Three godly and fruitfull sermons declaring first how we may be saved in the day of iudgement, and so come to life everlasting: secondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to be most carefull of as long as they liue. Preached and written by the reverend & godly learned M. Iohn More, late preacher in the citie of Norwitch. And now first published by M. Nicholas Bovvnd: whereunto he hath adioyned of his owne, A sermon of comfort for the afflicted: and, A short treatise of a contented mind.

Three godly and fruitfull sermons declaring first how we may be saved in the day of iudgement, and so come to life everlasting: secondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to be most carefull of as long as they liue. Preached and written by the reverend & godly learned M. Iohn More, late preacher in the citie of Norwitch. And now first published by M. Nicholas Bovvnd: whereunto he hath adioyned of his owne, A sermon of comfort for the afflicted: and, A short treatise of a contented mind.

Table of contents

Title page

TO THE RIGHT WORSHIPFVLL AND SVCH AS FEARE GOD, THE Knights, and Eſquires, Iuſtices for the preſeruation of her Maieſties peace in the Countie of Norffolke, and to euery one of them, Grace, mercie, and peace from God the Father, and from Ieſus Chriſt our Lorde.

THE FIRST Sermon.

THE SECOND Sermon. We muſt all appeare before the iudgement ſeate of Chriſt, &c.

THE THIRD SERMON.

TO THE RIGHT WORSHIPFVLL AND TRVLY RELIGIOVS S. ROBERT Iermine Knight, & M. Robert Aſhfield Eſquire, Iuſtices of her Maieſties peace for the county of Suffolke, the continuance and increaſe of all needefull bleſſings ſpirituall and temporall in this time, and euerlaſting life after death. *⁎*

A EERMON CONtaining many comforts for the afflicted in their trouble vpon Rom. 8. verſ. 26. vnto 30. Likewiſe the Spirit alſo helpeth our infirmities: for we know not what to pray for as we ought, but the Spirit it ſelfe maketh requeſt for vs, &c.

A Treatiſe of a contented minde. Num. 11. From the 4. verſ. Moſes ſetteth downe the moſt hainous ſinne of the people, which grieued him ſo, that he complaineth of it vnto the Lord, verſ. 11. Who gaue him this anſwer concerning this matter, verſ. 18. the execution of which is deſcribed, verſ. 31.

WHOSOEVER IS DESIROVS TO LEARNE AND REMEMBER THE word of God that he might liue according to it, let him conſider that which is written in the Pſalme 119. part. 2.

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THREE GODLY AND FRVITFVLL SERMONS, DECLARING, FIRST HOW WE MAY BE SAVED in the day of iudgement, and ſo come to life everlaſting: ſecondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to he most carefull of as long as they liue. *⁎*

Preached and written by the reverend & godly learned M. IOHN MORE, late Preacher in the Citie of Norwitch.

And now firſt publiſhed by M. NICHOLAS BOVVNDE whereunto he hath adioyned of his owne, A Sermon of comfort for the afflicted: and, A ſhort treatiſe of a contented mind.

1. Theſſal. 5. 21.

Try all things, and keepe that which is good.

Seene and allowed.

Printed by Iohn Legatt, Printer to the Vniverſitie of Cambridge. 1594.

And are to be ſolde at the ſigne of the Sunne in Pauls Church-yard in London.

TO THE RIGHT WORSHIPFVLL AND SVCH AS FEARE GOD, THE Knights, and Eſquires, Iuſtices for the preſeruation of her Maieſties peace in the Countie of Norffolke, and to euery one of them, Grace, mercie, and peace from God the Father, and from Ieſus Chriſt our Lorde.

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WHereas among the many hundred Sermons, or rather certaine thouſandes preached by this graue and learned father, by the ſpace of more then twentie yeares, in which hee was licenſed thereunto by the Vniverſitie of Cambridge; he left no ſuch notes at large whereby the principall heades or chiefe matter of any of them almoſt might be well collected for the better vnderſtanding of others, ſauing onely of theſe, which he wrote out worde for worde as you haue them: It ſeemed vnto me, that his meaning and purpoſe was, thereby to commende the moſt neceſſarie doctrine in them cōtained, to as many as he mought, and that it ſhould not be proper to them onely, to whome it was firſt vttered, but ſtretch out it ſelfe further: neither [Page] that the fruit of it ſhould periſh with the ſound thereof, but remaine afterwards, yea liue when himſelfe ſhould be dead. Which moued me thus to publiſh them, that ſo they might more ſpeedily be caried farre and nere, and more eaſily be in the hands and eyes of all them, to whome they were meant. And as they intreat of that matter principally, which was moſt common in all his preachings, as being moſt neceſſary, (namely how we may be ſaued in death, and how we ought to lead our life) which can neuer be too much preached of, or too often heard of any; and therefore if he had ſtill liued, he would ſtill haue preached of this; ſo nowe becauſe he is fallen aſleepe in the Lord, and can ſpeake no more vnto vs, and theſe points are but ſhortly ſet downe of him in the beginning of his Catechiſme, (which yet with great fruite theſe many yeares hath beene often printed) this larger diſcourſe of his might be in ſteade of a continuall preaching vnto all thoſe that are deſirous ſtill to be confirmed in them: In which beſides the matter whole and intire without any alteration, you haue his owne very wordes alſo as they were penned by himſelfe, that ſo by the graue ſimplicitie, or ſimple grauitie appearing in them, all that were acquainted with his preaching, might thereby as it were by the colour & lineaments of it, eaſily diſcerne that it is altogether his owne doing in deede: eſpecially ſo many as then hearde him, might therby as it were by his footing, traſe out the author himſelfe. Seeing then, vpon this occaſion theſe ſermons come abroad, I thought it expedient, or rather neceſſarie to commend them to your Worſhips godly conſideration & Chriſtian protection; becauſe that being firſt preached in a Right worſhipfull aſſembly and meeting of yours helde at Ocle for the quarter Seſsions then; and afterwards (the Lord ſo effectually bleſsing him, and mouing ſome of you with [Page] his holy ſpirit) beeing written at the earneſt requeſt (as it ſeemeth) of your Worſhips, him ſelfe in his life time dedicated them after a ſort vnto you: ſo that I could not now after his death, haue alienated them from you: vnleſſe I would of purpoſe haue violated the will, and made fruſtrate the good intent of the deade: which yet if I had inconſiderately done, your Worſhips might haue chalenged them, and recouered them into your handes. Hoping therefore that your Worſhips will fauourably interpret my boldnes, who beeing vnknowne euen in the face vnto the greateſt part, yea almoſt all of you, haue preſumed thus farre: ſeeing that therein I haue not ſo much diſorderly intruded any thing vpō you againſt your wils, as dutifully tēdered & deliuered vp vnto you your own: (as herafter you may for my credit herein, heare in this treatiſe the author him ſelfe ſpeaking vnto you by name) I humbly beſeech you to receiue it as your own: I count it altogether needleſſe to write in the commendations of it, (neither are my praiſes any thing, if they were needfull) the name of the preacher and writer of them commends them ſufficiently, eſpecially vnto ſo many of you, as knew his great learning, both in all the liberall arts, and almoſt all languages, and alſo in other ſtudies meete for ſo great a Divine: with his great godlines and continuall graue cariage of himſelfe in the whole courſe of his life, which worthily did purchaſe him great reuerence amongſt all: beſides his feruent zeale for the houſe of God, which at the laſt did eat him vp: & his endleſſe paines in preaching the Goſpell in ſeaſon and out of ſeaſon: ſometimes almoſt euery day in the weeke, for the ſpace of certain yeres, and euery Lords day three or fowre times: and when he did leaſt, ſo often as ordinarily the ſtrength of man will permit, as many of your Worſhips are credible and eiewitneſſes of it, beſides many hundreds more: By all which [Page] it may ſeeme he vntimely ſhortned his daies, yet ſeeing the ende of our life is to doe good, and he by making haſt, did in ſo ſhort a time, as much good, as if by ſparing him ſelfe he had drawne out the ſame in length, if he could poſsibly ſo haue liued an hundred or two hundred yeares: what cauſe had he in his death thereof to repent, or we now in that behalfe to be ſorie for him? But I will keepe your Worſhips no longer from him; you ſhall heare him ſelfe ſpeaking vnto you, or rather the Lord by him: vnto whoſe gratious bleſſing, for the fruit of this, and all other his good ordinances towards vs, for our direction in this life, and ſaluation in the life to come,Phil. 4. 8. 9. commending all your Worſhips, I humbly take my leaue, praying you to thinke on theſe things, which ye haue both learned and receiued, and heard, and ſeene in him: thoſe things doe, and the God of peace ſhalbe with you Norton in Suffolke. 26 Auguſt. 1594.

Your Worſhips in all Chriſtian duties for the Lords ſake,

Nicholas Bownde.

THE FIRST Sermon.

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2. Cor. 5. 10.‘For we muſt all appeare before the iudgement ſeate of Chriſt, that euery one may receiue the things which are done in his bodie, according to that he hath done, whether it be good or euill.’

WE haue heard (good Brethren) heretofore, howe to behaue our ſelues one with another touching ſtrifes and contentions; that we muſt not be mooued to reuengement vpon euery light occaſion, but put vp iniuries and harmes, and pray for our enemies, following the exāple of our Lord Ieſus our chiefe peacemaker with God: that we euery one in like maner ſhould be ſtudious of peace in our ſelues, and helpe others to be at one among themſelues, that the prince of peace may reſt among vs: all this we haue heard at large declared vnto vs: it remayneth onely that we be diligent followers of it, for thereunto tendeth all teaching and preaching, to beate into our heades knowledge of our dutie towardes God and our neighbour, that we ſhould not onely be knowers of his will with the wicked ſeruant, but practiſers of the ſame with the godly childe. And becauſe in this point we be very dull, & content our ſelues often with the bare knowledge of our dutie, thinking it ſufficient, [Page] that we can make iolly diſcourſes of matters, whereof we be nothing at all touched in our heart: I haue therefore choſen out this portion of Scripture, to this end, that it might partly awake vs out of ſuch a ſound ſleepe of ſecuritie, to the more deepe and effectuall conſideration of our dutie.

Theſe words as I haue read them vnto you be vttered by the Apoſtle to this ende, that he might ſtirre himſelfe vp more feruently and earneſtly to the doing of his dutie not onely before men in ſhew, but alſo ſyncerely from the bottome of his heart before God the ſearcher of the heart. For ſo it doth appeare by the verſe going before: howſoeuer it be, ſaith he, whether it be that we be at home in this bodie, 2. Cor. 5. 9. or remoouing from home out of this bodie, we doe alwaies indeauour that our actions and deedes may pleaſe our God. For we muſt all once appeare before the iudgement ſeate of God, as though he ſhould ſay, Howe men iudge and eſteeme of me, I make not ſo great account, ſo that my doings may be allowed of my God, for there is no remedie they muſt once come to be skanned before God, where all the allowing or diſalowing of man can take no place.2. Cor. 5. 17. And herin alſo he ſecretly repreſſeth and beateth backe the vaine oſtentation of the falſe teachers,1. Cor. 4. 2. that had nothing before their eyes, but onely to haue the applauſe and the liking of men. I dare not ſo doe my dutie, ſaith he, as ſome teachers among you, who frame them ſelues to pleaſe men, but my chiefe and whole purpoſe is to pleaſe God in my calling; for when men ſhall haue giuen vpon my doings their verdict and iudgements, either in liking or diſliking of me, I know that when men ſhall haue don with me, with their iudgements and cenſures, that I muſt after all that come before God, and he muſt take the viewe of me and my life, not according as it hath appeared outwardly to the ſhew of men, but as it hath beene indeede before God, and therefore I dare not frame my ſelfe to the onely liking of man, but eſpecially to the pleaſing of my God, before whoſe iudgement ſeat I muſt once ſtand, and that is it, that maketh me ſo carefull (as he addeth in the verſe following) not onely to doe my dutie before men ſo truly as they can not iuſtly blame me,2. Cor. 5. 11. but eſpecially to examine my heart before God, that it be vpright [Page] before him, as my outward doings are before mē: becauſe I ſet before mine eies this terrible iudgement of the Lord, who is a ſore reuēger of all diſſimulatiō. Thus ye heare then for what purpoſe the Apoſtle bringeth in this ſentence of our appearing before the iudgement ſeat of God, that is, to ſtirre himſelf vp to walke more ſincerely before God, & not to be contented with the applauſe or liking of men. It remaineth now that we gather our profit by it, & applie it to our vſe, that it may ſerue vs in as good ſtead, as it did the Apoſtle: for I neede not ſtande long to prooue the truth of the ſentence, ſeeing it is ſo euident through the whole bodie of the Scriptures, & ſo apparant as cā be, that Chriſt ſhall come to iudgement: it is a thing euident ynough of it ſelfe, and denied of none, the ſimpleſt of all doe acknowledge it, euery one knoweth that doomes day wil come, it is an article of our Creede, that Chriſt ſhall come to iudge vs, ſo that I neede not buſie my ſelfe to ſet out that matter in large proofe, which is of all ſo generally confeſſed: but this eſpecially we haue to note out of it, that we learne to make our profit & benefit by it vnto our ſoules health, as the Apoſtle doth vnto his ſoule, and applie it vnto our ſoules, as he doth vnto himſelfe. For he bringeth this ſentence, not to doe vs to vnderſtande, that he knoweth onely and acknowledgeth a iudgement to come (for the very diuels do in like maner ſo much, & yet ceaſe not continually to rage againſt God) but that by the acknowledging of that iudgement,2. Cor. 5. 11. he is inwardly touched with a reuerent feare, and an earneſt deſire to doe his dutie and walk vprightly both outwardly before man, & inwardly before God. This profit doth he gather to him ſelfe then, by thinking vpon the iudgement to come, & ſetting it before his eies, that therby he is ſtirred vp to walke this life warily & ſincerely both before God & men: & by this example we are admoniſhed (good brethren) to doe the like, that is, to ſet the remembrance of the iudgement ſeat of God before our eyes, that thereby we may be raiſed from our ſecuritie: but alas, we are very farre from it; euery one of vs, I graunt, can confeſſe, (and I thinke we doe beleeue it too) that Chriſt ſhall come to iudgement, we can ſo ſay, but alas we goe no further, wee gather not hereupon [Page] with the Apoſtle, a leſſon to our ſelues to walke therefore vprightly and without guile before God, knowing that all our doings muſt once come to the skanning before his iudgement: this we leaue out, and content our ſelues onely with a vain repetition of bare words in our Creede: & think that we are notable Chriſtians when wee haue rolled vp the wordes in our Creede, that Chriſt ſhall come to iudge both the quicke and the dead, & in the meane time neuer apply it to our life, to take admonition thereby to walke in the feare of our God, this I ſay, men litle thinke vpon: but we ſee how the Apoſtle teacheth vs another leſſon by his example, to apply the conſideration of the comming of Chriſt vnto our ſoules with feare and trembling, to walke in ſimplicitie before God, becauſe we cannot eſcape his iudgement. And it ſtandeth vs in hand to learne it well, and put it in practiſe, for we ſee the vntowardnes of the world, & our owne blindnes, how we doe not onely ſuffer our ſelues to be blinded by others, but willingly caſt before our eyes a thouſand clouds and myſts of hypocriſie and ſecuritie to blind our ſelues with all, that we ſhould neuer ſee our owne perill and danger, & vtterly to burie in vs altogether the remembrance of the laſt iudgement, that we might more ſafely ſleepe in our deadly ſecuritie and ſinnefull behauiour, to our vtter deſtruction both of our ſoule and bodie: therefore it is notable here that the Apoſtle calleth vs to the iudgement ſeat of God, for ſuch kinde of doctrine hath great force to waken vs more liuely out of ſuch perill & danger, when we commonly vſe to tumble and wallow without feeling: for as long as we thinke we haue to deale but onely with man, we take vpon vs to rage like cruell beaſts, without al reaſon & cōſcience in oppreſſing one an other & in deceiuing one an other, we cōmit all abhominable wickednes in corners, & in the darke night, & thinke we be in excellent good ſafetie, becauſe our naughtines cānot be eſpied, nor tried out by men: but alas the Apoſtle ſaith we muſt all appeare before the iudgement ſeate of God; when all the men in the earth haue done with vs, and can finde out none of our naughtines, then muſt the Lord beginne to try out our wickedneſſe: and ſhall he in like manner (thinke you) [Page] be conſtrained to give vs ouer as one not able to bewray our lewdneſſe!1. King. 8. 39 No, no, all the ſecret thoughts of our hearts are open vnto him: all our ſubtill practiſes which we contriue neuer ſo cloſely are every one of them apparent to his eyes, and he will ſit in iudgement vpon them, and euen condemne vs for them to everlaſting torment, if wee doe not now repent while he gives time. Yee ſee then it ſtandeth vs in hand to put this leſſon well in practiſe, to avoide the danger now in this time of mercie, which otherwiſe will fall vpon vs. And away with all vaine gloſes, and viſours of hypocriſie, whereby we vſe both to deceiue our ſelves and others, and let vs learne now at laſt to walke in ſimplicitie before our God, and in plaine dealing with men. For otherwiſe, there is no remedie, when we haue wrangled out the matter never ſo ſtoutly before men, it muſt be brought notwithſtanding in hearing before our God, whome wee can not with all the fetches of our ſubtill heads, neither deceive nor abuſe. And yet it is a wonder to ſee how boldly men dare deale with God, and how impudently they dare behave themſelves in his preſence, what wickedneſſe we dare commit even before his eyes, without all feare of his iudgement ſeate, as though he had neither eye to ſee out our lewdneſſe, nor ſword to puniſh, nor yet iudgement ſeate to condemne. Wee dare boldly in the open preſence of our God commit filthy adulterie, fornication, & all vncleanneſſe, which wee durſt not for our lives be ſo bold as doe in the preſence of a child of xiii. yeres old for feare of his preſence, that could bring vs to a little ſhame here in the world, & yet ſticke nothing at all like bruite beaſts, to commit all ſuch villany in the preſence of our God, who hath his iudgement ſeate to condemne vs eternally. Doth not this ſufficiently bewray our blockiſhnes, that there is no feare of God in vs at al, when we dare ſo proudly checke againſt his maieſty, and do vtterly ſe [...] to bury vp all the remēbrance of his iudgment, that we might like filthy ſwine wallow and tumble our ſelves in all wickedneſſe and abominations without controlment! But like miſerable caitiffes, which dare be ſo bold with our God, to make no account of his maieſtie, and doe ſo lightly eſteeme of his [Page] iudgement continually in our ſinnes without repentance, vvee ſhall be haled before his iudgement ſeat in ſpite of our teeth, when we vvould be glad to haue the hils & mountaines to fall vpon vs,Luc. 23. 30. to hide vs from his preſence:Revel. 6. 17. & 9. 6. but all ſhall not prevaile. This ſentence muſt ſtand more firme & ſure then heauen and earth, that all of vs muſt appeare before the iudgement ſeate of God; wherfore good brethren, let vs not abuſe this time of mercy, but now repent, while God giveth vs time, for afterwarde is a time of iudgement without mercy to all thoſe that dare ſo horribly abuſe Gods maieſty, & do not ſtudy to repent while they haue time: let vs now, while we liue vpon this earth ſet daily before our eyes the continual remembrance of Chriſts comming to iudgement, that wee flatter not our ſelues in our ſinnes: and the more carefully muſt we looke vnto it, becauſe we ſee what blockiſh heatheniſhnes the vvorld is grovven vnto for lack of practiſing this leſſon: for vvhat is the cauſe of all the diſorders grovven amongſt men, & all outragious dealing, but that men forget themſelues, and think nothing of their appearance before the heauenly iudge? What is the cauſe of ſuch flattery & craft among vs, ſuch fetches, ſhiftes, & devices to deceive one another, ſuch ſwearing & forſwearing? what is the cauſe, I ſay, of all this, but only that men doe not effectually conſider vvith themſelues of the day of iudgement, vvhen all matters ſhalbe righted, all ſecrets revealed, & craftie iuggling vvith God & man diſcloſed? mē, I ſay, do not think upō this, & therefore do harden themſelues in their ſinne. And eſpecially here in Norffolke it is a marvelous thing to ſee hovv vve haue ſo ſhaken off all feare of God, & utterly buried the remembrāce of his iudgement: if vvee can once deuiſe ſhifts & ſubtilties to delude Iuſtices, Iudges, and Gods magiſtrates, that the lavv of man can not take hold of vs, vve thinke our ſelues as ſure and [...]e as can be: if vve can find out any colour or fetch that can not be eſpyed by man in the iudgement ſeate, vvee on as ſlily vvith the matter as can be, & think all cock ſure. And though the matter be never ſo well knovvn vnto our conſciences, whē vve do iniuries vnto others, yet if there be no vvitneſſes of the matter, or evident proofe by lavv to convince vs, vve thinke vve [Page] be as ſafe as can be: & if vve be dealt vvithall by good men to deale uprightly vvith men & according vnto conſcience, oh vve be ſtraightvvaies vpon them; vvhat ſirrha? vvhat knovve ye by me? vvhat can ye charge me vvithall? vvhat vvitnes haue yee againſt me? if ye haue any thing to charge me vvithall I vvill anſvver it: & thus vve play the iolly fellovves in advancing of our ſelues, & ſetting vp our creſt, if nothing can be prooved againſt vs by man. And vvhat if no man liuing can charge thee vvith any thing, thou miſerable caitiffe, & that things can not be laid out plainly by vvitneſſes, & evidences before men? doſt thou thinke therefore to eſcape ſcotfree at Gods hand, & ſo to eſcape his iudgement? vvhat if there be no mā that can charge thee? haſt not thou vvithin thine ovvne breaſt a gueſt at home, euen thine ovvne conſcience that chargeth thee of a thouſand matters more ſtrongly, and more fierſly purſuing the matter then a thouſand vvitneſſes? So could that cruell beaſt Cain, that bathed in the blood of his brother, vvrangle vvith God after that manner:Gen. 4. 8, 9. What doeſt thou meane to aske me of my brother? ſaith he, what have I to doe with him? am I my brothers keeper? is he not old enough to keepe himſelfe? He thought forſooth, he had made ſure vvorke on all hands vvhen he had gotten his brother into the broad fields far from the preſence of men that none could eſpie him to beare vvitneſſe of the fact;Gen. 4. 8. but the Lord findeth out this cruell tiger, and ſubtill foxe, & bringeth in vvitneſſes enough to condemne him, that vvere preſent, euen at the deed doing.Gen. 4. 10. Thy brothers blood, ſaith God, crieth aloud for vengeance in mine eares: doeſt thou thinke to eſcape ſcotfree in my iudgement, becauſe no mortall man can teſtifie of it? the blood vvhich I put into thy brothers body, and thou cruelly didſt let out the ſame, that ſame blood hath a lovvd voice before my iudgement ſeate,Geneſ. 4. 11. to beare vvitneſſe againſt thee, and to call for iuſtice at mine hand to revengement: the verie earth vvhich opened her mouth to receiue the blood is another loud vvitnes before me to condemne thee, vvhat ſaiſt thou to the matter? vvhat haſt thou to ſay for thy ſelfe? Alack poore ſoule, he ſtandeth as dumb as a block before his iudge, & hath not a vvord to anſvvere in his defence againſt theſe vvitneſſes [Page] but like an obſtinate rebell againſt Gods maieſty, doeth murmure againſt God, that he is hardly dealt withall, and that his puniſhment is greater then he is able to indure,Gen. 4. 13. that he is oppreſſed and throwne downe with the fierce wrath of God. Let vs ſee then what we can prevaile with all our ſhiftes and ſubtilties here, where wee thinke no man can charge vs, no witneſſe againſt vs: the Lord needs no ſuch witneſſe in his iudgement ſeate, he can call all his creatures to witneſſe againſt vs: the very houſe wherein we commit wickedneſſe, our conſcience in our breaſt witneſſing thereunto, the darke night, the ground we tread vpon, the bedde we lye vpon, all the creatures of God about vs, when we are committing wickedneſſe, ſhall be ſufficient teſtimonies againſt vs. The matter that we ſo ſubtilly contriue in our braines, for to wind in our neighbours and deceive them, euen the very matters them ſelves ſhalbe ſufficient before our God to ſtand againſt vs to condem nation. The pen, ynke, paper, parchment, ſcribe, ſubtill pety-fogger, and whatſoever haue bene inſtruments with vs in our craftie deuiſes, whatſoever of Gods creatures we haue vſed or rather abuſed thereunto, ſhall teſtifie their humble obedience to their creatour to our condemnation: yea, euen our owne hands that wrote, our tongue that ſpake, our feete that went, our heart that deviſed, our body that executed, muſt needs ſtand in iudgement as an army of witneſſes, to condēne vs. What did it availe that miſerable caytiffe, that he could uſe his legges and feete to meete his Maſter, and his armes to imbrace him, and his tongue falſly to ſpeake wordes of pretenſed friendſhip,Matt. 26. 48. Haile maſter, & his mouth like a truſty frend to kiſſe him: what could all theſe prevaile, I ſay, when God purſued him more narrowly, and haled him more neerely vnto his iudgement ſeate? what did they prevaile? Alas poore damned creature, his conſcience was made his hangman. The Lorde needed no other witneſſe to bewray the falſe meaning of his fained friendly heart, then his owne conſcience within his breaſt, that ſpake ſo lowd againſt him to his condemnation, that he could not abide, but cruelly cauſed his owne ſelfe ſame legges and feete to carry him to his owne death, and the [Page] ſelfe ſame hands to hang vp his body to diſpatch his life: and then, which is moſt lamentable, when he thought to be ridde from his Iudge, then alas did he but begin his torments, which never can be ended.Heb. 10. 31 So horrible a thing it is to fall into the hands of ſo mighty a Iudge. O good breethren, let vs lay vp theſe examples deepe in our hearts, to bring in continuall remembrance before our eyes the iudgement ſeate of God, that we may learne to feare his maieſtie, and ſtand in awe of his dreadfull iudgement ſeate, that we be not ſo bold with our God, to dally with him, and as it were, play with his noſe as they ſay; thinking our ſelves ſure enough when we can make faire weather with men, and with our ſmooth lookes, ſugred wordes, and faire countenances ſubtilly intrappe our brethren. Alas good brethren this geere will not be good ſtuffe with our God, when hee calleth vs to anſwer the matter in his higheſt court of parliament, it vaniſheth away as ſmoke. Thoſe ſame Iudas kiſſes be to common againſt vs, and which worſe is, it is holden almoſt no ſin: nay, I am afraid, it is accounted of moſt of vs a notable point of pollicie, as without which we could not be able to live amongſt men, to flatter, ſpeake faire, and as it were, to creep into mens boſoms, whereas within there is nothing but falſhood and a double heart: and yet we are growen to this brutiſhneſſe, as though God had no iudgement ſeate, that we thinke we could not otherwiſe live amongſt men, unleſſe we play on both hands with God and the world: and we haue made it, as it were, an infallible rule, and brought it to a common proverb, Neſcit regnare, qui neſcit diſſimulare, He knoweth not how to keepe his owne, that knoweth not how to diſſemble & fayne: flatterie & faire ſpeech is called holy-water of the court, and I can not tell what. I know not what is in the court, for I am no courtier, but I am ſure that we haue too much of ſuch holy-water amongſt vs here in Norffolke: faire words and falſe hearts, ſugred talke and ſubtill meaning; it is too too common the Lorde be mercifull vnto vs, as though God did not ſee vs, view vs, marke vs, and even regiſter vs vp vnto his iudgement ſeat:Pſal. 10. 11. well good brethren, let vs not deceiue ourſelves, all this our faire ſubtiltie is no more but Iudas kiſſes, [Page] and vndoubtedly, vnleſſe we in time repent, we ſhall with Iudas at the hand of Almighty God taſte of the like vengeances for God will not be mocked:Pſal. 6. 7. & although during our life wee come not to the gallowes, or to fordoe our ſelues as he did, yet our God hath his iudgement after this life, & will hang vs vp in hell with Iudas everlaſtingly: all of vs, if we doe not repent, yea although we do weare velvet coats on our backes, all ſhall not ſave vs: there is no remedy, we muſt all appeare before the iudgement ſeat of God: & therfore let vs now think upon it whiles we have time, that vve may be in a readines when it commeth: for therfore we are ſummoned, & in that court we muſt appeare. Away then with all theſe counterfaited deviſes, which be ſo common amongſt vs, and fall at length to plaine dealing: let vs examine all our doings euen now preſently, as they muſt be examined before the iudgement ſeat of God,Dan. 5. 27. and farſe in no bumbaſies of our own gloſes, for that wil be found too light in the ballance: let euery one of vs now preſent, examine our ſelues, & apply this ſentence unto our ſelues, & make our profit by it, to the direction of our life according to the wil of our God, and not only to pleaſe man. What naughtines ſoever we go about, let vs alwaies enter into our ſelues and ſay, what am I doing now? doth not God ſee me? yes: doth he not abhor this my doing? yes: hath he not ſummoned me to anſwer this my doing before his iudgement ſeat? yes: O what a miſerable wretch am I then,Pſal. 50, 21. that dare ſo boldly commit open ſin before my God, as though he were fellow with me in my ſinnes! ſhould I caſt mine own ſoule away! O good Lord forgiue me, I will never do the like againe, graunt me thy ſtrength to beat back al the falſe allurements of Satan, that goeth about to deſtroy my ſoule, be merciful vnto me, & ſet alwaies before mine eyes a reuerent feare of thy iudgement ſeat, that I neuer [...]ep in my ſinne, but thereby may be awaked to walke ſimply & plainly before my God without hypocriſie diſſimulation, or ſubtilty during the whole courſe of my life. Loe then how we muſt apply this doctrine vnto our ſelves, that it may be profitable unto vs, & ſtand us in ſtead againſt the ſubtill practiſes of our adverſarie Satan.

