A SERMON PREACHED AT THE COVRT AT WHITE HALL before the Kings Maiesty, vpon Sunday being the 13. of May 1604.
By Anthony Rudd Professor of Diuinitie, and Bishop of Saint Dauids.
LONDON, Printed for Thomas Man. 1604.
To the Reader.
AFter that I had by great meanes obtained a copie of the Sermon following, and read it ouer for mine owne instruction, I thought it expedient to publish it for the edification of others, who shal vouchsafe to peruse it at their best leysure, reading it attentiuely, and iudging of it charitably.
A Sermon preached at the Court at White hall before the Kings Maiestie, vpon Sunday being the 13. of May 1604. By Anthonie Rudd Professor of Diuinitie, and Bishop of Saint Dauids.
I will do wisely in the perfect way till thou comest to me. I will walke in the vprightnesse of mine heart in the midst of mine house.
THis Text containeth a promise of Dauids after his entrance into the kingdom of Israel. And it consisteth of three parts. First, concerning his publike [Page 2] conuersation or open cariage, he saith, I will do wisely in the perfect way. Secondly, touching his priuate demeanor or secret behauior his words be these, I will walke in the vprightnesse of mine hart in the midst of mine house. Thirdly, if it be asked, how long Dauid will continue in the doing thereof, it is here answered, Till thou comest to me: that is, till thou (ô God) come & cal me away from hence by death; or briefly thus, during my naturall life.
Dauid said in the first verse to shew his godly mirth, that he would sing mercie and iudgement: and nowe here he affirmeth, that he will doe wisely. So that he promiseth to be at once both merrie & wise. The which in worldly account is iudged and in experience is found to be a matter of great difficultie. Whereupon when Iobs sons gaue themselues to feasting,Iob. 1.5. their father addressed himselfe to sacrificing [Page 3] for them, doubting some vnaduised ouersight in their bāquetting. And indeed it was the singular blessing of God,Eccles. 2.9. that Salomon could taste of all courtly delights, and yet his wisedome remained with him.Deut. 6.10.11.12. & 8.14. &c. For although the people of Israel were forewarned, that whē they were once possessed of cities which they builded not, and houses furnished with all maner of goods which they filled not, and wels which they digged not, and Oliue trees which they planted not, they should beware least they lifted vp their hearts, and forgat the Lord, which brought thē out of the land of Aegypt from the house of bondage: yet for all that he that hould haue bene vpright,Deu. 32.15 when he waxed sat spurned with the heele, and forsooke God that made him, regarding not the strong God of his saluation. In like sort, king Vzziah, 2. Chro. 26.5. when as he sought the Lord, God [Page 4] made him to prosper: but when he was strong,Ib. vers. 16. his heart was lift vp to his owne destruction. Thus commonly Ease slayeth the foolish, Pro. 1.32. and the prosperitie of fooles destroyeth them.
But Dauid intendeth euen in his royall prosperitie to do wisely: knowing that it is an euill thing vnder the Sunne,Eccl. 10.5. when an errour proceedeth from the face of him that ruleth. VVheras on the other side, the multitude of the wise is the preseruation of the world;Sap. 6.24. and a wise king is the stay of the people. And if the matter come to strokes, for the defence or honor of the kingdome, better is wisedome then weapons of warre.Eccles. 9.18 Yea verily,Eccles. 10.3 an vnwise king destroieth his people, but where they that be in authoritie are men of vnderstanding, there the citie prospereth.
I haue learned of Salomon himselfe certaine points of differēce between the wise and the vnwise. Wherof one [Page 5] appeareth in their looke or countenance.Pro. 17.24 For wisedome is in the face of him that hath vnderstanding: but the eyes of the foole are in the corners of the world. So that if you marke the looke of Shechem, Gen. 34.2. his eyes be fixed vpon Dinah. If you obserue the countenance of Saul, 1 Sam. 18.9 you may perceiue that he casteth the eye of enuie vpon Dauid. Behold the face of Ahab, 1. Reg. 21 and loe his eyes be setled vpon Naboths vineyard.1. Ioh. 2.16 Let vs not therefore loue that which is in the world: one of the 3. principals wherof is the lust of the eyes. And this cogitatiō moued Dauid to beseech Almighty God to turn away his eyes from regarding vanity.Ps. 119.37.
