A09376:383
A09376:383
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.
But worldly men will say, we hate not God, we are no Jews nor Turks, we are christened, & come to the Church, according to the law, as good subjects should do. I answer; neither do Turks nor Jews hate God, if this be all: for, they deny not the Godhead, but acknowledge it, and are circumcised, and live more strictly in their devotions then most Christians. Here is therefore more required, or else we shall make them also good friends with God: But a man may hate God, and be neither Turk nor Jew; he may acknowledge Christ and the Trinity, and yet hate God. For, as Christ saith, He that is not with me is against me, and he that gathereth not with me, scattereth: So is it here; He, that seeketh not, serveth not, and loveth not God, hateth God: for, there is no man can know God, but he must needs either for his mercies love him, or else hate him for his justice against sin and sinners. Again, Christ bids us, If you love me, keep my Commandments. If then to keep Gods commandments, be a sign of one that loves God, it is a sign that one loves not God, when he hath no care to keep them. By which two places, it appears, that whosoever makes not conscience of sin, is Gods enemy, and that God so reputes him: therefore let this fear every man from living carelessly in his sin, and drive him to true repentance: for ⟨p. 97⟩else let him assure himself, God is not so plentiful a rewarder of them that seek him, but he is as powerful a revenger upon those that hate him.
But worldly men will say, we hate not God, wee are no Iewes nor Turkes, we are christened, & come to the Church, according to the law, as good subiects should doe. I answer; neither doe Turkes nor Iewes hate God, if this be all: for, they denie not the Godhead, but acknowledge it, and are circumcised, and liue more strictly in their deuotions then most Christians. Here is therefore more required, or else we shall make them also good friends with God: But a man may hate God, and be neither Turke nor Iew; hee may acknowledge Christ and the Trinitie, and yet hate God. For, as Christ saith, He that is not with me is against mee, and hee that gathereth not with me, scattereth: So is it here; Hee, that seeketh not, serueth not, and loueth not God, hateth God: for, there is no man can know God, but he must needes either for his mercies loue him, or else hate him for his iustice against sinne and sinners. Againe, Christ bids vs, If you loue me, keepe my Commaundements. If then to keepe Gods commandements, be a sign of one that loues God, it is a sign that one loues not God, when hee hath no care to keepe them. By which two places, it appeares, that whosoeuer makes not conscience of sinne, is Gods enemie, and that God so reputes him: therefore let this feare euery man from liuing carelesly in his sinne, and driue him to true repentance: for ⟨p. 97⟩else let him assure himselfe, God is not so plentifull a rewarder of them that seeke him, but he is as powerfull a reuenger vpon those that hate him.
Lastly, if God be a rewarder of them that seek him, we learn the great difference betwixt Gods service and the devils. The devils servants are fed with fair words, but get nothing, the devil is able to give them nothing: but Gods servants (as we see here) are plentifully rewarded. God is a rewarder of them that seek him: but the devil is a deceiver of them that serve him. But will some say, There is none so mad to be the devils servants. I answer: He that doth any mans work, is either his servant or his slave: but every sinful wicked man doth the devils work, for sin is the devils work; therefore all impenitent sinners are the devils servants. It is Christs argument to the Jews: You are of your Father the devil, 1for the works of your Father you will do: murders and lies are his works, you live in these sins, and do these works; therefore you are his servants.
Lastly, if God be a rewarder of them that seeke him, wee learne the great difference betwixt Gods seruice and the diuels. The diuels seruants are fed with faire words, but get nothing, the diuell is able to giue them nothing: but Gods seruants (as wee see heere) are plentifully rewarded. God is a rewarder of them that seeke him: but the diuell is a deceiuer of them that serue him. But will some say, There is none so mad to be the diuels seruants. I answere: Hee that doth any mans worke, is either his seruant or his slaue: but euery sinfull wicked man doth the diuels worke, for sinne is the diuels worke; therefore all impenitent sinners are the diuels seruants. It is Christes argument to the Iewes: You are of your Father the diuell, 1for the workes of your Father you will doe: murthers and lies are his workes, you liue in these sinnes, and doe these workes; therefore you are his seruants.
Again, the holy Ghost teacheth us,1 that whosoever committeth sin (and liveth therein without repentance) the same is the servant of sin. Now sin is but the bawd or broker to the devil: they that are the servants of sin, sin prefers them to the devil, and so they become his servants: therefore whosoever is the servant of sin, is by that means the slave and servant of the devil also. Which if it be true, it will fall out upon the reckoning, that the devil hath more servants in the world then God hath: which is so much the more lamentable, in as much as he deludeth all his servants, and is not able to reward them, nor to give them any good thing.
Againe, the holy Ghost teacheth vs,1 that whosoeuer committeth sinne (and liueth therein without repentance) the same is the seruant of sinne. Now sinne is but the bawde or broker to the diuell: they that are the seruants of sin, sinne preferres them to the diuell, and so they become his seruants: therefore whosoeuer is the seruant of sinne, is by that meanes the slaue and seruant of the diuell also. Which if it be true, it will fall out vpon the reckoning, that the diuell hath more seruants in the world then God hath: which is so much the more lamentable, in as much as he deludeth all his seruants, and is not able to reward them, nor to giue them any good thing.
