bee. But contrarywiſe, the neglect of iuſtice, is woorſe then rebellion: it pulleth Princes out of theyr thrones, maketh the lande caſt out her inhabitants, ioyneth with forra ne power, openeth the gates of all our caſtles and houldes, taketh the weapon from the warriour, taketh the hart from the valiant Souldier, wiſdome and forecaſt from the wiſe Coūcellour, poiſoneth al our munitiō. And in the fifth of Eſai, The Lorde vnderunder the ſimilitude of a Vine,Eſai. 5.Isa 5 doeth moſt liuely declare, how he wil deale with his people, when iudgement and righteouſneſſe can not be founde among them. He wil breake downe the wal thereof, and it ſhalbe troden downe, he will take away the hedge, and ſhalbe eaten vp. It is our part therefore to pray for our magiſtrates, & 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 takyng puniſhmēt vpō malefactours: that they may hauehave courage and the feare of GOD, that they may hate couetouſneſſe, ſo that our Prince may ſit ſure among vsus, our holdes ſtrongly fortified, our hedges ſtill vpholden, that we may long inioy peace, to the better honouryng of our God. And theyr owne ſafetie doeth require great care in this behalfe. Shalt thou reigne (ſaith the Prophet to Iehoikim) becauſe thou cloſeſt thy ſelfe in Cedar? Iere. 22.Jer 22Did not thy father eate, drinke, and proſper, whē he executed iuſtice and iudgement? when he iudged the cauſe of the poore hee proſpered: was not this becauſe he knewe me (ſaith the Lorde) but thine eies, and thy heart, are only for the couetouſneſſe, and for oppreſſion: therfore thus ſayth the Lorde of Iehoikim, he ſhalbe buried as an Aſſe is buried.

The Lawier he muſt deale iuſtly, & geue eueryevery man his owne: for hee is the liuing lande marke, that limitteth men their inheritaunce, that pointeth out their right and title, howe farre it goeth, and ſo breaketh controuerſie, and telleth eueryevery one in his doubtful cauſe, where his clayme and title lieth, what lawe and equitie wil beare him in, and where it will forſake him. Hee (I ſay) is a liuing lande marke, that by true opening of the lawes, boundeth eueryevery man p. 26within 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. Suche men are the common treaſure houſe of the Lord, whereunto the euidences of eueryevery man are committed: and they put in truſt withall, to reſerue for eueryevery man his title: that when hee is incombred for his right, they ſhoulde out of that Treaſure houſe, of the lawe, bryng good euidence for him, and ſo foorthwith, cleare his innocencie. The lawe is the houſe of eueryevery man, where beeing toſſed with many ſtormes abroade, hee findeth a place to hide his head in, and beyng in ſafetie, doeth boldly contemne both winde and weather, & quietly take his reſt. For being toſſed with iniuries, either in body, goodes, or name, we hauehave no houſe of refuge, & reſt beſide y^e law: no ſanctuarie in our vniuſt vexation, beſides that. The place which they ſerue GOD in, who are miniſters of the lawe, is very high and honourable: the good they may doe, very muche, yf GOD geue them conſcience and care of it. The hurt in lyke manner, is exceeding great, where the feare of God doeth not rule. For is it not a merueilous miſchiefe to remooue the landmarke of any man? It is that ſinne, that had a ſolemne curſe, called for againſt it, by the miniſterie of the Leuites, whereunto al the people were commaunded to ſaye,Dent. 27. Amen. And what diuerſitie or difference is there betweene him, that ſetteth in the lande marke, and ſo boundeth a man ſhorter: and him, that eyther by wreſting of the lawe, or hyding the true meaning of it, is an occaſion of cuttyng ſhort, or empayring the true Title of any man? EueryEvery man wil graunt, that yf a man of no conſcience, had the cuſtodie of all the Euidences of this lande, hee might doe muche miſchiefe, by cancellyng, croſſing, interlining, putting in and out, at his pleaſure, hidyng, or ſhewyng, renting, or reſeruing, as him luſteth. And is not this perfourmed, whyle the lawe is made to ſpeake, that they knewe in trueth it did neuer meane: and too burye that in ſilence, which it was appointed to geue teſtimony and witneſſe vntounto? And if all this were nothyng, what can bee ſo miſerable, as when a man hath ben al the day abrode, in the ſtormes, and tempeſtes, at night p. 27when he commeth home, hee ſhal finde his houſe in that caſe, that it can neither holde out wind nor rayne? And do not many, who are forced by reaſon of the Stormes and Tempeſtes abroade, to take them to this their houſe and harborowe, I meane the Law: finde the tempeſt often as grieuous there, as before they dyd in the playne? woulde to God there were none turned out of theyr owne doores in the middeſt of the ſtorme, without any hope at all of harborowe from thence? or if a man that had ben dogged, to his owne doores, by Theeues, & hauing gotten his houſe vponupon his head, beginneth to breath himſelfe, and reioyſe, for his good eſcape, thinking all to be ſafe, and ſuſpecting no harme: who coulde ſufficiently bewayle him, if in the middeſt of his Triumphe, they bee founde in his owne houſe, that fall vppon him, and murther him? And is not the lawe, the houſe of the troubled, and vexed man? Yea, Weſtminſter Hal is the poore mans houſe. And therefore doeth he 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 anye part of this lande, ſhall bring his matter vntounto hearyng at Weſtminſter Hall, looke that yee bee good vntounto him in his owne houſe, let him take no harme at home: His griefe is great 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 thynke of the matter, I cannot tell, this I am aſſured of, it is his due, to be well dealt withal there, and yee are to anſweare the Lorde, not onelyonly for denying, but alſo for delaying and deferring of iudgement. For why? the man hath right and title, in his good cauſe, vntounto as ſpeedie a diſpatche at your handes, as poſſibly may be had. And therefore Iob profeſſed, that hee had not weeried the eyes of the wydowe, Iob. 31.16.Job 31:16with waytyng long for helpe, before it came. It is a true ſaying of that Heathen man: Bis dat, qui citò 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 Moſe, waiting for the diſpatch. How would, hee hauehave taken it, if hee had ſeene p. 28men, (which commonly happeneth heere among vsus) to waite frō 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 Lord hath appointed vsus to ſhew this louelove, not only vntounto them, but vntounto the thinges that bee deare vntounto them, as goodes, and good name: euen vntounto theſe, hath the Lord bounde vsus, aſwel as to theyr perſons. For wee muſte thus intermedle one with another: and finde ſuccour one from another. And theyr name and goodes by his appointment, goe through our handes and charge, aſwel as his perſon, and muſt finde ſuccour there. This is the charge from our God, that when any thing of theirs paſſeth through our handes, it finde that affection towardes it, which may geue teſtimony of our brotherly good wil to them, and witnes our obedience vntounto GOD. And the ſame GOD that forbiddeth the murder of his bodye, forbiddeth alſo the ſtealth of his goodes. And the ſame God that hath bound ouer our louelove, & good affection to his body: hath in like maner doone it towardes his goods. Hardly ſhal any mā be perſwaded, that he is louing vntounto him, who is empayryng him, in any thing that is deare & precious vntounto hym, alwayes gayning by his loſſe. The poore man, whoſe money muſte paſſe through the handes of the Merchant, the Farmer, the Draper, &c. By that time that eueryevery one ouerſelling his commodities, hath gotten a fleeſe, bryngeth the ſweate of his browes (that is his blood) which he hath plentifully powred out, and made no ſpare of it, throughout the whole yeere, into a narrowe rowme: Neither can hee geue a true report of any louelove he found at theyr handes, more then one might finde at the hande of a Turke, or Infidel. In the 25. Leuit. 