Another difference of the wise from the vnwise is this,Eccle. 2.14 that the wise mans eyes are in his head, but the foole walketh in darknesse: that is, the prudent man foreseeth things which the vnwise cannot for want of vnderstanding. As for example, prouident Dauid [Page 6] in the first entrie into his kingdome,2. Sa. 1.18. hauing his eyes in his head to forecast and to preuent future perils, commaunded the children of Iudah to be taught to shoote, that so they might be able to match their enemies the Philistims in that martiall Art, whether the war shold be offensiue or defensiue. But the people of Laish, whose Seignoire was very large and fertile, liuing long in peace and plenty, wanting eyes in their head, became carelesse without mistrust, till the Danites hauing espied both their wealth and their weaknesse,Iud. 18.27. surprised them on a sudden, and smote them with the edge of the sword, and burnt their citie with fire.
Among the effects of wisedome this is one put downe by Salomon, Prou. 20.5. that whereas Counsell in the heart of man is like deepe waters, yet a man of vnderstanding will draw it out (by presumptions & probable coniectures.) [Page 7] So that if Absalom rise vp early to talk of iustice in the gate,2. Sam. 15. 1. ad 7. offering his hand and cheeke to such as come neare vnto him: vndoubtedly a wise man will apprehend this to be a practise to aspire to the kingdome.Gen. 31.2. If Labans countenance be not toward Iacob as it formerly hath bene, thē surely there is malice conceiued in his heart.Isa. 22.15.16. If my Lord Shebna bearing great sway vnder Hezechiah, though he see the thrice-potent Emperour of Ashur attempting the conquest of Iurie, with an armie iudged inuincible, and yet he do hew himselfe out a sepulcher in Ierusalem, wise Hezechiah will gather thereby, that this is a temporizing States-man, vnderhand entertaining friendship with the Assyrian Prince, and being an intelligencer vnto him, because he would liue safely in all chaunges of Church and Common-wealth, Court and countrey. If two women striue before Salomon [Page 8] about the liuing child,1. Reg. 3.16. ad fin. and the cause proue difficult vpon the pleadings on both sides, he will at the length adiudge the child to her in whom he findeth a motherly affection, which cannot abide to heart that bloudie speech of partition: Nec mihi nec tibi, sed diuidatur.
If daunger be imminent for the punishment of sinne,Pro. 22.3. verily A prudent man seeth the plague and hideth himself, but the foolish go on still and are punished.
As for reprehension (which is one of the episcopall or pastorall duties,) Rebuke not a scorner least he hate thee: Prou. 9.8. but rebuke a wise man, and he will loue thee.
If we consider the vse of the tong: behold,Eccl. 21.26. The heart of fooles is in their mouth, but the mouth of the wise is in their heart.
If we looke into the actions of men, then we see,Eccl. 10.2. that the heart of a wise [Page 9] man is at his right hand: but the heart of a foole is at his left hand. And consequently a wise man doth all things well, orderly, and iustly, whereas the vnwise man doth quite the contrarie.
In the case of hearing and crediting other mens speeches:Pro. 14.15. The foolish will beleeue euery thing: but the prudent will consider his steppes: and so be armed against flatterie on the one side, and sycophancie on the other side.