[Page] But here is yet a further thing in this matter needfull to be conſidered, namely that whereas the holy ghoſt here calleth into our remembrāce the comming of Chriſt to iudgement, he leaueth out the time when he will come, & maketh no mentiō of it at all. We muſt all appeare before the iudgement ſeate of Chriſt, but when the time ſhall be, whether to morrow, this night, or the next yere, or ten, twenty yeres, he telleth us not: no he ſpeaketh not one word of that, he leaveth it out cleane: the holy ghoſt through the whol Scriptures hath left that time uncerten unto man,Mat. 24. 36. yea the very angels in heauē are ignorant of that, they know not when the Son of man ſhall come, no creature in heauen, earth, or hell knoweth that; the Lord hath hid it from his creatures, & only reſerved it to him ſelfe: wherfore? that we knowing certenly that he will come, & not knowing when,Mat. 24. 41. might alwaies be in a readineſſe, when he commeth, leſt he taketh vs vnwares:Mat. 13. 35. for ſo doth our Lord Ieſus Chriſt admoniſh vs,Mat. 24. 44. therefore be ready, ſaith he, for ye know not when the Son of man ſhall come: & to waken vs up more ſharply, he telleth vs, that his comming will be ſudden, ſaith he, at an houre when ye leaſt thinke, even as a theefe in the night. And upon the contemners of God ſaieth Paul, which lie and wallow themſelues in their ſinne, 1. Theſ. 5. 2, 3 the day of the Lord ſhall come vpon them ſuddenly to their destruction: yea when they ſhall think themſelues moſt ſure, & ſafe, & make no more but a tuſh at the matter, & ſay in themſelves,Verſ. 34. tuſh all is well, all is quiet, euen then ſuddenly ſhall deſtruction come vpon them, as ſorow upon a woman with child. God then hath left the certen time of his comming vncerten vnto man, that we might alwaies be ready and deferr not the time of our repentāce till to morow, becauſe we know not whether the Lord will call us before to morrow: and this point is moſt ſpecially to be noted, for elſe all that ever hath bin taught hitherto concerning the appearāce before Gods iudgement ſeat will be altogither vnprofitable vnto vs: we vvil acknowledge that vve muſt appeare before the iudgement ſeat of God, but we think it vvill not be ſo ſoone, but that vve may haue a litle ſpace to continue in our ſinne: & you ſhall ſee that this is the chiefeſt thing that Satan uſeth to bring into the heart of man, to make him beleeve that the day vvil not be ſo ſoone, [Page] but that he may have time enough before that day come, and therfore that he may yet a long time take his pleaſure in his ſin and repent before that day come. And I waraant you he hath bene buſie euen with ſome of you ſince that time that I haue bene intreating of this matter, to blow this blaſt in your eare, that that day is not yet ſo neare, but that you may continue a while in your ſinne & amend afterwardes. The carnall eare of him that is ſoked in the ſweetnes of his ſinne, hath heard me al this while intreating of the iudgement of God to come, & very pleaſantly laugheth in his ſleeue: oh, ſaith he, here is a fellow indeed, he is afraid of his owne ſhadow, belike he thinketh we be babes, & would afray vs with bugs: he hath bin telling a lōg tale of Gods iudgement ſeate, as though there were any that denied it, & as though we did not know it as well as he: but what for that? ſhould we forgo the pleaſures of our youth, the commodity of our crafty ſubtilties, & the hope of our gaine therby for feare of this iudgemēt? as though forſooth we could not amēd all this geere before that day come: nay, nay, let him ſpeak what he vvill, we will take the pleaſure and gaine of our ſinne, and afterwards we will amend, & we truſt all in time enough too. O ſubtill deuill that can ſo be witch the ſoule of mā to vtter deſtruction! but harken thou carnall beaſt to the voice of the Sonne of God,Mat. 24. 41, 44. he telleth thee that this day is not known to any of Gods creatures, & dareſt thou appoint with thy ſelfe a certenty of it, as though it were not ſo ſoone? thy God ſaith, it ſhall come ſuddenly, and dareſt thou ſet him to ſchoole, to be wiſer thē he? and ſay tuſh in thine heart, it will be lōg firſt? no but he telleth thee, if thou be ſecure, it vvill take thee vnwares, in a moment,1. Cor. 15. 52. in the tvvinkling of an eye, before thou be vvare, and vvhere is thy amendment then?1. Theſſ. 5. 2. therfore he chargeth thee to amend novv, & deferre not the time, leaſt thou be taken vnavvares, and ſo caried to eternall deſtruction, and vvhat ſhall then all thy vaine hoping for a longer day profite, vvhen thou art taken ſuddenly, as the bird in the net? But thou ſaiſt, it vvill not come ſo ſoone, but Chriſt ſaith, it vvill come at an houre, vvhen thou leaſt thinkeſt:Luc. 21. 55. & telleth thee flatly, that if thou ſhalt play the vvicked ſervant, and thinke thy maſter will tary long, [Page] and be many yeares and daies before he come,Mat. 24. 48, 50, 51. and thereupon falleſt to beate thy fellow-ſeruants, and deale ſubtily with thē, without regard of the comming of thy maſter, Ieſus Chriſt flatly telleth thee, that he will come in an houre, when thou leaſt thinkeſt, and giue thee thy portion with hypocrites in eternall burning fire: then what haſt thou gained by ſuch preſuming vpon Gods mercie, and hardning of thy ſelfe in thy ſinne againſt God, when thy pleaſure is turned into paine, and thy ſecuritie and eaſe into continuall torment? Alas, good brethrē, that we ſhould be ſo blinded with the ſubtilties of Satā, for the gaine of a ſmall earthly trifle to caſt away ſoule and bodie eternally.Mat. 16. 26. VVhat can it profit vs to winne the whole world, and looſe our owne ſoule? and this we doe ſo long as giuing care to the vaine allurement of Satan, we continue in our ſinne, deferring the time of our repentance till afterwards, thinking that the Lord will not come ſo ſoone: you ſee then the lacke of practiſing this doctrine, that is here taught vnto vs, is the cauſe that at this day men are ſo hardned in their ſinne, and boldly goe on forward to eternall deſtruction. Men doe imagine with them ſelues, that although they muſt one day appeare before the throne of God, yet it will not be ſo ſoone, and thereupon they neuer thinke of that matter, but deuiſe all wickednes in their braines to fill their purſes, feede the paunches, deceiue their neighbours, and generally all other ſpite and villanie againſt God and man: and all becauſe they thinke themſelues in ſure caſe, that the day of repentance is not ſo neere, but that they may amend all this geare in time: but it is not ſo, they are deceiued. The Scripture telleth vs it will come ſooner then we thinke, & therefore amend betimes, leaſt we periſh all. And it is a maruelous matter to ſee howe wonderfully the aduerſarie hath preuailed in this: for whereas God would haue vs alwaies in readines, becauſe the time [...] vncertaine, the cleane contrarie is ſettled in our hearts, namely to take our libertie in ſinning, becauſe the time is a farre off, as we dreame: and this perſwaſion is ſo deepely ſettled in our breaſt, that if men be admoniſhed to take heede of their dealings: for a day will come when all things ſhalbe righted, [Page] then they thinke ſtraightway they haue a great long ſcope giuen them to range in: for they take it as a principle moſt ſurely rooted in their hearts, that that day is a far off. If they be threatned with the comming of Chriſt to iudgement, you ſhall ſee them make of the matter no more but a ſcoffe and a mocke: oh ſyr, if ye giue me ſo long a day, nay then I ſhall doe well ynough: and here they can fall to gybing, and make themſelues merrie with the talke of the welchman, who hauing robbed a man of his budget, and beeing threatned that he ſhould anſwer for it at the day of iudgement, made anſwer, that if he might haue ſo long a day, he would haue the cloake too: and thus miſerable caytiffs they thinke they haue notably preuailed, when thus they haue ſcoffed out the matter: but alas, pore ſoules, it is no more then a laughter from the teeth forward: for when they haue put from them the day of the Lord as farre as can be, and that God for a time let thē play vpon the hooke, yet alas, there is a thing within their breſt, that ſometimes will ſting them to the heart in ſpite of their teeth: but yet here-withall you ſee how common this is amongſt men, that the day of the Lord is a farre off:Amos 6. 3. for when we can ſo readily giue ſuch anſwers as this, If ye giue me ſo long a day, &c. ſurely we bewray our owne heartes vnawares, that wee are perſwaded in our breaſts, that it is long to that day. And the ſame opinion haue we in like maner of the day of our death; there is ſcarcely found amongſt vs any ſo old, but he wil thinke he might liue one yere longer, or at leaſt one moneth, or one day, ſo farre he is off from thinking on his death: if we be young, oh then we thinke our ſelues as ſure from dying, as God had ſealed vs his letters patents for our life till old age: and hereupon it commeth, that in our luſtie youth (as they tearme it) we neuer thinke to make our ſelues readie to God-ward: nay ſo farre are we from all [...] of God, that vnleſſe we play the wilde coltes in all licentiouſneſſe and ſinne, we thinke we haue not well ſpent our youth according to the courſe of nature: and into ſuch beaſtlines we are gone, that we haue framed an heatheniſh, nay worſe then heatheniſh, rather a deuiliſh prouerbe, A young ſaint, an old deuill; as if ſo be we ſhould beginne to be holy in [Page] our yong age, it were the next way to make vs diuels when we are old: and as though it were the beſt way to be a diuell in thy yong age, that thou mighteſt be made a good holy man in thy old age. But I pray thee, what if thy God call thee while thou art a young deuill, what ſhall become of thee in thine old age? if the Lord cut thy yeares ſhort, and make an ende of thy life, while thou art playing the yong luſtie deuil, I warrant thee thou ſhalt neuer come to be neither old ſaint nor young ſaint. This I ſpeake (good brethren) with griefe of heart, to ſee into what miſerable blindnes we are tumbled, that the thing which God hath hid from vs ſo ſecret to himſelfe (the day of his comming, and the day of our death) as though we were of Gods counſell, we will be ſo cunning in it, as if he had not onely reuealed it vnto vs, but alſo had ſealed vnto vs the aſſurance of it. And all this we doe, that we may more boldly ſinne without controlment, thinking when we are old, we will then beginne to frame our ſelues to godlines: but alas, good brethren, we deceiue our ſelues, it is not ſo, we haue no aſſurance of our life, we can not tell when it ſhall pleaſe our God to call vs, at midnight, noonetide or cockerovve, wee are not certen one minute of an houre to liue, and therefore let vs not driue off from day to day, and thinke he will amende, leaſt he come vpon vs vnwares, and finde vs vnprepared. Take heede, good brethren, that we doe not flatter our ſelues, to thinke I am but yong, & I truſt I ſhall not die ſo ſoone, I will take the pleaſures of my youth a while, and when I beginne to be old, I will then wholly applie my ſelfe to Gods will: or thus, although I be ſome what aged, yet I truſt I ſhall not goe ſo ſoone, I thanke God I feele my ſelfe ſtrong and luſtie, I can eate my meate well, and I will not yet ſettle my ſelfe to be readie, when God calleth me: I may continue yet a little while in my craft and ſubtiltie, til I haue got but ſuch a piece of ground▪ or ſo much money to lie by me, and then I will amend: when I ſhall begin to be ſicke, then I will ſettle my ſelfe wholly to God-warde: Let vs take heede, good brethren, of theſe blaſts and temptations of Satan, that we be not deceiued; doe we not ſee both daily and hourely how that the Lord calleth as wel [Page] the young as the old? and what patent haue we of our life, that we are not in the number? Doe we not ſee that God calleth men euen ſuddainly, when they are in as good health as can be, yea euen when they are eating their meate at dinner, euen ſupping an egge is the laſt breath that euer they draw? wherefore doth the Lord this, but onely to let vs vnderſtand and ſee before our eyes, how ſoone our life is gone, that ſo we might alwaies be in readines: we ſee theſe things continually, and yet alas howe ſmally we profit by them: wherefore we ſee it needefull, and a thouſand times more then needefull, to haue this ſoundly imprinted in our heart, and the remembrance of it continually before our eyes, that we muſt hence we can not tell when, that our heatheniſh eares, and Epicures pleaſures may be cut off by the continuall meditation of the ſame, otherwiſe vndoubtedly, good brethren, when we thinke our ſelues moſt at eaſe, we ſhal vnderſtand the ſentence here that Chriſt Ieſus ſpake,Luc. 12. 17, 18. That we ſhalbe taken in an houre, when we leaſt thinke. That rich Epicure that wallowed and tumbled in his wealth, little thinking vpon his death, but ſoked in his ſinnefull pleaſures, ſitteth at his eaſe debating with himſelfe howe he may make his life moſt eaſie, and at length concludeth with himſelfe ſuch a way, as he thinketh to liue moſt pleaſantly and eaſily for many yeares: he will pull downe (forſooth) his old barnes, and build him greater, that ſhalbe able to receiue all his grayne, and then like a iolly carnall ſwine, he will ſay to his ſoule, Oh ſoule, eate and drinke, and make luſtie good cheare, for thou haſt ynough laid vp for many yeare▪ here is nothing with him but cheriſhing the belly and pampering the bodie, as though God had put life into him, and ſet him in this world for none other end, but like a bruit beaſt to crāme vp his bellie to the corge, and feede him ſelfe fat againſt the [...] of ſlaughter: this miſerable caytiffe hath forgot himſelfe that he muſt die, there is no remembrance of death, but as though he muſt liue euer: but when the carnall belly-god in his chiefeſt ruffe and (as he thinketh) in his greateſt felicitie, his cheare was cleane changed in a moment, he heard a voice that daunted his courage, it was ſaid vnto him in the ſelfe [Page] ſame houre,Luc. 12. 22. Thou foole, this night ſhall thy ſoule ſhall be taken from thee, this night thou muſt needs die, and what ſhalt thou then be better for all this falſe conceiued ioy in thy pleaſures and riches, when thou muſt not inioy them one minute of an houre? I am afraid, good brethren, it is too liuely and too true a deſcription of vs Engliſhmen, which haue neuer done with feeding the belly and cloathing the backe, as though we ſhould liue here euer. I am afraid too many of vs haue vtterly vaniſhed out of our remembrance the day of our death,Amos 6. 5. or els haue put it a farre off, as though it would not come of a long time: I am afraide too many of vs ſay in our hearts with this worldly wretch: Oh, if ſuch a thing and ſuch a thing were brought to paſſe, I would ſay to my ſoule, take euen thy full pleaſure, eate and drinke thy belly full, make merry, take euen thy hearts deſire. Alas, good brethren, let vs take heede vnto our ſelues, what ſhall it auaile vs, when God ſhall ſuddenly take vs from all our pleaſures in a moment, and throw our ſoules into euerlaſting torment? The cauſe of this looſenes amongſt vs is, becauſe we doe not practiſe that doctrine that is taught vs out of this ſentence, namely that the day of our departure is vncertaine, euen oftentimes when we leaſt thinke: wherefore I deſire you in the feare of God, for the loue we beare vnto our owne ſoules, that we make our profit of this ſentence better then we haue done heretofore: let vs apply it vnto our ſelues, and call our ſelues to an account, euery one of vs enter into his own heart, and thus ſay, VVhat wickednes doe I know by my ſelfe? Am I a thief, a murtherer, a couetous perſon? is all this hid from man? yea. But alas, God doth ſee it, and hath appointed a iudgement to puniſh it, therfore I will no more continue in it: I will now repent while I haue time, I will not dāme mine own ſoule, for once I muſt appeare before the iudgemēt ſeat of God. And if the deuill would goe about to ſuggeſt into thine heart, that it wilbe long before the day come, and that that thou haſt yet a long time to liue,Matt. 24. 51. and 21. 44. and therefore thou maiſt a while continue in thy ſinne, anſwer him with Ieſus Chriſts words, that then I ſhall haue my part with the wicked ſeruant in the continuall burning lake: that the time is not knowne to any [Page] creature, it is vncerten, it will be ſudden when we leaſt think: & therfore defer not to be alwaies in a readines: if he will reply and ſay, it is not like to be ſo ſoone, for that all things are well, and there appeares no tokens of ſicknes, much leſſe of death, anſwer him againe, that euen therefore I ought more to ſuſpect the day to be neare, [...]. Theſſ. 5. 2. becauſe it ſhall be at ſuch a time, as men ſhall thinke all thinges well and quiet, euen then ſhall it come and take men vnprepared. Let vs, good brethren, in this manner applie this doctrine to our ſelues, that we may profit by it in newneſſe of life: let vs not deferre the time till to morrow, the Lord God knoweth where we ſhall be to morrow: we are al of vs here now, God be thāked, but the Lord knoweth whether we ſhall euer come togither againe or not: the Lord may take vs before we goe out of the Church-doore; ſo vncerten are we of our life: wherefore let vs for Gods ſake deferre the time no longer, but euery one of vs now beginne to amend, and lie no longer in our ſinne, but turne to the Lord by true repentance, knowing that our time is vncerten; thus doing, we ſhall finde the Lord our God mercifull vnto vs, he will increaſe in vs his graces and gifts of his holy ſpirite, that we may grow on forward from faith to faith in ſanctification and newneſſe of life, till it ſhall pleaſe his goodnes to call vs in his good time to euerlaſting reſt.

Thus we haue heard, good brethren, what we haue to learne out of this ſentence, it remaineth that we knowing it, put it in practiſe, and that we doe not thinke it ſufficient to come hither to ſit here, and to lend our eares to the preaching to giue it the hearing, and haue yet notwithſtāding no purpoſe of amēding, but rather ſome hard heart ſtill to continue in our ſinne, as we we came: for aſſuredly if we doe ſo, the eternall God wil neuer ſuffer vnreuenged ſuch horrible contempt of his bleſſed word: it is an horrible abuſe of Gods worde, yea of God him ſelfe, whē we ſo dally with God: ye, if I that preach the word ſhould thinke it ſufficient for me, when I haue told you Gods will out of his word, and yet not applie it to my ſelfe, to reforme my life after the ſame, aſſuredly I ſhould anſwer that horrible contēpt of Gods maieſtie before his eternall throne of iuſtice: if ye ſhall then (good brethren) harden your faces againſt this worde of [Page] God, and ſhake it off, and ſay ſtill in your hearts, For all this I will continue in my ſinne a while, and for all his threatning I truſt I am not ſo neare death, but I may amend before that day come, let him ſay what he will, I vvill not yet begin: then I teſtifie vnto you before the eternall God, that the maſter of the houſe vvill come in an houre,Matth. 24. 5. vvhen ye leaſt thinke, and giue you your portion vvith hypocrites, vvhere ſhal be vveping and vvayling and gnaſhing of teeth: and then vvhen ye vvould it is too late,Rom. 2. 4. alas ye can not. If ye ſhall novve abuſe this day of mercie, and Gods long ſuffering that dravveth you to repentance,2. Pet. 3. 13. and like carnall beaſts fling abroad, and kicke vp your heeles againſt the Lord, violently throvving from you all godly admonitions, vvhereby he goeth about to pul you vnto him, he ſhal come vpon you like a fierce lyon, & vtterly conſume you in your greateſt pride, vvhen ye leaſt think: but I hope better of you, brethren, and good cauſe I haue ſo to doe, I thank God for it, I truſt the Lord vvill vvorke in your heart, that ye vvill not deferre the time, but euen novv beginne to turne to him, vvhile he offereth you mercie, and preſume not of hereafter. Remember the fiue fooliſh virgins,Math. 25. 11. that had no oyle in their lamps, and yet for all that tooke no thought, but ſnorted and ſlumbred vvithout all care, thinking they ſhould haue time enough to prepare, but alas they vvere deceiued, for the bridegrome came ſodainly, and thoſe that vvere found readie entred in, and thoſe iolly fooles that deferred ſo long vvere ſhut out, and ſhall neuer enter in: for Gods ſake, brethren, let theſe things enter deep into our head & heart: let vs haue theſe things ſo deeply imprinted in our hearts, that vve may think vpon them continually, & ſay alvvay vvith that holy man, vvhether I ſleepe or vvake, me think I heare continually ſounding in mine eares, the trump of the Lord that ſaith, Ariſe ye dead, come to iudgement: let vs alvvay be prepared againſt that day, & alvvaies ſay in our heart vvith the ſaints in the Apocalyps, Come Lord Ieſu, come quickly, I am ready for thee,Reuel. 22. 20 come vvhen thou vvilt: that our hearts may ſtill long after it,Phil. 1. 23. & ſay vvith the Apoſtle, I deſire to be diſſolued, & to be with thee, ô Chriſt: othervviſe if we ſhall deferre it, and take our pleaſures in this vvorld, then alas euen the remembrance of death, Oh how bitter wil it be to him, that hath his heart vpō [Page] the things of this world? it will nippe our heart a ſunder to part with our goods, to part with our pleaſures, and all becauſe we haue ſo long abuſed Gods long ſufferance, and prolonged the day of our repentance, till ſuddenly we are taken: then we could with the wicked contemners of God, wiſh the very hils and mountaines to couer vs and hide vs from the preſence of the fierce iudge,Luc. 23. 30. whom we haue ſo ſtubbornly contemned:Reuel. 6. 17. and 9. 6. but alas, it will not preuaile, we muſt euen be hayled before his iudgement ſeat in ſpite of our teeth: wherefore, good brethrē, let vs thinke vpon it, and thinke vpon it againe, that it neuer part from vs: theſe be waightie matters to be thought vpon, theſe be things that muſt alwaies keepe vs occupied, and not heard with the eare for the ſpace of an houre, but they muſt be our continual meditation our whole life: I truſt by Gods grace ye wil think vpon it, that you may profit by it: I hope well of you, as good cauſe I haue, eſpecially becauſe I ſee the Lord hath mooued you to this good work, whereunto you are aſſē bled, that you think not much neither of coſt nor trauail for the benefit of the common-wealth and eaſe of your brethren: continue and goe on forward, be not wearie of well doing, ſeeing the Lord is with you in bleſſing your labours, remember the time we haue is ſhort, let vs be doing good while we haue time, remember that your callings require the ſame, beeing magiſtrates of peace, to be carefull of peace: remember that ye muſt once be called to account before the iudge for your calling, & then though all the men in the earth would cleare you, if God doe condemne you, there is nothing but deſtruction: let the vprightnes then of your conſciences be in theſe your meetings, that ye may be void of vaine glorie before men, and be ſimple before God to doe good, and then the Lord will bleſſe your labours in this life, and in the life to come ye ſhall receiue full ioy both of ſoule and bodie for euer. Ye ſee then the meaning of this ſentence, and how the Apoſtle takes it to his vſe, to take his profite by it, in ſetting it alwaies before his eies, to keepe him thereby in a continuall awe of God, while he skanneth his doings, not onely by man, but eſpecially by God, who hath his iudgement to call vs vnto, to anſwer the matter when [Page] we leaſt think: & herin how we are admoniſhed to do the like, and to take our profite by it in like manner; thus much, I ſay, hath bene declared out of this place, in that ſence and manner that it is vſed by the Apoſtle. There is yet further doctrine in particular to be delivered out of the ſame very profitable for vs for our inſtruction, of which we muſt in like maner gather our profit: for whereas it delivered vnto vs, that we muſt once appeare before the iudgement ſeate of God, we are not onely thereby taught to be raiſed vp to a more diligent vew of our doings, that they be ſincere before God, which the Apoſtle doth here, but further having entred into our ſelves, and found in vs many imperfections, yea and horrible ſinnes, which the Lord hateth, and which he hath pronounced to be puniſhed with his heavie curſe and eternall condemnation, knowing that he is both a iuſt God and a true, which hath ſet this puniſhment downe, and hath already ſummoned vs to his iudgement ſeate, we are hereby (I ſay) admoniſhed carefully to conſider how we may be diſcharged in that iudgement day, & delivered from that ſame puniſhment, which our ſinnes haue deſerved. This is a ſpeciall point to be conſidered, and deeply to be waighed of every one of vs, and not ſlightly to be paſſed over: it is our chiefeſt ioy in our life, our only comfort in our death, and our true happineſſe after death. Without this wee are moſt miſerable of all creatures, yea in worſe eſtate then the very brute beaſtes: for they (ſilly poore things) yet ſhall have an end of their miſerie and toyle in their death: but wee if we know not this, ſhall then in death and after death begin our eternall torments, which ſhall never haue end. Without this although we liue in this world moſt pleaſantly, moſt wealthily, and moſt gloriouſly, yet we are of all creatures moſt unhappie: for what ſhall it availe vs, if we winne the wealth, pleaſure, and glory of the whole world, and at the day of iudgement looſe our owne ſoules, and be throwne downe into eternall torment? what benefit doth that rich glutton, that now lyeth burning in hell, and ſhall, what benefit doth he reape of all his good cheere, that he devoured in his life time? what is he better for all the fine apparel, that he clothed himſelfe withall? [Page] all? what doeth he now gaine by all the glory that he inioyed in this world? what doth it help him now, when he is in everlaſting torments? He would now haue eaſe for a minute of an houre, and can not. Ye ſee then it is a moſt needfull thing to think upon this now while we are living; that ſeeing we muſt once appeare all before the iudgement ſeate of God, we may now begin to be carefull to know the wayes and means how we may be ſet free in that iudgement, & ſo come to eternall life: for vnto this end the Lord giveth vs life and being here in this world, to the glory of his name, to learne all this while we liue here the true waies & meanes how to be delivered in that day to liue ever & never die: you ſee this, it is a ſpecial & a moſt principall point, that wee be here taught, that is, that wee be moſt carefull to be diſcharged in the day of iudgement, becauſe it ſtandeth vs in hand in paine elſe of caſting away both of ſoule and body into eternall fire. But it is lamentable to ſee the great ignorance among vs in this moſt chiefe and moſt neceſſary thing: there is none almoſt but he knoweth he muſt come to iudgement & looketh for doomes day, but alas, how or by what meanes he ſhalbe diſcharged in that doome and iudgement ſcarſly ſhal ye find the hundreth perſon, that know eth it: in this point generally the whole earth is ignorant. It is too lamentable, good brethren, eſpecially among vs that haue the name of Chriſtians, yea in the time of the goſpell that wee ſhould be ignorant of this chiefeſt point, how we are ſaued by Chriſt. The multitude generally are ſo ignorāt in this, as is marvelous: aske thē how they hope to be ſaued in the day of iudgement, they can not tell: ſome peradventure will give anſwer in generall words, Even as it pleaſeth God, or by Gods mercy, I put me wholly to his mercy, or by Chriſt, or ſuch like words: but aske them further how & by what means it pleaſeth God to ſaue them ſeing their ſinne muſt be puniſhed? or how they truſt to be ſaved by Gods mercy ſeing God in iuſtice muſt puniſh their ſinne? or how or by what meanes they hope to be ſaved by Chriſt? theſe things, I ſay, they are vtterly ignorant of. And you ſhall ſee not only ſimple ſoules (as they call them) ignorant [Page] of theſe points, but commonly even thoſe, which otherwiſe haue great gifts of wit, & skill of things in the world: yee ſhall ſee a company that are ſo skilfull in any matter almoſt which is to be skanned before a mortall iudge, that they wil go neare to goe beyond a good skilfull lawyer, & put him to his pinch, & yet notwithſtanding examine them of this law point, how they ſhalbe ſaued in the day of iudgement, they haue no wit to anſwer it, they are not book learned forſooth, as though only book-learned men ſhalbe ſaved, & not the ſimple as wel. Nay come alſo to thoſe that haue excellēt gifts to ſerue in the common wealth, & ſeeme to be of great countenance & wiſdom, and I warrant you, if due examination were made, they ſhould be found to be ignorant in this point, & not to knowe the way and meanes of their ſalvation. I ſpeake that which I know, it is a lamentable thing to ſee it. I haue dealt with ſuch men divers times, and haue found them vtterly ignorant in the knowledge of their ſalvation, & yet otherwiſe men of great wiſdom. Wherfore the caſe is too lamentable, that that thing which the moſt ſimpleſt ought to know, euen the moſt excellent are ignorant of. Nay there is yet a further thing that augmenteth the matter, and maketh it worſe: namely, that mē are not ignorant of this ſo needfull a thing, but alſo they are altogether retchleſſe, and haue no care to ſeeke to know it: we haue neuer done with carking and caring for our bodies, we ride, we runne, wee digge, we delve, wee labour, wee toile, and all wee thinke too little to preſerue our bodies, and in the mean time what ſhall become of our ſoules and bodies in the day of iudgement wee haue no regarde: and yet euery one of vs will confeſſe that we ought to be more carefull for our ſoules, then for our bodies, more carefull for the life euerlaſting, then for this preſent momentarie life: and yet contrarie to our owne conſcience, contrary to our owne knowledge we leaue the principall not regarded, & bend our whole force, wit, skill and travell to the other, that indureth but a moment in cōpariſon of the other, what do we now hereby good [Page] brethren, but onely make our ſelves vnexcuſable before the throne of God: Nay further, even all the whole partes of vs both of ſoule and body, which God hath giuen vs to be moſt chiefly exerciſed about the heavenly life, we make them euen ſo many witneſſes againſt vs in the day of the Lorde, becauſe we haue abuſed them to ſerue our turne in this bodily life, far above the heauenly life. So that the Lorde need no other witneſſes againſt vs to condemne vs in the day of iudgement. The wit that God giveth vs, which we haue ſo carefully vſed to deviſe for our bodies in this life, and never bent it carefully to ſeeke for the life to come, muſt needs beare record againſt vs in the day of iudgement: the tongue that we have vſed ſo carefully to ſpeake and crave for worldly things, and hath bene ſo dumb in heavenly things: the feete that haue ſo ſpeedily runne about worldly gaine, and haue bene lame in heauenly profit: the eare that could ſo carefully liſten after worldly gaine, and was deafe at heavenly matters: and to be ſhort, all the whole partes both of our ſoules and bodies, that we haue ſo carefully and miſerably vſed about theſe worldly things, and ſo ſlackly vſed about heavenly things which ſhould haue bene the chiefeſt: all theſe, I ſay, ſhall be ſufficient to condemne vs before our God, when he ſhall come in iudgement. It ſtandeth vs in hand then, good brethren, to be more carefull how we may be diſcharged before the iudgement ſeat of God, and ſo come to eternall life: more carefull, I ſay, then we haue bene. The matter muſt once come to handling, and it is a waightie matter, it toucheth the life euerlaſting. There is none of vs all, but if we had a matter to be anſvvered before an earthly iudge, if it vvere but touching a parcell of our lands & goods, if it were but an hundreth pound matter or a thouſand pound, there is none of vs all, I ſay, but in ſuch a caſe we would be marveilous [...]refull for the anſvvering of it, and ſeeke all the meanes poſſible to know the remedy in law hovv to be diſcharged: but if it were a matter that touched the loſſe of our life, oh then vvee vvould trudge poſt vp and dovvne for counſell this way and that way, and ſeeke all the meanes that could be: vve could never ſleepe quiet in our beddes, till vve knevv hovv the matter [Page] would fall out. But in the caſe that muſt be anſwered before the heauenly iudge, and toucheth the loſſe of the lands of heaven, the loſſe of the goods of heaven, the loſſe of the life euerlaſting, O Lord, how careleſſe are we? we never care for it, we neuer ride nor run for it, we never breake our ſleepe for it: wee ſhall ſee men in this behalfe as ſenſeleſſe as can be, utterly ouerwhelmed with a brutiſh ſecuritie: & yet we think our ſelues notable Chriſtians, and to haue wound up the matter very cunningly, when we can haue giuen ſome generall anſweres, as to ſay, euen as it pleaſeth God: but as he hath revealed himſelfe in his word, we never ſeeke that, but only keepe our ſelues contented with ſuch generall ſpeeches, and never ſeeke in his word the mean how. If there were any ſuch one among vs, as hauing a waighty matter before a iudge to be anſwered, cared not for it, and would ſeeke no counſell, nor vſe no wayes nor meanes for to anſwere the matter, would wee not ſharply rebuke the man, & bid him take heed to himſelfe, to ſeek for help in time, and caſt not himſelfe away, & his wife and children, & ſo forth? and yet if the ſtubborne man would notwithſtanding be careleſſe of the matter ſtill, and wilfully caſt himſelfe away, will we not ſay ſtraightwaies, hee was well ſerued? he mought haue helped the matter if he would haue ſought for it in time, but he would take no counſell, and therefore hee hath caſt himſelfe away? we can haue theſe ſpeeches too common in our mouthes concerning theſe worldly matters, and yet in the meane time doe ye not ſee, how we giue ſentence againſt our ſelues? for, there is none of vs all, but we have a great waightie matter of life and death, of ſoule and body to anſwer before the great iudge Ieſus Chriſt, and yet as though the matter were nothing we will not now in this time of mercie be carefull how wee may anſwere it, but onely wipe it avvay with a worde: even as it pleaſeth God (ſay wee) euen as it pleaſeth God. True it is, that all muſt be as it pleaſeth God, that is true, and that God will deale with vs in that laſt iudgement even as it pleaſeth him, all that is true: but ſeeing God hath ſet downe in his vvorde hovv and by what meanes it pleaſeth [Page] him to deliuer us & diſcharge us in that iudgement, if we ſhall now not ſeeke to know that ſame meanes of our deliuerance, which he hath ſo plainely left unto us in his worde, ſurely we can not but be guiltie of our owne condemnation, and muſt needes confeſſe, that we are but rightly ſerued at the hands of our Iudge, when hee giueth ſentence of condemnation upon us, becauſe vvee would not ſeeke that counſell, that the Lorde had left us, nor ſeeke to know the way and meanes of our deliverance, when wee had time, although wee can couer it neuer ſo cloſely, with, as it pleaſeth God, as it pleaſeth God. Wee ſhall finde that it pleaſeth God to puniſh with euerlaſting deſtruction ſuch horrible negligence and contempt of our ſaluation. Away then with all ſuch vaine colours as Satan would caſt before our eyes to make us negligent ſtill: and let us in the feare of God begin to ſeeke carefully how wee may be diſcharged in the day of iudgement, and ſo come to euerlaſting life. It is a waightie matter, it is a great matter, it muſt be looked unto, it paſſeth a Weſtminſter matter, this toucheth landes, goods, and life euerlaſting. The reaſon that maketh men ſo retchleſſe and negligent in caring for the heauenly life, is becauſe wee dreame it to be but an eaſie matter to come to euerlaſting life, we thinke it but a ſmall matter and ſoone gotten, and therefore we buſie our ſelues the leſſe about it. True it is we will not ſay ſo with our tongue and lippes, that it is but a ſmall matter, but it is evident, that we accept it ſo in our hearts, ſeeing we take ſo little paine about it. For that we might obtaine the things that we iudge hard to come by, we doe not vſe ſmall paines, but great care and labour, for otherwiſe we thinke that can not be had: that is it that maketh vs ſo carefull for the bodily life, becauſe we ſee it ſo hard a thing, that doe we what we can, all is little enough to get vs our living. So that if we were perſwaded, that if it were as hard a matter to get everlaſting life, as we ſee it is to get a temporall thing, we would beſtow as much paines in the one, as in the other: and therefore ſay what we will, our owne heart condemneth vs, that wee [Page] count it but an eaſie matter, and therefore are too negligent to prouide for it. And againe, the griefes and miſeries of our ſoules we do not feele halfe ſo much, as the paines and griefes of our bodies, and therefore that maketh vs to be ſo carefull to prouide remedies for the one, and utterly to neglect the other: if our bodies be but a little touched with ſickneſſe, we can feele it ſtraightwaies, we can complaine, ſigh, and grone, and becauſe we feele the paine nip us, there is riding and running for the phiſitian, no coſt, no labour ſpared, yea if our litle finger be but cut, we make a doe in wrapping and ſaluing, & all becauſe we feele the griefe of it: & yet for all that the ſilly poore ſoule, that ſame nice body is pained with ſickneſſe euen unto death, wounded unto eternall damnation with the fiery dartes of whordome, covetouſneſſe, uſury, oppreſſion, craftie dealing, idolatry, ſuperſtition, vaine glory, and ſuch like others, and like ſenſeleſſe blockes, we feele it neuer a whit, it is no griefe unto us, no paine unto us at all. Theſe diſeaſes of our ſoules do not greeue us a whit, and therefore we are not carefull to runne to the phiſitian Ieſus Chriſt to be cured: if the body be but a little pinched with cold, nakedneſſe, hunger, or any other calamitie, we cannot abide it, it grieveth us, we are marveilouſly troubled with it, and therefore are we ſo carefull to provide meate for the bodie, and clothes for our backe, we haue never done with that, all is too little, that we can cramme into this our filthie paunch, and to hang upon our laſie backes, all is too little, we haue neuer done purchaſing, and preparing for it. What ſhall I ſay? whole towneſhips and lordſhips will not ſerue to fill this our greedie maw, and cloath our fine and delicate backe. And yet in the meane time alas, our poore ſoule within, ſtarued with hunger, pined euen to death with cold and nakedneſſe, and we not a whit carefull to prouide for it the bread of life, the food of life to releeue his hunger, nor the righteouſneſſe of Chriſt to cloath the nakednes of it, leaſt it die eternally: we are not a whit carefull for that, becauſe we feele nothing at all the miſery & dāger that our ſoules be in. The whol world is aſleep in ſinne, wallowing and tumbling themſelues therein, in perill [Page] and daunger of eternall deſtruction, and hell fire euerlaſting, and yet doe not ſee it: they thinke them-ſelues in no daunger, and that maketh men ſo careleſſe, that they neuer ſeeke for any remedie. Oh a harde worlde, a hard vvorlde. God helpe, never ſo hard a world, we haue much a doe to liue, it is ſo harde a worlde: (thus can we ſay touching the body) never ſo much pouertie, and ſuch exclamations and outcries for the pinching of the body as is marveilous, and I partly beleeue them to be true. But in the meane time in this great miſerie and perill of our ſoules, in the great hunger of our ſoules, who doth exclaime upon that? skantly the hundreth perſon: and although it be exclaimed upon, yet it is but coldly looked unto for the remedie of it: other things yet touching the hunger and harme of the body they are looked unto to be remedied, and this hunger of our ſoules which bringeth to eternal death is ſmoothly paſſed over. I can not ſee but it is the Lordes iuſt ſcourge to puniſh vs with our roddes in ſending ſuch ſcarſeneſſe in ſo great plentie, becauſe we will needes contrarie to his commaundement be more carefull for our bodily life then for our heauenly life. For if wee did chiefely and aboue all ſeeke for the kingdome of heauen,Matth. 6. 33. God giueth his promiſe that all other things needefull ſhould be miniſtred vnto vs: but becauſe we will needes be wiſer then God, like a young ſcholler to ſet him to ſchoole, and whether he will or not, needes before the kingdome of heauen ſeeke the kingdome of this world, he laieth our owne deuiſes vpon our owne necks, and giueth vs neither the one nor the other. Therefore let vs repent in time, for a iudgement wil come, there is no remedie, we muſt all appeare, there is no remedie. Let vs now be carefull to be ſaued in that day both in ſoule and bodie; let vs be carefull for it, it is a waightie matter, it is not ſo eaſie a matter as men thinke. The Lord Ieſus telleth vs ſo, the way to the deuill and eternall deſtruction is eaſie,Math. 7. 13. broad, and wide, and many finde it, they flocke thither euen by heapes; but the way to life, he telleth vs, is very painfull and rough, many pricks in our way, and therefore fewe finde it. It is not a [Page] tuſh with thy mouth, and a fillip with the finger, and three words ſpeaking, as they ſay, at a mans death, that will bring a man to heauen; nay the Lorde Ieſus ſaith, that in that day there ſhall be many that can ſay gloriouſly, Lord, Lord, yea and with great knowledge haue taught other the Lord, and yet for all that ſhall haue their portion with the deuill in the burning lake. Men thinke it not ſo waightie a matter, becauſe they do not ſee in what peril & danger they ſtand in, they think themſelues in good caſe, becauſe they ſee a great number worſe then they: they thinke they ſhall doe as well as the reſt, and they are content to take part with the reſt, and becauſe Satan hath blinded them, they thinke if they be void of great notorious crimes, ſuch as are puniſhed with death by the magiſtrate, treaſon, murder, theft, and ſuch like, they thinke God can not iuſtly condemne them; what (ſay they) I labour truly for my liuing, and I thanke God I am no thiefe nor murtherer, I truſt I ſhall doe well ynough in the day of iudgement: ſo he thinketh becauſe he is not an outragious ſinner, his other ſinnes be but ſmal petie ſinnes, & that God muſt needs forgiue, and ſo he flattereth himſelfe: and becauſe he ſeeth not the daunger of his ſinnes, he neuer careth to prouide the remedie. But alas, it is farre othervviſe, the puniſhment even of the leaſt ſinne, if it were but in thought is the eternall curſe of God, and his everlaſting vengeance: the Lord God himſelfe hath appointed it,Deut. 27. 26. which can not goe backe.Gal. 3. 10. Curſed, ſaith he, be everie one, which doeth not fulfill all things, that are vvritten in the booke of the Lawe: Mat. 5. 22. vvhere be novv your ſmall ſinnes, vvhen God appointeth his curſe to all? And our Saviour Chriſt telleth vs, that he that ſpeaketh but a railing vvorde, as foole or ſuch like, is guiltie of hell fire: where be novv our pety ſinnes, when a vvorde ſpeaking is hell fire? Let me ſee vvhat man vpon earth novv is not guiltie of hell fire.Prov. 20. 9. Who can ſay, My heart [...] pure?1. Kin. 8. 46. there is none but hee ſinneth; and the revvard of ſinne is death:1. Ioh. 1. 8. vvho is there then not in danger of death? if our caſe ſtand thus,Eccl. 7. 22. then good brethren, haue wee not need to looke hovv this may be anſvvered before the iudgement ſeate of God?Rom. 6, 23. haue vve not neede to be raiſed out of our ſecuritie, [Page] ſeeing the great danger we ſtand in? God is iuſt and true that hath ſpoken the worde,Rom. 3. 4. and therefore muſt puniſh our ſinne with his curſe:Ioh. 3. 33. it ſtandeth vs in hand then I trow (vnleſſe we will damme our owne ſoules, to looke for the anſwer of this geare VVell, the waies and meanes howe to anſwer it, is by Chriſt, and it is ſet downe vnto vs in euery point to the full in the word of God, for the anſwer of the matter, which by Gods grace I ſhall declare vnto you hereafter more largely: but becauſe it is waightie, and containeth much matter, I leaue the full handling of it till the next day: I truſt by Gods grace, ye ſhall haue the whole matter out of the word of God, as fully anſwered before the iudgement ſeate of God in his heauenly court, and as ſtrongly as you haue your euidences to confirme your goods and landes before the iudgement ſeate of man, in their earthly courts: in the meane time, becauſe I will not paſſe mine houre, I doe here ende this matter, deſiring you in the feare of God, good brethren, to applie vnto your ſelues all that haue beene here taught: haue alwaies before your eyes the remembrance of this iudgement ſeate, and thinke with your ſelues it muſt once come, and therefore frame your doings ſo, as they may be cleare before God, not onely haue a faire ſhew before men: and away with this craftie dealing, which doth ſo ouerflow in this our countrie: beginne to deale ſimply and plainly, knowing that Ieſus Chriſt will once call you to account, and becauſe the time is vncerten, be alwaies readie, deferre not one minute of an houre. And becauſe our account muſt be taken by the Sonne of God, whoſe eies we can not deſell with our iuggling ſhifts; let vs be carefull to ſee howe the caſe of our ſaluation will ſtande in that day: let vs as carefully looke for that, as we doe vſe daily for the ſafegard of our bodie: conſider it, it is a waightie matter: if our caſe faile [...] in that day, remember all the pleaſures that we haue had will ſtand vs in no ſtead, when we muſt be throwne into continuall torment for euer without ende: good brethren, for the loue of the Lord Ieſus, for the loue of our owne ſoules, let vs looke to this geare nowe whiles wee haue time, and then our God ſhall be mercifull vnto vs, he ſhall increaſe in vs continually [Page] his heauenly graces daily more and more, till it ſhall be his heauenly will and pleaſure to take vs to him ſelfe, to raigne with him in continuall glorie for euer and euer. The Lord in mercie graunt it. Amen.

John More.

THE SECOND Sermon.
We muſt all appeare before the iudgement ſeate of Chriſt, &c.

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OVT of this portion of Scripture (good brethrē) the other day we were taught to examine all our thoughts, wordes, and deeds, how they ſhould be allowed before God, and not to content our ſelues either with the vaine allowing or applauſe of man, nor yet with the ſimple diſcharge of man, becauſe our God, when all men haue done and can finde nothing by vs, hath afterward his iudgement ſeate, whereunto we muſt be brought to anſwer the matter there where no wrangling nor craftie iuggling muſt preuaile, but things muſt be laid open euen as they are in deede, and not as they appeare to be before men: and moreouer becauſe the Scripture leaueth this time vncerten, we were admoniſhed alwaies to be in a readines, and not to deferre the time from day to day, becauſe we know not when it ſhall pleaſe God to call vs, for that euery momēt we are ſubiect vnto death, yea oftentimes when we thinke our ſelues moſt ſafe, and furtheſt from death, it pleaſeth God euen then oftentimes to call vs ſuddenly, whereof we ſee daily examples before our eyes: And euen ſince that time that we were laſt here, it hath pleaſed God to teach vs by experience, howe true theſe things are by one of [Page] our neighbours in Yarmouth as ye knowe, whome ſuddenly the Lord tooke away euen in drinking of a cuppe of beere, otherwiſe beeing in as good health as could be: thus the Lord letteth vs ſee in what caſe we ſtand in the vncertentie of our departure hence, that we ſhould not giue eare to the flattering allurements of Satan, to ſleepe in ſecuritie, but to be awaked out of our drowſines, and fall earneſtly to repent, and make readie for the Lord againſt he call. VVe are all in the ſame taking that he was, he thought himſelfe as ſure of his life as any of vs doth now, and yet now he is gone ye ſee; and after him muſt euery one of vs goe, how ſoone we can not tell, whoſe courſe amōg vs is next we know not: but euery man perſwadeth himſelf it is not he: ſo far off are we frō that which god would teach vs herby, that is, that we ſhould euery one of vs think that our own courſe is next, ſo far are we from that, I ſay, that we think cleane contrarie, it ſhall not be we: it is maruelous to ſee how little we profit by ſuch examples for all that, that euery one almoſt thinketh he hath notwithſtanding aſſurance of his life for as many yeres, as he himſelfe ſhal think good: it is wonderfull, I ſay, to ſee howe ſuch examples mooue almoſt no whit at all, but are ſtraightwaies buried in forgetfulnes, as though there were no ſuch thing: well, for my part, I can not, nor dare not, let ſuch examples ſlippe, but put you in minde of your dutie by them, eſpecially when I ſee God ſpeaketh, as it were from heauen, by ſuch examples, and as it were by his owne finger to write out our leſſon,Luc. 13. 3, 5. I dare not but with the Lord Ieſus ſay, Vnleſſe ye repent, ye ſhall all in like manner periſh: gaze not ſo much vpon the man, but looke into your ſelues; it is for vs, for vs (good brethren) and not for him alone, that we might be taught hereby to thinke that all of vs are in like caſe, if God ſhould call vs: vve be too carnall, vve thinke our ſelues too ſure of our life: the Lord vvould open our eies by ſuch ſignes, if vve vvere not to ſtubborne & vvilful to ſhut our eyes againſt them.