25.Lev 25of Leuiticus, the people of GOD are charged, not to oppreſſe one another, in buying and ſellyng, but as the yeere of Iubile was nigh, or farre of, ſo to ſell dearer, or better cheape. Wherein the ſeller was bounde, to regarde the profite of him that bought: for longer then the yeere of Iubile he coulde not poſſeſſe it: At which tyme, by the lawe of God it muſt returne to the owner againe. The yeere of Iubile is aboliſhed, p. 29but the law of conſcience (being the equitie of that law) remaineth, that a man ſhoulde regarde, not himſelfe onelyonly, but alſo the ſtate of another. Wherby it is apparant, it was not lawfull for a man, to take whatſoeuer he coulde get, without regard, what a hargaine his neighbor was like to hauehave at his hands. We are exhorted by the Apoſtle, to make conſcience of ſuch matters, in the firſt to the Theſ. 4. 1. Theſ. 4.1 Thess 4Let no man oppreſſe or defraude his brother, in any thing, for euen the Lorde is a reuenger of ſuche thinges. Knowe you not (ſayeth Saint Paule) that the vnrighteous ſhall not inherite the kingdome of God? 1. Cor. 6.9.1 Cor 6:9And what right hath any man to another mans money, not geuing him the vaiue or worth of it in wares or marchaundize? Bee not deceiued (ſayth the holy Ghoſt in the ſame place.) Neyther 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, ſayth the buyer, but when hee is gone apart, he boaſteth. It toucheth this naturall corruption, where eueryevery man woulde hauehave regarde onelyonly of him ſelfe, euen without any reſpect of another, when not onelyonly his owne thoughtes, but euen his owne wordes, doe oftentimes condemne his dealyng, both of iniurie, and diſſunulation. Our carefull walking in the wayes of righteouſueſſe, hauehave plentifull promiſes of bleſſing from the Lorde: ſo that if his worde be of any credite with vsus, wee may bee well aſſured, that by ſuche dealinges our gaines will growe, to be the greateſt.Prou. 20.7.Prov 20:7 He that walketh in his integritie (ſayth Solomon) is iuſt, and bleſſed ſhall his children bee after him. He that foloweth after righteouſnes and mercy, Prou. 21.21.Prov 21:21ſhall finde life, Prou. 28.20.Prov 28:20righteouſneſſe and glory. A faithful man ſhal abounde in bleſſing, but hee that maketh haſt to be rich, ſhal not be innocent. Men who being greedy of gaine, had ſodainely attained vntounto wealth, were the moſt infamous of al other men, euen among the Heathen, ſo that foreign grewe with them to be a name of greateſt reproch. A verlet is not more odious with vsus, then hee was with them, The order that is heere obſerued, may in no wyſe bee neglected: for ſobrietie is ſet p. 30before righteouſneſſe in this place: Wee muſt liue ſoberly and righteouſly (ſayth the Apoſtle.) Without ſobrietie and temperance, righteous and iuſt dealing cannot be holden vp, and mainteyned: for if a man hauehave not learned to bee rich, and to be poore, hee ſhall neuer holde out the courſe of iuſtice and righteous dealyng: when it lyeth vppon the loſſe of fauour, eſtimation, credite, wealth, or countenance, to proceede in iuſtice and righteouſneſſe. Hee ſhall neuer buie and ſell with conſcience, that hath not accounted with himſelfe to carry a low ſaile, and lower then he hath done, (if God ſee it ſo good.) Wee ſhoulde hauehave more iuſtice, if wee had more ſoberneſſe in the lande: for if whatſoeuer come, the olde eſtate muſte bee holden, iuſtice and righteous dealyng muſt ſome time bee ſtretched. It is this temperaunce and ſobrietie, that ſtrengtheneth righteous dealyng and iuſtice. For yf wee coulde bee content to bee humbled in the worlde, yf GOD coulde not otherwyſe bee ſerued, or a good conſcience maynteyned: wee ſhoulde hauehave more power to doe iuſtice, and to liue vprightly in our callyng what ſoeuer. But while men are ſo drowned in profites, pleaſures, and honors in the world they are neuer put to any ſtraite, but iuſtice is ſtretched, that the olde compaſſe may be kept, and theyr eſtate vpholden. Let vsus imbrace this temperaunce and ſoberneſſe, ſo ſhall we holde faſt this reine of iuſtice and vpright dealing in our places & callinges. Many good lawes wee hauehave made, to cauſe vsus to liue iuſtly one with another, but litle fruite of them: for why? the roote is not touched. Wee hauehave taken ſo large a meaſure of port and countenaunce, beeing voyde of this temperaunce, that the cloth muſt needes be cut out thereafter. The ſobrietie that pleaſed our fathers in attire, in faire port, in coſitenance, wil not ſuffer vsus, we hauehave taken a larger meaſure, and therfore muſt we not ſtretch out the cloth? they hauehave left vsus accordingly. Muſte not our rents be raiſed, our reuenues encreaſed, the priſes of our ware augmented, our paynes dearer, our giftes greater, our pleaſuring of men better conſidered, our paynes more rewarded, our liberalitie to the poore or to any good purpoſe leſſened, our compaſſion p. 31abated, and ſo our fathers good report decayed? Let eueryevery man caſt more of temperaunce, ſo ſhall he be able to afoorde a better peniwoorth of righteous and vpright dealing in his callyng whatſoeuer. For ſure, while the meaſure is ſo infinitly inlarged, the cloth muſt needes bee ſet vponupon the Tainters, and exceſſiuely ſtretched. It ſhal be in vayne to make lawes againſt iniurious and vnrighteous practiſes, yf before, this great exceſſe and intemperancie, that ruleth in all eſtates, be not repreſſed. For if that in no caſe may bee abated, howe can it bee but that the olde ordinarie dealinges in righteouſneſſe, and equitie, muſt be racked? The great want of ſobrietie that is eueryevery where, ſpeaketh that there is muche vnrighteouſneſſe in this land, and ſo conſequently doeth plainly and euidently foretel vsus, that the righteous God hath a quarell with the inhabitants of this our countrey, for the vnrighteouſneſſe thereof, which increaſeth in eueryevery kyngdome as moderation and ſobrietie abateth. Now how ſobretie decayeth, and intemperancie is dayly augmented, euen hee that is moſt giltie herein, wil not ſeeme to deny it. Whereby it is euident, that this land ſhal not be able any long time, to beare the vnrighteouſnes thereof. For this great intemperancie telleth vsus, that the burden of vnrighteouſneſſe which it beareth, is growne to ſuche greatneſſe, as cannot long be fuſteined, if our reformation herein be not ſpeedily attempted and taken in hande: which the Lorde in mercy graūt, may be throughly thought vppon by you, who hauehave eſpeciall helpe in your handes to perfourme it.