Thus Dauid wil do wisely. Wherin? In the perfect way: which is that integritie of sound religion and honest conuersation that is prescribed in the word of God, of which it is said that the lawe of the Lord is perfect.Psal. 19.7. And it is stiled the perfect lawe of libertie.Iam. 1.25. Whereupon we are commanded to be chaunged by the renewing of our minds,Rom. 12.2. that we may proue what that good, and acceptable, and perfect will of God is, comprehended in the holy Scripture, the whole [Page 10] and euery part whereof is giuen by inspiration of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes. Perfect I say in respect of knowledge of things necessarie to saluation: otherwise,1. Cor. 13.9 we know now only in part, and prophecie in part. Againe, perfect vnto all good workes in regard of knowledge what ought to be done, but not in respect of power and abilitie to performe the same. Insomuch as when our Sauiour biddeth vs to be perfect as our heauenly father is perfect:Mat. 5.48. those words imply onely a like qualitie, but not an equalitie. And when some in the Scriptures are said to be perfect,1. Cor. 2.6. Philip. 3.15 it is to be vnderstood in respect of Gods imputation, and not of their owne actions: or in comparison of others who are ruder in knowledge, or weaker in the faith, [Page 11] or not so abundant in good workes: or in regard of their affectionate desire and sound purpose of heart without hypocrisie, but not of their effectuall operation in full practise of workes without defect. And in truth one way to perfection hoped for after this life, is the knowledge of our imperfection while we continue in this life. But yet so, that hauing once knowne what the perfect way or will of God is, we must daily march on, or proceed towards perfection in obedience to Gods commandements: the obseruation whereof is in the iudgement of Moses, Deut. 4.6. our wisedome and our vnderstanding in the sight of all people, who seeing our good workes shall glorifie God and say, Onely this people is wise and of vnderstanding.
And those Princes are iudged to haue done wisely in the perfect way of true religion, and the sincere worship [Page 12] of God, which haue not onely practised the same in their owne persons, but haue laboured also by all meanes to bring all their subiects to conformitie therein.Ios. 24.25. As did Ioshua, who made a coueant with the people, in ioyning God and the people together, by mutuall promise of protection from the one, and of obedience in the other.
2. Chr. 15.9 12.13.15.16.Likewise king Asa being assured of the truth of the religion which he professed, caused all his subiects to make a couenant by oath to seeke the Lord God of their fathers: and they reioyced at the oath, for they sware with all their hearts. And the penaltie was, that whosoeuer would not seeke the Lord God of Israel, should be slaine, whether he were small or great, man or woman. Neither did king Asa spare his mother Maachah, but he deposed her from her regemie, because she had made an idol in a groue.
[Page 13]Also king Iehosophat went through the people from Beer-sheba to mount Ephraim, 2. Chr. 19.4 and brought them againe to the Lord God of their fathers: that is, from idolatrie to the knowledge and obedience of the true God.
And at the coronation of young king Ioash,2. Reg. 11.17. Iehoiada the high Priest made a couenant between the Lord and the king and the people, to the end that both the King and the people shold maintaine the true worship of God, and destroy all idolatrie. And moreouer, betweene the King and the people, that he should gouerne, and they obey in the feare of God.2. Reg. 18.3.4.
After this king Hezechiah purged his country of all monuments of idolatrie and superstition (which was rife in manie places at his first entrāce into the Kingdome) and he turned the Brasen serpent into nehushtā (that is, a peece of brasse) and by writ he summoned all the chiefe of the people [Page 14] of his dominions,2. Chro. 30.5.6.10.11.12. to assemble at Ierusalem, for the celebrating of a most solemne Passeouer; that so the hearts of all men might be discouered, who were religious and who were superstitious.
Not inferiour to him in zeale, if not superiour, was king Iosias, who not only did vprightly in the sight of the Lord,2. Chr. 34.2 walking in the wayes of Dauid his father, without bowing to the right hand or to the left, but also put downe the Chematims,2. Reg 23.5.6. &c. and caused the altars of Baalim to be defaced in his owne sight, as also the carued and molten images to be broken & stamped to powder, and then strewed vpon the graues of them that had sacrificed vnto them: and hauing gathered together all the elders of Iudah and Ierusalem,Ib vers. 3. he made a couenant before the Lord that they shold walke after the Lord, and keepe his commandements with all their harts [Page 15] and with all their soule. And all the people stood to the couenant.
I may not omit Nehemias, Nehem. 13 23.24 25. who perceiuing the children of his people to speake halfe in the speech of Ashdod, and not perfectly in the Iewish language, tooke an oath of them by God, that they should not thenceforth make anie such entermariages with them of Ashdod, Ammon, and Moab.
What would Artashasht king of Persia haue done if he had bene instructed in the law of God,Ezrae 7 12 14.25.26. seeing that being but a profane Prince, yet he gaue authoritie to Ezra to restore all things according to the word of his God, and to punish the disobedient, iudging them without delay, whether it were vnto death, banishment, confiscation of goods, or imprisonment?
