A09376:347
A09376:347
London: printed by Humphrey Lownes for Leo. Greene, 1607London: printed by Humfrey Lownes for Leo. Greene, 1607
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The second sort are such, as acknowledge and worship a God, but a false God. These have been in all Countries, and in most ages, as Histories do show: some worshipping the sun, some the moon, some stars, some beasts, birds, fishes; some, dead Idols of wood, or stone, or metal. And of this sort & no better are some in these Churches, where the true God is worshipped: for the Apostle saith, Covetousness is idolatry; for, if a mans heart be set wholly on riches, then the wedge of gold is his God. And to other, whose affections are all on pleasure, their belly is their God. Let these men hold in judgement as they can, their practice I am sure proclaims Atheism.
The second sort are such, as acknowledge and worship a God, but a false God. These haue beene in all Countries, and in most ages, as Histories doe shew: some worshipping the sunne, some the moone, some starres, some beasts, birds, fishes; some, dead Idols of wood, or stone, or metall. And of this sort & no better are some in these Churches, where the true God is worshipped: for the Apostle saith, Couetousnesse is idolatry; for, if a mans heart be set wholly on riches, then the wedge of gold is his God. And to other, whose affections are all on pleasure, their belly is their God. Let these men hold in iudgement as they can, their practice I am sure proclaims Atheisme.
The third sort are such as worship the true God, but in a false manner: and of these there are 3. principal sorts; First, Turks: Secondly, Jews; who hold the true God, but deny the Trinity of persons, and the deity of Christ. Thirdly, the true Papist holds in word one God & the Trinity of persons as we do: but look at their doctrine, and (if their words ⟨p. 84⟩have any natural meaning) they deny it: for, if the second person be true Christ, then hath he two natures, Godhead and Manhood: but by their feigned Transubstantiation, they quite take away the truth of the Manhood. And again, Christ hath three offices; he is the True King, Priest, and Prophet of his Church: and if he be not so, he is not Christ: But the Papists doctrine in plain words, and necessary consequence denieth them all, as hath been often proved unto their shame, and published to the world: and they never yet to this day could or durst answer it: for if they do, they shall soon either hear of us again, or else we will recant it. But till then, it appears, that their God is by their doctrine not the true God, but an Idol: for, he that denieth the Son, denieth the Father also, 1as saith S. John.
The third sort are such as worship the true God, but in a false manner: and of these there are 3. principall sorts; First, Turkes: Secondly, Iewes; who hold the true God, but denie the Trinity of persons, and the deity of Christ. Thirdly, the true Papist holds in word one God & the Trinity of persons as wee doe: but looke at their doctrine, and (if their words ⟨p. 84⟩haue any naturall meaning) they denie it: for, if the second person be true Christ, then hath hee two natures, Godhead and Manhood: but by their fained Transubstantiation, they quite take away the truth of the Manhood. And againe, Christ hath three offices; hee is the True King, Priest, and Prophet of his Church: and if he be not so, he is not Christ: But the Papists doctrine in plaine words, and necessarie consequence denieth them all, as hath beene often proued vnto their shame, and published to the world: and they neuer yet to this day could or durst answere it: for if they doe, they shall soone either heare of vs againe, or else we will recant it. But till then, it appeares, that their God is by their doctrine not the true God, but an Idoll: for, he that denieth the Sonne, denieth the Father also, 1as saith S. Iohn.
The fourth sort of Atheists, are such, as acknowledge and worship the true God, and worship him in true manner, for the outward worship; but in their lives and deeds deny him. And these are not to be sought for in Turkey, or Jury, or Italy: for all Churches are full of such Protestant Atheists. Italy may have more Atheists in judgement then we: but these hypocrites and Atheists in life, are here also; those tares we have amongst our corn. Of these speaks the Apostle, that they profess to know God, but deny him in their works. Let this seem no wonder,1 that such men be called Atheists: for, the Apostle saith plainly; He that careth not for his family,2 is worse then an Infidel. Whereby it appears, a man may be a professor of the Gospel, or a Christian in profession; and an Infidel or Atheist in his practice: & it is certain, let any man profess what he will, if his life be nought, his religion is a false religion in him.