Toliue righteouſly is the requeſt of our God: The grace of God that bringeth ſaluation hath appeared, and teacheth vsus to liue iuſtly. His graces offer them ſelues to take vp theyr conſideration, in our righteous conuerſation, they craue that our vpryght dealyng may ſpeake, in what regarde we hauehave to them, howe wee thinke our ſelues beholden vntounto them, they hauehave ſet ouer the pleaſuring of them, to vpright liuing, there they would hauehave it ſeene, howe they are valued, pryſed, & eſteemed. Let vsus then behold a Chriſtian Meditation, for men of all callynges and trades, when they deale in the woorke of theyr callinges, to moue them to equitie, conſcience, p. 32and regarde of thoſe with whom they deale: Beholde, my GOD calleth mee to witneſſe to the worlde, my thankefulneſſe for his benefites, he calleth me now foorth, to value his deſeruinges, now am I called to ſet my price vppon his mercies, and to leaue a recorde behinde me, howe highly or baſely Ieſteeme of his goodneſſe: for the recompence of his kindneſſe hath hee turned and ſet ouer, to be anſweared in obedience, and vpright dealyng one with another: The grace of GOD that bringeth ſaluation hath appeared, and biddeth vsus liue righteouſly. Nowe am I to ſignifie vntounto the worlde, how I thinke my ſelfe indebted vntounto God, for the benefite of redēption, for the benefice of his word, for honorfor health, for children, for friends, peace & wealth: theſe are now crauyng ſome conſideration. Were it not great crueltie, that crauing ſo litle, they ſhoulde neuertheleſſe be repelled? bringing al things, their conſideration ſhould be nothingꝭ Now therfore wil I conſider of my God for this bleſſing, now wil I anſwere in dutiful remēbrance, for that benefit. And ſo draw forth his ſpeciall mercies, to hauehave thē ſeuerally cōſidered 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 hymſelfe not vnmindfull of them, in humble obedience to his will. Saying after our beſt obedience, with Dauid in the building of the Temple,1.Chro. 29.1 Chr 29 Who am I, and what is my people, that wee ſhoulde bee able to offer willingly after this ſort? for all things come of thee and of thine owne hand, hauehave we geuen thee all this aboundaunce. That we hauehave prepared to builde the an houſe, is of thy hand, and al is thine. This meditation is in like maner meete with our croked and diſordered affections, in our dealinges, whiche are voyde of all conſideration of iuſtice, and mercy. While that we ſhall in this maner vrge and preſſe them: doſt thou thus anſwere thy redemption? Is heere the price of thy ſanctificatiō? doſt thou thus requite thy ſaluation? is this the thankfulnes for thy health? and al thou mayeſt finde in thy heart to affoorde God of thy wealth?

It followeth, wee muſt liue godly, this neceſſarily is ioined to righteouſnes. For it were but a vayne thing to bee preciſe p. 33in geuing man his right, & then to withold the Lord his, through impietie. We muſt communicate with him, as I tolde you before in his woorde: Receiue the Lawe of his mouth, Iob. 22.Job 22and lay vp his wordes in thy heart. Dauid hauing declared before how the heauens doe declare the glory of God, and howe the creatures doe leade vsus vntounto ſome knowledge of him, immediately as one rauiſhed with the maieſtie & excellency of that knowledge of God, which we hauehave by the woorde, and as one who taketh that other kinde of teaching, to bee nothing in reſpect of this: affirmeth that the lawe of the Lorde conuerteth the ſoule, & that it geueth wiſdom to the ſimple, geueth light to the eies, and bringeth ioy to the heart: making theſe to be the ſpeciall prerogatiues, of the woord of God, w^c neither by the creatures, nor yet by any other outwarde meanes, may be attained vntounto. It behoueth vsus therefore, to hauehave often vſe of the woorde of God, not onelyonly to take our knowledge from thence how to ſerue him: but alſo to ſeeke for incouragement & quickening thereunto 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 wee hauehave in the ſecond of the Chroni. 2. Chroni. 15Chap. 15. We are likewiſe to reſt vponupon his goodneſſe, whereof he hath made vsus ſuch large promiſes in his woorde, to applie his benefites as ſpeciall helpes to ſtrengthen our faith, in the perſwaſion of his fatherly affection towardes vsus, and to prouoke our obedience the rather therby, and to be often and earneſt in prayer with him, both to hauehave our ſtrength and abilitie to ſerue him by that meanes encreaſed: and alſo to prouide that neither by our ſubtile aduerſary, nor yet by our owne frailtie, wee be intrapped in the net of deſtruction. For albeit by his grace our ſpirite be ready, yet hauehave we a weake fleſhe, which is to be dragged forward by ſtrength obteyned through prayer from our God. Theſe thynges muſt we be geuen vntounto, and neyther by a plaine reiecting of them, and erectyng of our owne deuotion: neyther yet by a colde and careleſſe vſe of them, to tempt the Lorde, and to vphold vsus in vngodlneſſe, and the fruites thereof. The Papiſtes, Anabaptiſtes, Libertines, and the Familie of louelove, are all p. 34ſworne enimies vntounto godlineſſe, foraſmuch as they will hauehave the woorde altogeather ſubiect to their ſpirite. For they will hauehave it not to ſpeake, but as their ſpirite ſhal indite, and herevpon they builde, that they are the Churche: and therefore hauehave a promiſe of the holy Ghoſt, to keepe them that they erre not. Enquire of a Papiſt, from whence come theyr vnwritten verities, and many folde traditions, they anſweare, there were many thinges that the Apoſtles then were not able to beare, which the holy ſpirite being nowe come hath taught them. The Anabaptiſtes, Libertines, and houſe of LoueLove, vrged with the Scripture, wyll aſke you, what ſayth the