What zeale for the honour of the God of heauen, and the aduauncement [Page 16] of the true worship of God, would Nebuchadnezzar king of Babel haue shewed, if he had bene trained vp in the knowledge of the word of God, seeing that being onely moued suddenly by the greatnesse of a wonderfull miracle (to praise God with his lips, without anie deepe inward touch of the heart,) he made a decree in all hast,Dan. 3.29. that euery people, nation, and language, which spake any blasphemie against the God of Shadrach, Mesach, and Abednego, should be drawne in peeces, and their houses should be made a place not to be named in this presence.
Verily, Iosua, Asa, Iehosahat, Ioash during the life of Iehoiada, Hezechiah, Iosias, and Nehemiah aforesaid, neither would nor could in true wisedome admit the profession and exercise of any sauing the right and true religion.Deut. 22.9.10.11. Knowing that God by Moses commaunded, that no man should [Page 17] sow his vineyard with diuers kinds of seedes, nor plow with an oxe and an asse together, nor weare a garment of linsey wolsey.1. Reg. 18.21. Eliah could not endure halting betweene two opinions, but would haue God onely to be followed, Baal being wholly reiected. They of the new Colonies sent from Babel, Cuthah, Aua, Hamath, 2. Reg. 17.24.25.33.34. and Sepharuaim, into the cities of Samaria which had bene dispeopled by the king of Ashur, had indeed no religion, because they had made a compound of two, namely, a true and a false. Zephaniah could not abide that some should sweare by Malcham, Zeph. 1.5. when others did sweare by the Lord, or that one should sweare by both. No man can possibly serue two masters,Mat. 6.24. which be at open variance together.
What wise husbandman hauing sowne good seed in his field,Mat. 13.24 25. will (vnlesse he be sleeping) suffer the enemy to sow tares among the wheate? And [Page 18] what else haue the Iesuites and Seminarie men done within this Realme for the space of many yeares? But one watchful King sitting in the throne of iudgement,Pro. 20.8. Cant. 2.15. will chase away all euill with his eyes: and ther-among the he foxes which destroy the vines. That it may appeare plainely to the whole world, that he will do wisely in the perfect way.
Howbeit, see what impediments in the best courses good Princes haue found.2. Chro. 20.32.33. For though Iehosaphat was fully bent to make a perfect reformation, yet the high places were not taken away, because the people had not hitherto prepared their hearts vnto the God of their fathers. And when Hezechiah sent letters abroad by posts into euery quarter of the realme to summon the people to assemble at Ierusalem, 2. Chro. 30.10. for the celebrating of a most solemne passe-ouer: they of Ephraim and Manasseh laughed the [Page 19] messengers to scorne and mocked them.
Neuerthelesse Dauid for his owne part will do wisely in the perfect way: and more then that, he will walke, that is, conuerse or behaue himselfe. How? In the vprightnesse of his hart. Where? In the midst of his house.
Dauid (I say) will walke in the vprightnesse of his heart, for otherwise neither his words nor his works could be acceptable to God. So that all the outward semblance of conuersion and reformation in the old Israelites,Psal 78.34.35.36.37. was but meere flatterie and dissimulation, because their heart was not vpright with God, neither were they faithfull in his couenant. Though Simon Magus intruded himself into the Apostles companie,Act 8.21.20. yet he had neither part nor fellowship in their businesse, because his heart was not right in the sight of God. Ananias also and Sapphira lose the reward of their contribution [Page 20] if Sathan fil their hearts and moue thē to lie vnto the holy Ghost. If the diuell haue once put treason into the heart of Iudas, Ioh. 13.2. Mat. 26. no good can be expected from him, no not when he saluteth and kisseth.Prou. 26.23.24.25. As siluer drosse ouerlaid vpon a potsheard, so are burning lippes and an euill heart. He that hateth will counterfeit with his lips, but in his heart he layeth vp deceipt. Though he speake fauorably beleeue him not, for there are seuen abhominations in his heart.