The fourth sort of Atheists, are such, as acknowledge and worship the true God, and worship him in true manner, for the outward worship; but in their liues and deedes denie him. And these are not to be sought for in Turkie, or Iurie, or Italy: for all Churches are full of such Protestant Atheists. Italy may haue more Atheists in iudgement then wee: but these hypocrites and Atheists in life, are here also; those tares we haue amongst our corn. Of these speakes the Apostle, that they professe to know God, but denie him in their works. Let this seeme no wonder,1 that such men be called Atheists: for, the Apostle saith plainely; He that careth not for his family,2 is worse then an Infidell. Whereby it appeares, a man may be a professour of the Gospel, or a Christian in profession; and an Infidel or Atheist in his practice: & it is certaine, let any man professe what he will, if his life be nought, his religion is a false religion in him.
Now then, to shut up this point with the use thereof: If this be true, that there are so many sorts of Atheists, that almost the world is full, and that we are all so by nature: then, first let us see how hard a matter it is to believe in God aright, and if no man come to God, but he that believeth God aright, then we see its no marvel, though so few come to God. Let ⟨p. 85⟩us therefore go to God by earnest prayer, to give us his spirit to work true faith in our hearts, and to make us of a true belief. And secondly, seeing men may be Christians in profession, and Atheists in practice; let us all look narrowly to our selves, and join, with our profession, Conscience and obedience: for else the more we know God, the worse we are. It may please God after to give us better minds; but as yet we are no better then deniers of God: and though we come near God in profession and in his outward service, yet indeed we are far from him, because we want that true faith, which must profess God, not in judgement alone, but in practice; and that will bring us near unto God: for he that cometh to God, must believe that God is. And thus much for the first thing to be believed, by him that will come to God and please him.
Now then, to shut vp this point with the vse thereof: If this be true, that there are so many sorts of Atheists, that almost the world is full, and that we are all so by nature: then, first let vs see how hard a matter it is to beleeue in God aright, and if no man come to God, but he that beleeueth God aright, then we see its no maruel, though so fewe come to God. Let ⟨p. 85⟩vs therefore go to God by earnest prayer, to giue vs his spirit to worke true faith in our hearts, and to make vs of a true beliefe. And secondly, seeing men may be Christians in profession, and Atheists in practice; let vs all looke narrowly to our selues, and ioyne, with our profession, Conscience and obedience: for else the more we know God, the worse we are. It may please God after to giue vs better mindes; but as yet we are no better then deniers of God: and though wee come neere God in profession and in his outward seruice, yet indeede we are farre from him, because wee want that true faith, which must professe God, not in iudgement alone, but in practice; and that will bring vs neere vnto God: for hee that commeth to God, must beleeue that God is. And thus much for the first thing to be beleeued, by him that will come to God and please him.
The second is, And that He is a rewarder of them that seek him.
The second is, And that He is a rewarder of them that seeke him.
It is a notable sentence, and one of the most comfortable in the book of God: and contains the second thing to be believed. The parts are naturally two: 1. How a man doth seek God. 2. How God rewards them that seek him.
It is a notable sentence, and one of the most comfortable in the booke of God: and containes the second thing to be beleeued. The parts are naturally two: 1. How a man doth seeke God. 2. How God rewards them that seeke him.
For the first: A man truly seeketh God, by doing four actions.
For the first: A man truly seeketh God, by doing foure actions.
First, a man must forsake himself, go out of himself, and as it were loose himself in his own judgement, when he intends to seek God. If any ask how that may be? I answer; Thus: A man must labour to see his sins fully and distinctly, and in sight thereof be cast down in himself, as a man is, when he seeth his debts: then let him look into himself, and see if he can find in himself any ability to pay those debts, or any means in the world to satisfy Gods justice, and purchase pardon. And if upon due examination he find none at all, no not the least, nor any thing in himself, but an accusing, and raging conscience: Let him then fall out of all love with himself, nay hate and abhor himself ⟨p. 86⟩and his own baseness: and lastly, let him despair of his own salvation in or from himself: and thus doing, he forsakes himself, denieth himself, and even looseth himself. And thus necessarily must he do to himself, that will set his heart to seek the Lord. For, God will be found of none that hope to find help at any hand but his: they therefore that seek God, but will seek themselves too, do justly loose both God and themselves.