It pleaſed God then at our laſt meeting, to vſe my tongue out of this portion of Scripture, to admoniſh you to be alvvaies readie to this iudgement of the Lord, becauſe our life vvas ſo vncerten, that vve are oftē takē avvay vvhen vve leaſt thought, [Page] and it hath pleaſed God to confirme the ſame hard by vs, by this example of this our neighbour, now ſuddenly gone from vs: let vs take it as though God in heauen himſelfe had ſpoken vnto vs, & ſaid, Ye Norffolkemē beware, looke that ye be readie when I call you at a minuts warning: then we ſhall like the deare children of God, well profit by the Lords dealing, & not like ſtocks and ſtones without ſenſe neuer be mooued, though the Lord ſhould knock vs on the head with a beetle: you know how Chriſt Ieſus teacheth vs to apply ſuch things to our profit,Luc. 13. 3. 5. to ſtirre vs to repentance: Let vs do it then in deed, God loueth no delaying: he would haue vs begin, & therfore vſeth all meanes to drawe vs thereunto. And thus much for that point.

Now whereas the holy Ghoſt calleth vs to the iudgement ſeat of God, we were admoniſhed the other day not onely to view our doings before God to be ſincere, not double, nor diſſembled, but alſo we were further taught to prouide for a remedie when as we ſee our ſelues in ſo much ſinne & wickednes, conſidering that God, as he hateth ſinne, ſo becauſe he is iuſt, muſt needs puniſh, & becauſe he is true muſt puniſh with the ſame puniſhment, which he him ſelfe appointeth: conſidering this, I ſay, we were taught to ſeeke for remedie againſt this euill, how we might be diſcharged from this puniſhmēt in that day: for it is not ſufficient, that mooued with this feare, we indeuour our ſelues to vprightnes of life only, vnleſſe our cōſciences alſo be perſwaded of our ful diſcharge in the ſame iudgement day from the great debt that we owe vnto God for out daily ſinnes: this, I ſay, is the chiefeſt thing to be carefully conſidered vpon, while God giueth vs now time: and hereunto we were exhorted the other day, and our negligence herein condemned, I truſt we haue amended it: & novv if the Lord hath giuen you eares willing to heare, & hearts readie to imbrace, I purpoſe to lay out the matter more at large, and fully to ſet before your eies, as plainly as God will giue me grace, the waies and meanes howe we are diſcharged before this iudge from whatſoeuer can be laid againſt vs: & becauſe the matter is touching our care before a iudge, I purpoſe to handle it euen after the ſame maner, that ye vſe to handle your law matters before [Page] iudges, ſauing that I meane not to bring ſuch ſlender ſtuffe for the proofe of the matter, as you vſe in your brablings. I dare not ſo deale with ſo waightie a cauſe, eſpecially before ſo wiſe and ſincere a iudge, that can not be deceiued, and will not be corrupted: I minde to bring into this heauenly court no other euidences, but of ſuch ſtrength and ſoundnes, as ſhalbe able to abide the pearcing eies of this ſeuere iudge without blemiſh, and that is euen out of Gods bleſſed word: I purpoſe to bring no other euidence, witneſſe, nor writing, then is there found, and that onely will ſtand for good ſtuffe in this high court,Ioh. 12. 48. and no other thing, for ſo ſaith the ſame God, that by his worde he will iudge in that day: he will not goe by heare-ſay, nor by had I wiſt, nor by coniectures, nor receiue one man for fauour, an other for feare, but looke howe he anſwereth the matter by proofe out of Gods word, ſo doth this iudge pronounce vpon him ſentence, either of ſaluation, or of damnation: all deuiſes of mens braines, what goodly ſhewes ſo euer they haue made here in this world muſt needs vaniſh away as ſmoke, before the heauenly iudge. I purpoſe therefore, as I ſay, to handle this matter of our ſaluation euen after the ſame maner, that ye vſe to handle your court matter, that it may more deepely ſinke into our dull braines: for we can good skill of law matters, we be maruelouſly practiſed in them, euery countri-clowne here amongſt vs in Norffolk is able to ſet a good lawyer to ſchoole, in worldly brabbles, about worldly goods, lands, and liuings. Well, becauſe ye haue ſo good a fancie to law, I wil teach you, if ye will learne, to be as cunning in this great law matter touching the goods of heauen, the land of heauen, the liuing in heauen. I would, if it pleaſed God, that all Norffolk men were men of law to anſwer this waightie matter in the high court:1. Cor. 9. 10. we muſt all to it: the ſimpleſt muſt anſwer it: we muſt needs appeare to the action, and that by no atturny, but in our own perſon: we muſt all be ſummoned to appeare there perſonally, the writ is already gone out, and ſerued vpon vs: The Apoſtle Paul here is our herald, ſhrieff, ſergeant, or bayliff, that doth aſcite vs before this iudge: we be areſted alreadie, and the mace vpon our ſhoulders, to be readie at a minuts warning (when we ſhall [Page] be called) to anſwer to an action of high treaſon committed by vs againſt the King of kings, for that he taking vs to be his ſubiects, we haue trayterouſly forſaken him, and ioyned our ſelues with a forrain prince enemie to this high king: & further alſo to anſwer an other action of rebellion againſt his maieſtie, for that he fauourably receiuing vs to mercie, after our treaſon committed againſt him, haue neuer ſince ceaſed to riſe vp againſt him, but continually ſpurned againſt his will, and neuer would ſuffer our ſelues to be ruled by him, but like proude rebels haue ſtarted vp againſt him, ſeeking to thruſt him out of his throne, and to place our ſelues, and our owne deuiſes there, that we might rule and raigne after our luſts: and for theſe and many ſuch like hainous crimes are we to receiue iudgement, to looſe the hold we haue of Gods kingdome in heauen, and to take poſſeſſion of the eternall torments in hell. Theſe great and weightie matters are we ſummoned to anſwer vnto, not in Weſtminſter court before my L. chiefe Iuſtice, my L. Chauncelour, the Q. Maieſtie, or her counſell; thoſe be men fleſh and blood, and not appointed iudges of ſo waightie matters, they muſt needs come to be iudged them ſelues, and yeild vp their account then and there: but we are ſummoned to anſwer theſe matters in the Court holden in heauē, before the kings maieſty of the whole earth, and his counſell and aſſembly of glorious Angels, before my Lord chiefe iuſtice of the whole earth, and Chauncelour of the whole world, the deare Sonne of God, Ieſus Chriſt the Lord of all: before him we muſt appeare perſonally then and there, to anſwer theſe and ſuch other waightie matters, as ſhalbe laid to our charge. Thus we are all ſummoned and aſcited, & thether muſt we go whither we will or not, there will no bayle ſerue, we can not vſe any ſhift to winde vs out of his preſence, we can not fee the officer with bribes, that the might friendly in our behalfe returne, Non eſt innuentus, the Lord wil find vs, I warrant vs: we are found out alreadie, & apparant before his eies. VVell, thus ſtandeth the caſe, what ſhall we doe then? flying will not ſerue, bribing will not ſerue, bolſtring will not ſerue, there is no remedie but appeare we muſt to the action, & ſtand to the anſwer, & ſubmit our ſelues to the [Page] ſentence: what ſhall we do then? I tolde you before, becauſe we might ſee the matter more plaine before vs, I purpoſed to handle it after the common proceſſe in law, as we vſe to deale with our common worldly matters: what then would we doe any of vs if we had a matter to appeare vnto that we muſt anſwer, the writ and all ſerued, what would we doe in this caſe? we would ſtrait waies firſt learn out at whoſe ſuite vve are troubled, who it is that is our accuſer, then we would learne out diligently what matter he hath to lay againſt vs, what it is that he purpoſeth to charge vs withall: and laſt of all we would be glad to know what evidence he can ſhew for the proofe of his matter: all theſe things we would be glad to know if we can by any meanes before vvee come in open court: and if ſo be that vve haue once gotten out, who is our accuſer, what matter he hath againſt vs, and vvhat ſound proofe he can bring in for to make his matter good: when vvee know all this, vvee know in a manner before vve come there how the matter will goe: for then vve vvill ſeeke out our euidence on our ſide, what ſound geere vve haue, and hovv vve may make anſwere to his euidences on the contrary ſide: thus vve vſe to do in our worldly matters. It ſtandeth vs in hand I trow to be as carefull in this our heauenly action. Novv before vve come to the iudge, vnleſſe we will looſe the hold of euerlaſting life, and throvve our ſelues headlong into everlaſting death. It ſtandeth vs vpon loſſe of life and goods euerlaſting to looke to this geere, both to looke out our accuſer and purſuer of this matter againſt vs, and alſo vvhat vvee are charged vvith: and finally vvhat proofes he hath for it, that knovving the matter throughly, we may be carefull to ſee it anſvvered novv before the great iudgement day come ſodenly vpon vs. Who is then our accuſer? can we knovv that? I told you the vvord of God vvill lead vs ſtrait to all thoſe things that muſt be handled in this iudgement, as ſtrait & more ſtraight then any counſellour can infourme vs of our vvordly matters out of his lavv booke.Apoc. 12. 9. The holy ghoſt telleth vs plainly, that the deuill is our accuſer, for ſo he ſaith, the great dragon, that old ſerpent, which is called the deuill & Satan, vvhich deceiueth the vvhole vvorld, & the accuſer of our [Page] brethren, vvhich accuſeth them before God day and night, the ſame old ſubtill beaſt, ſaith he, is throwen downe. Lo here the ſpirit of God giueth us to underſtand, that we haue an olde ſubtill ſerpent, the deuill, that by his craft hath deceiued the whole vvorld, we haue ſuch a furious beaſt our accuſer: yea, that doth not reſerue his matter till then only, but euen now is alwaies accuſing vs before our God, and neuer ceaſeth night nor day: it is high time for us then to looke about us, ſeeing we haue ſo craftie an accuſer that hath by his ſubtiltie deceiued ſo many, and by his long experience is an old worne ſoldier in ſuch dealing, yea, and our olde ſworne enemie, furiouſly ſet on rage againſt us to deſtroy vs in a moment if he could: be ſure we ſhall haue no fauour at his hand, but whatſoeuer he can lay againſt vs, for he hath bene priuie to moſt of our naughtie doings, yea the very authour him ſelfe, and we his ſlaues in doing them: vvell then ye ſee, ſeeing we haue ſuch an enemie for our accuſer, we had neede to furniſh our ſelues on all ſides againſt him. But what can he lay to our charge now? let vs ſee that: hath he any matter of waight to lay to our charge? Hee layeth to our charge matters of high treaſon againſt God the ſupreme King, and rebellion againſt his maieſtie, and there withall putteth in his plea, to prooue us guiltie of the forfeiture of our heauenly inheritance, & therefore to be throwne out into euerlaſting fire: theſe matters then toucheth the quicke, ſeeing they concerne life euerlaſting, or elſe death everlaſting: if we be convicted, there is no way with us, but euerlaſting torment. But let us ſee what proofes he hath for his matter, what evidence he can bring into this high court to prooue this great action: for if he haue nothing to prooue and make good that, which he layeth againſt vs, then, although the action be never ſo great, it is to no purpoſe, it muſt fall and come to nought: for it may be he playeth with vs, as a company of his members vſeth to deale with poore men here about us, who put in their actions of thouſands and thouſands, and make ſimple men beleeue that great matter is againſt them, and when all comes to all that poore [Page] men haue bene toſſed from poſt to pillar up to London, and downe againe, and emptyed their poore purſes among the rich lawers, then the matter falleth out neither ſo nor ſo, neither thouſands nor hundreths, no not of a farthing weight, not the very turning of a ſtrawe: and yet great a doe made about it till it come to the triall, as though it concerned infinite worldes and mountaines of golde, and at the length all not worth a ſtrawe. It may be then their maſter Satan purpoſeth ſo to deale with vs, as he hath taught theſe idle fellowes his ſeruants to play with poore folkes. It may be, I ſay, he purpoſeth to face out the matter with great bragges in this high court, and make us beleeue we be in danger of hell, and loſſe of life euerlaſting and ſuch like, and when it commeth to the triall, nothing ſo: therefore let vs ſee what ſtrong euidence he can ſhew for the proofe of it. He bringeth in for the proofe hereof no ſmaller ſtuffe then the very worde of God: he bringeth in the great charter made betwixt God and vs, wherein the Lorde bindeth himſelfe to be our God, and we to be his people, if we performe the couenants therein contained: & we on our ſide do aſſent to the performance of the ſame, if he will vouchſafe to be our good and gratious god, & take vs to be his ſeruants & tenants: this great charter & handwriting of God confirmed, ſealed, and ratified vnto vs, firſt by the old ſeale of the blood of calves and goates, ſecondly in the new ſeale of the blood of the Sonne of God: this ſame great charter & hand writing of God doth Satan bring in againſt vs, to prooue vs guiltie of forfeiture of the kingdome of God, and heires of hell ſire, becauſe we haue not performed the couenants of that writing; for that is one clauſe of the charter: if we do not fulfill all the couenants, that then we ſhould be excluded from the ioyes of heaven, and haue Gods curſe raigning ouer vs, as it doth appeare Deuter. 27. [...]ut. 27. 26. Curſed, ſaith God, is every one, which doth not fulfill all that is written in the booke of this law: Gal. 3. 10. and the Apoſtle Paul bringeth the ſame ſentence in, to proove that all of vs are guilty of curſe & condēnation, & ſaith moreouer, that the law doeth condemne us, becauſe we did not performe the couenants contained therein. Ye ſee then what is brought [Page] [...] [Page] [...] [Page] againſt vs to proove us to be caſt off from God, and guiltie of the wrath and curſe of God, here is the word of God brought againſt vs to proove the ſame, becauſe we haue broken and tranſgreſſed the couenants which God gaue vs to walke in: & further to proue that we haue brokē them (if vve ſhould be ſo impudent as to ſtand to the deniall) there is avouched the ſelfe ſame word of God, which flatly convinceth vs, and telleth vs that there is no man but ſinneth; all haue ſinned and ſtand in need of the glorie of God:1. Kin. 8. 46. If we ſhould ſay that we have no ſin, we deceive our ſelves, Rom. 3. 23. and there is no truth in vs: theſe evidences and records out of the worde of God do beate vs downe to the hard ground before the iudgement ſeate of God,1. Ioh. 1. 8. beſides the record and teſtimonie of our owne conſciences, which ſtandeth in greater force to condemne vs, then a thouſand witneſſes,1. Ioh. 3. 20. eſpecially before God, who is greater then our conſcience, and knoweth all▪ yea many things which our conſciences be not touched withall. Thus you ſee here is brought in, in this iudgement, ſufficient proofe againſt vs for our condemnation, it is no ſleight nor ſlender ſtuffe, but ſound proofe out of the word of God:Mat. 5. 17. here is no counterfeit deeds, no forged evidences, but ſuch as are ſealed and ratified by the Sonne of God himſelfe,Mat. 5. 18. which teſtifieth of himſelfe, that his comming was not to diſanull them,Luke 16. 17. but to fulfill and accompliſh them: wee muſt not then thinke,Ioh. 12. 48. but that this geare, that is here brought in againſt vs,Matt. 24. 35. will ſtand and be allowed euen before the Lord in his tribunall ſeate, becauſe it is nothing but his owne word, by the which he telleth vs he will iudge vs: and though heaven and earth paſſe, yet that word never paſſeth: wherefore it ſtandeth vs now in hand to ſee how this matter may be anſwered on our part: we had need to looke about vs, and ſeeke for as good ſtuffe for the anſwering of the matter to our diſcharge, as is brought in againſt vs to our condemnation, or elſe (the Lord knoweth) we be in miſerable caſe: vnleſſe we haue as ſure profe out of the ſelfe ſame word of God for our diſcharge, there is no remedy but we periſh euery mothers child: for the Lorde can not goe againſt his worde. let vs ſee then, good brethren, how we can anſwer the matter, and let vs beware that we bring not [Page] our ovvne cauills againſt God, not the deuices of our ovvne braine, nor that vvhich vve thinke good of our ſelues, unleſſe it haue his ground on the vvord of God, vvhich onely muſt be the great court rolles that this heauenly iudge vvill uſe in this court. And this is one ſpeciall cauſe that mooveth me to handle the matter of our ſaluation before the throne of God, & not as here upon earth, becauſe euery fond deviſe of our ovvn fooliſh head ſeemeth to vs vvhile vve keepe vs here belovv to be moſt excellent & ſound, as nothing can be more: euery toy & trifle that liketh vs, ſeemeth to be ſo firme & ſtrong, as God muſt needs yeeld unto our liking: but it ſhalbe far othervviſe vvhen is commeth to be handled before God: all ſuch imaginations muſt needes vaniſh avvay as ſmoke before the iudgement ſeate of God: nothing can abide his preſence there, but only his ovvne bleſſed vvord, and that vvhich is grounded upō it. Let us therefore ſo examine the matter of our ſaluation, as it may ſtand ſteady & ſtrong before the eternall God againſt Satan, ſinne, & all the povvers of hell. Let us come novv to the anſvvering of the matter. There hath come proofe againſt vs as ye haue heard out of the vvord of God, that vve are all of vs accurſed of Gods ovvne mouth,Deut. 27. 26. becauſe vve haue tranſgreſſed his lavv and holy commandements,Gal. 3. 10. this is prooued againſt us: vvhat ſhall vve ſay, can vve deny it? not unleſſe vve vvill denie God himſelfe,1. Reg. 8. 4 [...]. for it is prooued unto us out of his vvord, that all of vs haue ſinned,Rom. 3. 23. & none but ſinneth, vve can not then deny that;1. Ioh. 1. 8. & if that be graunted, the other muſt needs follovv, that vve are therefore ſubiect to the curſe of God & eternall death, becauſe it is vvritten,Rom. 6. 23. that the reward of ſinne is death: &, Curſed is every one that doeth not abide to fulfill all that is written in the booke of the law: Gal. 3. 10. it is then apparant, that the vvrath of God is pronounced upon us for our diſobedience to God: that can not be denyed, vvhat ſhal vve ſay then? vve ſtand before God to anſvver the matter, vvhat ſhall vve ſay to it? I am afraide a great number of us are far to ſeeke in theſe lavv points of our ſaluation, although vve be othervviſe neuer ſo excellent, cunning & skilfull in other lavv matters to handle them marueilous ſubtilly & vviſely, I am afraid for all that vve are farre to [Page] learne in theſe moſt chiefe & waightie cauſes of life & death eternall. And yet I know we be not altogether without our anſwers, ſuch as they be, very ſimple (God knoweth) & ſlender, far unmeet to come before ſo glorious a iudge in ſo waightie cauſes. We doe not deny but we haue broken theſe bleſſed commandements of God, we confeſſe that, but in the meane time, vve haue our ſhifts & gloſes to aſſvvage the matter withall: vve can alledge for our ſelues, that although vve haue broken Gods cōmandements & offended God, yet they be not ſo great offenſes as deſerue any great puniſhment: & herein vve be marveilous eloquent to paint out the matter, to make our ſelues beleeue that our ſins be not ſo great, becauſe we ſee other men haue done greater: or, becauſe vve ſee our ſelues void of notorious crimes, & ſuch as be puniſhed by the magiſtrate: vve can very readily alledge for our ſelues; what man? I truſt I am not ſo great a ſinner, I thank God I am no theefe, I labour truly for my liuing: nor, I am no murtherer or cōmon whoremaſter, & ſuch like: and hereupon we ſet our ſelues in a good ſtay, & neuer buſie our ſelues to anſwer the matter any further before the throne of God: but conclude with our ſelues that God muſt be good vnto us, becauſe vve be not ſo notorious ſinners, as outragious men be. Yea (good brethren) but will God be ſo anſwered think you? wil this ſtand for good euidence before the throne of God? Doth the vvord of God ſay, Curſed be euery one that doth not abide in the greateſt commandemēts, as in abſtaining from murther, man ſlaughter, whordom, theſe & ſuch like? doth it ſpeak on this matter only? no it goeth further & ſaith, Curſed be every one that doth not abide, & fulfill all that is written in the book of the law: it doeth not ſay, ſome part, but all: & ſo forth in the reſt. Although thou be no whoremaſter nor murtherer, & yet be a ſwearer, thou haſt not fulfilled al. And therfore the Apoſtle S. Iames reproueth ſuch kind of people as dare ſo boldly blanch vvith Gods commandements, to think themſelues in good caſe for doing one or tvvo of the commandements,Iames 2. 10. & neglecting the reſt. He telleth vs, Whoſoever ſhould filfill all the cōmandements, & yet breake but one of them, is guiltie of the whole burthē of the law; which threatneth curſe to [Page] the tranſgreſſours & breakers of any one,Mat. 5. 10. yea euen of the leſt, as Chriſt Ieſus alſo vvitneſſeth: yea further, Gods commandemēts be ſo pure, deare, and precious, that they are to be fulfilled and done not only with our outward body, but eſpecially with our heart: for the commandements of God are ſpirituall, (ſo ſaith Paul) & pearce euen to the heart:Rom. [...]. & God that giueth them, is not God of our bodies only, but alſo of our ſoules, & therefore giueth us lavves not only to tye our hands frō doing euill, but the heart alſo frō thinking & deuiſing euill, becauſe he is a God that loueth pure truth & ſincerity, not only in outward ſhevv, but eſpecially in the in ward heart,Pſal. 51. [...]. as teſtifieth the Pſalm. Therfork Ieſus Chriſt doeth tell vs, that they be broken, not onely whē our body doth cōmit the outward fact, but alſo euē when the heart doth break it, although the body haue not done it, that thou art guilty before God,Mat. 5. 28. when thy heart hath broken it, euen whē thou haſt luſted after thy neighbours wife,Mat. 5. 22. thou haſt cōmitted adultery in thine heart, ſaieth Chriſt: yea, and if thou ſpeak but a railing or reprochfull ſentence, thou art guilty of hel fire: & although thou neuer neither kill thy brother nor ſmite him,1. Ioh. 3. 15. yet if thou hate him in thine heart, thou art a mankiller before God, who condemneth the thoughts of our hearts. Yea & further, it muſt be done not only with thy heart after a cold faſhion with ſome part of thy good vvill & liking,Matt. 22. 37. but cheerfully vvith all the heart, with all the mind, yea & with all the ſoule. So that although vve could fulfill all the cōmandements of God, & yet break but one of them once in al our life, yea & although it were but in our heart, yet that vvord condēneth vs as guilty of Gods curſe,Gal. 3. 10. vvhich ſaith, Curſed is euery one, which doth not fulfill all that is written in the booke of this law: if any one cōmandemēt be but once in all our life brokē, all is not fulfilled, & therfore is a curſe pronounced againſt vs. This is brought in againſt vs ye ſee, and alledged to prooue vs guiltie of the curſe and vengeance of God, for breaking his commandements: the leaſt of them, although it were but in thought, yet ſufficient to throw vs downe to hell: all this is brought againſt vs out of the word of God in this iudgemēt, & therfore cannot be anſwered with gloſes: we may vvel enough ſurmiſe of our own head what we think good here below, whē we come before god nothing wil [Page] [...] [Page] [...] [Page] ſerve but his vvord. It vvill not availe thee a ſtravv (vvhen thou ſhalt ſtand before the iudgement ſeat of God) it will not availe thee to ſay, O good Lord, I graunt indeed I haue ſinned, but yet they are but ſmall ſinnes, for ſtrait thou ſhalt haue anſvver, Curſed is every one that doth not fulfill all, not onely the great, but alſo the ſmall, theſe gloſes vvill not ſerue at that day: and yet ſee hovv many are caried avvay novv a dayes by ſuch imagination of Gods commandements. For a great number think, that if they be not notorious ſinners before men, they ſhall be vvell enough: for they think that the reſt of their ſinnes are not of ſo great vvaight becauſe they be knovvn only to God, & not greatly hated of the vvorld: & this the, fall into becauſe they meaſure the breach of Gods commaundement by the rule of their ovvne iudgement, or by the common opinion of men. But alas (good brethren) it vvill go farre othervviſe vvith vs before the iudgement ſeat of God,Rom. 6. 23. vvho vvil meaſure the breach of his bleſſed vvill not by mens vvord, but by his ovvne vvorde: & that vvord telleth vs, that the revvard of the leſt ſin is death. We muſt ſeeke then for more ſound ſtuffe then this to anſwer our cauſe, or all vvill elſe go vvrong vvith vs. We go on yet further vvith the matter, & vvhen vve are conuicted that our ſinnes are great & grieuous before God, vve acknovvledge it to be ſo, but vve haue remedy enough for it, as vve thinke: for vve bring in to anſvver the matter, the puniſhments vvhervvith vve haue puniſhed our bodies, as pining our ſelues vvith faſting, vvhipping, ſcourging, & ſuch like: and theſe things vve thinke be a ſufficient recōpenſe to God for our ſins, as ſo much as he muſt needs be ſatisfied vvith, & therfore vve call them Satisfactions. oh, (ſay vve) vve haue ſinned indeed, & our ſins be grieuous, but yet for al that vve haue pinched our body for our ſins, vve haue ſcourged our ſelues euery day, vve haue gone on pilgrimage in froſt & ſnovv barefoot, and therfore although vve haue ſinned, yet we haue ſatisfied God for our ſins: vve truſt this vvill be a ſufficiēt recōpenſe to God for our ſins: yea but let us ſee, whether this wil be a ſufficient anſvver before God, vvhether God vvill take this recompence for our ſins or no. The Lorde our God hath appointed in his vvord a far greater puniſhment and recompenſe for our ſins, then can be fall the body of man: whē [Page] they haue pined it all that euer they can: the puniſhment and due debt of our ſinne by the word of God, is not onely a puniſhment of the bodie but alſo of the ſoule, not onely for a certaine time of daies and yeares which haue an ende,Matt. 25. 4 [...]. and 10. 28. but daies and yeares which neuer ende. It is the fire which neuer goeth out,Marc. 9. 44. which can neuer be quenched: it is the worme which neuer dieth:Apoc. 20. 6. and 21. 8. it is a ſecond death, where men be alwaies dying, and neuer can make an end, becauſe it is euerlaſting; this is the iuſt recompence of our ſinnes: we muſt not then thinke we haue trimly ſatisfied for our ſinnes, when we haue vndergone and taken vpon vs certaine puniſhments in our bodies, which we thinke be very grieuous; for although we ſhould our whole life long pine our ſelues with the greateſt and extreameſt torment that could be, it is nothing in compariſon of that full meaſure of puniſhment for our ſinnes, which God ſetteth downe: for that is not for a day or two, or as long as we liue, no not for twentie thouſand yeares, but for euer, euer, euer, and hath neuer ende: and not onely in the torments of the bodie, but alſo in ſoule, the griefe whereof can not be expreſſed, a thouſand times more intollerable then any griefe that can come to the bodie. Doth the Lord God ſay, VVhipped be that bodie for certaine yeares, which doth not fulfill all that is written,Gal. 3. 1 [...]. &c. no, he ſaith not ſo; but he ſaith, Accurſed be he: I trow the curſe of God ſtretcheth further then the bodie of man: the curſe of God containeth in it all the torments that can be deuiſed both in ſoule and bodie, euen as his fauour and goodnes containeth all happines. This curſe of God which is due for our ſinnes, as it containeth all the torments which can be deuiſed both of ſoule and bodie, ſo is it ſet forth vnto vs in Scripture by ſuch things as ſeeme terrible vnto vs, to expreſſe vnto vs more deepely the terrour of it by ſuch things as ſeeme terrible vnto vs in this earth:Matth. 5. 41. as fire that can not be quenched, burning lake,Apoc. 19. 20. and 20. 10. ſecond death, damnation, where is weeping and wayling and gnaſhing of teeth, and ſuch other like kinde of ſpeeches,Marc. 9. 44. to expreſſe vnto vs the horrour of the ſame: not that any terrible thing in this life can ſufficiently expreſſe the horrour of theſe paines, as they are in deede, for the tongue of man [Page] can not vtter, nor heart thinke the torment prepared for ſinne. The burthen thereof cauſed the deare Sonne of God to ſweat, not vſuall ſweat, but droppes of blood, not one or two drops, but in ſuch abundance,Luc. 22. 44. but in ſuch abundance, that it came flowing downe to the ground: the waight of the puniſhment of our ſinnes, is more grieuous then men doe thinke. Let vs not then flatter ſelues, good brethren, and dally in this matter with our God, bringing in recompence and ſatisfaction for our ſinnes, after our owne deuiſing, it will not ſtande for good ſtuffe before the iudgement ſeat of God: if we will take vpon vs to ſatisfie for our ſinnes, then we muſt take vpon vs hell fire, the curſe of God, eternall death, for theſe puniſhments hath the Lord God appointed to be due for our ſinnes.Gal. 3. 10. Let vs not then thinke that the torments of our bodie,Rom. 6. 23. although it be neuer ſo hainous as long as we liue, although it be an hundreth yeare can be any ſufficient ſatisfaction vnto GOD, no not for the leaſt of our ſinnes, for we ſee flatly that the Lord himſelfe hath appointed farre greater, to be endleſſe both in ſoule and bodie foreuer. Peraduenture it may be, that we ſhall think our ſelues well ynough eaſed by theſe ſatisfactions, ſo long as we are quiet here be low, and no torment commeth to our conſciences, but alas, when we muſt anſwer it before our God, all theſe our dreames muſt needes vaniſh away as ſmoake, from the preſence of our God, becauſe they haue not their ground vpon the worde of God, by which all thinges muſt be tried in that day. It is alleadged vs before the great iudge, that we haue ſinned:Ioh. 12. 48. we confeſſe it, but we ſay, we haue ſatisfied for our ſinnes, we haue pined our bodie with faſting all our life long, we haue gone on pilgrimage barefoote and bare legged, we haue whipped our bodie till the blood euery day, we haue worne hairecloath vpon our bodie, and this we haue done for a recompence for our ſinnes: God anſwereth vs by his word, I haue appointed the due recompence for ſinne, my euerlaſting curſe,Marc. 9. 44. the worme that neuer dieth, the torments of hell, haue ye ſuffered theſe,Matt. 16. 28. and ouercome them? we muſt needes confeſſe No: but we ſay, yet good Lord we haue ſuffered a little (in our bodie: but he ſaith, the puniſhment which I appoint is [Page] both of ſoule and bodie euerlaſting, and therefore that puniſhment which ye bring in, is not able to anſwer the debt, it is but onely a forged recompence of our owne braine. This geare then good brethren, can not fall out iumpe in the iudgement ſeat of God, the Lord our God will not be ſatisfied with our anſwer to the debt, which we forge of our owne head, but he wilbe anſwered the true debt in deede: the true debt which we owe our God in deede for our ſinnes, is the euerlaſting curſe of God, which neuer hath ende, it is not a certaine puniſhment of the bodie for a certaine time, that is but falſe and forged of our owne head, that is not the right debt. Is it not an intollerable thing, and not to be ſuffered before a mortall iudge, when as the right debt is a thouſand pounds, to bring in ſtead thereof a falſe forged debt of halfe a mite, and there face out the matter, as though all were diſcharged, becauſe he can bring proofe ynough, that that forged debt is diſcharged? can this be ſuffered among earthly magiſtrates? and ſhall we thinke to gloſe out the matter with our forged debts before the heauenly iudge? There is ſound proofe come in againſt vs, that we are indebted vnto our God the penaltie of his curſe, euerlaſting torments both of ſoule and bodie, this debt muſt be anſwered vnto our God, or elſe wee ſhall neuer he diſcharged, this our right debt muſt be paid, and ſure proofe brought in how it is paid, or elſe wee ſhall neuer haue our generall acquittance, but lye in the priſon of hell for euer. The like is to be ſaid of all other the ſatisfactions, that haue beene forged by man, they can nor ſtand in this iudgement. That ſame great and horrible Maſſe, which hath bin thought to be a ſufficient recompence for the ſinne both of the liuing & the dead, it can not ſtand before the iudgement ſeat of God, it is but a counterfeit payment of our debt: the true paiment is to pay the true debt of our ſinnes, and that is the curſe of God, but the Maſſe is not the payment of that debt, that is too waightie and heauie both for the maſſer and the maſſe it ſelfe, to ouercome the torments of euerlaſting death; that can not recompence God there for our ſinnes, ſeeing the true and onely recompence is, to vndergoe the torments of hell due for all our ſinnes. Neither can their forged [Page] purgatorie paines be a recompence to God for our ſinnes, becauſe the true debt vvhich muſt be anſvvered, is infinite and without end: the full puniſhment which we owe for our ſinnes is incomprehenſible and infinite, euen as our God, againſt whome the offence is committed. All theſe then, and whatſoeuer haue bin deuiſed by man, will fall out in the day of iudgement to be no payment, but onely forged payments, and ſo we found alwaies guiltie, and our debts vnanſwerable: it ſtandeth vs in hand (good brethren) to looke to it, you ſee it is a more waightie matter, then men doe commonly iudge it, it will not be ſo ſoone diſcharged as men doe dreame: let vs take paines in it for Gods ſake, nowe while we haue time, and not flatter our ſelues with our owne weenings, the Lord will not ſo be anſwered at our hands: he giueth vs nowe time to looke for the anſwering of it, he giueth vs his bleſſed word, wherein we may learne how to anſwer it, euen to the full: if we careleſly paſſe ouer this time of mercie, and ſeeke not for this geare, we ſhal herafter taſt of his iudgements without mercie. VVell, thus ye ſee all this ſtuffe that is yet brought in, will not ſerue to anſwer the matter: we muſt trie further what we can ſay for our ſelues: we goe on yet further, and will acknowledge that we haue ſinned grieuouſly, and that our ſinnes are horrible, but we thinke although we haue done many ill deedes, yet becauſe we haue done many good deedes, we thinke God muſt needes hold vs excuſed: and therefore we thinke our almes deedes and many praiers, and faſtings, muſt needs binde God to giue vs heauen for them, we thinke we may addle heauen (as they ſay) by our good deedes. But the anſwer is giuen vs herein, that was giuen vs before, that the recompence to God for our ſins, is not two or three good deedes, no not tvventie thouſand thouſand, but the curſe of God, death, and damnation: that muſt be ſuſtained and ouercome, or other recompence to God is there none. True it is that the Lorde promiſeth vnto vs euerlaſting life for doing his commaundements: he that doth them ſhall liue in them: God promiſeth life to the doing of his commandement, yea euen euerlaſting life, but then he requireth that they be done not in part (as hath beene ſaid before) [Page] but in whole,Matt. 22. 3 [...]. and that with al the heart, with all the mind, with all the ſoule: vpon this condition in deede, that we doe all his commandements, and neuer breake one of them, he putteth vs in good aſſurance of euerlaſting life, and ſurely he will not faile vs, if we performe all thoſe couenants: but if ſo be we breake but one of them, we then forfeit our hold, & incurre the penalty of the breach of the couenants, which is the euerlaſting wrath of God:Gal. 3. 10. for ſo doth God ſay, Curſed is euery one which doth, &c. The life euerlaſting is, as ye would ſay, let to farme to vs, to haue and to hold to vs and our poſteritie for euer, vpon this condition, that we performe all ſuch and ſuch couenants as are contained in the booke of God: Doe theſe, ſaith God, and thou ſhalt haue life. But prouided alwaies, that if thou breake any one of them once in all thy life, then accurſed be thou from my face: here is indeede heauen promiſed to vs, if we do Gods commandements, but then we muſt doe all, and not ſome one, or elſe we forfeit all. Now let all the men vpon the earth come and ſtand before the iudgement ſeat of God, and let me ſee amongſt them al, that euer haue beene, or euer ſhalbe to the end of the world, let me ſee if any one can be found, that euer hath done all theſe commaundements of God, that he may iuſtly challenge his right and intereſt in heauen by it: let me ſee if ſuch an one can be found; onely one excepted. Ieſus Chriſt God and man. The Scripture and worde of God flatly condemneth all of vs of ſinne,Gal. 3. 22. and therefore can we challenge no right nor intereſt in heauen by our deedes,Rom. 3. 23. becauſe we haue not done all:1. Ioh. 1. 8. but rather our intereſt for our deeds is of right in hell, becauſe we haue broken ſome one,1. Reg. 8. 40. yea all,Prov. 20. 9. and all againe euen the beſt of vs all. VVe muſt not then ſeeke to claime heauen by our deeds, but we muſt be carefull howe to be deliuered from hell, which we haue deſerued by our deeds. Thus you ſee then it will not auaile to alleadge one or two good deedes before God, no nor twentie thouſand, vnleſſe thou bring the full performance of the deedes of the whole lawe: for God promiſeth not life but to the performance of the whole: our good deedes will not ſerue vs then to ſet againſt our euill for payment before God, ſeeing one of our euill deedes, euen the leaſt which [Page] we doe or thinke, condemneth vs to hell. We can not ſeeke life then in our workes, becauſe we are not able to performe all,Gal. 3. 20. and neuer offend: and that is that the Apoſtle ſo often ſaith, That by the deedes of the Law,Rom. 7. 4. & 3. 20. & 4. 15. no man can be ſaued: that the law worketh death, bringeth the knowledge of ſinne, worketh wrath, can not giue life, &c. becauſe we doe not fulfill it. This wil then ſeeme for no anſwer before God,Gal. 3. 20. to ſay I haue ſinned, but I haue done ſo many good deedes for the recompence thereof:Rom. 6. 23. for he anſwereth out of his owne worde, that the reward of ſinne, is death, and he will take no other recompence, but that which he himſelfe hath ſet downe, and therefore we muſt looke that that may be carefully ſought. Thus then, good brethren, in viewing the true and right debt which we owe to God for our ſinne, it bringeth to nought all forged debts of mans braine: for ſeeing the curſe of God, euerlaſting death and damnation, is the iuſt puniſhment which God hath ſet downe for our ſinnes, and all our faſtings, maſſes, pilgrimages, pardons, ſcourgings, mans-merits, wilfull pouertie, watchings, prayers, almes deedes, purgatories, will not ſerue to recompence God, becauſe the puniſhment is farre greater then all theſe, and a thouſand ſuch like: And yet herein, good brethren, I would not haue you take me, as though I did ſpeake againſt faſting, praying, and almes deedes doing, I doe not meane ſo; the word of God ſtraightly chargeth vs both to faſt, pray, and exerciſe our ſelues not onely in almes deedes doing, but alſo in all other kinde of well doing, and the Lord knoweth we are too ſlacke in ſuch matters (but I ſhall haue occaſion to handle thoſe matters hereafter, God willing:) my meaning nowe, I ſay, is not to ſpeake againſt faſting, prayer, and other good deedes, for the word of God commandeth them to be done: but here onely I tell you out of the word of God, that theſe and all the good deedes that ye doe, can ſerue for no part of the leaſt recompence to God for one of your leaſt ſinnes: for the leaſt deſerueth euerlaſting death. You ſee then it is a greater matter to ſatisfie God, thē to bring in a companie of good deeds, ſeeing our leaſt euill deede hath the threat of Gods euerlaſting curſe: that debt muſt be ſatisfied, or elſe the Lord our God [Page] will neuer be ſatisfied. The Lord will not accept our owne forged debts, but he will haue the true debt anſwered: this is a great matter, and deepely to be wayed, good brethren, that wee may vnderſtande the depth of our ſaluation to be more waightie, then it is generally accounted. This maketh men ſo careles of their ſaluation, as common they are, becauſe they dreame the price of ſinne to be ſo vile, that a certaine pining of the bodie will ſatisfie God for it, or that a little holy-water will waſh it away, or certaine deeds doing, or certaine praiers ſaid, will pleaſe God for it: they doe not way that the debt for ſinne is Gods curſe and condemnation. And ſurely nowe in theſe our daies in the time of ſo great light of the goſpell, the people are maruelouſly ignorant of their ſaluation: generally they know no other way to be ſaued, but by their good deeds, and yet they be void of them too (God knoweth) and hereof commeth that common ſaying, framed in the time of darkenes, and continued ſtill among vs, that we muſt carie nothing with vs but our good deedes and our bad; and where is Chriſt Ieſus then?Eph. 3. If he be not in our hearts, we ſhall neuer come to life eternall: if we haue Chriſt, we haue life and all: if we haue not Chriſt, all our good deeds and bad deeds we carie with vs, ſhall nothing auaile vs, but throw vs downe to hell. This will not then ſerue before our God, to bring in our good deeds for recompence of the debt we owe, which is the very wrath of God: we muſt then yet looke further, what we haue to ſay for our ſelues, and lay in for anſwer of the matter. VVe goe on yet further, and will acknowledge our ſelues ſinners, and all that hath beene ſaid before, that the puniſhment of ſinne is euerlaſting death, and that nothing that we can doe is able to recompence or ſatisfie God for it; but yet we haue our ſtarting holes, & windings whereby we can winde and wring our ſelues iollily out of the matter, that we may more ſafely lye and continue ſtill in our moſt ſenſeles ſecuritie and wilfull wretchednes and blockiſhnes. VVe flatter and ſoothe vp your ſelues with the mercies of God, and becauſe we heare that the Lord God is mercifull, we ſleepe in the matter, & neuer go about to ſee his [Page] iuſtice anſwered, but content our ſelues with theſe vaine gloſes, that he is a merciful God, and therefore we will neuer trouble our ſelues about the matter to ſee our ſinne anſwered: for why? God is mercifull, we ſhal do wel ynough with him. Yea, but is not God alſo a iuſt God?Rom. 3. 4. is he not alſo a true God? is he not an hater of ſinne?Ioh. 3. 33. is he not a ſincere and grieuous puniſher of ſinne? VVilt thou make the Lord ſo mercifull a God that he ſhall not be alſo iuſt? wilt thou make him ſo mercifull, that he ſhall not be alſo true? ſhall God become ſo mercifull to forgiue thy ſinnes, that he ſhall not be alſo iuſt to punniſh thy ſinnes? wilt thou haue him ſo merciful, to paſſe ouer thy ſinnes, that he ſhall not be alſo true to execute to execute that, which he hath appointed for the rewarde of thy ſinnes? The Lorde hath appointed for all ſinnes, yea for the leaſt breach of his commaundements, (as hath beene prooued before) eternall death. [...]al. 3. 10. Is God falſe and vntrue when he ſaith, Curſed is euery one, which doth not abide, and fulfill all that is written in the booke of the Lawe: is not this ſentence true? wilt thou haue God in forgiuing thy ſinnes goe backe with his worde here, and play as men play, ſay and vnſay, one thing to day and an other thing to morrow? and wilt thou haue the Lorde of truth in forgiuing thy ſinnes to forget all truth, as he ſhall not looke vnto the execution of the curſe vpon thy ſinnes, appointed by the euerlaſting truth? It will not auaile thee to alledge Gods mercie to forgiue thy ſinnes, vnleſſe thou ſeeke alſo the ſatisfying of Gods truth and iuſtice which puniſheth thy ſinnes. The Lord God can not of his iuſtice and truth, but he muſt needes puniſh all ſinnes of all men with his heauie curſe, which he hath appointed for all ſinne in all men, as he is alſo a mercifull God notwithſtanding when he hath appointed a meane to ſaue from this curſe all thoſe that be his, God cannot then goe backe with that which he hath ſpoken, becauſe he is the truth that can not lie: he muſt therefore needes vnleſſe he ſhould denie him ſelfe, puniſh thy ſinne with euerlaſting curſe, becauſe he hath ſo ſpoken, that both meant it, and can not goe from it, but muſt needes execute it. If thou ſay; yea but he is [Page] mercifull, and therefore I truſt he will not: it is anſwered, he is iuſt and true, and therefore hee muſt and will. Let vs ſee now vvhat all the vvranglers vpon the earth can ſay to it, in bringing in all their brabbles againſt God to impeach Gods cleare iuſtice and truth, to eſtabliſh their fleſhly mercie, ſuch a mercy in God as they dreame, that doeth uphold their carnall ſecuritie and beaſtly pleaſures. Nay, nay, they ſhall finde him a God of iuſtice, a ſevere reuenger of all ſuch contempt, a ſharpe iudge againſt all ſuch worldly heartes, that vnder pretence of Gods mercy ſet them dovvne in all ſinne and filthineſſe, never ſeeking for the remedie hereof in this time of mercie, they ſhall finde it I warrant you too true. The Lorde God giue vs hearts and mindes to thinke upon it while we are here, for all ſuch gloſes can not prevaile againſt God in the day of the Lord. True it is, that the Lord is a mercifull God, a God of all mercies,2. Cor. 1. 3. yea ſo mercifull that all his vvorkes are iudged with his mercies,Pſal. 145. [...]. & 86. [...]5. yea even unto thoſe that he doth of his iuſtice condemne. They can not deny, euen the damned caytiffes can not denie, but that the mercies of God haue bene powred upon them aboundantly, yea a thouſand thouſand fold: it is Gods mercie that maketh the comfortable ſunne to ſhine vpon them, that maketh his ſweete ſhowres to water their groundes, that maketh their land fruitfull, that giueth them eyes to looke vpon the light▪ eares to heare, feete to walke, to take the profite and benefite of all Gods bleſſings: theſe ſingular mercies and a thouſand more, it can not be denyed but God ſhevveth vpon the vvicked and damned creatures, as vvell as vpon his ovvne children, but they like carnall ſvvine doe abuſe them every one of them: they vvill not giue their eares to heare the vvorde of life, they vvill not giue their heartes to take pleaſure in it, they vvill not vſe their feete to ſeeke after life, they caſt of all theſe heauenly mercies of God, and abuſe Gods benefites to deuiliſh uſes, there eares are open to heare vvickedneſſe, vanitie, and filthineſſe, their tongue looſe to ſpeake lyes, abomination and naughtineſſe, their feete ſvvift to ſhedde [Page] innocent blood, and all other the great mercies of God doe they horribly abuſe to their utter condemnation, ſo that they can haue no iuſt cauſe to wrangle againſt God, but muſt needes acknowledge their condemnation to be moſt iuſt, hauing taſted ſo many of Gods mercies, and utterly abuſed them. So then this their wrangling ſhifte of Gods mercie will helpe them not a vvhit in that day of iudgement, but rather increaſe their damnation; and let vs that be the children of God here alſo be admoniſhed that it will not availe vs to alledge Gods mercy for vs, unleſſe we can alſo as vvell alledge hovv his iuſtice and trueth is ſatisfied. And this muſt now be looked for, vvhile vvee are here, God giveth vs our life to this ende: vvee muſt ſeeke for it more earneſtly a thouſand folde, then for our bodily life, as ye often haue heard. Let vs not flatter our ſelues with theſe ſpeeches, God is mercifull, God is mercifull, and therefore vvill forgiue vs our ſinnes, but alſo let vs acknowledge that God is iuſt and true, and therefore muſt puniſh our ſinne euen vvith that ſame puniſhment, that hee him-ſelfe hath appointed: and let vs be carefull novv to ſeeke out how and by what meanes this ſame iuſtice and truth of God in puniſhing our ſinne may be anſwered, that vve may be ſaved. Well then, becauſe God is true, which hath appointed euery of our ſinnes to be puniſhed with damnation, and therefore vvill haue it ſo, vve muſt therfore ſeeke hovv this ſame may be vndergone and ouercome. Are vvee able to take this heavie curſe vpon vs, and make an ende of it? It is endleſſe, the vvorme that never dieth, the fire that can not be quenched.Mark. 9. 44. The moſt higheſt, that euer were, are, or euer ſhall be of the poſteritie of old Adam muſt needs ſhrink vnder this burden,Matt. 25. 