2. Reg. 10.15.16.But on the other side, Iehonadab the sonne of Rechab was iudged worthie to be taken vp into the chariot of Iehu, and to see the zeale which he had for the Lord, because his hart was vpright as Iehues was toward him. And Salomon at Gibeon (where the tabernacle then was) confesseth,1. Reg. 3.6. that▪ God had shewed to his father Dauid great mercie, when as he walked before him in truth and in righteousnesse, [Page 21] and in vprightnesse of hart with him. Also when as God appeared to Salomon the second time,1. Reg. 2.4. he made vnto him this promise, that if he would walke before him in purenes of heart, and in righteousnesse as his father had done, then the throne of his kingdome vpon Israel shold be established for euer.Isa. 38.1.3. When Hezechiah receiued a doleful message from God by the mouth of Isaias, saying, Put thine house in order for thou shalt die and not liue: this was his onely comfort, that he had walked before God in truth and with a perfect heart. This was Dauids stay in trouble and daunger in Sauls time,Psal. 7.10. that his defence was in God, who preserueth the vpright of heart. They that reade the Psalmes with attention doe obserue,Psal. 32.10. that though many sorrowes come to the wicked, and God shooteth an arrow at them suddenly, and their strokes shall be at once, yet when iudgement [Page 22] shall returne to iustice,Ib 64.7. Ib. 94.15. Ib. 32.11. Ib. 97.11. then all that are vpright in heart may be ioyfull. For assuredly light is sowne for the righteous, and ioy for the vpright in heart. Light (I say) that is, peace, ioy, and perfect felicitie, is sown for them though they do not presently reape it; and it is laid vp in store for them, though they do not presently inioy it. And therefore Dauid walked in the vprightnesse of his heart, and that in the midst of his house.
Many indeed who pretend holinesse and honestie while they are ouerlooked by two good tutors, Daylight and Open place,Eph. 4.19. afterward giue themselues to wantonnesse, to worke all vncleannesse, euen with greedinesse, when as they are couered with the mantle of a darke night, or shut vp within the walles of their priuate lodgings, falsly perswading themselues that as they go beyond the knowledge of mortall men, so also [Page 23] the Lord shall not see, neither will the God of Iacob regard it.Psal. 94.7. Psal. 36.4.2 Thus the wicked man wanting the feare of God before his eyes, and imagining mischiefe vpon his bed, flattereth himselfe in his owne conceipt, while his iniquitie is found worthie to be hated.Iob. 24.13, 14, 15, 16, 17 Iob knew by experience that the murtherer riseth early to kil the poore and needie: and that theeues dig thorough houses in the darke which they marked for themselues in the day time: and that the eye of the adulterer disguizing his face, waiteth for the twi-light: and consequently that the morning is vnto al these (and the like) euen as the shadow of death. Ezechiel also being brought to Ierusalem in the spirit,Ezek. 8.12. saw that the auncients of the house of Israel did in the darke euery one in the chamber of his imagerie, that which they durst not do openly and in the day light.
But seeing that many by the instinct [Page 24] of nature, euen for common ciuilitie, are ashamed to act or execute those impieties and iniquities openly which they commit in secret very willingly, how abhominable & damnable is the case or state of them which dare and presume without blushing to practise hainous offences and outrages in the Sunne-shine, and at noone tide?Gen. 10.9. As Nimrod who was prouerbially intituled, The mightie hunter before the Lord, because he passed not to commit crueltie euen in Gods presence. And of this consort was Absalom who blushed not to spread a tent vpon the toppe of the Kings pallace,2. Sam. 16.22. and to go in to his fathers concubines in the sight of all Israel. In this rancke are to be ranged they of whom Isay affirmeth,Isa. 3.9. that the triall of their countenance testifieth against them, yea they declare their sinnes as Sodome, they hide thē not. And in respect of such shamelesse [Page 25] dealing, the same Prophet challengeth the people of his age to haue not onely a necke made of an iron sinew,Isa. 48.4. (for obstinacie) but also a brow of brasse (for impudencie;) and to haue not onely set vp the remembrance of their idolatrie behind the doores and postes of their houses,Ibid. 57.8.7. but also openly made their bed of spirituall fornications vpon a very high mountaine exposed to the view of al men. Moreouer, the great whore that sitteth vppon many waters,Apoc. 17.1.4.5. being arrayed in purple and scarlet, doth not closely hide, but openly beare and shew in her very forehead a name written, A mysterie, great Babylon, the mother of whoredomes and abhominations of the earth.