ſpirite, affirming that to be but the killing letter. Thus both of them, howſoeuer in other thinges greatly differyng, hauehave this common principle for their foundation and beginning: that the Scriptures beeing but an ABC to Chriſtianitie, the ſpellyng and readyng thereof muſt be drawne from their ſpirite, as if the Goſpel ſhoulde geue place to reuelations, and ſo cary with it the ſtayne of imperfection: or as if the ſpirite coulde be diuorſed frō the writtē word, which it was ſent to teache and confirme. As it is written;Iohn. 14.26.John 14:26 He ſhal bryng al thinges to your remembrance, whiche I hauehave tolde you. What can be a more ſhamefull abaſing of Chriſte, then to make him but vſher, and their Spirite in place aboue him, chiefe Schoolemaiſters? that as the law brought vsus by the hand to Chriſte: ſo Chriſte ſhould be our guide vntounto reuelation, and reſigne vntounto it, as the laſh did vntounto him. They will not deny the word, but in trueth, they make it a matter of nothing. For they will alow no ſenſe vntounto it, but ſuche as theyr ſpirite ſhall ſet vponupon it. So that in verie deede how ſoeuer they woulde be thought to leade vsus to the worde, they doe leade their diſciples, onelyonly to the dreames and deuiſes of their own head. In the time of the law when viſions & reuelations were often and vſual, yet were they then ſubiect to the word, & to be cried by it, nay to be ouerruled of it. According as we reade: If there ariſe among you a Prophet, Peut. 13.and geue thee a ſigne or wonder, and the ſigne or wonder which he hath told thee come to paſſe, ſaying: Let vsus goe after our gods: thou ſhalt not hearken vntounto the words of the Prophet, yee ſhal walke after the Lord your God, p. 35and ſhall keepe his commaundementes, and hearken vntounto his voyce, but that Prophet ſhalbe ſlaine, becauſe he hath ſpoken to thruſt thee out of the waye, wherin the Lord the God cōmaundeth thee to walke. If in the times, when viſiōs & reuelations had their beſt alowance, and the moſt lawful title that euer they had: all that notwithſtanding, they were to geue vp their account vntounto the written woorde of God, and frō thence to receiue their Quietus eſt. We may not then in thoſe times, receiue ſuche wares, vnderunder the alone warrant of their own weights, when faith muſt fight againſt miracles and reuelations, for the woorde, whiche in the infancie of the Church, was helped by miracles vntounto the woorde.

How can there be any true gedlineſſe among this people, among whom God is not licenced to ſpeake in his woorde what pleaſeth him, but the woorde 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 fantaſtical reuelatiō: yet for al that, leaning vntounto the hold of their profeſſion of the trueth, as vntounto a ſufficient fortreſſe: doe not ſubmit themſelues to any often and earneſt vſe of the woorde and prayer, with conſcience and care to hauehave theyr wayes reformed by it, and with perſwaſion of any great neceſſitie that they hauehave of it.

We can not geue our ſelues vntounto theſe dueties, vnleſſe we ſhalbe in the expectation and looking after the hope of an other life, & therfore very fitly doeth the Apoſtle ioine vntounto theſe ſeueral duties that we hauehave hearde of, this ſpeache: Waiting for the bleſſed hope and glorious appearing of the mightie GOD our Sauiour Ieſus Chriſte. For it cannot come to paſſe, wee ſhould be taken of from things here below, vnleſſe we be aſſured els where. No man wyllet goe thyngs aſſured, for vncertaine. Faith muſt geue vsus aſſuraunce of greater glory from GOD, ere wee can let goe the houlde that we hauehave heere. Therefore it is made a ſpeciall note of God his Children, & neceſſarily ioyned to his worſhip: to be in expectatiō of the latter day, and the glory therof. When Paul wil ſet out the commendation of the Theſſalonians, and fame that was geuen out of them in all places: he doeth no otherwiſe commend them, then p. 36that they were turned from idols to ſerue the liuing God, and to wayte for his ſonne from heauen, which ſhould beſtowe vppon them this benefitete, to deliuer them from the wrath to come. And in the ſeconde to the Theſſa. 1. Theſ. 1.1 Thess 1perſwading them by that which was in moſle reuerence and regarde with them, and likeſt to bring them into the earneſt conſideration of his words: he frameth his ſpeach thus: I beſeech you brethren by the cōming of our Lord Ieſus Chriſt, 2. Theſ. 2.2 Thess 2and our gathering together and vniting vntounto him. So that the looking for the laſt day, ſemeth to him to be in great reuerēce, regard & aſſured expectation among them when he maketh their reuerence vntounto that the matter and ground of this exhortation. And when he laboureth to lift them of the earth, cōmonly he reareth them vp with no other inſtrument than this: the waiting for the glory & hope of another life. In the 3. to the Col. he reaſoneth thus:Colloſ. 3. When Chriſt which is your life ſhal appeare, then ſhall you appeare with him in glory, mortifie therfore your earthly mēbers, vncleanes & couetouſnes, which is Idolatry. And in the 3. to the Phil. opening y^e meane of their ſtay frō hunting after the earth, w^c the falſe Apoſtles, which minded earthly thinges: He ſayth thus: But our conuerſation is in heauen, from whence wee looke for a Sauiour, euen the Lorde Ieſus, who ſhal chaunge our vile body that it maye be like his glorious body. In the xi. to the Hebrues, Hebr. 11.Heb 11the obedience of Abraham in leauing his owne coūtrey, not knowing where he ſhould become, is aſcribed to this that he waited for a Citie that had a foundation, whoſe maker is God: for al things in the world are ſubiect to corruption. The great things that are ſpoken of Moyſes, in accounting the rebuke of Chriſte, to be of more value then the treaſures of Aegypt, and