First, a man must forsake himselfe, goe out of himselfe, and as it were loose himselfe in his owne iudgement, when he intends to seeke God. If any aske how that may be? I answer; Thus: A man must labour to see his sinnes fully and distinctly, and in sight thereof be cast downe in himselfe, as a man is, when hee seeth his debts: then let him looke into himselfe, and see if hee can finde in himselfe any ability to pay those debts, or any meanes in the world to satisfie Gods •ustice, and purchase pardon. And if vpon due examination he finde none at all, no not the least, nor any thing in himselfe, but an accusing, and raging conscience: Let him then fall out of all loue with himselfe, nay hate and abhorre himselfe ⟨p. 86⟩and his owne basenesse: and lastly, let him despaire of his owne saluation in or from himselfe: and thus doing, he forsakes himself, denieth himselfe, and euen looseth himselfe. And thus necessarily must he do to himselfe, that will set his heart to seeke the Lord. For, God will be found of none that hope to finde helpe at any hand but his: they therfore that seeke God, but will seeke themselues too, do iustly loose both God and themselues.
Secondly, he that will seek God aright (when he hath lost himself) must hunger in his heart and soul, not after wealth and honours, ease, or pleasures; but after the favour and mercy of God in Christ, for the forgiveness of his sins: and one drop of Christs blood, to wash away the guilt and stain of his defiled and sinful soul, must be dearer to him then all the pomp and glory of ten worlds. Look how a hungry soul hungers after meat, and a fainty soul thirsteth after drink; so must his soul hunger after Gods mercy, and thirst for Christs blood: and these are necessary. For, as a man that undertakes a long journey, must be provided of meat and drink; so he that undertakes the journey to go seek the Lord, must have this provision for the diet of his poor soul, Gods mercies and Christs merits: and he that seeks, without a soul hungering after these, may seek long and find nothing.
Secondly, he that will seeke God aright (when hee hath lost himselfe) must hunger in his heart and soule, not after wealth and honours, ease, or pleasures; but after the fauour and mercy of God in Christ, for the forgiuenesse of his sinnes: and one drop of Christes bloud, to wash away the guilt and staine of his defiled and sinfull soule, must be dearer to him then all the pompe and glory of tenne worlds. Looke how a hungry soule hungers after meate, and a faintie soule thirsteth after drinke; so must his soule hunger after Gods mercy, and thirst for Christs bloud: and these are necessary. For, as a man that vndertakes a long iourney, must be prouided of meate and drinke; so hee that vndertakes the iourney to goe seeke the Lord, must haue this prouision for the diet of his poore soule, Gods mercies and Christes merits: and he that seeks, without a soule hungring after these, may seeke long and finde nothing.
Thirdly, if he will truly seek God, he must not go in every path; but take the true & living way, which Christ hath consecrated by his blood: nor take any guide, but trust to Christs spirit alone to be his guide: nor make many mediators or messengers to God, but make Christ alone to God the Father. We must therefore go to him, and yield up our selves to be taught and guided by him, & leave our suit to be preferred by him; we must not look to come to God, by running on pilgrimages to this or that Saints picture, or bones: or to our Lady of Loreto. Many have sought God in these, but who ever found him? Nay, alas thou mayest lodge in her forged tabernacle at Loreto all thy life, and lie ⟨p. 87⟩in hell for all that when thou art dead; and mayest kiss all the Saints pictures, and bones, and hair, and all their relics in Spain and Italy, and all cannot get thee one sight of Gods favourable countenance. Nor again must we look to come to God by our good works, though we are to do them: they are good marks in the way, and good evidences of a right way; but they cannot open heaven, and let thee in. And therefore when thou hast done all thou canst, thou must forsake them all in matter of justification and coming to God. Only thou must go to God by Christ, and cleave to him alone; he is the door, the way, the truth, the life: and certainly never man found God, that sought him not in Christ alone. And when Popish devises and distinctions have done all they can, men will be found liars, and Christ to speak, truth, saying: No man cometh to the Father, but by me.