40. no fleſh is able to ſuſtaine and ouercome it: the damned ſoules indeede doe feele the waight of it, & ſhall both in ſoule and body feele the full meaſure of it after the laſt iudgement, but they ſhall neuer be able to ouercome it, they ſhall alwaies be dying and neuer die, they can not make an ende of it, they can not ouercome it. Let all [Page] fleſh ſtoope then vnder the heauy iudgement of God vpon ſinne, let us pull downe our loftie creſtes, which we ſo proudly ſet up, & let us learne at length to humble our ſelues under the hand of our God, and ſeeke otherwhere then in our ſelues the diſcharge of this heauie burthen of our ſinnes, which ſo preſſeth dovvne all the poſteritie of Adam, that the holieſt quaile vnder it. It is time for vs to looke to it, and high time: yee ſee vvhat is laide againſt vs in this high court, whereunto we are ſummoned, euen matters of high treaſon againſt the king of glory, wee can not deny it, the matter is ſo euidently prooved againſt vs by Gods ovvne mouth in his word, and therfore guiltie of the forfeiture of our hold and intereſt of euerlaſting life, and to be puniſhed with everlaſting death, as a iuſt recompenſe for our treaſon & rebellion againſt our God. No other forged recompences of our ovvne fancy will be receiued, no preſence of Gods mercy will colour the matter againſt Gods truth and iuſtice. What ſhall we doe now? we in our ſelues cannot indure and ouercome that ſame puniſhment of our rebellion▪ ſhall we ſtand to it, and ſticke by it, to take the debt vpon vs? then we utterly periſh: and if we bring any other debt but that, it will not ſerue; ſo that both that debt, & no other forged debt muſt be anſwered, and we alſo are not able to pay it. What ſhall we doe in this caſe? Iuſtice muſt proceede, the law muſt haue his courſe: if it were a vvorldly matter we could deuiſe ſhiftes for it, to ſaue vs from the Iayle: vvhen the matter is fully concluded againſt vs, that the debt muſt needes be anſwered, and wee not finde our ſelues able to diſcharge it, our laſt refuge is to trie our friends, and trie if vvee can finde any of abilitie, that can and will pay it for vs, and if wee haue founde out ſuch a one that vvill vndertake the debt for vs, we are diſcharged: We ſhall ſee, good breethen, if vve will be conuerſant in the vvorde of God, that the Lorde God hath beene as carefull for vs in this point, as any of vs could be carefull for our ſelues in our ovvne vvorldly cauſes: he hath provided for us a good and truſtie friend, that freely and frankely hath diſcharged for vs the vvhole debt. We finde in the word of God that ſame true and truſtie friend, that hath [Page] paid the debt for vs; that although the angels can not helpe here,1. Ioh. 2. 1. nor the Saintes, nor any other creature in heauen or earth, the Sonne of God ſteppeth out, and taketh to him that which pertained to vs and vvas ours, and whatſoeuer Gods iuſtice & truth doth require on vs, he willingly hath performed it for vs: vvhatſoeuer is due for our ſinnes, he hath willingly taken it vpon him, and diſcharged it: and becauſe he could not taſt of the puniſhment of mans ſinne, vnleſſe he had bene man, he tooke vpon him true fleſh of the virgine,Gal 4. 4. that he might become perfect man,Heb. 2. 9, 10. & 4. 15. as vve are ſubiect to all infirmities, ſinne onely excepted:1. Tim. 2. 15. and that he might not only as man ſuſtaine and abide the puniſhment due to our ſinnes, but alſo (which no man can do) ouercome and make an end of it, he ioyned his God head with his manhood, ſo being perfect God and perfect man, hath fully in our nature paied whatſoeuer the iuſtice of God can lay againſt vs. What is due to our ſinnes? death: he hath ſuſtained death.Rom. 8. 3. What is due to our ſinnes? curſe: he became accurſed for vs, ſuſtaining and abiding the fierce and terrible wrath of God for our ſinne:Gal. 3. 13. as teſtifieth the Apoſtle: that he deliuered vs from the curſe of God in that he became accurſed for vs: for it is written, Curſed is he that hangeth vpon the tree. This was an apparant proofe vnto vs that hee hath vndergone the curſe for vs:Matt. 27. 46. and partly he giueth vs to vnderſtand the heauines of it, vvhen he mightily crieth vnto his father, My God, my God, why haſt thou forſaken me? He felt the taſt of abiection to be caſt off from God,Eſa. 59. 2. for that ſame is a part of the curſe of God which is due to our ſinnes, according as the holy ghoſt ſaieth, that our ſinnes do ſeparate vs from God: vve deſerve then to be caſt off from God,Luc. 23. 46. and this ſame ſharpe abiection did Chriſt ſuſtaine and yet ouercame it: for although he cryed neuer ſo lovvd as forſaken of God:1. Cor. 4. yet he willingly yeeldeth his ſoule into the hands of his Father:Eph. 1. 20. Father, into thine hands I commit my ſpirit. And although he ſuffered death, yet by ſuffering he ouercame death, and roſe vp from death, and is aſcended vp into heauen, aboue al power and principalities of things in heauen, in earth, or in hell. Here then you ſee Ieſus Chriſt the [Page] Sonne of God, taking vpon him our nature hath borne and ouercome for vs whatſoeuer God of his iuſtice and truth can lay againſt vs. And here behold the depth of the miſterie of Gods eternall wiſdome, his mercy and his iuſtice ioyned togither: his mercy in forgiuing our ſinnes, his iuſtice in puniſhing our ſinnes: his iuſtice that would not ſuffer one of our ſins unpuniſhed, but euen with his heavy curſe doth reward them: & yet his mercy toward his elect, that he doth not puniſh their ſinnes in themſelves, but layeth them all vpon the ſhoulders of his owne deare ſonne for vs. Here behold the wonderfull wiſdom of God, who in ſaving of his children, yet omitteth no part of his iuſtice, but puniſheth their ſinne euen to the ful with that ſelf ſame puniſhment which he himſelfe hath appointed: & this which he hath ſuffered is a full recompenſe for all our ſinnes, according as the holy ghoſt alledgeth, If any man ſin, wee haue an advocate with the Father,1. Ioh. 2. 1, 2. euen Ieſus Chriſt the righteous, and he is the propitiation or ranſome for our ſins, ſo much as is ſufficient, & well pleaſing the Lord our God, it is a ſweet ſmelling ſacrifice before our God.Eph. 5. 2. This then is ſufficient for the ſinnes of the whole world. But here yet ariſeth a doubt, for ſeeing Ieſus Chriſt hath ſuſtained and borne the puniſhmēt of our ſinnes, ſo much as the ſinnes of the whole world deſerueth, it ſhould ſeeme then that all the world ſhould be ſaued: but we ſee the cleane contrary,Matth. 7. 13. even by the teſtimony of Ieſus Chriſt himſelfe, who ſaith, that many runne to damnation, and fewe in compariſon to ſaluation. How can this be then that Chriſt hath ſatisfied the puniſhment of all our ſinnes? True it is that Ieſus Chriſt hath borne whatſoeuer is due for all our ſinnes, & that which hee hath borne is alſo ſufficient puniſhment for all the ſinnes of the earth, and yet as true it is alſo that a great number are damned notwithſtanding, and that becauſe they haue not the hand of faith to take ſome part of this recompence for their ſinnes. For the bleſſed word of God, which ſetteth forth vnto vs Ieſus Chriſt a full ranſome of our ſinnes, doth alſo giue vs to vnderſtand, that none are benefited to ſaluation, ſauing only thoſe, vvhich do beleeue. So God loved the world,Io [...]. 3. 16. 18. that he gaue his onely begotten ſonne, to the [Page] end that all that beleeue in him ſhould not periſh, but haue euerlaſting life: he ſaith not, all the world; but, all that beleeue: he ſaith on the contrariwiſe, whoſoeuer doth not beleeue is dā ned:Verſ. 18. 36. looke now, none are ſaued, ſaue only thoſe which doe beleeue in Chriſt: if we do not beleeue, the word of God ſaith, we are condemned: ye ſee then although Chriſt hath ſuffered for ſinne, yet vnleſſe we beleeue, we can not be ſaved. But yet here ariſeth another doubt, which might ſeeme to bring with it alſo a liberty to ſinne, for it ſhould ſeeme, if all are ſaued that beleeue in Chriſt, then all England, France, Ireland, Spaine, Italy, and all Europe ſhalbe ſaued; & none ſhould be damned, but the Turke, Iewe, & ſuch other as denie Chriſt: for all Europe doe beleeue in Chriſt, & acknowledge Chriſt, whether they be papiſts or proteſtants, none doeth deny Chriſt: all beleeue that Chriſt is God, the ſonne of God, borne of the virgine & ſo forth, therfore it ſhould ſeeme that none of thoſe ſhould be damned, for they all beleeue. True it is, I graunt, all theſe do beleeue, & ſo do the deuils too & yet are damned. They do beleeue & confes as faſt as the beſt of them all,Mat. 8. 29. that Chriſt is God, ſonne of the living God,Mark 5. 7. we know whō thou art (ſay they) euen Chriſt the ſonne of the higheſt God: yea they beleeue he ſhal come to iudgemēt,Iam. 2. 19. art thou come to tormēt vs before the time? to be ſhort, there is no article of our faith but they know it as wel as we, & beleeue it to be true, & yet notwithſtanding they do nothing but tremble, & ſhake, & muſt utterly be damned. The whole company of them that beare the name of Chriſt, & are called Chriſtians do beleeue, that Chriſt is God▪ ſo doe the diuels. They beleeue that Chriſt is the ſonne of God, ſo doe the diuels: They beleeue that Chriſt was borne of the virgine, ſuffered vnder Pontius Pilat, was crucified for mans ſin, roſe again, aſcended into heauen, & ſhall come againe at the latter day, all this do the divels beleeue, & yet are damned: ſeeing thē the word of God ſetteth down vnto vs two kinds of faith or beleeving in Chriſt, the one, ſuch as the diuels & wicked mēbers of Satan haue to damnation: the other, ſuch as the childrē of god haue to ſaluation, we muſt therefore be very carefull to ſeeke out that true & ſound faith of Gods people, leſt we flatter our [Page] ſelues, & thinke we beleeue wel enough, when we haue no other beleefe, then the very deuils in hell haue: we muſt be therfore very carefull to know in what points the deuils faith doeth differ frō the ſound faith of Gods people. Firſt of all the diuels although they beleeue that all that Ieſus Chriſt did was truely done, yet they do not beleeue that he did it for them: although they can acknowledge & confeſſe all the articles of our faith, yet they can not apply them unto thēſelves: although they can beleeue that Ieſus Chriſt is God, & ſoone of God, & hath paid the puniſhment of mans ſinne, yet they can not beleeue that he hath done this for them, they can not beleeue that he hath paid the puniſhment for their ſins, they can not beleeue that, for they haue not aſſurance therof out of the word of God: nay they know the clean contrary,Hebr. 2. 16. that Chriſt came not to ſaue thē: for the Apoſtle to the Hebrewes writeth, that Chriſt tooke not vpon him the nature of ſpirits & angels to ranſome them, but the nature of man: therfore although the deuills can ſay neuer ſo faſt, we beleeue that Chriſt hath paid the puniſhmēt of mās ſinnes, yet they muſt needs withall ſay, acknowledge, and beleeue, he hath paid the puniſhment of mans ſinnes, but not for ours, & therfore we looke & beleeue to be tormented. This is then the moſt chiefe and principall point in our beleefe, that is, that we beleeue whatſoeuer Chriſt hath done for the ſaluation of man, pertaineth to vs our ſelves as well as unto others: we muſt beleeue euery one of us that wilbe ſaued, that the ranſome which Chriſt hath performed is euen the ranſom of our ſins, yea every one of vs particularly muſt apply it unto himſelfe, & ſay, I beleeue that Ieſus Chriſt did ſuffer to pay the puniſhmēt of theſe my ſins, I beleeue that he hath purchaſed euerlaſting life euen for me as well as for others. Otherwiſe if we beleeue neuer ſo much that Chriſt hath ſuffered for the ranſome of others, & not for us our ſelues, it is no faith, but a deuils faith, ſuch as makes us tremble before our God. For alas, what would it availe me if I could neuer ſo much beleeue, that Chriſt had ranſomed other mens ſins, & in the mean time could not beleeue that he had ranſomed my ſins? I beleeue indeed, he hath purchaſed life for others, his elect, but alas not for me. I muſt looke for [Page] nothing but hell, what, I ſay, could all this beleefe helpe me? Alas nothing, but make me looke for Gods dreadfull vengeance, and therefore euery houre tremble and ſhake. So could that miſerable poore caytiffe Francis Speyra acknowledge & confeſſe, when they brought out of the word of God that Chriſt was the Saviour of the worlde, the ranſome of mens ſinnes, that by his death he had pacified Gods wrath, that hee had purchaſed everlaſting life for vs, & ſo forth: all this is true, ſaith he, I beleeue it as well as you, but all this pertaineth nothing to me, he hath done this, ſaith he, for his people, not for me. I beleeue, ſaith he, that he ſuffered the puniſhment of the ſinnes of his people, not for my ſinnes, I looke for nothing but extreme horror, vvhich I do already taſt of. For this cauſe doth the worde of God ſet forth unto us Ieſus Chriſt to be ours, not onely other mens,1. Cor. 1. 30. but our ovvne. Chriſt is become our righteouſneſſe, our iuſtification, our ſanctification, our redemption:Rom. 8. 15. and for this ende is the holy ſpirit of God ſent into our hearts, that we might cheerfully beleeue God to be our Father: hee beareth recorde to our ſpirits, that we are the children of God, not onely others, but that we our ſelues are the children of God. And this our true faith doeth not onely let vs ſee Chriſt a farre off to appertaine vnto others,Eph. 3. 17. but bringeth him to vs, and maketh him ours, euen to dwell in vs, euen in our hearts, not onely in others, but in vs, yea in our heartes. The promiſes of God which be in generall to his people the particular faith of every one applyeth them to himſelfe, and maketh him ſay, I am fully aſſured, that neither life nor death, principalities nor powers,Rom. 8. 38. neither things preſent nor things to come, neither height nor depth, nor any other creature can ſeparate vs from the loue of God, vvhich is in Chriſt Ieſus our Lorde. And for the confirmation of this in vs, be the Sacraments ordained to be applyed to euery one particularly, not only to be deliuered to others, but alſo to euery one of vs to be partakers of thē, that we might be more certenly perſwaded, that the benefits of Chriſts paſſion wrought for the ſaluatiō of his flock in common pertaineth euen to euery one of vs particularly, as certenly as we be partakers of the outward ſeales & [Page] pledges of them. This is then the chiefeſt point in a ſound beliefe, wherein it differeth from the deuils beliefe, to applie whatſoeuer Chriſt hath done to our ſelues, not onely to other men: this is a ſpeciall point, and pertaineth to the true faith of the children of God. The deuils can not beleeue that Chriſt is theirs: peraduenture they may ſay Chriſt, Chriſt, and Lord, Lord, but they can not beleeue in their heart that Ieſus Chriſt is theirs with his death and paſſion; and that is alſo another point in true and ſound faith, that is, not onely to ſay with the tongue notably and finely, that I beleeue that Chriſt is mine, and dyed for me, &c. (for ſo can the deuils and damned creatures ſay, and yet lye impudently) but it is to beleeue, and inwardly to be perſwaded thereof in the heart, which no diuell nor damned creature can doe, but rather they feele the horror of Gods iudgements in full meaſure in their hearts and conſciences. True and ſound faith of Gods children is not then a whirling knowledge and ſpeculation of the braine, but it is an inward feeling of the heart: for a great number haue a knowledge what they ſhould beleeue, and yet not an heart to beleeue: yea further, not onely a knowledge what they ought to beleeue, but alſo be able notably to ſet out the matter, to teach others how they ſhould truly and rightly beleeue, and yet they themſelues damned creatures, members of Satan, and firebrands of hell,Mat 6. 10. 1. as the miſerable caytiffe Iudas, who with the reſt of the twelue went and preached the Goſpel of the kingdome, and ſealed it with miracles in Chriſt name, and as Chriſt Ieſus teſtifieth of many that not onely know to ſay Lord, Lord, but alſo had knowledge to teach others, and propheſie and preach in his name, and yet Ieſus Chriſt refuſeth them to be his. Let vs then, good brethren, looke well to our ſelues, and content not our ſelues with a vaine babbling tongue-faith, that will not ſerue in the day of the Lord, it muſt be an heart-faith: let vs looke whether we feele Ieſus Chriſt there or not. Therefore ſaith the holy Ghoſt,Eph. 3. 17. that this true faith maketh Chriſt Ieſus dwell not in worldly brauerie in our tongues, but in our hearts, in our hearts: in our hearts, good brethren, in our hearts. It is too too lamentable to ſee how the world is bewitched [Page] with this tongue faith, with this carnal goſpelling-faith: it is an horrible abuſe of Ieſus Chriſts goſpell, we ſhall dearely abide at his hands, vnles we ſpeedily repēt: it is euident ynough that Ieſus Chriſt dwelleth not in that inward heart, where the deuill apparantly ſheweth his hornes (as they ſay) in the outward deeds▪ there is not Ieſus Chriſt in that heart, but the whol power of Satan, and therefore no children of Gods faith in that heart, but a deuils faith. Let vs not deceiue our ſelues, good brethren, a true and a ſound faith admitteth Chriſt with further entrance into vs, then our tōgues, & lodgeth him into our hearts: I can not enter into your conſciences, but there is a Lord Ieſus that ſeeth them: onely I deſire you in the name of God, to enter euery man into his owne heart, and examine himſelfe diligently whether he beleeueth that Chriſt hath redeemed him & ranſomed, or not, whether he beleeue that Chriſt Ieſus hath purchaſed euerlaſting life for him, or not; Let him examine him ſelfe throughly whether he beleeue it in his heart, now while it is the time of mercie: for once we muſt come to iudgement, and ſo let him reſt himſelfe in the Lord Ieſus with full aſſurance of euerlaſting life, not miſtruſting our good and gracious God, nor doubting of his good will towards him:Iam. 1. 6. for he that doubteth is like the waues of the ſea, that be toſſed to and fro: ſuch wauering is farre from the certentie that true faith bringeth vnto our conſciences,Rom. 5. 1. whereby beeing iuſtified by faith, we haue peace with god.Eph. 3. 12. For this true & ſincere faith maketh vs to haue entrance vnto our God with boldnes, ſo that it is far from the wauering vncertenty of the wicked vnbeleeuers, & yet the deareſt children of God, euen the moſt faithfull, haue often maruelous aſſaults to ſhake their faith, & oftentimes feele thēſelues almoſt deadly woūded, as though they were almoſt paſt al hope, but yet their faith getteth the victorie in the ende. At that ſtay was the Prophet,Pſal. 77. 3. when he ſaid to himſelfe, Hath the Lord forgotten to be mercifull? is his mercie cleane gone? but yet they vſe to ſtriue and ſtirre vp themſelues by calling vpon God and tarying Gods leaſure:& 42. Why art thou vexed, o my ſoule? (ſaith Dauid) why art thou ſo troubled within me? &c. So that although the children of God be oftentimes maruelouſly aſſaulted with diſtruſt [Page] and doubtings of their ſaluation, yet they ſtriue againſt them,Phil 5. 6. & at Gods appointed time & leaſure, they feele the peace of God which paſſeth all vnderſtanding. Thus farre ye ſee then the full anſwer of our cauſe and matter of our ſaluation before the iudgement ſeat of God, againſt Satan, ſinne, deuill, death, and hell, that we that be the people of God doe fully beleeue, not onely ſay with our tongue, but beleeue aſſuredly in our heart, that Ieſus Chriſt hath ſatisfied whatſoeuer Gods iuſtice doth require for our ſinnes not onely for other mens ſinnes, but euen for our ſinnes, whereby we feele our ſelues at peace with God, reconciled by the death of his Sonne, & brought into an aſſured hope of euerlaſting life: thus far haue we heard taught, and now yet further leaſt any carnall wretch ſhould thereby take libertie to ſin, ſaying within his heart, If there be nothing but this, that whoſoeuer beleeueth ſhalbe ſaued, then I care not what I doe, I wil continue in my ſinne, & then I wil beleeue to be ſaued, & I ſhalbe ſaued, I can beleeue when I liſt: the word of God to anſwer all ſuch filthie ſinne, doth teſtifie vnto vs, that this true & liuely faith of Gods people to ſaluation, is not in the power of man, to beleeue when he liſt, but it is onely the worke of God:Matt. 16. 17. Fleſh and bloode, ſaith Ieſus Chriſt, hath not reuealed this vnto thee, but euen my heauenly father which is in heauen: it was the Lord which touched the heart of Lydia to beleeue the doctrine of ſaluation preached by Paul:Act. 16. 14. It is the Spirit of God that beareth record to our ſpirits, Rom. 8. 15. that we are the children of God, and heyres of euerlaſting life: all the men of the earth if they would come, & beare record with vs in the day of iudgement, that we are ſaued, can not preuaile, vnles God be witnes vnto our hearts & conſciences: no if all the men of the earth ſhould but ſpeake to a pore ſoule in this life, & ſay, I warrant thee man, my ſoule for thy ſoule, thou ſhalt be ſaued, vnles God touch his heart & perſwade it, their warrants be nothing. Alas what can the witnes of the whole worlde preuaile, when the Lord is witnes in the heart of the pore man againſt himſelfe. So could Franciſcus Speyra cry out to thē that perſwaded him to beleeue aſſuredly that Ieſus Chriſt hath ſaued him, I would, ſaid he, I would beleeue, but I cannot: faith is Gods gift: all the worlde can [Page] [...] [Page] [...] [Page] not giue it me: you fare with me, ſaith he, as if one were faſt tyed with chaines, and the paſſers by bid him come out and looſe himſelfe, but they can not helpe him, neither can he help himſelfe, although he would neuer ſo much: euen ſo, ſaith he, ye pitie my caſe, and bid me beleeue in Chriſt; I would doe ſo, but I can not, for it is Gods gift, and I haue denied him before men, and therefore he hath denied me, and wil not giue me an heart to beleeue. Let al the skoffers vpon the earth that think it ſo ſmall a matter to haue a true faith in Chriſt, and therefore take libertie to ſinne freely, let all the packe of thembe taught, if they will be taught, by this horrible iudgement of God, that they can not beleeue, vnleſſe it be a ſpeciall and mightie working of God: and let vs (good brethren) let vs hereby be admoniſhed and all the deare children of God with vs, to ſeeke the Lord now while he may be found: and let vs in this good time of mercie that he giueth vs, enter deepely into our ſelues, and examine it to the full, whither we haue this faith or no, in this full aſſurance that we be ſaued: if we haue it not, let vs neuer reſt knocking, asking, and ſeeking at Gods hand till he giue it vs: we ſhall ſurely haue it, if we aske, for he promiſeth that neuer deceiueth any,Math. 7. 7, 8. Aske and ye ſhall haue, ſeeke and ye ſhal finde, knocke and it ſhalbe opened vnto you. Can a father denie his childe any good thing, if he haue it? this is a good thing, and our God hath it in ſtore, he will neuer then denie it vs. Thus then ye ſee it is a greater thing to haue faith, then a great number of men make account of, it is the onely worke of God, and a rare worke of God which he beſtoweth vpon his children onely: men may haue peraduenture a certaine fleſhly perſwaſion, and ſome carnall opinion of their ſaluation, which peraduenture may ſeeme vnto them, while all things be quiet and no diſtreſſe of conſcience, to be maruelous ſtrong; but alas, becauſe it is not from the ſpirite of God, but onely a fleſhly brauerie, as ſoone as God doth but touch them, it vaniſheth away as ſmoake: as that carnal brag of Peter, which was at the very looke of a litle damſell cleane daunted. So all the worldly perſwaſions of men, which for a time keepe them in very great ſecuritie, muſt needs fall before the iudgement ſeate of God: [Page] there can nothing ſtand againſt the deuil, death, hel, ſinne, & Satā, but onely that which proceedeth from him, who hath ouercome hel, death, ſinne, Satā. It may be that for a time it may be couered as it were a ſparkle of fire in aſhes, but gathering ſtrēgth by gods promiſes, & depēding only vpon him, it paſſeth through al douts, til at lēgth it getteth victorie. Thus ye ſee thē the true and liuely faith of Gods children, is not in the power of any to haue it when he will, it is the ſpeciall gift of God, and peculiar onely to his people, and therefore can giue no libertie to ſinne vnto the carnall man, in hope that he can beleeue when he wil. And yet here on the other ſide we muſt beware of an other vice tending to the ſame, and yet growing of a contrarie cauſe. A great number of worldlings and others, which care neither for God nor deuill, hell nor heauen, ſo they may liue at eaſe in this world, thoſe, I ſay, hearing that faith whereby we come to ſaluation, is the onely gift of God, and not in mans power, theſe iolly fellowes ſet cocke on hoope (as they ſay) and vtterly caſt away all care of their ſaluation. For ſay they, ſeeing faith is the gift of God, and not in our owne power, wherefore ſhould we trouble our ſelues about it? we will neuer care to ſeeke for it, for if ſo be God will giue it vs, wee ſhall haue it, though we neuer ſeeke after it, but lie ſnorting in our beds: and if God will not giue it vs, we can neuer haue it, therefore we neuer purpoſe to care for the matter, but euen ſit vs downe, and take our eaſe, and fill our paunch, and if God will giue it vs, he will giue it vs euen in our greateſt ſecuritie. But here I aske theſe ſenſeleſſe caytiffs, of whome they haue their life and beeing, and who doth feede their bodies, and preſerue their life: they muſt needes confeſſe it to be God that giueth foode to all liuing creatures: I aske them whether they will ſit them downe, and neuer neither eate nor drinke, becauſe it is God that feedeth vs: they ſhould within a little while taſt of ſuch horrible contempt, and be guiltie of their owne death, at the hande of that God that gaue them both life, and the meanes to preſerue their life. For although God doth feede vs, yet he doth it by the ordinarie meanes of meats and drinkes, which if they be reiected, the life it ſelfe is reiected. Euen ſo the Lord our God hath prepared a remedie againſt theſe wranglers [Page] againſt their own ſaluation: for although he onely do giue faith, whereby we come by ſaluation, yet he plainly in his word doth ſhew vnto vs a way whereby he giueth it vnto vs, and that is the preaching of the word,Rom. 10. 17. for ſo he ſaith, Faith commeth by hearing, and hearing by the word of God: & leaſt we ſhould think it were a ſufficient means the hearing of the word read, he addeth & ſaith,verſ. 14. Who cā beleeue without the hearing of the word preached? by this mean of preaching the word hath the Lord appointed to giue faith ordinarily, & by no other ordinarie means; For who, ſaith he, can beleeue without a preacher? & vnles we beleeue, there is no ſaluatiō, for whoſoeuer beleeueth not is dāned: if this thē ordinarie means of preaching the word be reiected,Ioh. 3. 18. 36. we reiect our ſaluation, & ſo are we willingly guiltie of our own dā nation: So then the Lord onely doth giue faith, yea but he giueth it ordinarily by the preaching of the word. It may pleaſe him, I graunt, to giue faith otherwiſe, if he ſee it good, but we haue no warrant out of his word to come by faith, but only by the preaching of the worde. So it may pleaſe him, if he ſee it good, to feede vs otherwiſe then by meate & drinke, but if we refuſe theſe ordinarie meanes of feeding, ſurely we ſhal die, and be guiltie of our own death.1. Cor. 1. 21. The Lord hath appointed to ſaue his people by preaching▪ ſo ſaith the Apoſtle: he can ſaue them otherwiſe if he will, but it pleaſeth him by this meanes to ſaue them; if this be neglected, our ſaluation is neglected, & whereas this faileth, the people periſh. Alas, what ſhall we ſay to the ſtate of this people here in this land? skarſly the twentie pariſh hath a preacher,Ioh. 3. 36. & can they be ſaued then? Shal we make God a lyer?Rom. 10. 14. he ſaith, whoſoeuer doth not beleeue, is damned: & none can beleeue without a preacher; if then we will haue the people of the Lord to be ſaued, let thē haue preachers: It is a great bleſſing of God, I graunt, that we haue it as we haue it, for the Lord knoweth a great number can not ſo haue it: but alas, ſeeing the Lord giueth vs this mercie and quietnes, that we may haue further care of it, let vs for Gods loue be carefull for the ſoules of our brethren, poore ſoules that ſtarue round about through the lacke of the foode of their ſoules: but alas, I cā not preach to the whole land, but for the diſcharge of my conſcience, I deſire you, good brethren, ſo many of you as haue any [Page] voyces in place and parliament where theſe things may be reformed, conſecrate your tongues to the Lord in the behalfe of your poore brethren, that ignorant & blind guides which haue the conducting of Gods people to the great danger of loſſe of the ſoules both of the leaders and the people, that theſe blinde guides, I ſay, be remooued, and true preachers placed in their roomes, that they may labour cherefully to get the Lords harueſt into his barne, to inlarge Gods kingdome: the Lord ſhall then bleſſe this land & kingdome, wherein his kingdome is firſt ſought for:Matth. 6. for ſo he ſaith, Firſt of all ſeeke the kingdome of God, and then all other things of this earthly life ſhalbe giuen you: be carefull for this, good brethren, when ye come in parliamēt where theſe thinges may be prouided for through the whole land, that Gods people may be taught: In the meane time let euery one of vs doe what we can by prayer to God, to thruſt forth labourers into his harueſt let vs beſtow our labours carefully to ſeeke for them: let vs ſtretch our purſes to relieue them, then the Lord our God ſhall bleſſe vs with all ſpirituall graces daily more and more. Alas, let vs remember, good brethren, that they are in daunger of damnation, vnleſſe they haue the word preached; the Lord ſaith ſo, let vs not be wiſer then God. Let thoſe eſpecially that by the gouernement of this Church haue the prouiding & placing of guides ouer the Lords flock, let them be carefull that they ſeeke out thoſe onely which be preachers, otherwiſe, good brethren, the people do periſh, but they ſhal not ſcape skot-free that were the cauſes: whether it were the couetous patrone in preſenting, or the negligent Biſhop in admitting, or the blinde guide in taking vpon him that waightie charge of leading Gods people. The Lord will haue the blood of his people anſwered: he will call to an account both Biſhop, patrone, and blinde guide for the loſſe of the ſoules of his people. The ſame price of bloode which is taken by the couetous patrone, wherby the ſoules of Gods people are bought & ſold, although he laugh in his ſleeue and think himſelfe in good caſe when he hath purſed his hundreth poundes for the benefice, yet that ſame price of blood ſhall ſpeak aloud in the eares of the Lord to his vtter condemnation in the day of the Lorde. I am not ignorant howe the patrone will ſhift it [Page] off to the Biſhop, and ſay it is the Biſhops charge to looke to its and that he as patrone hath no more to doe but ſeeke out his clarke, the Biſhop ſhal anſwer for it, if he admit him & be not able: & the biſhop on his behalfe can as cunningly ſhift off the matter from him to the patrone, & ſay, he can not ſtay them, for the patrone hath preſented them, & if he ſhould not allowe of them, a Quare impedit would come vpon him, which he purpoſeth not to beare for none of them al. And the ignorant blind guide, he hath his letters of orders, inſtitution, & induction, & hath filled the purſe of the patrone, he thinketh himſelfe as wel diſcharged as the beſt, no law in England can put him out: & thus the pore ſheepe of Ieſus Chriſt, which Chriſt hath bought with his precious blood, they periſh for it, and are deuoured of Satan. But let thē waſh themſelues as cleane as they will, they ſhalbe found before the iudgement ſeat of God no more innocent of the bloode of Chriſts flocke, then was Pilate of the blood of Chriſt himſelfe: let them ſhift off the matter as faſt as they can, the people of God periſh by them: I knit them together all of them in one farthell, & throw them into the pit of hel as guiltie together of the death of the Lords flock, if they do not repent this periſhing of all the Lords people. For Ieſus Chriſt that bought them with ſo deare a price, wil not haue them periſh of ſo vile a price as they are bought and ſold for. Seeing thē the people periſh without preaching, it ſtandeth the patrons in hand, I trow, to preſent, & the Biſhop to admit none but thoſe which be able to preach, vnleſſe they purpoſe to be guiltie of the blood of the people that periſh for want of preaching. Neither ſhal the people that are led by an ignorant guide, & ſo periſh, be excuſed before God: for although they can alledge for themſelues, we could not doe withall, he is placed by law, preſented by the patrone, admitted by the Biſhop, all the lawes in England can not remooue him, all this wil not ſerue for excuſe before God: for although there be no law in Englād to diſplace him for his inſufficiēcy, that by law is placed; yet I anſwer there is no law in England that forbiddeth thee to place a preacher beſides, if thou wilt ſtretch thy purſe: I know no law that forbiddeth prouiding & ſeeking for preachers, vnles it be the law of our purſe: & if thou ſay, I am but one, the reſt wil not, I can not [Page] maintain him my ſelfe: then, I ſay, if thou can not get preaching to thee, there is no law in England that forbiddeth thee to go to it, to tranſport thy dwelling thither, where thou maiſt haue it: there is no law, I trow, forbiddeth this, vnleſſe, I ſay, the law of the purſe. And if thou ſay, I can not there be able to liue: I anſwer thee, firſt ſeeke the kingdome of God, and the righteouſneſſe thereof, and all other things needfull ſhall be giuen vnto thee, as ouerplus. So we ſee, there is nothing can excuſe us before God, vnleſſe we get vs preachers. I know there be other kind of excuſes, that vve frame unto our ſelues as we thinke ſufficient to exempt vs from the preaching of the word: but let vs not deceiue our ſelues, vnleſſe there be preaching, the people periſh: vnleſſe they haue beleeued, they are damned: and beleeue can they not without preaching. Away therfore with all vaine excuſes, which might make vs thinke our ſelues well enough without preaching, theſe gloſes will not ſerue before God; the Lord will haue his people taught, there is no ſhift, otherwiſe we ſhall all of vs anſwer for it, ſo many of vs as haue our hands ſtained with the blood of them that periſh. And let all of vs in the feare of this our God fall ſeriouſly to meditate of this geare, and now at the length begin to make more diligent and careful preparation for the preaching of the word then hitherto we haue done, ſeeing it ſo ſtandeth vs in hand vnder paine of damnation. God may otherwiſe ſaue vs as I haue told you,1. Cor. 1. 21. if he will, but it hath pleaſed him to let vs vnderſtand, that he will haue vs ſaued by preaching: if we ſhal not be carefull and carefull againe to prepare for that meanes of our ſaluation, ſurely we ſhall declare our ſelues either to be wiſer then God, eſteeming his heauenly wiſdome but baſe and fooliſh, or elſe plaine contemners of God in deſpiſing ſo heauenly and wholſome ordinance. Wherefore (good brethren) if ye will be ſaued, get you preachers into your pariſhes, that may inſtruct you in the wayes and meanes of your ſalvation againſt that day that yee muſt appeare before this iudgement ſeate: beſtow your labour, coſt, and trauell to get them, ride for them, runne for them, ſtretch your purſes to maintain them, we ſhall begin to be rich in the Lord Ieſus, and ſo much riches [Page] alſo of this world we ſhall haue, as our God ſhall make vs contented withall: and then our ioy ſhall be full in the laſt day, when we muſt leaue all theſe earthly things, & receiue at the hands of the Lord Ieſus an heauenly & an euerlaſting crowne. Thus farre then, good brethren, how we are diſcharged in this iudgement ſeat from the euerlaſting curſe and condemnation which euery one of us haue fallen into by breaking Gods cō mandements:Gal. 3. 13. ye haue heard how we are diſcharged from this puniſhment by Ieſus Chriſt who hath fully taken it upon him & ouercome it,Ioh. 3. 16. how it is made ours & applied vnto us by faith:Rom. 8. 15. not ſuch a faith as the deuils haue:Eph. 3. 17. 12. but ſuch as teacheth unto us all that euer Chriſt did for us,Matt. 16. 17. & maketh Chriſt dwell with us, not in our tongues but in our hearts,Rom. 8. 15. not in a wauering maner, but in a true certenty, not by a vaine perſwaſion of the fleſh, by the liuely witnes of Gods ſpirit: & all this to be deliuered unto vs by no other ordinary means, but onely by the preaching of the word. Here is then the full waies & means of our ſaluation declared unto us to be in Chriſt, & onely in Chriſt, in no worke, deed, or merit of ours, or any ſaint or angell for us, but in Chriſt alone, & none other: & herein remaineth our whole comfort & ioy, which paſſeth all the ioyes of the earth. But I haue yet one thing more to anſwer, which the deuill might bring into the head & heart of the carnall goſpeller hereby. What? ſaith that filthy Epicure, this is ſweete doctrine in deede, now I may take my pleaſure at will, & liue at luſt in my ſinne, for I beleeue in Chriſt, & therfore muſt needs be ſaued: it maketh no matter I will ſin my belly full, for I beleeue that Chriſt hath borne the burthen of my ſin, & therfore what need I care. I anſwer, theſe abuſes of Gods mercy, that if there be any ſuch that either hath ſuch a blaſphemous tongue to ſpeake, or an heart to purpoſe to ſinne, or one minute of an houre to continue in ſinne, becauſe he beleeueth that Chriſt hath paid the puniſhment of his ſinne, if there be any ſuch that thus ſay or purpoſe, I ſay with the worde of God, that ſuch haue no ſparkle of true faith: for the word of God ſetteth forth unto vs this true faith, not ſuch a faith as filleth the heart with ſinne and all uncleanneſſe, as theſe carnall Epicures ſpeake of,Act. 15. 9. but ſuch a faith as maketh [Page] the heart pure, ſuch a faith as doth not incourage men to ſinne but ſuch a faith as maketh men to hate their ſinne,Roman. 8. 9. lothe, & abhorre it;Epheſ. 3. 17. becauſe this true faith of Gods people proceedeth frō the ſpirit of Chriſt,Rom. 8. 15. & maketh Chriſt dwell in vs by his holy ſpirit, which ſpirit of Chriſt can neuer dwell in one and the ſame heart with ſinne & wickednes in ſuch maner, as to be at agreement with it, to like well of it, & take pleaſure in it, but continually ſtriveth and ſtruggleth againſt it. And although ſin doe continually hang on vs, yet this ſpirit of Chriſt dwelling in vs will not let ſin raigne & rule in vs: therefore ſuch carnall wretches as ſhall loue ſinne, take pleaſure in their ſinne, doe ſufficiently declare that they haue no part nor fellowſhip with Gods ſpirit & conſequently no true & liuely faith. They haue no part of the ſpirit of Chriſt that ſuffered death for ſinne, but the ſpirit of Satan the authour of ſin, the ſpirit of the world, the imbracer of ſin, the ſpirit of the fleſh, the nource of ſinne; for it filleth the heart with the fruits not of the ſpirite but of the fleſh,Gal. 5. 19. luſt, whordom, fornication, uncleanneſſe, wantonnes, vanity, filthineſſe, couetouſnes, extortiō, uſury, oppreſſion, pride, contempt, diſdain, flattery, diſſimulation, idolatry, witchcraft, hatred, malice, diviſion, drunkennes, gluttony, &c. And I warrant them, let theſe carnal ſwine, that thus wallow in their ſinne, taking their full ioy & pleaſure in it, & yet ſay ſtoutly, that they haue a beleefe that Ieſus Chriſt hath paid the puniſhment of their ſin, let them, I ſay, enter a litle more deep into their own heart, & they ſhal find a thing within them that ſhal ſpeak the clean contrary; euen their own cōſcience doth cry aloud within their breſt, if they would let it ſpeak, that they beleeue no whit at all of the diſcharge of their ſin by Chriſt: for then they would not loue & like wel of their ſin, which was the cauſe of the death of Chriſt. Is it like they hold any thing of Chriſt, which ioyne hands with the wicked Iewes to put Chriſt to death? They neuer therfore haue any true faith in Chriſt, unleſſe they deteſt their own ſin, which was the cauſe of the death of Chriſt. Therfore this true & liuely faith of Gods people is ſo farre from making men lie wallowing in their ſin, that untill ſuch time as they haue it they neuer haue a perfect hatred of their ſinne: then onely when wee haue faith, and neuer till then begin we to take pleaſure [Page] in thoſe things,Roman. 6. 4. which are allowed and liked of God. For this true liuely faith maketh vs new creatures,Epheſ. 4. 25. beareth vs a new, & maketh vs the children of God,Galat. 3. 20. whereas by nature we are the children of Gods anger,Ioh. 1. 2. that hee can neither loue vs, nor any thing that we doe.Epheſ. 2. 3. Then begin our blind hearts to be lightned to perceiue our ſinne, which before we did not ſee, then beginneth our hard heart to be ſoftened and effectually touched with griefe and horrour of our ſinne, which before wee did like well of: whereas we had a delight in deceit and craft, flatterie and briberie, now we begin to abhorre it, and to loue plaine and ſimple dealing, whereas before we were covetous, hard hearted, vnmercifull, uſurers, oppreſours, now we begin to hate it, and to ſtudy after pity and compaſſion. The ſelfe ſame tongue that had a pleaſure to talke of filthineſſe, lying, & blaſphemie, now is framed a new to hate all curſed ſpeaking, and hath a delight to ſpeake the truth, and talke of godlineſſe, and to reprooue wickedneſſe. To be ſhort, when we haue this true and liuely faith wrought in vs by Gods ſpirit, we are then framed a new by the ſame ſpirite into an inward lothing of our ſinne, and continually pricked on forward to ſtriue againſt our ſinne by true repentance, and not to ſay, we purpoſe to continue in our ſinne, but to labour continually againſt our ſinne. Let vs therefore, good brethren, diligently enter into our ſelves, and examine the thoughts of our hearts, whether we haue our delights in our craft, ſubtiltie, whordome, fornieation, vncleanneſſe, and ſuch like: whether wee ſet downe with our ſelues to abide in it yet a certaine time: and if wee finde ſuch an vncleane, filthy, and beaſtly heart in our ſelues, let vs not flatter our ſelues, good brethren, vndoubtedly there is no true faith in ſuch a heart, but onely a fleſhly and carnall perſwaſion, there is not the ſpirit of Chriſt, which ouercometh ſinne and death, & the deuill in vs, & continueth firme, ſteadfaſt, and ſtrong euen in the great and terrible day of the Lorde, there is not that ſpirite in vs: but the ſpirit of the world, which periſheth with the world, the ſpirit of Satan which ſhalbe confounded with Satan, and the Spirit of the fleſh, which bringeth forth in vs the workes of the fleſh and darkeneſſe, and [Page] therefore ſhal come to nought with the deeds of the fleſh. Let all thoſe therefore that haue ſhadowed them ſelues vnder the name of the goſpell, and ſay they doe beleeue, and ſay they haue faith, and yet when they come home nearer to themſelves into their owne boſome, and finde no loue there to the goſpell, to Chriſt, to holineſſe and righteouſneſſe, but a luſt, liking, and pleaſure in all their wonted ſinne, let them once for all be anſwered out of Gods bleſſed worde, that they haue no portion with the goſpell, that they pertaine not to Chriſt, not his ſanctification and holineſſe: and let all ſuch as by theſe filthy beaſts, which pretend the goſpell and yet haue ſuch abominable heartes and carnall liues, are caried away to miſlike Chriſtes glorious goſpell, and to forſake the truth therein thorough theſe carnall profeſſours: let all ſuch as haue bin drawne away by them, I ſay, be anſwered, that the Sonne of God neuer taketh ſuch carnall profeſſours for his, that they be no true goſpellers, that they be none of his members, none of his faithfull, but meere members of Satan transformed into an angell of light: and therefore that although they cloake them ſelues with the name of the goſpell, and can ſay, Lord, Lord, and Chriſt, Chriſt, that they may more ſafely worke all ſinne and wickedneſſe to the ſhame of the goſpell & Chriſt, yet in the great and terrible day, when all muſt yeelde up their accompts,Matt. 28. 41. he ſhall giue ſentence againſt them, Depart from me ye curſed caitiffes, workers of iniquitie, I neuer acknowledged you for mine, depart from me into euerlaſting torments, to the deuill and his angels, to whome alwaies you appertained, and whome in heart you ſerued, there ſhalbe weeping & wailing, and gnaſhing of teeth. Wherefore let vs all humble our ſelues under the hand of God: abuſe not his goſpell, ſo many of us as the Lord hath called to taſt of the ſweet cōfort in his goſpell, let the fruit of it appeare in our life and conuerſation to the glory of Gods goſpell. For the Lord is a ſeuere reuenger of the blaſphemie done to his heauenly goſpell, if wee ſhall ſeeme to profeſſe it, and through our conuerſation cauſe it to be ill ſpoken of. Wherefore, good brethren, let vs remember our ſelues,1. Theſſ. 4. 7. that we are called to an holy calling, the Lorde is [Page] holy and loueth holineſſe that hath called vs, we are called to holineſſe, and not to filthineſſe, let us walke then in holineſſe and righteouſneſſe all the dayes of our life. Thus then, good brethren, you haue heard the wayes and meanes of our ſalvation handled before the iudgement ſeate of God at large, how we are delivered from ſin, death, hell, and Satan by the meanes that Ieſus Chriſt in our nature hath ouercome them all for us, that ſo many as take hold of him by faith ſhould be deliuered from eternall deſtruction, and haue everlaſting life: ye haue hearde that this true faith is not to beleeue generally, but to reach all that Chriſt hath done unto our ſelves, not to ſay with the tongue wee beleeue, but to feele in the heart, not with a worldly perſwaſion of the fleſh, but with an inward perſwaſion of Gods ſpirit, that ſealeth all theſe ſame in our hearts, ordinarily by the preaching of the worde, whereby we are tranſformed into the image of Chriſt, and renevved in the inwarde heart to haue our delight and pleaſure to walke in holineſſe and righteouſneſſe all the daies of our life: all this we haue heard, as it hath pleaſed God to giue me wiſdome and knowledge out of his word to vnderſtand it, and vtterance to deliuer it. I haue bene peraduenture longer in handling the matter then ſome would haue wiſhed, to whome theſe principall groundes of religion are knowen well enough, and peradventure therewith all looked for more curious ſpeeches in handling of the matter: but ſuch muſt underſtand, that my purpoſe is to inſtruct the ignorant in the waies and meanes of their ſalvation: not to ſpeake to the eares of men, but to the heartes of men, if I can, that the deuill may be pulled out from thence, and Ieſus Chriſt planted there. I will neuer ſo abuſe Gods bleſſed worde to ſatisfie the vaine humour of men, ſo long as I liue by Gods grace, it is ſufficient for me that I know Ieſus Chriſt and him crucified. The matter of our ſaluation is waightie, and ſuch deepe matters can not be paſſed ouer in a vvorde or tvvo: and the beſt of vs all can neuer learne it too much, nor heare it too often: it muſt be our comforts, and our onely ioy in death and after death: it muſt be that vvhich muſt ſticke by vs vvhen vve muſt ſhake handes with all the world, [Page] and ſay, farevvell father, farevvell mother, farewell my deareſt friends, farewell my riches, wealth, and vvorldly ioyes, it muſt then be our only ioy to ſay, vvelcome Chriſt, vvelcome heaven, welcome euerlaſting ioy. Happy ſhalbe the day, and bleſſed ſhalbe that houre, when vvee ſhalbe crowned with an euerlaſting crovvne of glory,Phil. 1. 23. vvhen all teares ſhalbe waſhed from our eyes. The Lord God for his deare ſonnes ſake graunt vs to haue heartes and mindes to long after it, and to ſay with the holy Apoſtle, I deſire to be diſſolued and be with the Lord Chriſt: and that we effectually thinke upon it, & take our profit of all this that hath bene taught vs, let vs pray to the Lord our God, that he will giue his holy ſpirite to write it deepe in our heartes, and ſeale it in our conſciences, that it may bring forth fruite in us to the comfort of our conſcience and glorie of our God. O moſt mercifull God and heauenly Father, &c.