his not fearyng the fury of the kyng, is onelyonly imputed to this, that he was as if he had ſeene him that is inuiſible. The comming of the glory of that great God, was alwaies before his eies. The greatneſſe of the thing and the excellencie of it is noted in theſe woordes: The glory of the great God our Sauiour Chriſte. It is the ſame glory, the great God our Sauiour Chriſte inheriteth, that we waite for. It is worth the waiting for, there is cauſe why wee ſhoulde be mooued to ſobrietie, hauing ſo great thinges in expectation. We beſeech p. 37you (ſaith Paul) that ye would walk worthy of god, 1. Theſ. 2.1 Thess 2who calleth you to his owne kingdome and glory. The glory of this worlde deſeleth our eyes, and therfore muſt we be drawne vp by meditation of greater thinges, before we ſhall bee able to let theſe be of ſmall reckoning with vsus. The greatneſſe of that glory once throughly digeſted, woulde ſet theſe in a baſe and lowe place, it would make them vaniſh asſmoke from our preſence. The expectation of a tranſitorie kingdome, when it is once deuoured and digeſted by hope, we ſee it maketh men neglect liues, goodes, landes, friendes, children and countrey to hazarde all. The merchant that is in expectation of ſome great gaine, we ſee into what vnknowen countreis, into what daungers by the Seas he wil commit himſelfe. The great regarde and care that is had eueryevery where, to the thinges heere below, the greedy followyng after them, the careful purſuing of pleaſures, profites, and honors: do plainly ſpeake, that the hope of another life, is not yet ſetled in the heartes of a great number. Let vsus cal to remembrance, how that this is our day to waite, it is our time to ſerue: when Chriſt which is our life ſhal appeare then ſhal we be glorious and appeare with him in glory. There is no pleaſure which the lord hath not matched with ſome griefe and paine, to take of (if it might) our delite, and to faſten it in ſurer thinges. If the glory of God cannot preuayle with vsus, yf it cannot chaunge our taſte, howe ſhall wee looke for renewment? If ſo great hire as is his owne glory, cannot allure vsus, brutiſh & ſenſeleſſe muſt our nature needs be. What a greater argument can wee hauehave of our blockiſhneſſe, then that ſo great things can get no more attendance? The trueth is, we are perſwaded of the excellencie of them, and therefore in all ſuche places alledged for the waiting of his comming: there is the benefit ſet foorth with it, and the greatneſſe of it, which pointeth at our darkeneſſe and vnbeliefe herein, and telleth vsus that the glory of this world, ſtandeth as a cloude betwene it and our ſight. To concludle, ſet vsus inlarge our hope, & by meditation & praier, enter into ſome conſideration of the length. breadth, and depth, of that glory: ſo ſhal we ſee ſuch a portion in it, as will comfort vsus euen in our greateſt afflictions, countiing it a great honour, that we are vouchſafed his ſeruice, as the Apoſtles hauehave doone.

p. 38Now we are to conſider of that, which is the third thing in this our diuiſion: to wit, what was geuen to make vsus good ſchollers in this his doctrine, and to become a people zelouſly geuen vntounto good workes. The gift is ſo great as himſelfe, for he gaue himſelf for vsus. He laide not downe his life at the pleſure of his aduerſaries, being otherwiſe vnwilling, but franckly and freely of his owne accord did yeeld it vp for vsus. This is that which wee eſteeme aboue the benefite often times: the minde of the geuer. Great gifts are darkened, when they come from an vnwilling mind, & leeſe their commendation: but a willyng mind aduaūceth the leaſt gift, that can be. No man taketh my life frō me, Iohn. 10.John 10(ſaith our Sauiour Chriſt) but I laid it downe of my ſelfe. His wyllingnes alſo appeareth in this, that he went forth to meete them, aſking of them whom they ſought, & confeſſing him to bee a man,Iohn. 18.John 18 As his aduerſaries did not compel hym by violence to leaue his lyfe, no more did good deſeruing on our part procure him therunto:1. Iohn. 4.101 John 4:10 And therfore S. Iohn doth herein note a ſpeciall thing that he began with vsus, and prouoked vsus vntounto louelove, and not wee hym. This louelove was voluntarie and not forced. It had likewiſe the preheminence of beginning and prouoking: 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, wherein hee paſſed immediatly from life to death: but alſo the whole courſe of his life, while he had his aboade with vsus heere vppon earth. For hee ſerued vsus with his life, as well as with his death: performing in it all that obedience, which the Lord requireth of man. And this obedience vntounto the law, could not be vrged of duety vponupon hym who was Lorde of the Law, in his owne name, and for himſelfe: but onelyonly in reſpect of vsus, whoſe cauſe and perſon he was content to ſuſtaine. Touchyng his life, what a rare argument & token of good wil was this to begin withal: that he would be abaſed ſo farre for vsus, as to lay downe the maieſtie and glory, wherin he was nothing inferiour to his father, and to take vponupon him the eſtate and condition of a poore and miſerable ſeruaunt, to leaue the higheſt eſtate in heauen, & to goe vnderunder the baſeſt condition here vponupon earth, to chaunge the higheſt dignitie, with the baſeſt condition, the greateſt glory with p. 39the greateſt infamie: the place that hath ſuperioritie ouer all, with that which is to ſerue all? What is the glory of all kingdomes in the world, if they were ioyned together, to the glory of heauen? and yet how impoſſible were it to intreate him, who is king of the leaſte Iſlande in the worlde, to chaunge his eſtate with a ſeruant, to leaue the glory of his kingdome, and to imbrace the eſtate of the meaneſt ſubiect & ſeruant in the land.