Thirdly, if he will truly seeke God, he must not goe in euerie path; but take the true & liuing way, which Christ hath consecrated by his bloud: nor take any guide, but trust to Christs spirit alone to be his guide: nor make many mediators or messengers to God, but make Christ alone to God the Father. Wee must therefore goe to him, and yeeld vp our selues to be taught and guided by him, & leaue our sute to be preferred by him; we must not looke to come to God, by running on pilgrimages to this or that Saints picture, or bones: or to our Lady of Loreto. Many haue sought God in these, but who euer found him? Nay, alas thou maist lodge in her forged tabernacle at Loreto all thy life, and lie ⟨p. 87⟩in hell for all that when thou art dead; and maist kisse all the Saints pictures, and bones, and haire, and all their reliques in Spaine and Italy, and all cannot get thee one sight of Gods fauourable countenance. Nor againe must we looke to come to God by our good works, though we are to doe them: they are good markes in the way, and good euidences of a right way; but they cannot open heauen, and let thee in. And therefore when thou hast done all thou canst, thou must forsake them all in matter of iustification and comming to God. Onely thou must goe to God by Christ, and cleaue to him alone; hee is the doore, the way, the truth, the life: and certainly neuer man found God, that sought him not in Christ alone. And when Popish deuises and distinctions haue done all they can, men will be found liers, and Christ to speak, truth, saying: No man commeth to the Father, but by me.
Lastly, when all these are done, then must thou believe that God is become thy merciful Father in Christ, and is reconciled unto thee in him: for there is no fear, but if thou seek God in Christ, thou shalt find him: and when thou hast done the three former things, thou mayest safely and assuredly believe, that thou hast truly sought God. And after all these, if thou have not firm and lively faith, thou doest not seek God. For, as it is impossible without faith to please God▪ so is it impossible without faith to find God. Thus if a man lose himself, long after Gods mercy, take Christ alone for his guide and mediator, and steadfastly believe his reconciliation with God by Christ, then he seeks God aright: and to this seeking, belongs a reward and blessing. Now then if this be to seek God, here is some light given to a great question, Whether the Church of Rome be a true Church, and their doctrine truly catholic, or erroneous and failing in fundamental points? For answer; Can that be a true Church, which doth not bring her children to seek God? or that, catholic doctrine, which teacheth not her children to seek God, the right way? but sends them into 1000. by-ways? ⟨p. 88⟩Surely if this be to seek God, then search all the Popish Doctors, and almost all their Writers, and see whether a man be not taught to seek God quite in another walk. Which way of theirs, whether is ordinarily bring the seekers to God or no, we leave to Gods merciful judgement. But for our selves, as we see we have the true & living way, the sure and infallible way, by Christ to God, by the Son to the Father: let us rejoice in the comfort of so rich a mercy, and be thankful to the Lord for revealing himself unto us, and opening unto us the true way to him, and to his glory. And thus much for the first point, How we must seek God.
Lastly, when all these are done, then must thou beleeue that God is become thy mercifull Father in Christ, and is reconciled vnto thee in him: for there is no feare, but if thou seeke God in Christ, thou shalt finde him: and when thou hast done the three former things, thou maist safely and assuredly beleeue, that thou hast truly sought God. And after all these, if thou haue not firme and liuely faith, thou doest not secke God. For, as it is impossible without faith to please God▪ so is it impossible without faith to finde God. Thus if a man lose himselfe, long after Gods mercy, take Christ alone for his guide and mediator, and stedfastly beleeue his reconciliation with God by Christ, then he seekes God aright: and to this seeking, belongs a reward and blessing. Now then if this be to seeke God, here is some light giuen to a great question, Whether the Church of Rome be a true Church, and their doctrine truely catholique, or erroneous and failing in fundamentall points? For answer; Can that be a true Church, which doth not bring her children to seeke God? or that, catholique doctrine, which teacheth not her children to seeke God, the right way? but sends them into 1000. by-wayes?
The second is: How he is a rewarder of them that seek him. I answer: God rewards them that seek him,
The second is: How he is a rewarder of them that seeke him. I answer: God rewards them that seeke him,
First, by offering himself graciously to be found of them that seek him: for he never hides himself, nor turns away from the soul that seeketh him; but rather turns to him, and meets him that comes to him: he is that good Father, which saw the prodigal Son afar off, and met him and received him, Luke 16. Yea, rather is it true, that He is found of them that sought him not, then ever sought by any that found him not. And hereby God much magnifieth his grace and mercy to mankind, in being so assuredly found, when men seek him. For in this world it is not so. All men seek the face of the Prince, saith Solomon: true, but all men find it not. No. Access to great men is not so easy: they and their favour are so enclosed, that men may long seek afore they find either them or it: but God here is not so enclosed, as he will not be seen nor spoke to, he is found of them that seek him. And as hereby he honoureth himself, so he highly rewardeth his servants: for there is no greater contentment to a subject, then to perceive his service pleaseth his Prince; nor greater joy then to find his gracious favour when they seek it.