Iohn More.

THE THIRD SERMON.

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Ioh. 13. 34, 35.‘I give you a new commandement, that ye love one another, as I haue loved you, that you even ſo love one another: by this ſhall all men know that ye are my diſciples if ye haue love amongst your ſelves.’

WE haue heard, good brethren, heretofore ſufficiently I truſt out of the fifth to the Corinthians declared unto us, how we are cleared and diſcharged before the iudgement ſeat of God, reconciled unto our good and gratious God, by the means of his deare ſonne our only Lord & Saviour Ieſus Chriſt, our only reconciliation and attonement applied vnto vs by the holy ſpirite of god, working in our hearts a true & a liuely faith, which taketh hold of all the righteouſnes, ranſome, & ſatisfaction of Chriſt, and makes it ours, wherby we are iuſtified and holden as righteous being clothed with the righteouſnes of Chriſt, & ſo our conſcience pacified before the throne of Gods glorious maieſtie. All this, I ſay, we haue ſufficiently heard uttered unto us out of the bleſſed word of God: & this is the chiefeſt & moſt principall thing that wee muſt labour for during the vvhole ſcope of our life, and our onely comfort in our death, and our onely life after death, and therefore I truſt it hath beene well marked of us and conſidered, & in our hearts deeply imprinted. Now it followeth, that knowing how we be ſet at one with god, we do alſo indeavor our ſelues to be at one with mā: for which purpoſe I haue choſen out this piece of Scripture, [Page] which you heard now read vnto you, which containeth a ſhort exhortatiō to loue: a ſhort leſſon, & ſoone learned, that we loue one another; in a word, it is no more, but that we haue ſincere loue one with an other: it is an eaſie leſſon & ſoone borne away, the dulleſt memorie that is here preſent may eaſily beare it away, and the ſimpleſt wit among vs may without any great diſcourſing of the matter, ſtraightwaies vnderſtande it, that we neede not pretende any excuſe of ſimplicitie and dulneſſe, whereas the playnneſſe and ſhortneſſe will ſtraightwaies convince vs. It is then a leſſon ſoone learned, which we haue here taught vnto vs, to loue one an other: if nothing els were required, but as ſchollers in grammer ſchoole to conne it by heart, and ſay by rote, we might diſpatch it in a minute of an houre: but alas, good brethren, becauſe it is in Chriſts ſchoole, wee muſt not onely like grammer ſchollers haue it by heart, but like Chriſts ſchollers haue the feeling and loue of it in our hearts; not onely by rote like children ſay it with our mouth, but like Gods children practiſe it in our deedes. And herein (good Lord) how ſmally haue we profited this xv. yeares, learning the practiſe of this leſſon in Chriſts ſchoole? or if we haue learned it, how ſoone haue we forgot it? or if we haue both known it and thought vpon it, in what caſe are we that ſo generally haue vſed continually againſt our owne conſcience & knowledge to doe contrarie vnto it? VVell, for that which is paſt let vs repent, and now in the feare of God let vs beginne more deepely to conſider the thing, eſpecially ſeeing the deare Sōne of God exhorteth vs thereunto, and ſaith, I giue you a new commandement, that ye loue one an other: if a prince or any noble perſonage ſpeake vnto vs, exhorting vs to any good thing, wee vſe to giue attentiue care, and for the authoritie of the perſon the words haue credite with vs, that we dare not doe contrarie thereunto for feare of looſing their good will and fauour: what ſhall we then ſay to our Sauiour Chriſt, the king of kings, aboue all the nobles vpon the earth, who doth here exhort vs to loue one an other ſhal we make none account of his words, but without regard fling them at our heeles, not caring for the loſſe of his heauenly fauour, who gaue his owne ſelfe to the [Page] death to purchaſe our life? Surely we ſhould then declare our ſelues to be worſe then the bruit beaſts, who yet vſe to haue ſome regard to their maſters that feede them and ſhew them fauour. If we ſhould not then carefully take heede vnto thoſe things which are ſpoken vnto vs of the Lord Ieſus Chriſt, who hath ſo dearely loued vs, euen▪ the very bruit beaſts ſhould be ſufficient to condemne vs. Let vs therefore in the feare of God looke vnto it, not ſlenderly and with dull eares, and hard hearts conſider of it, for it is the deare Sonne of God that ſpeaketh vnto vs, that requireth of vs, that we loue one an other. If he had but ſlenderly handled our matter concerning our redemption, we had beene but in ſlender caſe: if we ſhall nowe giue but ſlender eare vnto that which he ſpeaketh vnto vs, and make it as a thing of courſe, ſurely we prouoke his iudgement againſt vs, whoſe maieſtie we dare ſo boldly abuſe: if it be high treaſon to caſt off the words of a prince, & make no account of them, what ſhal we ſay of the reiecting the words of this our heauenly prince and Sauiour? Ye ſee then it ſtandeth vs in hand diligently to heare, prudently to marke, and deeply to waigh theſe wordes which here be ſpoken, for they are the wordes of the Lord Ieſus, who of his vnſpeakeable loue, hath giuen him ſelfe for vs. And yet further then this, if we conſider the circumſtances of the time when theſe words were ſpoken, it will make vs yet a little more carefull to thinke vpon them: It was at ſuch time as he was now neare his death, for in the verſe going before he told them, he was going from them. Theſe words were vttered then by our Sauiour Chriſt, when he was going to his death, as a thing ſpecially to be marked of vs, & which he knew to be moſt needefull for vs, and therefore of vs more to be conſidered and marked, yea and neuer to be forgotten, but alwaies deepely imprinted in our minde. You know thoſe things that are ſpoken of men lying vpon their death bedde vſe to pearſe much, that commonly the words be neuer forgotten, but ſtill almoſt as freſh in memorie as when they were newe ſpoken: thoſe words which be ſpoken by a louing father vpon his death bed vnto his childe, take great effect in a good childe: if a tender father at the point of death doth call his ſonne vnto [Page] him, and vttereth theſe or ſuch like words; Oh ſonne, thou ſeeeſt in what caſe I am, I am euen now readie to goe from thee, theſe be the laſt words that I ſhall ſpeake vnto thee, remember them well, thou ſhalt neuer heare me more ſpeake, I muſt goe from thee, yet for a remembrance, that thou maiſt thinke vpon me when I am gone; I will giue thee one leſſon from my mouth while I liue, that thou maiſt remember me when I am dead, as long as thou liueſt; I charge thee therefore, as thou loueſt me, doe this or that, &c. thou knoweſt I haue had many troubleſome daies for thee, much coſt and paines I beſtowed vpon thee, nowe I muſt goe from thee, thinke vpon this that I charge thee, euen as thou loueſt me: if a tender hearted father giue this or ſuch charge vnto his ſonne vpon his death bed, will it not make the heart of any naturall childe to bleede in his bodie to heare ſuch tender wordes of his louing father: alas, thoſe louing wordes neuer be forgotten of any naturall childe and good ſonne, vnleſſe he be an vnthrift and paſt all grace, which careth neither for father nor friend, liuing nor deade. Euen ſo in like manner will theſe words of our Sauiour Chriſt, ſpoken at his death, pearce the hearts of any of the children of God, vnleſſe they be baſtards and no ſonnes: we can not if we loue the Lord Ieſus, but remember this his laſt leſſon, which he giueth vs for his farewell. And I am ſure vnto the children of God it pearceth a thouſand times more their tender hearts to heare them ſo louingly taught of their louing Lord, then any other rough manner of dealing, becauſe they be children and not ſlaues, and therefore ſerue of loue and not of ſlauiſh feare; although it be ſometime needefull for the beſt of them to feele of the louing correction of their louing father for the taming of their wilde fleſh. But becauſe in the houſe of God all be not children which haue the outward coū tenance of children, but there be a great companie of diſſembling hypocrites, which take the libertie of the Goſpell to liue after the fleſh, & doe nothing but only make a mock of all louing kind of dealing & laugh in their ſleeues when they heare any ſuch exhortations, becauſe they wil not be taught by faire meanes, and as ye would ſay by maner of intreatie: therfore the [Page] Lord Ieſus for their cauſe eſpecially dealeth after an other ſort here in this ſentence, and calleth this ſame his admonition to loue not onely a friendly exhortation as by way of requeſt, but alſo a commandement. Not onely a matter of intreatie forſooth, to doe or not to doe as beſt liketh vs, but a ſpeciall commaundement to be done whether we will or no, whether we like it or not like it, vnleſſe we will abide the penaltie of diſobedience. And herein then he dealeth with us, not only as a louing friend to exhort, but alſo as a prince of authoritie to command, that if we ſhould violently caſt off from vs all kinde of friendly admonitions here, and thinke we haue eſcaped wel, becauſe we haue broken in ſunder all the faſt bonds of louing exhortations; we ſhould yet vnderſtand he is our Prince, that hath his iudgement ſeat to arrayne vs there to anſwer the breach of his bleſſed commandement: and that we ſhould not thinke or ſay, Oh I will indeede loue my brethren, but it ſhalbe at leiſure, when I ſee my time, and when I thinke beſt; but rather thinke becauſe it is commanded vs, we muſt doe it whether we will or no, not at our pleaſure, but at the pleaſure of the commander, vnleſſe we wilbe guiltie of his curſe in his iudgement ſeat. So then ye ſee what we haue to marke in this, where the Lord Ieſus doth not onely exhort, but commaund vs to loue one an other, that is, that we not only haue a cold affectiō thereunto, but that we be liuely touched with the authoritie of the commander, ſetting before our eyes his princely iudgemēt ſeat, where he will bring in triall all ſtubborne breaches of his bleſſed commandements, although they be neuer ſo ſmoothly paſſed ouer in this life. Ye ſee then this hath, or at leaſt vviſe ought to haue a vvonderfull vvaightie force vvith it, vvhere the Lord Ieſus falleth a commanding, and therefore ought of vs deepely to be conſidered, and not coldly for faſhion imbraced, becauſe it is the Lord Ieſus, that not onely vvilleth, but commaundeth it. But alas, it is a vvonderfull thing, to ſee the authoritie of the Lord Ieſus ſo ſmally regarded among vs: if once the vvill of a prince be but knovvne, it is a vvonder to ſee hovv readie vve are to frame our ſelues thereunto; but if he fall a commanding, vvho doe not then tremble at his diſpleaſure? But [Page] the Lord Ieſus may intreat, pray, and beſeech, nay ſtraightly charge and command, and for all that not regarded of a ſtraw. It declareth certenly, good brethren, that there is no feare of God among vs, but onely a certaine worldly feare of man, and yet the one killeth the bodie alone,Math. 10. 28. the other throweth both ſoule and bodie into hell fire eternall. Oh, good brethren, let vs not deceiue our ſelues, it is the Lord Ieſus that commaundeth vs, let vs obey: he chargeth vs to loue one an other, let it be done, not onely ſaid, but done: done, done. Let vs earneſtly repent, that we haue beene ſo ſlacke in doing this commandement for our Sauiour hetherto, that we haue done nothing, but onely make a mocke of it: oh it is his mercie that hath ſaued vs hetherto, and hath not throwne vs downe to hell, as we haue deſerued, but in mercie hath kept vs till this day: let vs nowe from henceforth thinke earneſtly vpon this commandement of our Lord Ieſus Chriſt, and now begin to practiſe it, that there may be loue among vs, and not ſuch brabbling, brawling, and contention, as we ſee daily, and is too lamentable, but like to good ſchollers in the ſchoole of the Lord Ieſus let vs haue loue and peace among vs; and ſurely then he will dwell among vs, and protect vs for euer.

Nowe it is ſaid in the text, that this commaundement of louing one another, is a new commaundement: it may ſeeme ſtrange that he calleth it new, and yet was giuen ſo long agoe by the Lord God himſelfe in his commandements,Lev. 19. 18. and is the very ſumme of the whole ſecond table, as it doth appeare by the Lord Ieſus Chriſt his owne interpretation,Matt. 11. 39. that we loue our neighbour as our ſelfe. This then ſeemeth not to be new, which was deliuered to Moſes a thouſand yeare before & more. True it is our Sauiour Chriſt doth not here call it newe, as though it had neuer bin vttered before, but becauſe he would call a newe to the minde that which they had heard of old out of the lawe before: he calleth it therefore new, which is newly renewed againe in memorie: & moreouer alſo now at his death, becauſe he would haue it ſticke continually in their mindes, as a thing new told freſh in our mindes: for we know things that be old done or ſpoken are not ſo ripe in our heades, as that that is newly [Page] done or ſpoken: that it might be therefore vnto vs continually newe, and freſh in our minde, he calleth it newe, not olde and raw, but freſh and new. VVe haue therefore well to conſider of it, and euery one of vs to enter deepe into our ſelues, and trie our hearts whether this commaundement be newe, freſh, and greene in our mindes or no, or rather whether it be ſo old vnto vs, that we haue cleane forgot it. I am afraid if we well trie and examine our ſelues, we ſhall finde it freſh and newe amongſt a very fewe or none of vs, but ſo olde that it is euen at the laſt caſt with a great number of vs, and a new commaundement come in the roome of it, not from Ieſus Chriſt, but Satan and the deuill: a new commaundement, that we loue not one an other, but euery man him ſelfe. This ſame new commandement of Satan of louing our ſelues, oh it is maruelous rife, freſh, and newe amongſt vs: but the newe commandement of the Lord Ieſus of louing one an other, it is ſo ſtale and worne out of vſe amongſt vs new-fangled engliſhmen, and eſpecially amongſt vs Norffolke men: if Ieſus Chriſt had giuen vs this commaundement to loue our ſelues, how notably could we haue practiſed it? and what a number of followers thereof ſhould we haue found amongſt vs at this day? all England, all Norffolke ſhould haue beene found very perfect in it: But alas, good brethren, it is cleane contrarie, that commaundement which he would haue newe amongſt vs, is not to loue our ſelues, but to loue one an other: this is that which is very rare in our daies, and muſt be newe, freſh, and rife amongſt vs, there is no remedie, or ſurely the Lord will beginne a newe worke amongſt vs: he cannot abide to heare his commandement ſo contemptuouſly and deſpightfully troden vnder our feete: therefore let vs be carefull in the feare of God, to amende that which is amiſſe in vs, and now beginne to imbrace this newe commaundement of the Lord Ieſus of louing one an other, and vtterly forſake and remooue that olde Satans commaundement of louing of our ſelues, that wee may be right diſciples and ſchollers of Ieſus Chriſt, as we ſay we are Chriſtians, and hold of Chriſt. VVell, thus you ſee what waightie charge is giuen of our Sauiour, [Page] to loue one an other: it is no ſmall matter, and therefore not haſtily to be put vp, becauſe it is both a commaundement, and proceedeth alſo from him that hath authoritie ouer all things to commaund, which hath his iudgement for vs in the life to come, if we will not be taught by faire meanes here in this life.