What ſubiect, how friendly ſoeuer in former times he had been to the prince, could after long ſute preuaile thus muche with him? and behold the king of heauen and Lorde of life, doe…, force this friendſhippe vponupon his enmies. It requireth our earneſt meditation of the matter, to conſider the greatneſſe of the goodwill that lyeth vnderunder it: for it hath neuer before or ſince beene hearde of, that the ſonne his lyfe, ſhoulde bee thee price too purchaſe vntounto the ſeruaunt his freedome: that the ſonne ſhoulde be ſolde to ſerue, to the end the ſeruant (nay enemie) might be made free. Wonder at this worke thou earth, and be amaſed at it yee heauens, for from the beginning, if all your regiſters were ſearched, the like ſhal not be heard of at any time to hauehave happened. The gift had bene exceeding great, if we ſhould hauehave had no more at his handes, then is the ſeruice of his life, lead in all maner of obedience for our ſake heere vppon earth: but after this obedience vntounto the wil of his father in al duetie accompliſhed, he himſelf muſt paſſe through death, and ſo become a ſlaine ſacrifice for the ſinnes of his ſeruants. Wherin let vsus a litle behold the weight of ſuch a work, ſo ſhal we make the better account of hym, who hath wrought it for vsus. Let vsus behold his behauior, when y^e time approched of his appearing before the iudgement ſeate of the righteous God for ſinners. Which although it be but the entraunce into his paſſion & ſuffering, wyl notwithſtanding let vsus hauehave ſome ſight & taſt, wherby to diſcerne how heard a worke he had in hand. When he was to enter the anſwering of ſinne, he went, as appeareth in the Goſpel after Saint Mathew, into a place called Gethſemane, Mat. 26.36Matt 26:36ſaying to his diſciples, Sit ye heere, while I goe and pray yonder. While hee was on the way, he begā to waxe heauy, ſorowful, and greenouſly troubled. Inſomuche that hee (complayning of his griefe vntounto Peter and p. 40the two ſonnes of Zebedeus whom he toke with him) ſaith vntounto them: I feele my hart heauy vntounto death, tarry ye here & watch with me. The paine preſſed him ſo ſore, y^t he craueth the comfort of theyr preſence in that combat. Ye may well conſider that it is no ſmall matter, which driueth the ſoone of God, to intreate his Diſciples to watch with him. But are they able to afforde him any helpe? In trueth they can geue no help vntounto the matter hee hath in hand. It is no great thing that is required, and yet for all that it cannot bee obteined. It is no great matter to looke on, though the matters which be in doeing, were neuer ſo daungerous: and yet the Scripture doeth tel vsus, that the chiefe of the Apoſtles coulde not holde vp theyr heads, and helpe their maiſter at his deſire, while hee yet was but in the beginning of his conflict, with ſo much as a comfortable countenance, no not after he had cōplained of their great vnkindnes, & expoſtulating the matter with them, had vſed theſe wordes towardes them: What, could ye not watch with me one houre? A wonderful matter, that Peter the prince of the Apoſtles, ſhoulde bewray ſo great weakeneſſe, that beyng ſundrie tymes requeſted by his maiſter, could not performe towarde our ſaluation ſo litle a matter, as is the looking on. So farre was he from afoording either countenaunce or ſpeache of incouragement, in this cauſe. The Lord had a ſpecial purpoſe in it, and we are therfore to drawe ſpeciall inſtruction frō this, that there did neuer greater wāt appeare, neither moe infirmities breake out of the Apoſtles, then when the worke of our ſaluatiō was in hand. For had they geuen but the leaſt helpe vntounto that worke, how ſhould men hauehave beene kept from matching them with Chriſte in the matter of mediation? For many be ſo mad, that notwithſtanding the beſt of them coulde not helpe with a comfortable countenance, when our ſaluation was to be procured: yet wil they hauehave the meaneſt of them, at leaſt felowes with Chriſte at halfe of the Mediatorſhip? for they wyl 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 holy Ghoſte met with man his infirmitie herein, and remoued all ſtūbling blockes, that we might hauehave free paſſage to y^e alone Mediator betwene God & man, the man Ieſus Chriſte? p. 41Who can deny but that the only wiſe God did foreſee, what great folly & ſuperſtition many would fal into with the Apoſtles and Saints of God? and therefore would hauehave the work of our ſaluation ſo cleare & voyde of any helpe from the Apoſtles, that the chiefe of them could not be kept from ſleeping at the beginning: neither from periurie & forſwearing, after a litle farther proceeding in the ſame. For ſo farre were they from helping our ſaluation forwarde, that being requeſted to watche and ſolace their Maiſter with their ſight in his agonie: that they are daunted, & lie like dead men. And when they are wakened, and reproued for that they would not watch one houre: by & by they fall faſte a ſleepe againe, ſo that no manner of comfort can be had from them. And no maruell, for the Almightie had determined, that the cōbate ſhould be ſingle, perfourmed of one alone, and therefore it could not he, that Peter and Chriſte ſhould ſuffer togither. In deede there were twoo the eues crucified with him, but there was no doubt (which thing the learned doe wel note) that the ſacrifice for ſinne, ſhould hauehave any ſupply from their ſuffering. The forme of prayer which our Sauiour Chriſt vſed vntounto God the father, when he entred into this agonie, doth likewiſe tel vsus what pain & anguiſh he did ſuſteine. For ſundry times he made this petition vntounto God. O my father, if it be poſsible let this cuppe paſſe from me. Let vsus ceaſſe to maruell that the Apoſtle did beare no part in it, for this his praier doth declare, that Ieſus Chriſt had his hands ful of it. Let vsus not maruell why the Apoſtles had no more luſt nor affection to deale in it: for Ieſus Chriſt him ſelf, if he had followed the ſence & perſuaſion of his fleſh, had flatly refuſed it, fainted at y^e firſt, & neuer hauehave gone thorowe with it: O my father, if it be poſsible lot this cuppaſſe. Howe heauy a waight of our ſinnes was vponupon him, not onelyonly is bewrayed by his praier: but alſo by the drops of bloud that fel from his face, and by his often paſſage, as a man greatly diſtreſſèd and in ſore anguiſh: frō his Apoſtles, to the place where he prayed, and from thence, to them again. Sometimes waking them & ſeeking comfort from the ſight of them, and ſometimes againe intreating his father for fauour. Neither doth he this once & away, but ſundry times doth he renewit, & make oftē attemptes to hauehave eaſe by it. This was the p. 42beginning of this his cōflict much anguiſh was in it, as you hauehave heard, & litle comfort comming from any, yet the farther he proceedeth, the more his paine increaſeth, and the leſſe comfort he feeleth. Before he had the ſight of his Apoſtles, albeit they could not be kept waking for his comfort, nowe they all flee & forſake him, ſaue Peter, who did abide by it a while, but in the ende did forſweare him. His father whom before he did attempt to intreat, now ſtandeth foorth taking the place of iuſtice, and the ſeate of iudgement, & ſummoneth all his ſeruantes to appeare & anſweré for their ſinnes: Thē the ſonne of man Ieſus Chriſte commeth foorth to the barre, & appeareth in the perſon of al ſinners, there ſtādeth he to receiue ſentence, and afterwards execution accordingly, which could be no ſlender puniſhment, for it muſt be a ſufficient ſatiſfaction for the ſinnes of all his ſeruantes. It could be no litle blowe that he did beare, for why it was ſuch a one, that the ſinnes of all his ſeruantes did die of it. Howe could it be a little ſtripe or ſtroke, that was the death of ſo manſe ſinnes? Nay vniuerſally of all the ſinnes in his ſeruantes: When hee went vnderunder it, this ſpeache of his: [O God, my God, why haſt thou forſaken mee?] did ſufficiently teſtifie what waight and burden he had of it. Before he was forſaken of men, and his deareſt Diſciples had left him: Now ſinne hath ſet his father againſt him, and hee feeleth him an vtter enimie vntounto him. For that hee wreſtled not with an ordinarie and vſuall kinde of death, his wordes to his father doo bewray. He was to beare the puniſhment for ſinne, which muſt touch him, els how ſhuld we be perſuaded, that the puniſhment was