First, by offring himselfe graciously to be found of them that seeke him: for he neuer hides himselfe, nor turnes away from the soule that seeketh him; but rather turnes to him, and meetes him that comes to him: hee is that good Father, which saw the prodigall Sonne afarre off, and met him and receiued him, Luke 16. Yea, rather is it true, that He is found of them that sought him not, then euer sought by any that found him not. And hereby God much magnifieth his grace and mercy to mankinde, in being so assuredly found, when men seeke him. For in this world it is not so. All men seeke the face of the Prince, saith Salomon: true, but all men finde it not. No. Accesse to great men is not so easie: they and their fauour are so inclosed, that men may long seeke afore they finde either them or it: but God here is not so inclosed, as he will not be seene nor spoke to, hee is found of them that seeke him. And as hereby hee honoureth himselfe, so hee highly rewardeth his seruants: for there is no greater contentment to a subiect, then to perceiue his seruice pleaseth his Prince; nor greater ioy then to finde his gratious fauour when they seeke it.
Let then this practice of the great God of heaven, First of all, teach the great ones of this world to be willing to be ⟨p. 89⟩found when they are sought unto: thereby shall they honour themselves▪ and cheer up the hearts of their people, who seek unto them. And again, it may be a rich comfort to the poor ones of this earth: who, when they see they must long look, and wait, and pray, and pay, and seek the face and favour of great men, and cannot find; may then remember, yet they have a God, who will not shut the door upon them, will not turn away, will not keep secret, will not fear them away with a rough answer, or a sower look, but hath this honourable and princely grace, He will be found of them that seek him.
Let then this practice of the great God of heauen, First of all, teach the great ones of this world to be willing to be ⟨p. 89⟩found when they are sought vnto: thereby shall they honour themselues▪ and cheere vp the hearts of their people, who seeke vnto them. And againe, it may be a rich comfort to the poore ones of this earth: who, when they see they must long looke, and waite, and pray, and pay, and seeke the face and fauour of great men, and cannot finde; may then remember, yet they haue a God, who will not shut the dore vpon them, will not turne away, will not keepe secret, will not feare them away with a rough answer, or a sower looke, but hath this honourable and princely grace, He wil be found of them that seeke him.
Secondly, he rewardeth them that seek him, by bestowing his love and favour on them: not only he, but his favour shall be found of all that seek him. It is Gods favour that Gods children seek, and his favour they shall be sure to find. This is no small reward unto them: for in this world a man thinks he hath enough if he have the Princes favour. And therefore it was the common phrase in old time: Let me find grace or favour in the eyes of my Lord the King. So speak Gods children unto the Lord. It is not wealth nor honours we seek-for at Gods hand; but let us find favour in the eyes of the Lord our God: and so they do, what-ever they find in this world.
Secondly, hee rewardeth them that seeke him, by bestowing his loue and fauour on them: not onely he, but his fauour shall be found of all that seeke him. It is Gods fauour that Gods children seeke, and his fauour they shall be sure to finde. This is no small reward vnto them: for in this world a man thinkes he hath enough if he haue the Princes fauour. And therefore it was the cōmon phrase in old time: Let me finde grace or fauour in the eyes of my Lord the King. So speake Gods children vnto the Lord. It is not wealth nor honours we seeke-for at Gods hand; but let vs finde fauour in the eyes of the Lord our God: and so they doe, what-euer they finde in this world.
Thirdly, he rewardeth them not with his naked favour, but with the most gracious testimonies thereof that can be: which are two; Forgiveness of their sins: and eternal life and glory with himself. This is all a Prince can do to his subject, who hath offended him; To forgive him the fault, and remit the punishment▪ and to advance him to honour. This doth the Lord to all that seek him: he forgives them the debt they owe him, whereby life, and soul, and all was forfeited to him, and gives them also life everlasting: So plentiful a reward is given them from that God, under whose wings they are come to trust.
Thirdly, he rewardeth them not with his naked fauour, but with the most gracious testimonies thereof that can be: which are two; Forgiuenesse of their sinnes: and eternall life and glory with himselfe. This is all a Prince can doe to his subiect, who hath offended him; To forgiue him the fault, and remit the punishment▪ and to aduance him to honour. This doth the Lord to all that seeke him: he forgiues them the debt they owe him, whereby life, and soule, and all was forfaited to him, and giues them also life euerlasting: So plentiful a reward is giuen them from that God, vnder whose wings they are come to trust.