Now it followeth in the text, Euen as I haue loued you: This ſentence ſerueth both for a reaſon more vehemētly to perſwade vs to loue one an other by his owne example, that ſo tenderly loued vs, & alſo it ſerueth for a patterne to try our loue by, whether it be ſincere or fained. The reaſon whereby he exhorteth vs to loue one an other, ſtandeth thus: I ſo tenderly loued you, that beeing from all eternitie with my father in ioy eternall,Phil. 2. 6. humbled my ſelfe to become man in your nature,Hebr. 4. 15. ſubiect to all miſeries and ſorrowes as you are, and for your loue yeilded my ſelfe not onely to all ſpight and villanie that wicked men could doe vnto me, but euen to the very death I ſubmitted my ſelfe, and that to the moſt ſhamefull death for your death, to bring you to a glorious life: and this I did not onely when ye were no friends of mine, but alſo when ye were mine vtter enemies:Rom. 5. 8. ought not you then in like manner much more loue one an other, beeing thus redeemed ſilly poore ſoules by my bitter death?Ioh. 15. 13. you were all alike ſubiect to eternall hell fire, and now I ſo loued you▪ 1. Ioh. 3. 6. that I gaue my ſelfe a ranſom for you, ought not ye then much more conſidering my goodnes, loue one an other? If a king ſhould of his great goodnes giue his owne life to ranſome a companie of beggers beeing in bondage, and beſides not onely deliuer them out of ſlauerie of a forraine prince, but alſo exalt them to the ſtate of lords and nobles, by deuiding his inheritance amongſt them, were it not, I ſay, an intollerable thing, if theſe exalted beggers, forgetting their former eſtate, ſhould nowe be ſo puffed vp in pride, that one of them would not vouchſafe to looke vpon an other, but contemne, hate, and diſdaine one an other, were not this thing intollerable and not to be ſuffered amongſt men, ſo to requite the goodneſſe of their king? nay would not we rather giue our verdict vpon them, and thinke them well ſerued to [Page] be ſet againe all alike in beggerie and ſlauerie as they were before, and looke if they could agree any better among themſelues there? yes ſurely would we, and thinke them well ſerued; euen ſo, good brethren, if we will not loue one an other ſince our Lord Ieſus Chriſt hath ſo tenderly loued vs, that he hath giuen him ſelfe for vs, to redeeme vs from hell, ſurely it can not be otherwiſe thought but that we deſerue to be throwne downe headlong to hell eternally, and looke if we can agree any better there. It pleaſed the Lord Ieſus to redeeme vs from damnation, that we might loue one an other, as he loued vs: if we will not then loue one an other, what is it elſe but euen to prouoke the Lorde Ieſus to leaue vs euen where he found vs, that is, euen firebrands of hell, and looke howe we can away with that geare. Wherefore, good brethren, let vs take this argument to our ſelues, and although we would not loue one an other for no other thing, yet at the leaſt let vs loue one an other for Ieſus Chriſtes ſake, who ſo tenderly and dearely loued vs, that he gaue his owne life for vs: if not for his ſake, yet good brethren, for our owne ſoules ſake, which ſhall periſh in hell euerlaſtingly: thus ye ſee what force this reaſon hath, which the Lord Ieſus vſeth here charging vs to loue one an other, as he hath loued vs, that is, that it maketh vs inexcuſable before his iudgement ſeat, if we can not finde in our heart to loue one an other, ſeeing he ſo dearely and tenderly hath loued vs. It carieth with it alſo a further thing to be conſidered and thought of, and that is this, that it ſerueth for a notable and moſt excellent patterne for vs to trye and examine our loue by it, whether it be ſincere and ſound or no: for when he ſaith, Let your loue among your ſelues be ſuch a kinde of loue as mine was towardes you, he condemneth all fayned and vaine loue, all corrupt loue, gainfull loue, tongue-loue, falſe loue, and ſuch like; and biddeth looke as his loue was towards vs, ſo let our loue be one towards an other: his loue was not towards vs, when we were his friends, but euen then he loued vs when we were his enemies, and gaue his life for vs: this is a ſpeciall point to be conſidered of vs, good brethren, and pithely to be waied; for it [Page] toucheth vs very neere: we be ſo corrupt in iudgement, and meaſure all things ſo by our owne eaſe, that we thinke it ſufficient, if we haue made ſome countenance of loue to them, that neuer did us harme, when as in the meane time we rage like cruell beaſtes againſt thoſe, which haue but a little touched us with harme and iniurie, and we thinke we may doe it lawfully, it is ſo generall a thing, and toucheth the corruption of our nature ſo neere, that if he doe or ſpeake but any ill by vs, vvee thinke vve may very iuſtly be incenſed againſt him.Rom. 5. 8. Yea, but was the love of the Lord Ieſus ſo in that maner, nay he loued us euen when we were his enemies, and telleth vs that our loue muſt be in like maner one towards another, not only to them that loue vs, but alſo to them that be our enemies. Our Saviour Chriſt telleth vs,Matth. 6. 32. that the very heathen will ſo loue one another as long as they haue no harme, and we would be aſhamed being Chriſtians to be no better then they: we ſay wee are Chriſtian men and not heathen, let vs then I pray you proceed one ſteppe further then the heathen, who will as faſt as wee for our liues love them that doe them good: let vs, I ſay, go one ſteppe before them, & follow our Sauiour Chriſt, who biddeth vs loue one another as he loued vs, not as the heathen uſe to loue. Oh ſaith one, I could be content to loue him, if hee had not ſo railed upon me, and done me ſo much ſpight and villanie, I could haue bene content to haue borne it, but it is too too, no man can beare it: and I pray thee, hath he done thee more ſpight then thou haſt done to the Lord Ieſus Chriſt? I trow not: thy ſpight and villany hath put the Lorde Ieſus to death, and wouldeſt thou haue him not hate thee for thy ſpight done to him, as thou doeſt thy brother for the harme he hath done unto thee? thou ſhouldſt be in hell then ſtraightwaies. Looke now then, I pray you, whether it ſtandeth vs not in hand to put well in practiſe this leſſon that our Lord Ieſus Chriſt here teacheth vs, when he ſaith, our loue among our ſelues muſt not be to avenge our ſpight, to wrecke our malice, but euen as he loued vs: to be content to forgiue our greateſt enemies, & put our hatred and malice out of our hearts againſt them.Matth. 6. 12. Ieſus Chriſt teacheth vs to pray for forgiueneſſe [Page] at Gods hand euen as we doe forgiue others: would we thinke it a good prayer to pray to God in this manner: O Lorde God if my ſinnes towards thee had bene but a few and ſmall, I could haue bene content, thou ſhouldeſt haue forgiuen them unto me, but becauſe they be ſo many and ſo ſpitefull, now I would haue thee euen poure out all thy diſpleaſure vpon me, for ſo doe I uſe to do with them, that do offend againſt me, therefore I pray thee, deale euen ſo with me now, good Lorde, for after this maner I do uſe to forgiue them that offend me: I uſe to doe the worſt I can to them either by worde or deede, therefore I pray thee, doe the worſt to me thou canſt: were not this, I pray you, to pray for vengeance upon our own head? yes ſurely: and certenly euen ſo do we, as oft as wee dare pray the Lords prayer, and yet can not finde in our hearts to forgiue offences done againſt vs. Good brethren, let vs not deceiue our ſelues,Matth. 6. 15. the Lord Ieſus flatly telleth vs, we ſhall neuer be forgiuen, unleſſe we can be content to forgiue others, let vs ſay what we will, the Lord Ieſus ſaith ſo, we ſhall neuer be forgiuen, unleſſe wee can forgiue others, there is no remedy, the truth hath ſpoken it: let vs flatter our ſelues as long as vve vvil, we cannot be forgiuen unleſſe we forgiue, therefore if euer we will be forgiuen at Gods hand, unleſſe vve vvill be throwne into the pit of hell, let us forgiue: and away with theſe fond & brabbling excuſes, to ſay they be ſo many, and ſo great, I can neuer forgiue him. Wouldeſt thou be contented that the Lord Ieſus ſhould anſwere thee ſo, when thou comeſt unto him for forgiueneſſe? If he ſhould ſay unto thee, O ſilly poore ſoule, I could be content to forgiue thee, if thy ſinnes had not bene ſo many and ſo great, but becauſe they are ſo huge & ſo hainous, I can not forgiue thee, go thy wayes to hell, for I can not finde in mine heart to forgiue thee; wouldeſt thou be content with this anſwer at the Lords hands for thy ſinnes? I trow not: And yet cruell hearted tyrant thou canſt be content to ſay ſo, and thinke ſo of them that haue not offended thee the thouſand parte ſo much, as thou haſt done the Lorde thy God. Doeſt thou thinke then thou canſt ſo ſ [...]ly eſcape the Lord thy God? thou canſt not, thou canſt not: and therefore there is no remedie [Page] but either thou muſt forgiue, or ſurely thou ſhalt neuer be forgiuen: looke now to it, as thou wilt, and fling avvay from God as faſt as thou wilt, they be vvordes of the Lord Ieſus vvhich can not lie. Let us for Gods loue looke unto them, it ſtandeth vs in hande: thinke vve to be forgiuen of God our great and intollerable ſinnes, and can not be content to forgiue ſmall ſinnes in compariſon? No ſurely, it can not be. The Lord Ieſus ſetteth out this matter more largely in the 18. of Matthevv,Matt. 18. 23. by the example of a king, vvhich minded to take a reckening of his ſeruants, vvhereof one was brought unto him, which did owe him a thouſand talents, & he not being able to pay, commandement was giuen, that he, his wife and children, ſhould be ſold and paiment made: the man with pitifull teares fell dovvne at the feet of the king, deſiring him onely to beare with him for a time, and he vvould pay him the vvhole: the king taking compaſſion upon the man forgaue him the whole debt: this man being ſo diſcharged went his vvay, and found one of his fellovves that ovved him a certaine ſmall trifling peece of money, and ragingly caught him by the throate, commaunding him to pay that he ovved; the poore man amaſed fell downe at his feete with vveeping teares, humbly beſought him to be good unto him, and he vvould pay him all. The other vvould not heare, but cruelly commaunded him to be caſt in priſon, and there the poore man lay. The king hearing of this crueltie, called him and ſaide, I forgaue thee the vvhole debt vvhen thou beſoughteſt me, oughteſt not thou to haue had compaſſion upon thy fellow alſo, as I had on thee? & the king in great diſpleaſure cōmanded him to be deliuered to the tormentours.Verſ. 35. Euen ſo, ſaith our Saviour Chriſt, vvill my heauenly Father doe to you, unleſſe you forgiue one another from the bottome of your heartes your ſinnes and offences done one to another. This is the doctrine of the Lord Ieſus, it is not mine, they be his ovvne vvords, and therefore they muſt be marked. It is a vvoonder to ſee how much vvee can make of a ſmal offence done unto us, & how ſmall account we make of our great offences done to God: if one do but a litle contrary to our mind in any ſmal matter, oh we make it ſo great a matter [Page] we haue never done with it, and hardly ſhall a man bring vs to any good agreement: we be ſo hard hearted, it will not out of our ſtomacke, but we muſt be reuenged ſtrait waies, vve will waite him at the advantage once in our life time, to be euen with him if we can: What is this els but to prouoke Gods fearce wrath and indignation vpon vs, and to heape Gods iudgement vpon vs? Ieſus Chriſt telleth vs, euen ſo will our heauenly father deale with vs. Doeth it not now then ſtand vs in hand to forgiue one another, to put malice and hatred out of our hearts, and now at the length to learne perfectly this leſſon at our Sauiour his hand to loue one another as he loued vs? not onely them that doe us good, but euen our enemies, and them that hate vs. True it is, wee muſt neuer loue the ſinne of our enemies, nor of none els, but alwaies be in deadly hatred with that, but yet we muſt loue and pity the perſon of our enemies, that is in dangered thereby. And if this were well waighed, you ſhould ſee that we had more need to pity, then to hate our enemies. If there be any iniurie or harme done unto vs either by word or deed,Matth. 5. 22. they that doe it are guiltie of hell fire, ſo ſaith Ieſus Chriſt: would it not pitie our hearts to ſee any in the torments of hell? alas yes, if we were not worſe then bruit beaſts, we would take pitie vpon them: and ſurely in that caſe are all thoſe vvhich doe vs harme, vnleſſe they repent: and therefore the Lord Ieſus pitied the caſe of them that put him to death, becauſe he knew in what dangerous eſtate their ſoules were, whereas they in ſpight and rage againſt him were ſo blind, that they could not ſee it: but alas, he ſaw it, and pitied their caſe,Luc. 23. 34. and prayed, ſaying, O Father, forgiue them. they can not tell what they do, they are euen almoſt in the gulfe of hel, and yet ſee it not, they are ſo blind in their rage, that they run headlong to hell, and neuer thinke upon it. The ſame affection muſt be in vs towardes our enimies, if we be of the ſame ſpirite of Chriſt: we muſt pitie their caſe that haue done any harm or iniurie againſt vs, & thus think, O Lord God, this their fact is damnable before thine eyes, they haue deſerued hel fire, and yet, O Lord, they ſee it not, Good Lord giue them hearts and mindes to ſee their ſinne, that they may ſee in what daunger [Page] they be in, and ſo turne unto thee and repent. Thus you ſee, how we muſt pity our enemies, and pray for them, & doe what we can to bring them out of the danger: there is none without ſo much naturall affection, but he will pitie the life of any thing being in danger, if it be but an oxe or an aſſe to put it out of the mire if he could, there is none ſo brutiſh that will ſuffer the life of a beaſt to periſh if he can helpe it, much more is the life of man to be pitied being in danger, but much more is the everlaſting life of the ſoule of man to be tendered being in daunger: while thine enemie rageth againſt thee with all deſpite and villanie, his poore ſoule is in perill to be drowned in the gulfe of hell, oughteſt not thou to pitie his eſtate, and reach out thine hand to helpe him out, and not like an unmercifull man to plunge him downe to be drowned, that thou mighteſt reuenge thy ſpite and malice for the iniurie & harme he hath done vnto thee? There is none ſo cruell that woulde deale ſo with a very beaſt. If vve had receiued any harme at any beaſtes handes, either a ſtroke with an horſe his foote or ſuch like, if wee ſhould happen to ſee the poore beaſt after that, in perill of drowning, is there any ſo cruell that he might be revenged of the harme done unto him, would let the poore beaſt ſtarue, or elſe violently puſh him headlong, and holde downe his head to drowne him? Surely none would doe it, vnleſſe he were worſe a thouſand fold then a beaſt. What do we meane then, ſeeing the ſoules of our enemies in ſo great perill by continuance in their ſinne, that we doe not pitie their caſe, to pray for them, to helpe them out, but rather to revenge our malice, doe ſooner puſh them in forwardes headlong to deſtruction? Nay rather what doe wee meane in puſhing them forwarde to deſtruction to throwe our ſelues downe headlong with them to the pit of hell? For what is it els when we beare hatred, ſpite, and malice againſt them? It is murther before God, and therefore guiltie of hell ſire. Haue wee not then notably prevailed againſt our enemies,Ioh. 3. 15. when for pure ſpitefull loue, and reuengefull good will towards them wee vvill euen iumpe with them into the dungeon of hell? This is not to loue one another, as the Lord loued [Page] vs: well then, good brethren, I pray you, let us looke unto it, vvee muſt loue one another, yea, euen our enemies, for ſo did Chriſt loue vs his enemies: we muſt loue their ſoules, and pitie their ſoules, and helpe them euen as we can: vvee muſt not ſo much regarde the ſpite they haue done unto us, as the daunger their ſoules be in before God, and this may make vs to ſtay our rage and reuengement againſt our brethren, vvhen they haue offended us: for what is the cauſe that we be ſo out of patience with them that haue done us iniurie, that wee can not finde in our heartes to forgiue them? Surely euen this, becauſe wee doe onely looke upon the hurt done unto us, we muſe upon that, we make much adoe about that, and ſo marveilouſly weigh what loſſe we haue by it on euery ſide but in the meane while, wee doe not conſider the ſoule of him that did vs the iniurie, continuing in impenitencie: for then wee ſhould be driuen to pitie him for the daunger before God, and not hate him for our loſſe before man. The want of this is the onely cauſe then why wee be ſo hatefull and malitious towardes our enemies, which haue iniuried vs, becauſe we looke upon our owne harme, and not on the harme of the ſoule of man before God: but wee muſt doe it, certenly the Lorde Ieſus commaundeth us, Pray for your enemies, doe good to them that hate you: and here biddeth us, loue, as he loued us, euen enemies to him. Well then, good brethren, thus yee haue heard, how by the loue that Chriſt loued us, wee be taught, to frame our loue one towardes another, euen towards our enemies, in pitying them, praying for them that they may be brought to amendment, not for the hurt done vnto vs, but for the auoiding of the hurt of their ſoules. I haue bene ſomewhat more long in this matter of loue towardes our enemies becauſe I know it is ſo hard a matter for fleſh and blood to be ſatisfied in this point to ſtay from revengement: it is marveilous neere growen into the corruption of our nature, and therfore it muſt be more carefully taken heed of us, and we muſt bende our force more to reſiſt it, and ſo ſhall we not onely be hearers of this leſſon of our Lorde Ieſus, but alſo followers of the ſame.

[Page] And yet further, when he ſaith, that we muſt loue one another as he loved us, he giueth vs to underſtand, that our loue muſt be ſincere, without reſpect of gaine or aduantage. Such loue then as is commonly amongſt vs Norffolke men will not ſerue, that is to loue a man as long as we can get any profit by him, and then farewell: no, our loue muſt not be ſo, but it muſt be as Chriſt loued vs, which was not for any great gaine I trow that he hoped to get at our handes, and yet this is ſo common amongſt vs, as is marveilous: there is ſcarſely found amongſt vs any other loue, then that which is for gaine: a lamentable thing: If we haue money enough, we make our account to get friends enough, and without mony or hope of gaine we ſhall hardly finde any great ſtore of friends. Is this the loue, good breethren, which ought to be amongſt vs? Alas no: ſuch loue may be found amongſt the very deuils in hell: and yet we will be Chriſtians forſooth, yea, and proteſtants to, but it is but onely in name: for Chriſt ſaith, that among his true ſchollers, loue muſt not be for advantage, but as he loued vs. Moreouer, we are hereby taught alſo, that our loue muſt not be diſſembled in faire countenance outwarde, & within nothing but rancour and malice, it muſt not be in a faire flattering outward ſhewe, but it muſt be as he loued us, euen in very deede from the bottome of our heart: from our heart, from our heart, from our heart: Oh this muſt be marked, good brethren. The Lorde Ieſus ſeemeth to plucke vs Engliſh men by the ſleeue, and condemne our faire flattering diſſembled loue, which raigneth ſo commonly among vs: Such faire lookes, ſugred wordes, louing ſalutations, and courteous embracings as is marveilous, as though there were ſuch perfect loue and friendſhippe amongſt vs, as could poſſibly be required, and yet ſuch deepe diſſembled hatred and ſpight in the bottome of our breaſtes, as we would (if we could) euen pull their hearts out of their bodies, and eate them with garlicke, as they ſay. Alas, good brethren, is this Chriſtian like? is this as Chriſt loued vs? No, no, it is Iudas-like, faire kiſſes, & falſe diſſembling harts. Is there not a God in heauen thinke you, to reuenge it? yes, no doubt, and I warrant vs, we ſhall feele it, if we doe not repent. [Page] We thinke we haue done notable finely, when we haue made a man a faire countenance, and in the meane while practiſe his death if we can: we go ſlily on with the matter, and laugh in our ſleeue when wee haue thus done, as though there were not a God in heauen that did ſee, view, and try all the ſecret thoughts of our deepe diſſembling heartes, and ſpie out all our crooked waies, and when we haue made faire with all the earth, will then call our crooked practiſes to account. Did that cruell wretch Cain any thing preuaile, when diſſembling his cruell malice towardes his brother, he made faire words with him, till he gate him in the broad wilde field alone, and then fell upon him, and killed him: did it any thing preuaile with God, I ſay, that none was at the deede doing to accuſe him? needed God any ſuch thing, which was privie to his wicked malicious thoughtes? No, but he bringeth in the very blood which he ſhedde, and the earth which receiued the bloode to bring euidence againſt the man to condemnation: what ſhall we ſay then? will our faire lookes and ſweet words one to another prevaile before God, when there is nothing ſo in our hearts but murther and malice? No I warrant you, hee will bring in account euen the very ſecret wicked thoughts, that we conceiue upon our beds, he will bring in euen our pillowes to beare evidence againſt vs to our condemnation, if this geere be not amended, looke as ſmoothly on the matter as we can: God will haue an aſſaying with vs, when we haue made all whole with man. Wherefore, good breethen, in the feare of God let us looke to this geere, let us giue eare to Ieſus Chriſt his teaching, that commaundeth our loue one toward another to be as his was towardes vs, and away vvith this ſame diſſembled loue, vvhich raigneth ſo amongſt us, this Iudas loue, theeſe loue, deuils loue, and let vs like good Chriſtians here in Norffolke once at the length beginne to imbrace Chriſtes loue, true loue, unfained, from the bottome of the heart, and ſincere, to the glorie of our God, and comfort of our ſoules: And thus much for this part, where we are commaunded that our loue ſhould be as Chriſts loue toward vs: now it followeth. By this ſhall all men know that ye are my [Page]diſciples, if ye loue one an other. This is an other reaſon to perſwade to the obedience of that commaundement, which he hath giuen in the verſe before, that we loue one an other as he hath loued vs, for that men ſhall thereby take them to be his ſchollers, his diſciples, Chriſtian men: This is an argument which carieth with it great force to perſwade amongs men, for there is none but he will ſay he is a Chriſtian, euery man will ſay ſo, yea and euery man would gladly ſo be taken and eſteemed of men, we would ſay ſo all of vs, and ſo would gladly be counted Chriſtian men: well, then let vs looke if there be loue among vs, for ſaying will not ſerue, he telleth vs men ſhall take vs for Chriſtian men, not becauſe we can boldly ſay ſo, but becauſe they ſee amongſt vs loue; ſincere loue, pure loue▪ no diſſembling, colouring, nor gloſing, but ſimple tender loue one towards another, euen as he loued vs: that is the cogniſance, whereby we be knowne amongs men to be the ſeruants of Chriſt; as the princes and noble mens ſeruants are knowne by their cogniſance and badges to be the ſeruants of their ſeuerall maſters, ſo is this the cogniſance and badge of true Chriſtian men from a falſe diſſembling Chriſtian: its intollerable to abuſe any princes name without ſome warrant, & ſhall we be ſo bold with the Lord Chriſt to abuſe his name with the title of Chriſtian men, when we be nothing ſo? if any durſt be ſo bold as to make a facing and bracing vnto the pore people, and ſay, I am the Queenes ſeruant, and vnder that title exerciſe all the authoritie of the Queenes maieſties ſeruice, and yet neuer authorized into ſeruice, nor receiued her cogniſance to be knowne by, could ſuch dealing be well paſſed ouer without puniſhment amongſt men? No ſurely, it could not be: ſuch things would be or els ſhould be ſeuerely puniſhed, and that iuſtly, for els no man ſhould liue vnbeguiled by ſuch counterfeyts, and the authoritie of the prince abuſed, to the vndoing of her ſubiects. And ſhall we thinke then that the Lord Ieſus ſhall ſo ſlightly ouerpaſſe the abuſe of his name, and authoritie of Chriſtians, when we be nothing but onely counterfeits? for he telleth vs we can not be his diſciples, we cannot be true Chriſtians vnleſſe we loue one an other: Let vs ſay and [Page] face, and brace it out neuer ſo much, all will not ſerue: for he ſaith, he that can not lie, that by this we ſhalbe knowne, whether we be in deede Chriſtian men or no, if we loue one an other. What ſhall we ſay then, good brethren, to vs Norffolke men, amongſt whome raigneth too much ſtrife & contention, hatred, malice, brabbling, brawling, & wrangling? ſhall we ſay we be Chriſtian men, & ſo flatter our ſelues in our ſinne, and deceiue our own ſoules? Ieſus Chriſt telleth vs the contrarie, that we can not be iuſtly accounted of men to be true Chriſtians, much more ſhal he the ſearcher of hearts condemne vs. VVhat a lamentable thing is this amongſt vs in this little countrey of Norffolke, that we ſhould be ſo farre from the badge of Chriſtian men, that cleane contrary, ſuch contention, ſtrife, & brabbling, is amongſt vs, that we are become infamous thereby to the whole world, when there is found more wrangling in this ſame little part, then is in xx. parts of the land beſides? VVhat a thing is this, good brethren, that the Iudges in their aſſiſes in other places finde in ſome place foure, in ſome place three Niſi priuſes, and here amongſt vs x. ſcore and more: commeth this becauſe there is ſo much loue amongſt vs? & yet we wilbe coū ted Chriſtians; but Ieſus Chriſt ſaith, that then we muſt loue one an other, it can not otherwiſe be, he hath ſpoken it that can not lie. Therefore on Gods behalfe, good brethren, let vs looke vnto it, let vs not flatter our ſelues, & ſo die in our ſinnes; we can not be Chriſtians, Ieſus Chriſt telleth vs ſo, vnles there be loue amongſt vs: & I pray you, what appearance of loue is there amongſt vs, where there is ſuch brabling and brawling, that neuer the like was heard of in any place of the land? nay, I thinke in Turkie-lande: and yet we wilbe Chriſtians. But the Lord Ieſus ſaith we be not, ſaue onely in name, & in what caſe are we then, I pray you? euen firebrands of hell, vnles we doe repent. VVherefore, good brethren, let vs looke vnto it, and looke to it earneſtly in deede, that at the length we Norffolke men may become Chriſtian men. I can not ſpeake alas, to all Norffolke, my voice will not reach ſo farre, but I exhort you, good brethren, for Gods cauſe euery man put to his helping hand, that ſuch ſtrife & contention as is amongſt vs my be ſuppreſſed, [Page] and the badge of Chriſtians, which is true loue, may come in the roome. Where ye heare of contention betweene your neighbours, perſwade with them as you can to take it vp amongſt themſelues charitably, and that they doe not like bruit beaſts one reuenge all their ſpite they can againſt an other: perſwade with them & take paines with them, & you ſhal ſee God will bleſſe your labours. And you, good brethrē, which are here gathered together, whoſe hearts the Lord hath touched to take paines in ſuch matters, I deſire you in the feare of God to continue, be not wearie of well doing, the Lord is with you, God doth bleſſe you, and your labours, ye ſerue God in it highly, the Lord Ieſus Chriſt accounteth you happie, Bleſſed, bleſſed ſaith he, be the peacemakers. Although it be ſome pains vnto you, & a little coſt & charges, yet remember it is done to the Lord, & the common-wealth, whoſe you are, & to whome you owe your ſeruice & dutie. Although you ſhall heare ſome that like not of it, and peraduenture of ſome countenance, yet good brethren, be not diſcouraged, the Lord liketh well of it, he which is of the greateſt countenance of all, the Lord Ieſus himſelfe he liketh highly of it, & calleth you happie & bleſſed, Bleſſed be the peacemakers, for they ſhalbe called the children of God. Be not diſcouraged then from doing good, becauſe ſome doe not like of it: Alas, they are deciued with falſe & ſlaunderous lies, that men blow abroad in corners, I warrant you whē they ſhall heare & know the truth, there is no good man but will well like of it, and further the like to the vttermoſt. In the meane time goe you on forward, & content your ſelfe with this that ye ſee the Lord ſo greatly bleſſe your labours in ſo ſmall time, that all your cuntrie is ſo cleane ſwept of rouges, wheras in other places they abound, and ſo few miſdemeanours foūd, ſcarſe the tenth part that was before, and which is in other places & that euē very nere you. You ſee this God hath wrought by this meanes in ſo ſmall a time, beſides that the whole limits is ſo quiet & void of all contentions and brabbles, that now it is not one to an hundreth that was before, and in compariſon of other places rounde about you. This ye ſee God hath brought to paſſe in a ſhort time, for this muſt you be thankfull [Page] vnto God, and giue him the honour and glorie, and continue and goe forward in your well doing▪ leauing the ſucceſſe to his maieſtie, as he knoweth ſhalbe moſt for his glorie, your diſcharge, and the benefit of his people.

Thus you haue heard out of this text the earneſt exhortation of our louing Sauiour, ioyned with authoritie in commanding vs to loue one an other ſincerely without diſſimulation, euen as he loued vs: a needefull leſſon, but very ill practiſed of a great number of vs, who yet continually will needes be counted Chriſtians: well, let vs thinke vpon it more carefully then we haue done, for we cannot deceiue him with titles. Let vs looke vnto it, eſpecially in this countrey, that haue beene this long time ſo farre from true Chriſtianitie a great number of vs, that we haue not ſo much as the outward cogniſance, whereby men ſhould know vs from diſſembling Chriſtians: let vs in the feare of God now beginne, good brethren, and let vs not be aſhamed nowe at length of the liuerie of Chriſt, we beare his name, let vs not refuſe his liuerie: throw away the deuils liuerie, which we haue worne a great long time, we abhorre the name of the deuill, away then with his liuerie, and let vs giue a louing eare to Ieſus Chriſt thus friendly ſpeaking vnto vs.

John More.

TO THE RIGHT WORSHIPFVLL AND TRVLY RELIGIOVS S. ROBERT Iermine Knight, & M. Robert Aſhfield Eſquire, Iuſtices of her Maieſties peace for the county of Suffolke, the continuance and increaſe of all needefull bleſſings ſpirituall and temporall in this time, and euerlaſting life after death. *⁎*

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MAy it pleaſe your Worſhips to vnderſtand, that I haue many yeares ſince, by the requeſt of you both, committed theſe Sermons to writing; at which time I thought nothing leſſe then of the publiſhing of them, eſpecially in theſe daies in which by the grace of God there is ſuch varietie and ſtore of ſermons, both preached and printed, as it may ſeeme nothing can be added vnto thē: yet ſince it hath ſo fallen out, that theſe copies haue beene multiplied, and are diuerſly diſperſed in the hands of many, and are ſtill deſired of ſome: whereupon I haue thought it good by this one labour, both to eaſe my ſelfe of this burden in time to come, and alſo to ſatisfie the earneſt deſire of thoſe, which [Page] haue beene lingring about it this long time. Not that I haue any hope in this argument to adde any thing to the treatiſes before written, (for what can be ſaid in this great plentie and diuerſitie of writing which we enioy, that hath not beene ſpoken before?) but that by ſaying the ſame thing againe, yet after an other manner, I might ſomewhat deceiue, and ſo in part ſatisfie the vnquiet mindes of ſome, who in their trouble can not long ſauour any old comfort, be it neuer ſo good, but through a loathſomnes in themſelues are ſtill inquiring after newe. And if we in loue thus ſtoope to the infirmitie of the ſicke patient, by preparing the ſame meate diuers waies to deceiue his taſt for his good, when he abhorreth the daintieſt meate: then ſeeing in the ſoule of man there is much more loathſomnes, whereby they ſometimes refuſe all comfort, (as the Pſalmiſt complaineth in the perſon of the whole Church) if they may be delighted with any thing here, as ſeeming new vnto them, and ſo feede vpō it to their comfort: neither my labour herein ſhall ſeeme ſuperfluous in doing that which ſeemed to be done before, nor they repent them for taſting of that as it were in an other kinde which they refuſed before, yea if through weaknes in long ſicknes, all places are ſo weariſome to them that it is an eaſe vnto them ſometimes to be brought backe againe vnto that place which they were wearie of before: why then may there not be hope alſo in the tyred ſoules of men, through the continuance of their trouble, that by bringing them back againe vnto thoſe places of holy Scripture (as it were of reſt) which they had left lōg before as finding no eaſe in thē, euē in the very ſame they ſhould finde ſome comfort at the laſt, and lie downe in peace in them, as it were in their old lodgeings dreſſed & prepared for them: In which kind if I ſhall attaine vnto any thing, its all that I deſire, or hope to performe. [Page] The argumēt of the latter Sermon agreeth with the former, for commonly in trouble we are diſcontented with our preſent eſtate, & that makes us impatiēt, therefore it is neceſſarie that ſuch ſhoulde be perſwaded to thinke well of their eſtate as that which the Lorde knoweth to be beſt for them: and therefore to determine to beare that, and to be quiet under it; which if they doe not, they ſhall finde, that vvhen they be out of it, ſome other thing will diſquiet them, and ſo they ſhall neuer be contented. In handling of which I haue not ſo much tyed my ſelfe to that ſpeciall text choſen for that purpoſe, as laboured out of that, and other partes of the word to conclude a generall propoſition of a contented minde. Herein I craue pardon of your Worſhippes, that for theſe cauſes I haue made that common to others, which was firſt proper to your ſelues: which I hope ſo much the more eaſily to obtaine of you, becauſe hereby (in imparting it unto others) I take nothing from you, when, as it were by lighting others mens candles at yours, you haue notwithſtanding ſtill the whole light of your owne, if it gaue any light vnto you before. Deſiring alſo of your Worſhippes, that as at the firſt you did fauourably accept it in writing, ſo now it might not ſeeme tedious unto you, to haue it the ſecond time after this manner preſented unto you. I acknowledge it is unworthy of either of your Worſhippes, much more of you both, who haue deſerued ſo well a long time of thr common-wealth and Church in our countrey, eſpecially my ſelfe in many reſpectes am much bound unto you both: but ſeeing God hath ſo neerely ioyned you in ſituation of the countrey, in office and calling, in friendſhip, in kindred, and yet neereſt in profeſsion and religion; I hope you will be contented euen in this ſmall treatiſe not to be ſundred. And thus praying [Page] God to make you ſtill more and more one in Chriſt, and one anothers in him, and ſo long to preſerue you both for the further good of our countrey, I humbly take my leaue of your Worſhips.

Norton. 26. Auguſt. 1594.

Your Worſhips at all times in the Lorde,

Nicholas Bownde.

A EERMON CONtaining many comforts for the afflicted in their trouble vpon Rom. 8. verſ. 26. vnto 30.
Likewiſe the Spirit alſo helpeth our infirmities: for we know not what to pray for as we ought, but the Spirit it ſelfe maketh requeſt for vs, &c.