ſufficient, and meete for ſuch a matter. Beholde a true ballance, wherein to waye ſin, a Glaſſe that will giuegive vsus the true ſight of ſinne. Looke vppon this glaſſe yee, which think that at your laſt houre, ye ſhalde wel enough able to driue away ſin with a ſigh. Behold this ſpectacle, ye that take ſinne in yong men to be the grace of thoſe yeeres: & ſo ſlender a matter in olde men, that it can not abide the leaſt breath, or ſight of one that hath gray heares. You ſee when ſinne is to be anſwered, the Apoſtles left it, and Chriſt him ſelfe did ſundrie wayes declare, that he had enough of it. We may ſee ſufficiētly by this, that they neuer felt the ſting of it, who in their ſpeeches & remedies appointed p. 43to redreſſe it, doe giuegive out ſo ſlenderly of it. There is one thing whereof we are eſpecially to be admoniſhed, that we neuer make our ſelues guiltie of ſo great vnduettfulnes againſt our God, as to call his diuinitie into queſtion, becauſe he was hū bled vntounto this anguiſh & paine in our perſon, and bewrayed ſuch ſence and feeling thereof in our nature. For how doe wee anſwere the Lord, if we will let him hauehave no longer any honour from vsus, for that he was ſo greatly humbled for vsus? Hereby we may ſufficiently ſee and diſcerne, what a curſed and counterfait Chriſt, that is, which H. N. hath brought into the world. For H. N. his Chriſt, was not firſt God, & then after whē he was to ſuffer made man, but firſt man, & after by his ſuffering, was Godded with God. He gaue no ſpecial argumēts of good will vntounto vsus by his paſſion & ſuffering: for himſelfe had the greateſt benefite by it, in ſomuch as that he could not hauehave bin ſaued without it. He is not this true Chriſte, who offred him ſelfe a ſufficient price, for al the ſinnes of his ſeruantes: for hee leaueth eueryevery one to anſwere for his owne ſinne, telling him that he him ſelfe and no other is to anſwere for it. And therefore looke what the ſinnes of H. N. his Chriſt coſt him, the ſame price muſt they pay for theirs, if they will beleeue him. All the helpe that they hauehave from him, is that hee hath paide his money before them, ſo that nowe they ſhall not neede to trouble them ſelues, either about the price, to ſpende any long time in learning what is required: neither yet about the manner, to vnderſtand where and howe it is to be paide. If any doe meruell howe H. N. can make away this ſo plaine an hiſtorie, let them vnderſtande, that it is well knowen to thoſe, who be 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 Chriſt, & his office, to ſet vp ſo curſed a creature in his place, may be looked to in time before they ſhall drawe others into the ſame condemnation. Chriſt Ieſus gaue him ſelf for vsus, to purge vsus, that we might be a peculiar people vntounto him ſelfe, zealous of good works. Here are all the carnal goſpellers condemned, who liue in hope, that vnderunder the coūtenance of their profeſſion, all libertie of life, will well enough bee borne out: that make Chriſte his death to be nothing p. 44els, but a bawde vnderunder their lewde life. Here may we 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 bloud a zealous addicting of our ſelues to chriſtian conuerſation. It is a wonder to ſee howe the wicked will boaſt of the benefite of Chriſt his bloud, howe mightie it is to merite, howe ſufficient to ſaue from ſinne: But for all that will they not giuegive ouer anye libertie of life, that before they hauehave enioyed: whereas it was giuē to purchaſe a newe conuerſation, aſwell as a new profeſſiō. For he gaue him ſelfe for vsus, that we might giuegive ourſelues vntounto him, a peculiar people zelous of good works. Let vsus marke it then my brethren, that hee gaue himſelf 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 ſlēder a purchaſe with ſo great a price, as that if he had a good ſigh, or a good worde at our laſt breath, that would ſuffize him: his life was giuen for the purchaſe of a zealous giuing of our liues to y^e works that pleaſe him. And therfore doeth the Apoſtle tel vsus, y^t we are not our own mē 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 Lordes, bought of him with a price. If we humble not our ſelues to a zealous following of good works, we withhold the Lords due, for he hath paide a great price, to purchaſe a good life at our handes. Hee hath with no ſmall price, but dearely bought of vsus the honor of a life, led in zealous obedience vntounto his word. For we are not barely to giuegive ſome good words, either els to ſhew ſome good countenance towards religion & chriſtian conuerſation: but to hauehave our conuerſation declare that we are affected with the ſame, and become ſtudious of ſuch an eſtate of life. Such men declare themſelues to be that peculiar people, for whome the Lorde laide out his life. As for thoſe who walke ſo inidifferently betweene true religion and falſe, that a man can not diſcerne whether they are more enclined vntounto: As alſo thoſe that walke ſo euen betwene a ciuill life, and a chriſtianlike behauiour, that the difference is not eaſilie diſcuſſed: they do declare themſelues as yet not to bee affected in deſire, toward thoſe duties which the Lord hath laid vponupon his. Nowe where p. 45this purchaſe of his hath taken place, they are become a peculiar people zealous of good workes. If colde chriſtians hauehave ſo litle comfort from the death of Chriſt: what ſhall become of them, that are ſworne enimies, either to true religion, or els to good life, & chriſtian behauiour. It is ſaide here by the Apoſtle, That we muſt be purged, to become a peculiar people vntounto our God, zealous of good workes: which office of purging, the holy Ghoſt performeth not by miracle, but by meanes: wherin we hauehave great cauſe to be thankfull vntounto God, that whereas our foode was exceeding groſſe vnderunder the gouernment of the Pope, as hauing onelyonly for diet, the inuentions of man: Nowe that pure and fine foode of the worde of God, is not only made lawfull vntounto vsus, but alſo liberally laid out for vsus. But herein againe, we are both to confeſſe and acknowledge our want, that ſeeing we are not voyd of ſinne, while we remaine in this fleſhe, and therefore hauehave neede to be often purged & clenſed: our purgations (for all this ſo great a change & ſo good a conſtitū tion of the minde vnderunder the Goſpel) be now at this day nothing diuerſe frō thoſe, that were vſed in that great groſſenes which we had vnderunder the Pope. The Canon lawe (I confeſſe) might purge ſomewhat in thoſe times of ignorance, when becauſe the foode was ſo groſſe, the minde could not but be full of great and grieuous humors: but nowe the conſtitution of our minds being altered, by reaſon that the foode is ſo cleane diuerſe from that it hath bene, howe cā it purge to any purpoſe? Let vsus therfore eueryevery one pray, that ſeeing by reaſon of this good diet of the Goſpell, the ſtate and conſtitution of our minde is chaunged: in ſteede of the Canon lawe, which paſſeth ouer many daungerous humors, and purgeth them neuer a whit, by reaſon of the great groſſeneſſe that is in it: wee may hauehave rules and Canons out of the worde of God, which will pearce further, & purge other humors, whereof we hauehave great ſtore, and thoſe ſuch, as do greatly blemiſhe the Goſpel, and cauſeth ſo great ſlaunder vntounto our profeſſion, as hindreth many from cō ming therevnto. How often doth the whole body of this Realme aſſemble togither in that high court of Parliament, to redreſſe thoſe euils that are amōg vsus, either in body goods, or name: making new ſtatutes, and repeling olde, according as by that wiſedome p. 46and experience whiche God hath giuen them, they ſee and perceyue any daunger, either preſent, or ſhortly like to fal vponupon them? But as for the church, which Sathan maliceth infinitly more, and therefore maketh many ſorer aſſaultes againſt the ſame: how ſlenderly in all ſuch aſſemblies is her eſtate thought vponupon? And what ſtatutes are there made, to preuent the practiſes of Sathan? Or what olde ones be once repeled, how vnprofitable or hurtful ſoeuer experience doth tell vsus that they be? The Lorde touch them with the care of it, who hauehave eſpeciall authoritie to redreſſe it. I hauehave already bene verie long, and the weather hath bene tedious vntounto you, a worde therefore or two of the laſt point, and ſo I make an ende.