Howbeit Dauid is so farre absent from transgressing in publike, that he purposeth to walke in the vprightnes of his heart in the midst of his house: knowing that their turning of deuises [Page 26] shall be esteemed as the potters clay,Isai. 29.16.15. which seeke deepe to hide their counsels from the Lord: and that the righteous God who knoweth the hearts and reines,Psal. 7.9. will one day bring euery work vnto iudgement, with euery secret thing whether it be good or euill.Eccles. 12.14. And therefore he will walke in the vprightnesse of his heart in the midst of his house.
But now how long will Dauid cō tinue in doing wisely, and walking vprightly? Till God come and call him away out of this world by death, or in a word, during his naturall life.
There was hope that Dauid would performe this promise for the expectation of the kingdome of God, seeing that he had formerly giuē proofe of his rare patience in his distressed estate during the expectancie of the kingdome of Israel. For though in that Interim of sundrie yeares attendance, after that Samuel had annointed [Page 27] him before the crowne fell vnto him by the death of king Saul, he sustained many grieuous troubles, inconueniences, and daungers, yet he still possessed his soule in patience without seeking vnlawfull meanes to hasten his owne aduancement, by the making away of his Soueraigne. Insomuch as though Saul, 1. Sam. 24.3. and 268 9.10.11.12. who deadly pursued him, was twice by the prouidence of God, offered into his hands that he might haue done his pleasure with him: first, in the wildernesse of Engedi: and secondly, in the desert of Ziph, yet he spared his life, and did no viol nce to his person, leauing him to Gods iudgement, and referring his own cause to Gods mercifull prouidence, patiently attending the Lords leysure till he should vouchsafe to come and put him into the possession of the kingdome. And now that he hath it, he will perseuere in a godly course to the end, in expectation of [Page 28] the ioyes of heauen.
Thus Dauids course will be cleane contrarie to that of the Apostaticall Angels,Ioh. 8.44. who abode in the truth but a short time after their creation. Like as afterward Adam and Eue continued but a small while in their innocencie in Paradise.Gen. 3.6. Gen. 19.26. Also Lots wife had not farre to go, and yet she locked back before she arriued at the place of safetie.Gen 42.15 Ioseph after some abode in the king of Aegypts Court learned to sweare by the life of Pharaoh. The Israelites were soone turned out of the way which God commaunded them. For while Moses was but fortie dayes absent from them,Exod. 32.8. in the mean while they made to themselues a molten calfe and worshipped it.1. Sam 13. Saul began well, but he held not out; and so for disobedience he was vtterly reiected.Hos 6.4. The goodnesse of Ephraim was but as a morning cloud,and 5. and as the morning dew it went away. Asa in the beginning [Page 29] of his raigne did that which was good and right in the eyes of the Lord.2. Chr. 14.2 But afterward for feare of Baasha king of Israel, he made a couenant with Benhadad king of Aram: and imprisoned Hanani the Seer because he reproued him for it.Ib. cap. 16. ver. 1. ad 11 And in the end of his life being extreamely pained in his feete, he sought not to the Lord in his disease, but to the Phisitians.Ib. vers. 12. Ioash king of Iudah did vprightly in the sight of the Lord all the daies of Iehoiada the Priest:2. Chr. 24. [...] but after his death by the aduice of the Peeres of the Realme, (that is, the Princes of Iudah) he fell to the practise of grosse idolatrie, and gaue warrant for the execution of Zechariah the sonne of Iehoiada, by stoning to death,Ib vers. 17. ad 23. for protesting against those proceedings. VZZiah sought God in the dayes of Zechariah, 2. Chr. 26. who vnderstood the visions of God: and when as he sought the Lord, God made him to prosper. But [Page 30] in his prosperitie he presumed to intermeddle with that which appertained not vnto him,Ib ver. 16. ad. 22. which thing wrought his wofull ouerthrow. O foolish Galathians,Gal. 3.3. after ye haue begunne in the spirit, would ye now be made perfect in the flesh? Ye receiued Paul as an Angell of God,Ib [...]