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YOu can not be ignorant of the generall argument that the Apoſtle hath in hande, which is to intreat of the matter of afflictions, to this ende that he might ſhew, that none of them ſhalbe able to hinder vs from our ſaluation, that ſo we might be prepared for them, and comforted in them. For he ſpeaketh wiſely and to the purpoſe, and therefore hauing prooued that we are ſaued onely by faith in Chriſt (which is the generall argument of the Epiſtle) he remoueth thoſe things that might ſeeme to make for the contrarie. And namely firſt the conſideration of our naturall corruption, cleauing faſt vnto vs, hindring vs from that which is good, and drawing vs to that which is euill, euen after ſuch time as we doe beleeue, of which he hath ſpoken in the other chapter, and in the former part of this, declaring that by the imputation of the perfect holines of Chriſt it is taken away: which we know both by the fruits of it, which is, that we are ſanctified in part, [Page] and by the ſpirite of adoption, which teacheth vs to call God Abba father. Secondly the conſideration of thoſe manifold & grieuous afflictions which may & doe befall vs in this worlde, whereby it may ſeeme, that our waies are not ſo acceptable to the Lord, that we might haue comfort therein: in which he dealeth in the latter part of this chapter from verſ. 17. to the ende of it, ſhewing that they ſhall be ſo farre from keeping vs from ſaluation, as that in them we haue Chriſt Ieſus that went before in all afflictions further then we can, and yet at the laſt came vnto glorie, and therefore if we patiently abide, as we haue not onely the Prophets, Apoſtles, and Martyrs, but Chriſt himſelfe to be our fellow in them, ſo we ſhal be fellowes with him and like vnto him in glorie. And leaſt that it might ſeeme grieuous vnto vs, to goe to ſo happie an eſtate, through ſo grieuous a way, and ſo might thinke that the kingdome of heauen, though it be ſo pretious, we ſhould bie it too deare: he telleth vs aſſuredly that by caſting the account he hath found it to be moſt true, that all the afflictions in this miſerable and wretched world are not to be compared in greatnes or continuance, vnto the glorie that ſhall be reuealed vs, verſ. 18. which as it is thus great, ſo it is moſt ſure and certaine, and therefore we neede not in no wiſe to doubt of it: for the very creatures them ſelues haue a certaine ſenſe and feeling of it, which but for a time are ſubiect to this vanitie (that is, corruption and abuſe) which they are and by the inſtinct of nature doe moſt earneſtly, and as it were, with their heads lifted vp, looke for the reuealing of the ſonnes of God, that they might be redeemed from bondage, into their glorious libertie, and ſhall not be diſapointed of their hope: therefore much more we that haue receiued the firſt fruits of the ſpirite, ſhould with greater patience in trouble abide the will of God, and with more certentie and earneſt deſire▪ looke for an happie chance of all our afflictions in that moſt glorious day, v. 20, 21, 22, 23. The which condition, though grieuous for a time, but happie in the ende, that we might not refuſe to vndergoe with the reſt of he creatures, and our brethren, he willeth vs to conſider the order which the Lord hath appointed in ſauing of vs, which is [Page] by hope, and becauſe hope is of things not ſeene or inioyed, therefore we muſt not imagine ſo ſoone to enioy all happines as we beleeue it, but be content to want all things for a time, that hoping for them with patience and long ſuffering, we might come to them at the laſt, vnleſſe we will goe about to peruert this moſt excellent order, which the Lord hath determined and appointed to vſe in ſauing vs, which is by training vs vp in the hope and expectation of all things promiſed for a ſeaſon, v. 24, 25. And becauſe the hope that is deferred is the fainting of the bones, & we might feare in reſpect of our owne weakenes, and the greatnes together with the continuance of afflictions, that we ſhould not with patience vnder the croſſe continue to hold out happily vnto the ende, he further addeth for our ſingular comfort, that the ſpirite which we haue receiued, ſhall helpe to beare the burthen with vs, and ſo though we be neuer ſo weake, yet by the power of it we ſhall be able to endure, verſ. 26. So that it ſhall be all one with vs, as with the childe vpon whoſe ſhoulder the father laying an heauie burthen, that were able to preſſe him downe, doth ſo put his hande vnder it, that he beareth the waight and burthen of it him ſelfe: and if the father will not ouerlade the childe, wee neede not to feare but that the Lorde will ſo increaſe our ſtrength according to the meaſure of our afflictions, that we ſhall finde this promiſe to be true, that his holy ſpirite ſhall helpe our infirmities. For as a father hath tender compaſſion of his children, ſo hath the Lord tender compaſſion of vs, ſeeing he knoweth whereof we are made, and remembreth that wee are but duſt, and that wee flouriſh but as a flower of the fielde: which thing as it is moſt comfortable to conſider, ſo we ſhall finde it to be moſt true by experience: becauſe our Sauiour Ieſus Chriſt hath praied vnto his heauenly Father for vs, that hee might giue vs a Comforter, that might abide with vs for euer, euen the Spirite of truth, as the bleſſed Apoſtle confeſſeth of himſelfe, 1. Corinth. chap. 4. verſ. 9. ſaying, We are afflicted on euery ſide, yet are we not in diſtreſſe: in pouertie, but none ouercome of pouertie: wee are perſecuted, but not forſaken: caſt downe, but wee peniſh not: [Page] for (as it is in another place) his grace ſhall be ſufficient for vs, for his power is made perfect through our weakeneſſe, ſo that when we are weake, then are we ſtrong 2. Cor. 12. 9, 10. and thus we ſhall alwaies finde it to be moſt true, that God is faithfull which will not ſuffer vs to be tempted aboue that we be able, but will euen giue the iſſue with the temptation, that we may be able to beare it, 1. Corinth. 10. 13. and if there were no Scripture to prooue it, our owne experience might tell vs the trueth of it: for if wee haue obſerued any thing, wee may remember that many times we haue beene low brought, and haue ſuſtained very heauy thinges, and thought we ſhould neuer haue beene able to haue borne them, neither in deede ſhould we, but that there was an other thing farre aboue our ſelues, which made vs indure and ouercome thoſe thinges which we thought we ſhould haue fainted in the middeſt of them, ſo that we may boldly ſay with the holy Apoſtle, Bleſſed be God euen the Father of our Lord Ieſus Christ, the father of mercies, and God of all comforts, which comforteth vs in all our tribulations, that we may be able to comfort them that be in any affliction, with the comfort wherewith we our ſelues are comforted of God. For as the ſufferings of Chriſt abound in vs, ſo our conſolation aboundeth through Chriſt, 2. Cor. 1. 3, 4, 5. And this is ſo much the more worthy to be conſidered of vs, becauſe he ſaith that the ſpirite ſhall helpe vs, not in ſome fewe onely, but in all our infirmities whatſoeuer, and there can be no weakenes in vs ſo great, or infirmities ſo many vpon vs, which the ſpirit ſhall not ſtrengthen, euen to the bearing of the greateſt croſſe that may be laid vpon vs, as we heard the Apoſtle ſaying before, that God did comfort him in all his tribulations; and that his conſolations did abound, euen as his ſufferings did abound. In the meane ſeaſon he giueth vs to vnderſtand, that the afflictions of the godly are ſo great, that they farre paſſe any ſtrength that is in vs to beare them: yea that we are very weake of our ſelues, and ſubiect to many infirmities, though we be partakers of the ſpirite of God; for it doth not ridde vs of them. Nay the very Apoſtles and Paul him ſelfe confeſſeth that hee was not able to haue vndergone ſo many and [Page] great things as he did being a fraile man like vnto vs, but that he had the ſpirit helping him in his infirmities. The trueth of which may likewiſe appeare in the great complaints of David, Iob, and the reſt, who though they did patiently beare many great things, yet not without many infirmities. For Iob ſometimes curſeth his day: & Dauid ſaith unto God in his haſt. I am caſt out of thy ſight, Pſal. 31. 22. & therefore we are not to imagine of ſuch a portion of God, ſpirite, that might ſwallowe up all our infirmities (for then we were no men) but it muſt be ſufficient that we are ayded with the ſtrength of it, ſo that wee finally fall not downe, and lye ſtill vnder the heauy burthen of affliction, but that there is a mixt thing as it were in vs: namely, our owne infirmities to humble vs, & the ſtrength of Gods ſpirit to inable vs to beare: ſo that hauing ſo able an helper to beare with vs, wee may be comforted with hope of induring the greateſt thing that may befall vs in this world, though continuing upon vs never ſo long. And that we might doe it the rather; the Apoſtle further addeth, that the ſame ſpirit ſhall likewiſe ſtirre us up in all neceſſities of ours to pray vnto God, and to make our moane vnto him, as to our Father and ſhall be heard of him. For though we ſometimes through the greatneſſe of our miſerie knowe not what, or how to pray as wee ought, yet his ſpirite ſhall ſtirre vp euen then though not many well ordered ſpeeches or wordes, yet thoſe ſighes and grones, which being unſpeakeable and only felt, are notwithſtanding well vnderſtoode and accepted of God, becauſe they proceede from his ſpirit, whoſe meaning he knoweth and graunteth, becauſe it maketh requeſt for the Saintes according to the will of God, as it is ver. 26. wherein we are notwithſtanding to conſider, that though we haue receiued the ſpirite of God, euen the ſpirite that teacheth vs to pray, ſo that we haue many times called upon God with great aſſurance and comfort for and with our ſelves and others, yet there may be a time and that very often, wherein we may be ſo diſtracted by ſome great affliction, and in that caſe that being as it were aſtoniſhed and ouercome with the greatnes and ſtrangeneſſe of it, wee can not tell what to pray: and though [Page] prayer then be our onely refuge, yet wee can not tell how to begin it, or what to ſay. And ſo unlike ſhall we be unto our ſelues, and that that we haue bene in times paſt, as though we were not the ſame: nay our eſtate may ſeeme like unto the wicked, who are at their wits end. For if we were asked what we would haue, vve can not tell, and though we haue liberty to aske of God, we can not uſe it: for we can not tell what to pray. A wonderfull thing, but yet moſt true, and that which is to be found not in ſome, but in the moſt excellent ſeruants of God, euen the Apoſtles themſelues, as Paul here bringeth in himſelfe for an example, and in this infirmitie maketh himſelfe like unto the reſt. And though we haue a forme of prayer preſcribed us by our Sauiour Chriſt, yet we aske thoſe things many times which if we had them would hurt vs, and when we aske that which is profitable and good, yet by preſcribing to the Lord, the time, maner, and meanes of our deliverance, we pray with ſuch impatience and diſtruſt, that it may truely be ſaid, we can not tell what to pray as we ought. This was the eſtate of good King Hezekiah, Iſa. 38. 14. when he was oppreſſed in the bitterneſſe of his ſoule (as he ſaith) & he chattered like a Crane or a Swallow, and mourned as a Doue. Such was the perplexitie and more then infirmitie of Dauid, when inſtead of praying, he roared all the day long, Pſal. 32. 3. and when hee mourned in his prayer, and could but make a noiſe, Pſal. 55. 2. and when (as he ſaith) for the voice of his groning his bones did cleave to his skinne, and that he was like a Pelicane of the wilderneſſe, and like an Owle of the deſert, and as a Sparrow alone upon the houſe toppe, Pſalm. 102. 5, 6, 7. and when his heart panting and his ſtrength failing him, euen the light of his eyes, he roared for the very griefe of his heart, and he powred out his whole deſire before the Lorde, by ſobbing and ſighing, rather then by any thing elſe. Thus theſe moſt excellent ſeruants of God, in their greateſt agonies, were ſo farre from being able to pray unto God in any tollerable maner, that in their owne ſence and feeling they did but roare and crie, ſobbe and ſigh, mourne and complaine, and that very confuſedly, euen like the Crane, the Swallow, & the Owle, [Page] ſo confuſed were they in themſelues and full of diſorder, and fallen into ſo many great infirmities at once: Therfore we may not iudge of our ſelues or others by any one ſuch or fewe particular caſes, leaſt wee deceiue our ſelues: neither muſt wee then in this great vnfitneſſe of ours be like unto the wicked, who giue ouer all prayer becauſe they are unfitte for it, but ſtriue earneſtly againſt this infirmitie of ours, and then pray vnto God that we might pray, vvhich if we will do, no doubt we ſhall finde his promiſe to be true in this, That euen then his Spirit ſhall teach us to pray; for as our Sauiour Chriſt comforteth his diſciples in another caſe. Matt. 10. 19, 20. that when they ſhoulde be brought before kings they ſhould not take thought what or how to ſpeake for he would giue them in that houre what to ſay, becauſe it was not they which ſhould ſpeake, but the ſpirite of the Father vvhich ſpeaketh in them: euen ſo we ſhall finde when we are moſt unfitte to pray, if we will not yeelde to it: there ſhall be a ſecrete inwarde working, whereby wee ſhall be ſtirred up to doe ſomething, and there ſhalbe a labour of the heart, and an indeauour of the minde aſpiring unto that which we may ſeeme not to attaine unto, and there ſhall be many ſighings, though fewe vvordes, many great deſires, though fewe voices, yea there ſhalbe that which wee can not greatly conceiue of our ſelues, and euery thing ſhall be unſpeakeable. For no doubt thoſe men that we ſpake of before euen at thoſe times when they could not tell, what and hovv to pray as of them-ſelues, yet the ſpirite helping them, they did pray, and there were at leaſt vnſpeakeable ſighes and grones ſtirred up in them, For it is ſaid of Hezekiah that hee then turned his face to the wall and prayed to the Lorde and wept ſore, 2. Kings 20. 2, 3. and Dauid vvhen as in his owne feeling hee did but roare and ſigh: euen then he poured out, &, that very plentifully his whole deſire before the Lord, Pſal. 38. and when he did but mourne and make a noiſe, it was counted a prayer before the Lord, Pſal. 55. 2. and when as he ſaith that his grouings were like the Pelicans, & the ſparrows, or the ſhriekings of an owle, yet to ſhew that in them there was a worke of Gods ſpirite, that made them acceptable [Page] to him, he beginneth the Pſalme thus: O Lorde heare my prayers and let my cry come unto thee. So it is ſaide of the whole Church of God in Egypt, Exod, 2. 23. 24. that vvhen for the extremitie of their bondage they could not pray unto God, yet they cryed and ſighed and mourned unto him. This then is a moſt notable cōfort in all afflictions, that beleeuing in Chriſt and pertaking of his ſpirit, it ſhall helpe vs in all our infirmities ſo, that when we can not tell what or how to pray as we ought, it ſhall teach us ſo to doe it, as wee may haue hope and comfort of being heard. For this is that which he addeth, that the Lord which ſearcheth the heart, knoweth the meaning of his owne ſpirit, for it maketh requeſt to him for the Saintes according to his will: for by knowing, he doth not only meane, that he underſtandeth it, as he doth all other things, but he accepteth and alloweth it, and doeth moſt willingly graunt ſuch requeſtes, as though they were made in farre better liking to our ſelues, and ſo is the word taken, Pſalm. 1. 6. The Lord knoweth the way of the righteous. For, he heard the crie of the Iſraelites when they did but ſigh & moane, & deliuered them from the bondage: he heard Hezekiah chattering in his prayer, & raiſed him vp from death, & added 15. yeres more to his life: he heard David roaring for the extremitie of his paine, and forgaue the puniſhment of his ſinne: and he hath heard us many times in our greateſt need, when wee haue howled and cried, rather then haue made any ſetled and well ordered prayer: yea, when we haue rather ſighed then ſpoken. For the Lord in this caſe regardeth not ſo much the multitude of wordes, as hee looketh to the meaning of his ſpirite, and graunteth that though we ſpeake neuer a worde. For euen as a father hauing a yong Infant ſicke of ſome ſore diſeaſe, though the child can ſpeak neuer a worde, is ready to helpe it: and if it can ſpeake, yet being full of paine, can not call for things as it ought, yet if the mother can but by any ſignes geſſe at the meaning of it, ſhee will accept as much of it as if it had ſpoken very plentifully: yea though it ſhould ſay one thing and meane another, ſhe would giue it according to the meaning of it. So the Lord that is filled with the bowels of compaſſion towardes us in Chriſt, farre aboue [Page] any father or mother though he delighteth to heare vs pray unto him, yet when as by the extremitie of our miſeries, we are oppreſſed or diſtracted, ſo that we can not in any orderly maner pray unto him as we ought, he alloweth of the ſighes and ſobbes that wee offer vp unto him, and graunteth not ſo much our words (which are none or fewe) as the meaning of his ſpirite which is plentifull in vs. Hereupon it commeth to paſſe that the Lord in his rich mercy imputeth not unto his ſervants the manifold rebellions of the fleſh, or great complaints in their prayers, as not unto Iob or to David who vvere full of them: becauſe he hath reſpect vnto the meaning of his ſpirite in them: euen as the father is not ſo much greeued or offended with the murmurings, impatience, and outcries of his poore ſicke childe, as he by the leaſt token geſſeth at the meaning of him, and taketh that in good part. What ſhall we then ſay to theſe things? is it true indeed that the Lord wil vouchſafe to looke vpon the lowe degree of his ſervants, and haue reſpect unto poore ſinnefull creatures, who when they are in their iuſt deſerued miſerie, and euen then cannot pray vnto him one worde aright; and when they beginne to ſpeake, and their tongue cleaueth unto the roofe of their mouth, that he vvill then heare their ſighes and their cries? yea undoubtedly, he that of his great mercie will not quench the ſmoaking flaxe, nor breake in ſunder the bruiſed reede; will of the like mercie heare, not only the well ordered prayers of his Church, but euen the very cryings and roarings of his ſeruants, though they be like the Pellicanes and the Owles: yea their mournings though they be like unto the Doues, yea when they ſay nothing, neither indeede can, their verie lobbes and ſighes which come from the aboundance of a troubled Spirite and can not be expreſſed: for he alloweth of the meaning of his ſpirit which worketh thoſe things in them, and if they could, are willing thereby to perfourme better ſeruice unto him. What can be more comfortable vnto vs then this? In all our neceſſities let us then with great boldneſſe goe vnto the Lord by Chriſt, and though we cannot utter many wordes, yet [...] vs ſpeake vnto him: for ſurely the acceptation of our praiers [Page] conſiſteth not in the multitude or well placing of our wordes, but in the requeſt of our hearts, and therefore if we can pray but two wordes, and ſay with the Publicane. Lorde be mercifull vnto me a ſinner: with the Apoſtles, Lord increaſe my faith: or with the blind man, O ſonne of David haue mercie upon me: or with the Theefe on the croſſe, Lorde remember me: this ſhorte thing proceeding from the ſpirite in vs, and offered up in the mediation of Chriſt Ieſus and in the vertue of his praiers, ſhall be as well receiued of him when we can doe no otherwiſe, as if we had ſpent an whole houre in praier: and if we can not doe this, yet if we lift up our mindes unto God as Hannah did, who ſpake neuer a worde, and as Nehemiah did: yea if we doe but ſigh after an unſpeakeable manner, the Lorde will not refuſe that. Verſ. 28. Alſo we know that all things worke together, &c. Wherein the Apoſtle proceeding to comfort us in afflictions miniſtreth this ſoueraigne medecine againſt the contagion thereof, namely that all affliction come to the beleeuers not for their hurt, but for their ſingular good, ſeeing that they doe befall them not by fortune or chance but by the ſpeciall prouidence of God, & that for the ſame end; who as he hath choſen them frō euerlaſting, ſo in the ſame counſell of his, he ordeined that they ſhould be like unto his ſōne, v. 29. & therfore calleth them in time, iuſtifieth them by faith, and ſo by the croſſe bringeth them to eternall glory as he did his Sonne, ver. 30. & therfore concludeth that no affliction ſhall be able to hurt them, ſeeing the Lorde is with them in it, meaning thereby to doe them good, ver. 31. and that he is ſo, we may be aſſured of it, ſeeing that he ſpared not his owne Sonne but gaue him for us all to death, and therefore it can not be, but that with him hee ſhould giue us all things alſo verſ. 32. Therfore when he ſaith, All things, whether it be as generally taken as it is ſpoken, namely that not onely proſperitie but adverſitie alſo: or it be reſtrained to his particular purpoſe, namely all afflictions of what kind ſoeuer: true it is, that his purpoſe is to ſhew, that all afflictions doe not onely not hinder the ſaluation of the godly, but doe greatly further it: which howſoeuer it conteineth an whole and entire matter by it felfe, yet being inferred [Page] upon the former wordes: The Apoſtle ſeemeth therein to anſwere a ſecrete obiection which might ariſe in mens mindes from thence, namely, that it ſeemeth many times that the Lorde doeth not heare the prayers of the afflicted, becauſe their afflictions be not onely not remooued according to their prayer, but ſometimes increaſed contrary to their deſire. Therfore wee muſt remember what hath beene alreadie ſpoken, how the Lorde in graunting our requeſtes, not ſo much looketh vnto the particular things wee deſire, as to the meaning of his ſpirite, and graunteth that in turning the afflictions unto our ſingular good, whereas if they were remooued, it would be farre worſe with us though we imagine to the contrarie: for as if one in a burning feuer ſhould in the middeſt of his fitte aske colde water and his friend the Phiſition ſhould in ſteade of that giue him an wholeſome medecine, ſhoulde in denying that particular thing demaunded, graunt unto his generall meaning which was that he might haue that, which might doe him moſt good, though now being diſtempered he was not able to iudge of it, but did take one thing for another: So whatſoeuer we aske in our diſtreſſe, our meaning muſt needes be, if it be ruled by Gods ſpirit, that we woulde haue that, which might procure our beſt good: therefore if the Lord turne our croſſes to our good though we prayed for the cleane taking away of them, he fulfilleth both theſe promiſes at once. Thus when Paul prayed thriſe that the meſſenger of Sathan might depart from him, the Lorde in giuing him his grace, that was ſufficient for him, & making his power known in the Apoſtles weakenes, 2. Cor. 12. 8, 9. did both ſatisfie the meaning of his ſpirit, & turne his croſſe unto his ſingular good. But further touching this matter we are more generally to underſtād, that th' Apoſtle ſaith not only that the croſſe ſhall turn to our good: but that this ſhalbe verefied of all the croſſes that euer may come upon us be they neuer ſo ſtrange, as ſicknes, pouertie, impriſonment, baniſhmēt, loſſe of husbād, wife, childrē, father & mother, name, or any thing els; which is to be marked leſt at any time we might be deceiued, to think if it were ſome other afflictiō, we could haue ſome good hope in it, but this is ſo [Page] great, it toucheth vs ſo nearely, that we can not poſſibly ſee which way it ſhould bring any good vnto vs. Which as the deuill is ready to perſwade vs, and we too ready to yeeld unto his perſwaſion herein, ſo that wee might comfortably withſtand it, we muſt conſider, that this good commeth from affliction, not as though it were naturall and proper vnto it (for indeed it is otherwiſe) that of it ſelfe it maketh men worſe, and driueth them from God, as the rod doeth the child from the mother: and this Satan aimeth at, as in Iob when he ſaid, If the Lord touched him he would curſe him to the face: and ſo he prevaileth with the wicked, as with Pharaoh. But in the children of God his goodneſſe ouercommeth the deuils malice, and the venume of the croſſe is taken away by the vertue of the croſſe of Chriſt, whereby it is ſanctified, ſo that contrary to the nature of it, it worketh good, The which that it might not ſeeme ſtrange, much leſſe unpoſſible to vs, we muſt remē ber that euen men by their wiſdome are able to make thoſe things ſerue for the benefite of man which of them-ſelues would hurt him. For if the Phiſitian thorough his skill can cure a man by taking away his blood and humours, by cutting and ſearing his fleſh, which of themſelues are hurtfull: if hee can by arte ſo temper that which is poyſon, (as the vipers fleſh) remper it, I ſay, with other wholeſome things, and correct it with thoſe that be cordiall, that of it, he will make a ſoveraigne Treacle, euen that which ſhall expell poyſon, and ſo make that which could cauſe death to be a preſeruer of life: Shall not the Lorde by his infinite wiſedom, & almightie power, the Lord, I ſay, which bringeth light out of darknes, & good out of euill, & calleth the things that be not as though they were: ſhal not he be much more able by the moſt grieuous croſſes that can befall us, worke the greateſt good for vs that may be: ſo that when wee would hope for good by our afflictions, and ſo be comforted in them, wee are not ſo much to looke to the things themſelues, how they are like to worke upon vs: as the promiſe which the Lorde hath made vnto us concerning this matter, and ſo to be ſure that the Lord himſelfe will work our good therby, becauſe he [Page] hath ſayde it. This perſwaſion, no doubt, ſhould worke in vs great patience in all our afflictions. For howe many grieuous things will the ſicke patient ſuffer at the hands of a Phyſition or Chyrurgion, by launcing, ſearing, corſying, &c. when he is perſwaded that it will worke his good? but in deede here lyeth the point of the matter, and this is all in all, that the poore afflicted ſoule knoweth not that the Lord by his affliction will worke his good, and therefore is he ſo vnquiet, and euer complaining; for giue him this faith, and the feeling of it, and lay vpon him whatſoeuer you will. Therefore let vs hearken to that which the Apoſtle ſaith, that howſoeuer we, becauſe of our ignorance are vncertaine what will be the happie iſſue of all our afflictions, yet he knoweth very wel that that ſhal worke together our good, which he ſpeaketh confidently both as a teacher of the Church, an Apoſtle, and as a man of experience, and therefore we ought to giue credit vnto him: euen as the patient doth to the Phyſition, though him ſelfe had neuer experience of any ſuch thing before; which eſpecially we ought to doe, becauſe vnto his owne word he ioyneth the teſtimonie of many others ſaying, We know, meaning the reſt of the Apoſtles and miniſters, & men of experience, that all of them knowe it, and therefore this worde beeing confirmed by the mouthes, not of two or three witneſſes, but hauing ſo great a cloud of witneſſes for it, ſhould be receiued without all gaynſaying. For it is all one as if the fearefull patient ſhould haue not one, but a whole companie of Phyſitions ſaying vnto him, that vndoubtedly this medicine is like to doe you good, wee know the working of it well, and haue had great experience of it in many, you neede not to feare it, take it vpon our credit: this would much mooue him: So, no doubt, this ſhould correct the too much feare, that is in vs, of beeing hurt by the croſſe, that we heare ſo many excellent and famous men very skilfull therein, to ſpeake ſo boldly vnto vs of the benefite of it: euen thoſe whome we are moſt readie to beleeue in all other things, why then ſhould we not doe ſo in this? but that we might doe it the rather, let vs a little conſider in particulars of the benefit of the croſſe, and though the Apoſtle nameth [Page] one great one here, which might be ſufficient, yet before wee come to it, let vs ſee what other ends of it the Scripture affordeth vs. And firſt of all we ſhall finde it to be a ſpeciall meane to draw vs frō the too much loue of this world, that we might vſe it as though we did not vſe it: for when we haue all things at our will, we are wedded vnto this worlde, and thinke it beſt for vs alwaies to abide here, and though heauen be a thouſand times heauenly, yet we deſire it not ſo earneſtly as we ought, but are ſtil groueling vpon the earth: but when by affliction we finde that there is no contentment in any thing here below, it may mooue vs to diſpiſe them, and with more feruent deſire to aſpire at heauen, where is the fulnes of ioy and pleaſure for euermore. For this cauſe the Patriarks ſuffered ſo many afflictions, to whome ſo many earthly things were promiſed; that they might not ſtay in them, but from them aſcend vp into heauen which they were eſpecially to looke for, as the Apoſtle faith, Heb. 11. 9, 10. that Abraham, Iſaak, and Iaakob heyres of the promiſe, aboad in the land of promiſe, as in a ſtraunge cuntrey: for they looked for a citie whoſe builder and maker is God. Thus the Lord dealeth with many before their death, laying long and grieuous diſeaſes vpon them, that they finding no reſt in this world, might be willing to goe out of it, and to deſire death moſt willingly, which before as moſt ougly, they did abhorre. So that as the mother by ſome vnpleaſant thing weaneth the child from the breſt, vpon which it would otherwiſe alwaies linger to the hurt of it, nowe when ſtronger meate is more fit for it: ſo the Lord weaneth vs by the croſſe from the loue of this worlde, and thus turneth it vnto our good. Moreouer by the ſame he bringeth vs to a more through repentance & ſorrow for our ſinnes, & worketh that in vs therby which the word did not before, when we find by woful experience what great miſeries they haue brought vs vnto: for if we would iudge ourſelues, we ſhould not be iudged of the Lord, but when wee are iudged, we are chaſtened of him, becauſe we ſhould not be condemned with the wicked world, 1. Cor. 11. 31, 32. whereunto agreeth that Pſal. 107. 10. &c. that affliction humbleth men vnto true repentance before God, euen [Page] as we ſee it to be true in the Prodigal child, who by his great miſerie came to repent him of his riotous life, Luk. 15. 16. and the brethren of Ioſeph, though we may preſume of them, that they being brought vp in the houſe of there godly father, did ſecretly repēt there ill dealing towards Ioſeph, yet many yeres after, about 20. or there about, when they were in aduerſitie, the memorie of it renued it ſelfe afreſh, and thereby they weare brought more ſeriouſly to iudge them ſelues for it; ſo that in this reſpect, it is compared to fire that purgeth the gold, & conſumeth the droſſe of it; vnto a fyle that skoureth oft the ruſt; vnto a purgation that expelleth corrupt humours from the body. Therefore euen as the fire doth not hurt the gold, in conſuming the droſſe, and the fyle in taking away the ruſt, and the purgation in expelling ill humours: ſo afflictions cauſing vs to abhorre and leaue ſome ſinne or other, which if we continued in, would deſtroy vs, may truly be ſaid to worke our good. In the third place, it preſerueth vs from many ſinnes, which otherwiſe we ſhould fall into, but that beeing vnder the hand of God, we are kept in more awe: and as Phyſicke ſerueth not onely to cure vs of the diſeaſes we are fallen into, but to preſerue vs from them in ſome tollerable health: ſo the croſſe both recouereth vs out of ſinne, when we are fallen into it, and preuenteth many, that otherwiſe might creepe vpon vs: ſo that as ſome ſickly bodies are driuen to diet them ſelues, and are in continuall Phyſicke to preuent that which their corrupt eſtate would otherwiſe neceſſarily pull vpon them: ſo ſome are alwaies, or the greateſt part of there liues in the dyet of affliction, not ſo much to bring them from groſſe and grieuous ſinnes which they are not yet fallen into, as to keepe them from falling, which the Lord knoweth they are readie to doe, in reſpect of their ages, callings, and places that they liue in. So that if the Lord deale with vs as with vntamed heyfers, which are kept from ſtraying out of there paſtures with hedges and ditches; ſo he puts thornes and briars in our waies as Hoſeah ſaith 2. 6. that is, laieth affliction vpon vs, and ſo as it were ſtoppeth the way that we might not break forth by diſobedience to our hurt, muſt we not needes ſay, that euen this way as well as any other, the [Page] Lord worketh by affliction our ſingular good? and with the Prophet, Bleſſed is the man whome thou chaſteneſt, O Lord, and teacheſt him in thy law, that thou maiſt giue him reſt from the daies of euill, while the pit is digged for the wicked. And Pſal. 119. 67. 71. Before I was afflicted, I went aſtray, but now I keepe thy word: and, It is good for me that I haue beene afflicted, that I may learne thy ſtatutes. Beſides all this, afflictions are called trialls, becauſe that by them the Lorde tryeth what is in vs, not that he is ignorant of it, but becauſe hee would haue thereby our ſelues and others throughly to knowe what is in vs, and in what meaſure, and what is both good and euill, which without the triall could not ſo well be knowne: which ſerueth for this ende, that if we haue receiued any good grace, we might be thankefull to God for it, if not, we might labour for it. Thus ſpeaketh the Apoſtle Peter, 1. Epiſt. 1. 6, 7. Now for a ſeaſon if neede require, ye are in heauines through manifold tentations, that the triall of your faith beeing much more precious then gold that periſheth (though it be tried with fire) might be found vnto your praiſe, honour, and glorie, at the appearing of Ieſus Chriſt. Where the Apoſtle ſaith, that if men by the fire will trie the gold to the ende that they might certenly know what is the value of it, and yet it is but a thing that periſheth, and therefore in no wiſe to be compared to faith and other graces of Gods ſpirite: then the Lord much more by affliction may make triall of them, to the ende that all men may ſee them to be ſo precious as they be. Thus was Abraham prooued, Gen. 22. 1. when the Lord commaunded him to offer vp his onely ſonne Iſaak whome he loued, which he willingly obeyed, and by faith offered him vp, Hebr. 11. 17. ſo that the Lord ſaith, now it was knowne by good proofe that he feared the Lord, when for his ſake he had not ſpared his onely ſonne. Thus is it knowne who are they that haue receiued the ſeede of Gods word into good ground, and who into ſtonie ground, euen ſuch as goe away in tentation: and ſo though they beleeued for a time, yet then ſhew that the word was not rooted in them, Luk. 8. 13. and thus it is knowne who haue builded there houſes vpon the rocke, and who vpon the [Page] ſands, who haue beene onely hearers of the word, and who doers of the ſame. Euen ſuch as when the rayne fals, the floode comes, and the winde blowes, there houſes ſtand or fal, that is, they that in affliction and tentation continue the ſame that they were before, or are vnlike vnto themſelues; to be ſhort, thus were the Iſraelites tried in the wildernes, where it appeared many waies what was in euery man, where ſome were murmurers, ſome fornicatours, ſome idolatours, ſome diſobedient, and ſome faithfull, and all this by the ſeuerall afflictions and croſſes that did befall them. Thus by the great afflictions that came vpon Iob at once, appeared what was in him, when in all that he ſinned not with his mouth, but ſaide, The Lorde gaue, and the Lord hath taken away, bleſſed be the name of the Lord. And thus laſtly by triall appeared the weakenes of Peter, who though he had made ſo large a confeſſion of his faith before; yet at the voyce of a mayde, when he ſaw greater danger, ſware and foreſware with curſing and banning, denying Chriſt, euen that he neuer knew the man: therefore if it be good for vs not to be ignorant of our ſelues, and ſo not to be deceiued with an ouerweening of our ſelues; if it be good for any man to ſee his wants and weaknes, that he may be humbled and ſeeke to haue them healed, if it be good to know certenly that we haue receiued ſuch and ſuch graces, euen in that meaſure that we haue, that we might be thankefull to God and comforted in our ſelues: then ſeeing that affliction and the croſſe bringeth forth all this at once, and by trial we finde what faith, hope, loue, patience, obedience, &c. is in vs, and what not, that whatſoeuer we ſeemed to be before to our ſelues, and others, yet now we know certenly that we are thus and thus, it can not be denied but that affliction worketh much good vnto vs, and we ought to ſay with the Apoſtle, that we knowe it to be ſo. VVhich we may much more confidently when we ſhall ſee (omitting to ſpeake of many moe vſes that the croſſe hath) that laſt and greateſt of all, that is ſpoken of verſ. 29. Hetherto we haue ſeene that there is great vſe of affliction, and that it worketh much good, and that in euery croſſe beſides the preſent bearing of it, the Lord offereth great commoditie vnto [Page] vs and worketh it in vs thereby: ſo that as in all other thinges there is the preſent poſſeſſion of them, and the vſe of them, in ſo much that many haue great goods and yet not know howe to vſe them; ſo many haue great and long croſſes vpon them, yet labour not after the fruit of them. Thus ſeeing afflictions are common to the good and the bad, and both doe beare them, whether they will or no, yet the one muſt labour for the good which the Lord offereth to them thereby, which the other not once ſo much as looketh after: which no doubt when Gods children are ſome thing careleſſe in, then he continueth his roddes vpon them, nay increaſeth them, becauſe his purpoſe is to doe them good: and ſo herein dealeth with them as a father (euen as he is) who ſpareth not the rodde, till his childe be thereby humbled, to the confeſſion and amendment of his fault, becauſe his purpoſe is to doe him good, when as notwithſtanding he letteth his ſeruant goe, when he ſeeth that he will not profit by wordes or a fewe ſtripes, as not caring for him: ſo the Lord when he ſpareth the wicked in their ſinnes, and reſerueth them to further iudgement, correcting his owne children againe and againe, ſheweth that his purpoſe is to doe them good. Therefore let no man in the continuance of afflictions be too much diſcouraged, as though the Lord were continually angrie with him, or had a purpoſe to deſtroy him thereby, which he could doe in a moment at once, but let him thus reaſon with himſelfe out of the word; Nowe I know aſſuredly that the Lord loueth me in deede, becauſe he purpoſeth to doe me good by all things, euen by affliction, and therfore whereas I through the vntowardnes of my nature, haue not profited ſufficiently by his former chaſtiſments, he ſendeth a new fatherly correction, thereby to worke my further good, and whereas I through my crookednes and ſtubbornnes doe not yet profit by them, as he would haue me, therefore I ſee that in much mercie he continueth it, that ſo I might get good by it at the laſt: and herein the Lord dealeth like a wiſe & carefull Phyſitian, who purpoſing not ſo much to giue Phyſick vnto the ſicke patient, as to cure him thereby, if the firſt medicine will doe it, there he leaues them; if not, he applieth one medicine [Page] after an other, becauſe he hath a diligent care of him: and if at any time he maketh any intermiſſion, it is becauſe of the patients weaknes, whome he would by that meanes to gather ſome ſtrength, not that he meaneth to leaue him: ſo the Lord purpoſing, according to his word, by affliction to doe vs good, when by the firſt croſſe we profit not as we ought, then either he letteth it lie the longer vpon vs, or remoouing it ſendeth an other in ſteade of it, though not preſently, becauſe we could not beare it, yet afterwardes when it ſeemeth beſt vnto him. Therefore the beſt thing for euery man is, ſoone to profit vnder the croſſe, that ſo it may be remooued, and not ſo much to labour for the remoouing of it, as for the fruit of it, leaſt it going away without profit, the Lord bring vpon vs ſome greater afterwards, ſeeing he is purpoſed thereby moſt aſſuredly to doe vs good. Moreouer, by this we knowe that whereas euery man deſireth that which is beſt for him, and yet moſt men erre in the particulars, deſiring that which is moſt pleaſant, profitable, honourable, &c. in this worlde; that in deede is beſt for vs at all times, whatſoeuer it be, which maketh moſt for the glorie of God in vs, our owne ſaluation, and the edifying of our brethren, which becauſe the Lord worketh many times by afflictions, as wee haue heard, euen they then are beſt for a man: Euen as when a mans bodie is ſo diſtempered, and ſome member ſo putrified, then it is beſt for him to haue his bloode taken away from him, to be launced and ſeared, yea to haue a part cut off: therefore when any affliction or calamitie doth befall vs, let vs not be diſcontented therewith, or be impatient, but ſubmitting our iudgements & wills to the iudgements and will of God, let vs quietly indure, ſeeing the Lord giueth vs that, not which we fondly deſire as the beſt, but which he knoweth to be, and is indeede the beſt. Now ſeeing it is ſo, what then I pray you is the cauſe why not onely the wicked, but euen the godly, which ought to knowe this, and to beleeue it, doe ſo grieuouſly complaine of there afflictions? as Dauid, Iob, and the reſt, as though they ſhould be hurt thereby, when as we haue ſeene they worke their good and therefore are beſt for them: Truly it can not be denied, but that [Page] men for the moſt part doe more complaine of their afflictions then they ought to doe, and doe not ſo comfortablely beare them as they ſhould: yet this hindereth not but that men ſhould get good by their afflictions, and be alſo perſwaded thereof, though they be full of complaints, whilſt they are in the midſt of them: for who complaineth more then theſe two men, and yet who had more profit and got greater good of them then they? for ſuch is our nature, that we muſt needes haue the feeling of afflictions, vnleſſe our heart were hard like yron or braſſe, and ſo we were ſtocks and no men: but ſeeing it is otherwiſe that our hearts are ſoft and tender, it can not be but that euery thing ſhould worke vpon vs, and we be mooued according to the nature of it, to ioy, ſorrowe, loue, hatred, anger, and feare, and therefore tribulation muſt needes trouble vs, and affliction afflict, and the croſſe crucifie, and yet we may be perſwaded that it is for our good, and looke for it from thence, euen as the ſicke patient can not as he is man, but feele the launcing, and ſearing of his fleſh, and ſo complaine of it with great griefe, yea cry out for the extremitie of paine, though he knoweth it to be beſt for him then, and therefore after a ſort doth moſt willingly ſuffer it. But many others are ſo full of complaints in their affliction, becauſe they are not perſwaded at that time, that the very thing is ſent for their ſpeciall good, and therefore ſuch are to meditate vpon that which we haue alreadie ſpoken concerning this matter.

In the latter part of this verſe when he ſaith, to them that loue God, as he thereby reſtraineth this generall promiſe, ſo he ſheweth to whome it appertaineth, namely to thoſe that beleeue in Chriſt Ieſus, and are ſanctified by his Spirite, for he intreateth of the certaintie of the ſaluation of ſuch: nowe the true and faithfull beleeuers as he hath before diſcerned them from others by this fruite of faith, namely ſanctification, ſo he doth here by one part of it, which is loue, as in the Epiſtle to the Galat. chap. 5. verſ. 6. ſo that vnder one kinde he comprehendeth all godlineſſe, but he taketh this thing rather then any other, as moſt fitte for his purpoſe; for ſpeaking of affliction, he ſaith, By this we ſhall trie our faith, if our loue vnto [Page] to GOD continue euen then. For vvhereas the vvicked vvill pretend to loue God in proſperitie, but in adverſitie they fall unto hatred, yea unto plaine curſing and banning: he that truly loueth God, loueth him not for his backe and bellie alone, nor principally, but becauſe he is goodnes it ſelfe, and therefore to be loued. And herein the one bevvray their ſervile nature, that like as ſervants loue not their maſters, if they once beginne to correct them: and the other their liberall and childiſh diſpoſition, whome no correction or ſtripes of the father, can make to chaunge their loue to him, much leſſe driue avvay from him. This is that which Satan knowing generally to be in the nature of man, thought to haue found in Iob, though he vvas deceiued, vvhen he ſaid, Doeth Iob loue or feare God for nothing? haſt not thou bene an hedge round about him? but touch all that he hath, and ſee if he vvill not blaſpheme thee to thy face. Therefore if in affliction we ceaſe not to loue God, and in loue to ſerve him, vve ſhall be ſure that he vvil fulfill this promiſe to vs, of turning all things to our good. Moreouer, ſeeing that the Apoſtles purpoſe is, to intreat of patience in affliction, this no doubt, is moſt fit for the purpoſe, namely the conſideration of the loue which vve ought to beare unto God. For if that in worldly matters we vvill beare many great things at the hands of them vvhome vve loue, as the childe at the mother; the husband at the wife; and one friend at another; then how much more ought vve to beare all things at the hands of God, vvhome vve knovve ſo loueth vs in Chriſt, and therefore vve ought ſo to loue him againe: and no doubt would beare if there vvere that loue in us unto him, which ought. When he addeth in the ſame verſe, (Which are called of his purpoſe) as hee doeth further ſhewe to whome this promiſe doeth appertaine, euen to ſuch, ſo he ſhevveth the cauſe of it, vvhich is not any vvorthines of theirs, or right be having themſelues under the croſſe, as thereby deſeruing it, but the free loue of God, vvhereby he before the beginning purpoſed to doe them good, vvhich purpoſe of his nothing can alter, but he maketh all things to further it, euen afflictions? ſo that thus he declareth the certentie of this, for vvhat can [Page] hinder the purpoſe of God? Nothing: and therefore afflictions can not hinder the good of his children, ſeeing that hee hath purpoſed to do them good, which purpoſe of his appeareth by their effectual calling, and therefore when he had purpoſed to ſaue them, he called them in time to the knowledge of it, and from thence it came that the worde was effectuall to them, when it was unprofitable vnto others. So the Lord continuing the ſame purpoſe of his towards them, it ſhall come to paſſe that though all other men ſhould waxe worſe and worſe by their affliction, yet the Lorde would turne all theirs unto their good becauſe he had purpoſed it. So that for the certentie of this hee leadeth them to the conſideration of the purpoſe of God appearing in their calling, which being verie ſtrange, and many things againſt it, yet nothing could hinder it becauſe it was purpoſed. So by the croſſe our good being ordained by the unchāgeable purpoſe of god, how many things ſoeuer may ſeeme to be againſt it within vs or without us, nothing ſhall be able euer to hinder it, but we ſhall alwaies finde this promiſe to be true: that all things ſhall worke togither for the beſt to thoſe that loue God, euen thoſe that are called of his purpoſe. In the next verſe when hee addeth; For thoſe whom he knew before, hee alſo predeſtinate to be made like to the image of his Sonne, that he might be the firſt borne among many brethren: he declareth another moſt excellent end wherefore the Lorde layeth the croſſe vpon his children, namely, that thereby they might be like unto Chriſt their eldeſt brother, as the Lorde hath ordeined, that all that are his ſhould be: and thus eſpecially it worketh our good, when it maketh us conformable to Chriſt: where he not onely ſaith, that afflictions doe befall us by the very ſpeciall prouidence of God, and not by chance, but to what ende he ſendeth them, namely that as Chriſt firſt ſuffered and then entred into glory, ſo all others going the ſame way might be like unto him, as he hath appointed that they ſhoulde, and therefore wee neede not to feare that the croſſe ſhould hinder us from our ſaluation, no more then it hindred Chriſt from glorie: nay, that wee ought [Page] in the middeſt of it, to haue ſure hope, that in the ende vvee ſhall be like unto Chriſt in glory, becauſe vvee are like unto him in the croſſe.