The maner of teaching, and trayning of ſchollers in Chriſte his ſchoole, is by teaching, exhorting, & rebuking theſe things, ſaith the Apoſtle. Speake, exhort, and rebuke with al authoritie. We can not conceiue the matters of ſaluation, by & of our ſelues, they muſt be taught vsus, and whē we yeeld vntounto thē in iudgement, being perſuaded of y^e truth therof: it is another labor thē the former, to be rightly affected w^t them. And therefore they muſt be preſſed vppon our affections by exhorting, and rebuking, for we are not by & by truely touched with our duetie, and humbled to the obedience thereof, when once wee hauehave ſubſcribed in our iudgement, to the trueth and equitie of the thing. Men muſt 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 preache (ſaith the Apoſtle) vnleſſe they be ſent? This argueth a ſtrong & a wonderfull corruption to be within vsus, which hath ſo blinded our reaſon, and hardened our affection, that they muſt be men of ſpecial gifts & 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. Wee may well diſcerne then howe vnprofitable thoſe miniſters be in their place, who know nothing howe to exhort and rebuke. Who would hyre into his harueſt a Mower, that could not ſet an edge vppon his ſith, when it ſhould happen to bee blunted by ſtones or other things, that were hid in the graſſe: And is not teaching exhorting, and rebuking, the edge of the word, which maketh p. 47it cut? And be not our hearts of them ſelues, if Sathan ſhould caſt in no outward occaſions, a grounde that is full of ſtones? And what ſhould he doe then in the harueſt of the Lorde, that can not giuegive an edge to the worde, by ſtrengthening the trueth of the doctrine, if falſe prophetes & teachers ſhould caſt in ſtones of hereſie, & errenious opinions: nor yet by waking and rowſing the affections of men, by exhorting, and rebuking according to ſounde doctrine, when Sathan ſhall (as hee daily doeth) caſt in great and mightie ſtones of ſecuritie, and hardnes of heart? Now the Seripture hath plainly foretold vsus, y^t in theſe latter dayes eſpecially, the Lord his field ſhalbe full of ſuch ſtones. It is a matter, that ought to get both teares and prayers from vsus, euen in the behalfe of the Lord, as well as in reſpect of our ſelues: to ſee ſo many vnmeete men in our cuntrey, carie ſithes into the Lords harueſt, who when once they meete with any ſtoppe, and be ſet but a litle beſide their booke muſt be forced to rethrne home with their ſithes vponupon their ſhoulders, and let the Lords medon… cōtinue, vntill it ſhal be withered, or eaten vp of the aduerſarie.

The Lord giuegive them heartes to thinke of it: whoſe labour although it were but a litle, might do great 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 wel able teach, and to exhort, but yet for all that they wyll not abide & bee reſident vppon theyr flockes, to diſcharge that duetie in theyr owne perſons, but careleſly committe them ouer vntounto others. An offence that in the greateſt darkneſſe of Popery, hath ben founde faulte withall among them ſelues, and taken to hauehave beene the onelyonly decay of theyr kingdome. And therefore a pitifull thyng it is, that in this light of the Goſpel it ſhoulde not be acknowledged, that there is great ſinne in ſuche thinges. Eſpenſaeus a Popiſh Prelate, affirmeth that a famous Preacher of his time, did oftentimes thū der out againſt thoſe men, that ſo careleſly ſet ouer their charges vntounto others: telling them plainely, that the Lorde would ſerue them in the worlde to come, according as they did ſerue him here: Adibunt per vicarios Paradiſu: in perſona, inferos. The Lord (ſayth he) will ſend ſuch men to heauen, by Vicars, and to hell, in their owne perſons. p. 48He confeſſeth that the Preacher, did openly denounce ſuch iudgementes againſt them: Solitus eſt palàm illis polliceri vicariam ſalutem, perſonalem verò perniciem. Others ſhal goe to heauen for them (ſayth he) for as for themſelues in their owne perſon, they muſt be of neceſſitie reſident, vntounto a perſonage of theyrs in Hell, whiche is called perdition. The ſpeache as hee confeſſeth, is ouer pleaſaunt, for ſo weightie & graue a matter, as alſo for ſo heauy & hard iudgement. God graunt that ſo pleaſaunt ſpeach, may ſinde gentle and courteous intertainment, with ſo many as ſhalbe found fault heerein. Wel, ſo great is the corruption of our nature, that wee hauehave neede of diligent teaching, exhorting & rebuking, if we ſhal yeeld any glory vntounto our God, or good example to our brethrē. To conclude therefore, (for I hauehave ſtonde long, and am afraid, hauehave weried you as wel as my ſelf.) The Lord of al Maieſtie & power graunt, that as Chriſte Ieſus, when hee came into the worlde, founde the Sheepheardes of Iurie, carefully looking to theyr flockes: ſo when hee ſhall come againe too iudgement, hee maye fynde thoſe Sheepheardes, who hauehave his Churche, and choſen people for their flocke, ſo diligently watching, & faithfully attending ouer the ſame: as that by the meanes therof, he may hauehave great glorie from his people, by plentifull fruites of godlineſſe, righteouſneſſe, and ſobrietie: and that the Goſpell being in all places thus glorified, our conſciences may be truely comforted in Chriſt Ieſus. To whom with the Father and the holy Ghoſt, one true and euerliuing God, be al honor, glorie, and dominion, both nowe and euer. Amen.

¶ Imprinted at London by Thomas Dawſon, dwelling at the three Cranes in the Vinetre for Richard Sergier. 1579.

End of the text · John Knewstubs, Sermon Preached 1579 (1579)