. vers. 14.15.16. yea as Christ Iesus: and ye did once so affect him, that if it had bene possiible, ye would haue plucked out your owne eyes and haue giuen them vnto him. Is he therefore now become your enemy, because he tels you the truth? Is it so Demas that you haue forsaken Paul & embraced this present world?2. Tim 4.10. No maruell then if Himenaeus and Alexander haue put away a good conscience,1. Tim. 1.19.20. and made ship-wrack of faith. Surely these went out from vs, but they were not of vs: [...]. Ioh. 2.19. for if they had bene of vs, they wold haue remained with vs: because the foundation remaineth sure, and hath this seale: The [Page 31] Lord knoweth who be his.2. Tim. 2.19 Suppose (which God forbid) that all the people should fall away & serue the gods of the Amorites, yet Ioshua and his fathers house will serue the Lorde.Iosh. 24.15 Though Israel play the harlot,Hos. 4.5. yet let not Iudah sinne. Be it hat the euil one commeth and catcheth away that which is sowen in his heart, who receiued the seed by the way side.Mat. 13.18. ad 2.24. Admit also that he which receiueth the seed in stonie ground, is for want of rooting in himself offended as soone as tribulation or persecution cometh because of the word. Put case likewise that the care of this world and deceitfulnesse of riches choake the word and make it vnfruitfull in him that receiueth the seede among thornes. Yet certainly there be and euer will be diuers apt to receiue the seed in good ground, who will not cease to beare fruite, and to bring forth some an hundred fold, some [Page 32] sixtie fold, some thirtie fold. Though many of our Sauiors Disciples went backe, and walked no more with him after the conference at Capernaum, Ioh. 6.66.67.68.69. yet Simon Peter and the rest of the faithfull companie would not depart from him, because they knew and acknowledged that he had the words of eternall life.Mat. 10.22. And likewise they were not ignorant that onely hee which endureth to the end shall be saued.
Be constant therefore in weldoing, but bragge not of future constancie. For without the especiall assistance of Gods grace,Mat. 26.33 34. euen Peter himselfe, notwithstanding his presumption in the morning, will deny his maister in the euening.Apoc. 2.4. And the Angell of the Church of Ephesus will leaue his first loue. Yea, without the same, Dauid will steppe awry in the matter of Vriah the Hittite, 1. Reg. 15.5. and afterward by the prouocation of Satan he will [Page 33] number Israel in the pride of his hart.1. Chr. 21.1 Likewise Salomon in his elder yeares will yeeld to the feminine sexe in their seducing vaine.1. Reg. 11▪ 4.5. 2. Chr. 18, 1. Also Iehosophat will ioyne himselfe in affinitie with Ahab. 2. Chr. 32.25. In like sort Hezekiah will be insolent for the victory obtained against the inuading Saneherib, and will shew his treasures to the Ambassadors of Babylon, Isa. 39.1.2. by way of ostentation. Finally Iosiah will vndertake warre, not consulting with the Lord, and so fight vnfortunately against Pharaoh Necho at Megiddo.
Seeing then these dangerous and fearefull examples in others, whereby as in a glasse we may obserue our owne infirmitie,1. Pet. 5: [...] let vs pray vnto the God of all grace which hath called vs vnto his eternall glorie by Christ Iesus, to make vs perfite, confirme, strengthen and stablish vs, that we may doe wisely in the perfect way, walking in the vprightnesse of our [Page 34] hearts in the mids of our houses, till the time come that we shall be called out of this land of our pilgrimage and valley of misery, and so translated to the place of perpetuall and most happie rest, that when as dust is returned to earth as it was, and the spirite is returned to God that gaue it,Eccles. 12.7 we may thenceforth for euer be partakers of those heauenly and vnspeakable ioyes which are purchased and prepared for vs by the passion and the mediation of our Sauior Christ, to whom with the Father and the holy Ghost be all honor and glorie both now and for euermore. Amen.