Concerning the former, that no affliction commeth by fortune or by chaunce, but by the appointment of God, he not onely ſuffering it, but firſt ordaining it, and then laying it upon us with his owne handes, it containeth in it moſt notable comfortes by it ſelfe, and is that vvhich the whole Scripture beareth very plentifull witneſſe unto: for ſeeing that wee beleeue that God made all things of nothing, therefore whatſoeuer are the meanes of any thing the Lorde is the doer of it, for that they did that which they did by his ſpeciall power, ſeeing that without him they are nothing. Therefore the ſeruants of God haue confeſſed, that the Lorde himſelfe hath brought all their troubles upon them, as Pſalme 66. 10. Thou, O God, haſt prooved, thou haſt tried vs as ſilver is tried, thou haſt brought vs into the ſ [...]are, and laide a ſtraite chaine upon our loynes, thou haſt cauſed men to ride over our heades. And Iob vvhen all his goods were giuen into Satans hand, who ſtirred vp the Sabeans and the Chaldeans to ſpoile him, yet hee ſaieth, The Lorde hath given, and hee hath taken it. The deuils beſought Chriſt not onely that he vvould ſuffer them, but that he vvoulde ſende them into the ſwine, that they might goe into them, Mark. chap. 5. verſ. 12. So Matth. chap. 4. verſ. 1. Chriſt is ſaide to be ledde by the ſpirite into the vvilderneſſe to be tempted of the deuill, to ſhevve, that whatſoeuer did befall him there, the Lorde ſent him thither, and to that ende. And ſo hath hee taught vs to pray, Leade us not into temptation, vvhich is more comfortable then to ſay, Suffer us not to be ledde: becauſe therein vvee confeſſe, not onely that the Lord beholdeth vs in all our troubles, but that hee, that is our Father, and knovveth our ſtrength, layeth them vpon us vvith his ovvne hande, and therefore vvee neede ſo much the leſſe to feare leaſt vvee ſhould be ouer-laden. The [Page] conſideration of this ſhould not onely make us patient in all afflictions, but to looke for ſome good from them, ſeeing that he vvhich hath promiſed to vvorke our good by them, doeth lay them upon us himſelfe: this no doubt vvas that, that ſtayed the olde man Hely vvhen hee hearde that meſſage from the Lorde by Samuell, vvhich othervviſe might haue bene more vncomfortable vnto him, as appeareth by his vvordes, 1. Sam. 3. 18. It is the Lorde let him doe vvhat ſeemeth him good. For this is all one, as if the ſicke patient ſhould haue a Phiſitian to deale vvith him, that vvere his brother, his father, or his friende, vvho ſhoulde not onely preſcribe the medecine, but make it and miniſter it himſelfe, of vvhoſe fidelitie and care tovvardes him, becauſe he doubteth not one vvhit, it might make him moſt vvilling to receiue it, though verie bitter and unpleaſant, and to hope for ſome good from it. Thus our Sauiour Chriſt ſpeaketh, Ioh. 18. 11. Shall I not drinke of the cuppe vvhich my Father hath giuen me? ſpeaking of [...]his ſufferings. To ſhevv us, vvhenſoeuer any croſſe doeth befall us, it is the cuppe vvhich God our Father in vviſedome and mercie hath mingled for vs; and therefore vve ſhoulde not feare any hurt by drinking of it, but rather hope that it ſhould vvorke our good, as he hath promiſed. If vvhen the childe hath offended his father, he ſhould ſay to his ſeruant in his anger, Take him out of my ſight and puniſh him, it would be more grieuous then if he ſhould take correction of him himſelfe: ſo it may miniſter unto us ſome comfort that in afflictions vve knovve that vve are under our fathers hand, and that he hath not deliuered us unto any other, to be tormented. If one that were blind ſhould be ſuddenly taken, & caried to ſome puniſhment, he knew not by vvhom, he might greatly feare, vvhat would be the ende or meaſure of it. Or if one ſhoulde be dealt withall as is the manner of the Spaniſh Inquiſitours, to put the poore ſoule in the greater feare, if he ſhould haue a tormentour ſent unto him uery ougly diſguiſed, who ſhovld cary him into a darke place, he knew not whether, that might increaſe the griefe of his affliction the more, but if vvhen he were in the middeſt of it, he ſhould heare the [Page] vnto us, becauſe vvee looke not up unto him that ſendeth it, and vvee are ſo blinde, that wee conſider not vvho ſtriketh us, yet vvhen wee heare out of the Worde, the voice of our Father ſpeaking unto us, and telling us that it is hee that dealeth vvith us, hovve ſtraunge and deformed ſoeuer the tormentour may ſeeme to be, let vs not be too much diſcouraged, becauſe that euen vvhen hee ſtriketh us, the bovvels of compaſſion in him doe yearne upon us more then in a mother towardes her children, and hee ſeeketh thereby to doe us good. Thus wee ſee that all afflictions are ordained and ſent of God, and that the ſaluation of the Church, and euery member of it is ioyned with bearing the croſſe, ſo that vvee are not to looke to be freed from it, unleſſe vvee will pervert this order eſtabliſhed by Gods decree, neither neede vvee to feare it vvhen as the Lorde that hath determined to ſaue us, hath appointed alſo this vvay and meanes to ſaue us, and vvhen his decree of ſauing cannot be ſeuered from his decree of exerciſing vs under the croſſe. Which that vvee might not looke to be freed from, or feare leaſt it ſhould hinder us in our ſaluation, the Apoſtle telleth us wherefore the Lorde hath thus decreed of the whole Church, euen that ſeeing his owne Sonne Chriſt Ieſus came no other way but this unto glorie, hee beeing the eldeſt brother in the houſe of God, All other by their practiſe might yeelde unto his ſoveraigntie, when they will not refuſe to goe that way to their inheritance, which hee went before though never ſo grieuous, euen through many afflictions. So that euen as a noble man will haue all his ſervants to weare one liverie, that they might be knovven: ſo the Lorde would haue all his children knowen by one badge: the badge that he put upon his eldeſt ſonne Chriſt was the croſſe, therefore none of us the younger breethren muſt refuſe it. For as in a familie, great is the priuiledge of the eldeſt brother, and none muſt looke to goe beyonde him, nay euery one can not be like unto him, and if any might come to as great [Page] an inheritance, as hee by doing thoſe things which he did before them, they might not refuſe the condition, unleſſe they woulde preferre them-ſelues before him. So ſeeing it hath pleaſed the Lorde to conſecrate the prince of our peace through affliction, Hebr. cap. 2. verſ. 10. and hee came vnto glorie no other way then this, vve muſt thinke it good for us to goe the ſame way, that we might be like unto him, and ſo by our practiſe, ſhewe that wee acknowledge him to be the prince of our peace, and our eldeſt brother. Then euen as hee is the chiefe and principall in the common wealth, in the Church, in a private familie, and in any place, that all deſire to be like unto, ſo vvhen vvee are contented to be like unto Chriſt in any thing, euen in the croſſe, then ſhall wee declare that vvee holde him to be the chiefe and principall, and as it is ſaide here, the firſt begotten among many breethren. For indeede howſoeuer there is great difference betvveene the heade and the reſt of the members, yet there is a certaine conformitie betweene the members of the ſame bodie and the heade, and all of them are inferiour vnto it: ſo howſoeuer there is no compariſon betvvixt Chriſt and us, yet vvee muſt be like him in this, that we muſt not be aboue him, and therefore not to refuſe any condition, that he hath undergone before, unleſſe vvee would prepoſterouſly preferre our ſelues the members before him our heade: vvhich were to darken the glorie of him, that is the firſt borne, and to ſtaine the honour of him that is the prince of our peace. For what a diſorder were it, if the ſubiects would refuſe to doe that which the Prince had done before? and if the younger breethren ſhoulde thinke much to bee brought up that way that the heire hath beene before? euen ſo when vvee ſhall refuſe to beare the croſſe vvhich our Saviour Chriſt by the appointment of his Father hath borne in greater meaſure then wee ſhall or can, it is nothing elſe but to lifte up our ſelues aboue him, and to ſay [Page] that wee will not be conformable unto him as to our prince or eldeſt brother. And what a thing were this, that vvee beeing vvorſe then duſt and aſhes, ſhoulde deſire to be ſpared aboue the onely Sonne of God, and ſhould ſo loue our ſelues, that the eſtate of Chriſt Ieſus ſhould ſeeme to be vnmeete for vs, and when he was in all ſufferings and afflictions brought vnto glorie, wee ſhoulde dreame of a more readie way, and thinke to come to it ſome other way wee knowe not what? Therefore let this comfort us in all trouble and aduerſitie, that wee can neuer be preſſed ſo lowe with it, but that Chriſt Ieſus hath beene deeper plunged in it before, ſo that the more trouble and aduerſitie wee ſuffer, the more are wee like unto him: yea, if it were poſſible for us to goe dovvne into hell, and to ſuffer all torments of a deſperate man in ſoule and bodie, euen in them wee ſhoulde be moſt like unto Chriſt in his great agonies and bloudy ſweates, yea in his croſſe when hee cryed out vvith a lovvde voice, My God, my God, vvhy hast thou forſaken mee? But if al this doe not ſatisfie us, and wee further demaund vvhy the Lorde ſhoulde appoint ſo harde a vvay for us vnto heauen, and ordaine that by the ſtraight way and narrow gate, wee ſhoulde enter into life, and ſhoulde vviſh that hee had appointed ſome eaſier way then this: Firſt of all wee muſt not preſcribe the Lorde any thing in the matter of our ſaluation, but thinke our ſelues happy, that wee are ſaued any way, yea if wee went to heauen by hell: and ſecondarily when wee are come thither, wee ſhall finde the ioyes ſo farre ſurpaſſe all troubles and aduerſities vvhatſoeuer that wee haue ſuffered both in greatneſſe and continuance, that wee ſhall neuer repent vs of the hardneſſe of the way, no more then it did Ioſeph, that hee firſt induring the priſon was afterwardes made ruler in Egypt: or Iacob that he came to inherite his fathers bleſſing at the laſt, by a long exile & tedious bondage: or the Iſraelites, [Page] that by paſſing through a forlorne wildernes fourtie yeeres, they came to the lande of promiſe in the ende. Or Dauid that he came to the kingdome of Iſrael by ſuffering ſo many things under Saule as he did.

Nicholas Bownde.

A Treatiſe of a contented minde.
Num. 11. From the 4. verſ. Moſes ſetteth downe the moſt hainous ſinne of the people, which grieued him ſo, that he complaineth of it vnto the Lord, verſ. 11. Who gaue him this anſwer concerning this matter, verſ. 18. the execution of which is deſcribed, verſ. 31.

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THeir ſinne was this, that they were not contented with that moſt bleſſed eſtate that the Lord had placed them in: which, howſoeuer it may ſeeme to be but a ſmall thing, yet if we meaſure it by the puniſhment that came vpon them for it, we muſt needes confeſſe it to be great. For if the iuſtice of men doth puniſh men but according to the qualitie of the fault, the Lord doing it a great deale more, it can not be but a great ſinne that pulled ſo great a puniſhment vpon them. And in deede ſeeing that we beleeue that the Lord doth gouerne the whole world, in wiſdome and mercie, deuiding vnto euery one that portion which he knoweth to be moſt conuenient for them, looke how much we are diſcontented with our eſtate, ſo much doe we detract from the wiſe and mercifull prouidence of God. Now this ſinne of theirs was ſo much the more grieuous, by howe much more their eſtate was ſo good as it was, and therefore had ſo many cauſes to be contented therewith. For beſides that, they were deliuered from the cruell bondage of Aegypt, they had many ſingular teſtimonies of Gods fauour, both for this life and the life to come, and therefore the Prophet Dauid, Pſal. 78. 12. doth thus ſet forth the indignitie of their [Page] ſinne, declaring howe many benefits of God they did enioy, when they begunne thus to murmure. And if we doe but conſider the manifold publique benefits in the Church and common-wealth, as the word of God, this long peace vnder ſo gratious a gouernment, with ſo great plentie and freedome from ſo many plagues, whereby all theſe are ſo much the more comfortable vnto vs, beſides the priuate commodities which euery one of vs many particularly remember in daungers eſcaped, in good things receiued vpon ſoule and bodie, for this life and the life to come in our owne perſons, and ſuch as appertaine vnto vs, we muſt needes acknowledge that there is great cauſe why euery one of vs ſhould be contented with our eſtates, and that our ſinne in murmuring at any time ſhould be very great. But yet we muſt come vnto that whereof the Apoſtle ſpeaketh, Phil. 4. 11. I haue learned in what ſoeuer eſtate I am therewith to be contented.

Nowe that we might the better ſee into the ſinne of this people to auoid it, we muſt marke by what ſteppes they came vnto the height of it. Firſt of all they did leſſe eſteeme of that pleaſant foode, then they ſhould, and did not ſee it to be ſo excellent & conuenient for them as it was: for they ſpeak of it very contemptuouſly, ſaying, There is nothing but this Man; when as it was not onely able to nouriſh them, but was as pleaſant as holeſome, for it had the taſt of pure oyle, and ſweete honie, beſides it beeing giuen them daily, they might ſee in it the ſpeciall prouidence of God towards them in feeding them from hand to mouth as it were: ſo that this ſhould haue beene vnto them in ſtead of all dainties in the world, if they could haue ſeene it, but as though all this were nothing, they ſay, There is nothing but this Mā. Therfore we muſt heed take leaſt at any time we doe denie or leſſon the benefits of God, but labour to ſee them all, and acknowledge them to be ſo great as they be, [...]hat ſo in reſpect of them wee may confeſſe our eſtate to be ſo good as it is, and therewithall to be contented. And euen then, when we begin to miſlike any thing, becauſe it is not ſuch as we wiſh it were, then we muſt alſo remember how otherwiſe it may be commodious vnto vs, & what great vſe we may haue [Page] haue of it, and ſo beholding the goodnes of God towards vs in it, to reſt with thankefulneſſe well contented therewith.

But they, giuing place to the deuill, & their own corruption in this, from hence it came to paſſe, that they preferred any other food which they had not, before that excellēt meat which they had: & in deede thus Satan dealeth with men, whē he hath brought thē to a miſliking of that which they ſhould not, then he wil offer thē many other things, & perſwade thē to like of any rather then of it. And this is to be marked ſo much the rather becauſe they eſteeme onyons, leekes, & ſuch like▪ & fiſh, not of the daintieſt, but ſuch as the pooreſt were wont to be fed withall, before this moſt holſome & pleaſant meat▪ and ſo are contented to chāge for the worſe. And they were ſo much the more wicked in all this, becauſe they ſay they had the other food for nothing, though in deede they had not, for they being vſed as cruelly as might be, were no doubt conſtrained to pay for euery thing to the vttermoſt, but they meane, they had theſe baſe & cōmon things for a ſmall price: yet they might haue truly ſaide of the Man, that they had that for nothing, euen for the gathering. But now in a murmuring ſpirit, they had rather giue ſome thing for the worſe, then enioy the beſt for nothing, & would not onely change for the worſe, but alſo giue ſomthing for the exchange: & thus had an imagination that it ſhould be meruelous well with thē, if they were any otherwiſe then they were yea though it were much worſe. Therefore wee muſt endeauour to profit by our preſent eſtate, & to ſerue God in it, neuer imagining that if it were any otherwiſe with vs, we ſhould be very well, & we would doe great matters, when in the meane ſeaſon we cannot keepe a tollerable courſe in that cōdition we be preſently in. But whether God bleſſeth vs we muſt be thākful & rightly vſe it: or whether he chaſtiſeth vs, vve muſt be hū ble & profit by it: & be aſſured that it is a meere illuſion of the deuil to be perſwaded that if we were otherwiſe, thē we would be a great deale better, whē as now we cānot be as we ſhould: forif we haue no power ouer owne will in time preſent, what hope is there we ſhould haue it in time to come, vnleſſe vve preſently labour for it? And if they could haue ſerued God with [Page] Man, then there had bin hope, that if that they had bin driuen to onions and leekes, they ſhould haue done there duties then alſo: as he that ſerueth God in a ſingle life, may hope to ſerue him alſo in mariage: he that doth it in one eſtate, may hope to doe it in an other. But they that ignorantly dreame, that if this were not their eſtate, let befall then what will, they hope to do well ynough, or let this croſſe be remooued, and let any other be laid vpon them, and they will beare it, and let their eſtate be but any waies changed, and they will indure it: they ſhal finde it farre otherwiſe by experience, euen as this people, who not vſing well their owne condition, when they were fedde with Man, after when the Lord gaue them not common meate but quailes, they were ten times worſe then they were before.

The deuill doth not here leaue them, but draweth them on further, and they following the corruption of their own hearts doe not here ſtay, but beeing once perſwaded, contrarie to all reaſon, that to be fedde with onions were better for them then with Man, doe as men void of all reaſon, ſo vnſatiably deſire them, like vnto bruit beaſtes, as they will not be quieted, till they haue their greedie deſires ſatisfied: for they ſay their ſoule is dried away, verſ. 6. As indeede this is the nature of any immoderate affection, that it worketh vpon the bodie to the hurting and conſuming of it, eſpecially a lingring and vnreaſonable deſire. So that there fault was not onely in that they deſired that which they ſhould not, but moſt of all, that they had no gouernment of their affections to ſtay them, but did let them range ſo inordinately. But here if we demaund, whether it be ſimply vnlawfull for a man to deſire any thing that hee wanteth, and to wiſh that his eſtate were bettered; or whether he muſt alwaies remaine in one eſtate: I anſwer, it is lawfull for vs to deſire and pray for as many things as we want, and God hath promiſed, but in that maner that he hath promiſed them. Therefore whereas he hath firſt of all promiſed vs the forgiuenes of our ſinnes, his fauour and euerlaſting life, and theſe be the greateſt thinges in the worlde, wee may, nay wee ought to deſire our owne ſaluation, and all the meanes of it, both firſt of all, and with the greateſt deſire that may be; and [Page] here we neede not to feare any exceſſe. For we muſt hunger and thirſt after the righteouſnes of Chriſt Ieſus, Matt. 5. 6. and as newe borne babes, deſire the ſincere milke of the worde, euen ſo earneſtly as they doe deſire their mothers milke, 1. Pet. 2. 2. Wee muſt deſire the publike aſſemblies of Gods people, euen as the hart deſireth the water brookes, in the heate of ſummer, when he is chaſed, Pſal. 42. 1. And we muſt long to be preſent at Gods ſeruice, euen to our fainting, which is the propertie of longing, Pſal. 84. 2. And it were a ſinne not to haue theſe great affections in vs vnto them. But all outward thinges as they be promiſed vnto vs, euen as they ſhall further vs in theſe things, and make vs more fit to glorifie Gods holy name; and in the ſecond place, ſo we muſt deſire them, but to theſe endes eſpecially, and all our affections vnto them muſt be in a ſecond degree, neither aboue nor equall with the former. Therefore firſt of all, we muſt deſire them as it is the will of God to beſtow vpon vs, and as he in his wiſedome doth better knowe then our ſelues, what will make vs moſt fit to ſerue him: which will of his is firſt reuealed vnto vs in his word, in that the thinges be honeſt and lawfull in their owne nature, in ſo much that we may neuer deſire any vnlawfull thing, for it is not his will to giue vs that: Secondly in all outward things that be lawfull (for we ſpeake of them) I ſhall know whether it be the will of God to beſtowe this vpon me or no, or whether as it is good in it owne nature, ſo he ſeeth it to be good for me now by the ordinarie meanes he giueth me to bring it to paſſe, and by bleſſing of the means: for ordinarily he worketh by meanes, in ſo much that if I deſire a thing, and he denie me all meanes to compaſſe it, or maketh not the meanes to proſper with me, then I am aſſured it is not the will and pleaſure of almightie God to beſtow it vpon me, yet it is not the time, this is not the place or meanes whereby he will beſtow it vpon me: here I muſt ſtay my deſire, but when I ſee the Lord both to offer and bleſſe the meanes, whereby I conclude it his will, that it ſhould be ſo, or whilſt I ſee it, and ſo am in no doubt of it, I muſt take heede that my deſire or my affection vnto it be not ouer great, [Page] and that I be not like the people in conſuming and pining away with the deſire of it: and as Ahab and Ammon were ſicke of their vnlawfull deſires, we muſt take heede of theſe vnlawfull deſires ſo much the more carefully, becauſe they alwaies bring with them the abuſe of the things we deſire. For as the people did inordinately deſire any foode ſaue Man, ſo when they had it, they glutted themſelues therewith, as Pſal. 78. 29. So they did eate, & were filled, for he gaue thē their deſire, they were not turned from their luſt, but the meate was yet in their mouthes, when the wrath of God came vpon them: Where he noteth their behauiour, that they did not onely eate, but ſtuffed themſelues till they were full, and they ſatisfied their luſt and like bruit beaſts, as their perſwation of the things was vnreaſonable, ſo their affection to them was intemperate, and the vſe of them vnlawfull. And this muſt needes follow it, for beſides that our owne affections, if they be not ruled by Gods ſpirit, are headie and ſtrong, and readie to blinde our vnderſtā ding, it is the iuſt iudgement of God vpon vs in puniſhing our vnlawfull deſires, to ſuffer vs to fall into the abuſe of the things. Therefore as we muſt alwaies deſire the things here belowe but in that meaſure that we ſhould, ſo we muſt pray vnto God that together with them he would teach vs the right vſe of them; & we muſt not imagine that if we had them, we ſhould be happy and bleſſed, but pray the Lord that we may haue thē with his fauour and bleſſing, and that by abuſing of them we neuer offend his maieſtie. This we finde to be true in all the commodities of this life by experience; he that ambitiouſly ſeeketh honour, is proud when he hath it, and knoweth not howe to vſe it: the couetous man as he careth not how he comes by his riches, ſo he cannot tell how to ſpend them the voluptuous man, as his deſire is vnſatiable, ſo in his pleaſure he obſerueth no circumſtances of time, place, perſon, or end, but onely ſatiſfieth his luſt. Therefore though to haue theſe outward benefits be a ſingular bleſſing of God, yet rightly to vſe them is a ſpeciall grace proper to his children that aske it of him.

And the abuſe of things is ſo much the more carefully to be looked vnto, becauſe the Lord though he ſatisfied their vnſaſaiable [Page] deſire to the full, Num. 11. 19, 20. yet for all that, and for the abuſe that followed vpon it, he ſent a moſt grieuous plague among them, v. 33. And in deede theſe two as they be moſt vſually ioyned together, ſo the Lord doth many waies puniſh them: for as concerning our inordinate deſires, euen that is the thing many times that hindreth vs from obtaining the deſires: for though in all heauenly things the more earneſtly wee deſire thē, the ſooner we haue thē, yet in earthly things this only hindreth vs frō thē, or at leaſt wiſe cauſeth thē to be deferred, that we haue thē not ſo ſoone as otherwiſe we might: whereby the Lord correcteth our deſires, & teacheth vs more earneſtly to deſire heauēly things: or els if the Lord do giue vs the things that we thus deſire, together with it he ſendeth ſome grieuous affliction, as vpon this people here. And afterwardes the ſame people, when they would needes haue a King, & could not be diſſuaded to the cōtrarie, the Lord gaue them one in his wrath, but it was a cruell Saul. And there is great reaſon of this in all things: for beſides that the deſire it ſelfe is worthie to be puniſhed, vnreaſonable deſires many times doe make vs to vſe vnlawfull meanes to haue them ſatisfied, both which when they be ioyned with the abuſe of the thing, muſt needes prouoke the Lord ſo much the more grieuouſly againſt vs.

The chiefeſt cauſe of all this, was their incredulitie, Pſal. 78. 22. they did not beleeue that the Lord had a fatherly care of them, & ſought in all things to do them good, euen as he knew what was commodious for them: which was ſo much the greater a ſinne in them, by how much the Lord had ſo many waies teſtified his great loue to them, not onely by his word, but by his workes, v. 23. where he beginneth to reckon vp ſo many benefits of his beſtowed vpon them. Therefore that we might auoide all theſe ſinnes, we muſt labour firſt of all to beleeue the forgiuenes of our ſinnes by Chriſt Ieſus, and that we are receiued into Gods fauour by the imputation of his righteouſnes: then we muſt be perſwaded of his fatherly prouidence watching ouer vs for good, and that he hauing giuen his ſonne Chriſt Ieſus vnto vs, will with him giue vs all things needefull for vs, and that there beeing a kingdome prouided for vs in [Page] heauen, much more are wee heyres of this worlde: which faith that wee might be confirmed and ſtrengthened in, we muſt not onely barely acquaint our ſelues with the promiſes of the worde, wherein hee teſtified and ſhewed all theſe thinges vnto vs, but alſo marke his fatherly dealing with vs from time to time, wherein he hath confirmed the truth of theſe promiſes vnto vs.

Moreouer, concerning this matter, this is an eſpeciall meanes to bring vs to a contented minde, if in worldly things we neuer propound too high an eſtate to our ſelues, neither looke for great matters of this life, but ſet a meane condition before our eyes as Iacob did, Gen. chap. 28. 20. If God will be with me, and keepe me in this iourney which I goe, and will giue me bread to eate, and clothes to put on, ſo that I come againe to my fathers houſe in ſafetie, &c. with words proceeding from the trueth of his heart, not purpoſing to diſſemble with God, did declare a maruelous contented minde, if we conſider who it was that ſpake it. Firſt of all, the graundchilde of that mightie Abraham, who was able to reske we his kinſman Lot with three hundred and eighteene ſouldiers borne and brought vp in his houſe, Gen. chap. 14. verſ. 14. and who was ſo rich, that the land in which he ſoiourned was not able to beare them, cap. 13. 6. Then he was the onely heyre of that rich Iſaak, who dwelling in Gerar, ſowed and found by eſtimation an hundred fold, and was exceeding rich, cap. 26. 12, 13. and was ſo bleſſed, that the king of the land was afraid of him, v. 28. Thirdly it was he, who was ſo bleſſed in all earthly and heauenly things by his father in the chap. going before, and was confirmed in the ſame againe in this very chap. v. 1. 3. and laſt of all, was eſtabliſhed in the faith of it by the Lord himſelfe, v. 17. After all ſo many and great things, which might haue made him looke a loft, what a minde had he that deſireth [...] meate and drinke, and clothes? eſpecially in ſo long a time of abſence from his friends, for he knewe well the cauſe of his owne departure, euen the cruel rage of his brother, which could not be appeaſed, but in a long time. And this is ſo much the more worthie to be conſidered, if we reade the text, as ſome of [Page] the learned tranſlatours doe, namely when the Lorde ſhall haue bene with me, & ſhall haue kept me in this way, by the which I am to goe, and ſhall haue giuen me bread to eate, and clothes to put on: and to be ſhort, when the Lord ſhall haue bin my God, then this heape of ſtones, which I haue ſet up for a pillar, ſhalbe Gods houſe, &c. wherein as hee doth not tie Gods favour to the aboundance of theſe outward things, but confeſſeth that he may be mercifull unto him, yea in a meane eſtate, ſo this mercie of God he deſiring aboue all, is contented that the Lord ſhould ſhew it unto him which way it pleaſeth him, if it be but in meate and drinke, and clothes. So our Sauiour Chriſt hath taught us to pray for our daily bread, by which though he meane all things needefull for this life, yet in naming bread, he ſheweth us what meane things we ſhould looke for: whereunto agreeth the prayer of the wiſe man Proverb. 30. 9. Giue me not pouertie nor riches, feed me with food conuenient for me: and the exhortation of the Apoſtle, 1. Timoth. 6. 8. When we haue foode and raiment, let us be contented therewith: which that we might ſo much the more earneſtly labour to attaine unto, let us conſider how God hath alvvaies bleſſed them, that haue looked for ſmall matters, and puniſhed them that haue had aſpiring mindes, reſiſting the proud, and giuing grace to the humble. Dauid when hee was accuſed of treaſon againſt the king, truly proteſteth of himſelfe Pſalme 131. Lorde, mine heart is not havvtie, neither are mine eyes loftie, neither haue I walked in great matters, which are to high for me. And when Saul in pollicie offered his daughter unto him to be his wife, that by that meanes he might be deſtroyed of the Philiſtines, he anſwered, Ʋ Ʋhat am I, that I ſhould be ſonne in law to the king? 1. Sam. 18. 18. and when it was further urged upon him, he ſaid, Seemeth it a ſmall thing unto you to be the kings ſon in law? v. 23. yet afterwards God made him King. But Adoniah & Abſolon both of them afterwards aſpiring unto the kingdom, by the puniſhments which God brought upon thē, were made ſpectacles of ſo great ambition to the poſteritie. Mordecai in time of the captivitie having [Page] well deſerued of the king, Heſt. 2. 22. ſought not ambitiouſly to preferre himſelfe, but ſerving ſtill faithfully in his former eſtate was highly aduanced at the laſt cap. 6. Contrariwiſe Haman ſwelling with pride like a toade, as it appeareth in many places of that ſtory, was at the laſt brought to that great ſhame & confuſion, which deſeruedly fell upon him. And that we might in all perſons conſider the truth of this we ſhall find that if they haue no other puniſhment of God upō them, yet they haue this, which is no ſmall one, reſtles minds & unquiet ſpirits. For beſides that, the mind of man is inſatiable, & there is no worldly thing ſo great, but mans deſire is greater, & therfore when he hath this & that, ſtill he deſires more, & is not ſatisfied: we muſt remember that great things are very rare, & hard to be attained unto▪ & therfore we like to miſſe of them: and ſo the mind muſt needs ſtill be unquiet. So the other, if they haue no other bleſſing yet they ſhall haue this, quiet ſpirits, & contented minds, which is an eſpeciall grace: For beſides that, ſmal & meane things are eſpecially promiſed of God, and are moſt common in the world, & therefore moſt like to be attained unto, and ſo the deſire ſooneſt ſatisfied: the bleſſing of God alſo is upon ſuch, which quieteth their mindes, and is unto them in ſtead of all things which they want.

Laſt of all concerning this matter, when we haue through the bleſſing of God attained vnto great things, we muſt make this account of them, that there is no certentie in them, for wee may looſe them all in a moment. Iacob had experience of this, Gen. 32. 7, who being commanded of God to returne into his cuntry, & was in the way confirmed in the prouidence of God ouer himſelf in that iourney, ver. 1. & came laden homewards with ſo great abundance, as is noted in that chap. vnderſtādeth of the ſudden, contrary to his expectation, that Eſau commeth againſt him with 400. men, who remēbring his former threatnings when he departed frō him, & now conſidering his great power & maner of cōming towards him, is ſuddenly ſtricken into a great feare of looſing his life & al that he had: & though it pleaſed the Lord to deale more mercifully with him, yet by the prouidence of God he greatly feared it, by which he was [Page] taught, not to place his chiefeſt cōtentation in this great abundance, but in the fauour of God, which before he moſt of all deſired: which, as he inioyed when he had none of all theſe things, ſo it might continue with him when all they ſhould be loſt. Therfore we muſt not ſay, Oh if I had this or that, &c. I ſhould be well, and then I would be cōtented: for what if I had it? how ſoone may I looſe it againe? then how quickly ſhall I be diſcontented? Therefore are they called uncerten riches. 1. Tim. 6. which is true of all worldly commodities & pleaſures. And the whole ſcripture, beſides daily experiēce teacheth, how great uncertentie there is in the inioying of husbād, wife, children, parents, friends, goods, houſes, lands, libertie, life, or any thing elſe: onely the fauour of God in Chriſt Ieſus is certaine, & his promiſes of the forgiuenes of ſinnes and euerlaſting life are irrevocable: for as all of them be Yea & Amen in Chriſt Ieſus, ſo he is to day and yeſterday, and the ſame for euer: therfore if in all times and eſtates, we would be well contented, we muſt onely make a certen account of that: ſo that whether we enioy any thing, we muſt more account of the fauour of God appearing unto us in it, then of the thing it ſelfe: or whether the Lord denie us the thing we deſire, it muſt be ſufficient unto vs, that he hath receiued us into his fauour, or whether hee taketh the thing away from us againe, yet this contenteth us, that he turneth not his louing countenance from us: which if we could come unto, then no doubt many times we ſhoulde enioy things longer then we doe: for this is the next way to keepe all things ſtill, ſo to hold them, as being contented to giue them to the Lorde, whenſoeuer it ſhall pleaſe him to take them from us. Beſides it maketh the minde contented whether we haue them, or we haue them not, when we alwaies eſteeme them but as things uncerten.

Nicholas Bownde.

FINIS.

WHOSOEVER IS DESIROVS TO LEARNE AND REMEMBER THE word of God that he might liue according to it, let him conſider that which is written in the Pſalme 119. part. 2.

[Page]

THE TEXT.
THE PARAPHRASIS.

1 Wherwith ſhall a yong man cleanſe bis wayes? In taking heed thereto according to thy word.

2 With my whole heart haue I ſought thee, let me not vvander from thy commandements.

3 I haue hid thy promiſe in my heart, that I might not ſinne againſt thee.

4 Bleſsed art thou, O Lord, teach me thy ſtatutes.

5 With my lippes haue I declared all the iudgements of thy mouth.

6 I haue had as great delight in the way of thy teſtimonies, as in all riches.

7 I will meditate in thy precepts, and conſider thy wayes.

8 I will delight in thy ſtatutes; and I will not forget thy word.

1 Firſt of all be perſwaded, that the word of God is onely that rule, whereby the whole life of euery man, & that in euery thing muſt be ordered, euen the life of a yong man, who hath moſt reaſons for him ſelfe, why he ſhould be excuſed, as he is moſt diſordered.

2 Then upon this perſwaſion giue your ſelfe unfainedly to the reading and hearing of Gods word, as to the meanes which God hath appointed to teach you: & pray to God in the carefull uſe of thoſe meanes for his holy ſpirit, that therby you might come to the true underſtanding of his worde.

3 That which you haue thus learned, let it not ſwim aloft in your braine, but let it be deeply ſetled & hidden in your heart as a treaſure, labouring to frame al your affections unto it, that ſo you may haue it in a readineſſe, whenſoever you ſhall occupie it, otherwiſe though you know neuer ſo much it will not keep you frō ſinning againſt God.

4 You thus profiting giue thanks vnto god alwaies for that which you learne, becauſe be it neuer ſo little, it is more then many in the world do knowe, yet content not your ſelfe with it, as though you had ſufficient, but pray unto him to be further inlightened, becauſe it is leſſe then many others doe, and you your ſelfe ſhould knowe.

5 But aboue all be carefull to talke of that unto others, which you doe daily learne your ſelfe, and out of the aboundance of your heart let your mouth ſpeake, for by teaching others you ſhall learne your ſelfe.

6 That you might do all theſe things, labour to haue ioy in the worde, and in all the exerciſes of it, more then in any worldly thing, and be occupied about thoſe things with greateſt delight: for in whatſoeuer we take greateſt pleaſure, that will ſticke faſteſt by us.

7 Laſt of all, meditate and conſider of that with your ſelfe, which you haue learned, and muſe upon it alone, not contenting your ſelfe with the generall rules, but labouring in your conſcience to make the uſe of them profitable to your owne ſelfe in the particular practiſe therof.

8 Thus doing all theſe things carefully, you ſhalbe ſure neuer to forget that which you learne: though you doe not remember euery thing, yet God will by his ſpirite call ſo much into your remembrance as is needfull for you to know, and then eſpecially when you haue moſt neede of it, as in the houre of your death, & the day of temptation: but as you faile in all, or any one of theſe, ſo may you feare to faile in the truth of this promiſe.

A good helpe for an ill memorie.

N. B.

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Information about this book

Title statement

Three godly and fruitfull sermons declaring first how we may be saved in the day of iudgement, and so come to life everlasting: secondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to be most carefull of as long as they liue. Preached and written by the reverend & godly learned M. Iohn More, late preacher in the citie of Norwitch. And now first published by M. Nicholas Bovvnd: whereunto he hath adioyned of his owne, A sermon of comfort for the afflicted: and, A short treatise of a contented mind.

More, John, d. 1592.

Edition statement

1594

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A72913

ID [STC]

STC 18074.5

ID [STC]

ESTC S125128

ID [EEBO-CITATION]

99898813

ID [PROQUEST]

99898813

ID [VID]

151093

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Early English books online.

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(EEBO-TCP ; phase 1, no. A72913)

Transcribed from: (Early English Books Online ; image set 151093)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1999:13)

Source

— Three godly and fruitfull sermons declaring first how we may be saved in the day of iudgement, and so come to life everlasting: secondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to be most carefull of as long as they liue. Preached and written by the reverend & godly learned M. Iohn More, late preacher in the citie of Norwitch. And now first published by M. Nicholas Bovvnd: whereunto he hath adioyned of his owne, A sermon of comfort for the afflicted: and, A short treatise of a contented mind., More, John, d. 1592., Bownd, Nicholas, d. 1613. aut.

Extent

[6], 96, [4], 39, [1] p.

Printed by Iohn Legatt, printer to the Vniversitie of Cambridge. 1594. And are to be solde at the signe of the Sunne in Pauls Church-yard in London [by A. Kitson],. [Cambridge] :: [1594]. (Publisher's name from STC.) (Caption title on O1r: A [s]ermon containing many comforts for the afflicted in their trouble ... .) (Reproduction of original in the Peterborough Cathedral, Peterborough, England.)

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Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.