But will some say, this is nothing so: for contrariwise, who have the honours, pleasures, and wealth of this life, who have hearts ease and the world at will, but such men? I answer: True, it is commonly so; but have they those from Satan? No, not the least of them all, but all ⟨p. 98⟩from God: for every man is Gods child by creation, and some by grace, to every one of his children he ordains and gives a portion: but to his children by grace a double portion; both here, and in heaven. The wicked men, they will not fear nor serve him; therefore they have no part nor portion in heaven, but here they have it: So saith David; there are some men, which are men of this world, and have their portion in this life: 1these mens bellies God filleth with his hidden treasures, they and their children have enough, and leave the rest for their children after them: Where it is manifest, that wicked men have their parts and portions of Gods blessings in this world, and that all their wealth and pleasures are granted them by & from God, as their portion; reserving the principal part of the portion of his children for a better life. Therefore all the good things of this life, which Dives received, and all wicked men do receive in this life,2 are not any rewards of Satan, but gifts of God; so unworthy a Master is the devil to serve. Indeed he will promise his poor slaves any thing, but can perform nothing, but will lie unto them and deceive them. He told Christ confidently, when he let him see the glory and greatness of this world; All this is mine, and I give it to whom I will: 3but he was a liar from the beginning, 4& so he is here. He lied to the first Adam, and no marvel, that dare avouch so fond and loud a lye in the presence of the second Adam, Jesus Christ. He promised the first Adam, to make him God, and here the second Adam to make him King, and Lord of all the world, and the glory of it: but he performed both alike, he deceived the first, and so had the second also, if he had trusted him. Nor did ever any trust him, but he deceived him (I mean even for the base things of this life): witness else all his witches (his most devoted and professed servants of all other) if ever he made any one of them wealthy: all ages are not able to show one.
Whereas, on the other side, there was never man that served God, but had a competent measure of comforts for this life (and some, abundance) and yet all that but the first fruits ⟨p. 99⟩and beginnings of that reward, which is laid up for them in another world. Which being true, is it not a strange and lamentable case, to see men (for all this) debase themselves to this base and slavish service of Satan, and to refuse this high and honourable service of almighty God? A common servant in this world hath more wit: he, if he can hear of a better service, a Master who gives better wages, and who better prefers his servants, will leave his old Master, & make means to get the other. And shall not we be as wise for both soul and body, as they for the body alone? Shall they leave a man for a man, and shall not we leave the devil for God?
Whereas, on the other side, there was neuer man that serued God, but had a competent measure of comforts for this life (and some, abundance) and yet all that but the first fruits ⟨p. 99⟩and beginnings of that reward, which is laid vp for them in another world. Which being true, is it not a strange and lamentable case, to see men (for all this) debase themselues to this base and slauish seruice of Sathan, and to refuse this high and honourable seruice of almighty God? A common seruant in this world hath more wit: he, if he cā heare of a better seruice, a Maister who giues better wages, and who better preferres his seruants, will leaue his old Maister, & make meanes to get the other. And shall not we be as wise for both soule and body, as they for the body alone? Shall they leaue a man for a man, and shall not we leaue the diuell for God?
Let us therefore abandon the base service of Satan, who neither can, nor will reward them that serve him; put away so ill a Master, who hath not so much as meat and drink to give us (for we have even that from God: but of his own, he hath nothing to give us, save in this world sorrow and shame, and an ill conscience; and in the world to come, the torments of hell with himself): And let us all seek the blessed service of God. If we know not how to attain it, go to Christ by hearty confession of thy sins, and earnest prayer, and he will prefer thee to God his Father: for never was any denied, that, with a good and true heart, offered himself to Gods service. Then shall we feel and find what a blessed thing it is to be Gods servant: of whom, it was ever true, which the holy Ghost here saith, and is, and ever shall be, that He is an honourable rewarder of them that seek him.
Let vs therefore abandon the base seruice of Sathan, who neither can, nor will reward them that serue him; put away so ill a Maister, who hath not so much as meate and drinke to giue vs (for wee haue euen that from God: but of his owne, he hath nothing to giue vs, saue in this world sorrow and shame, and an ill conscience; and in the world to come, the torments of hell with himselfe): And let vs all seeke the blessed seruice of God. If wee know not how to attaine it, goe to Christ by heartie confession of thy sinnes, and earnest prayer, and he will preferre thee to God his Father: for neuer was any denied, that, with a good and true heart, offred himselfe to Gods seruice. Then shal we feele and finde what a blessed thing it is to be Gods seruant: of whom, it was euer true, which the holy Ghost here saith, and is, and euer shall be, that He is an honourable rewarder of them that seeke him.
And thus we have (in some part) the meaning and use of this notable sentence: wherein we have stood the longer, because it is one of the most excellent principles of all Practical Divinity.
And thus we haue (in some part) the meaning and vse of this notable sentence: wherein wee haue stoode the longer, because it is one of the most excellent principles of all Practicall Diuinitie.
Now put all together, and we shall see how it proves Enoch to be taken away by faith; which is the first ground, and the main matter of all this example, and of these two verses.
Now put all together, and we shall see how it proues Henoch to be taken away by faith; which is the first ground, and the maine matter of all this exsample, and of these two verses.
God is a rewarder of all his children that seek him by faith: ⟨p. 100⟩therefore it is faith by which Gods children please God: and therefore holy Enoch, who was taken up by God from earth to heaven, both pleased God by faith, and by faith was taken away.
God is a rewarder of all his children that seeke him by faith: ⟨p. 100⟩therefore it is faith by which Gods children please God: and therefore holy Henoch, who was taken vp by God from earth to heauen, both pleased God by faith, and by faith was taken away.
And thus much for the commendation of Henochs faith, and consequently the examples of such, as lived in the first world before the flood.
And thus much for the commendation of Henochs faith, and consequently the exsamples of such, as liued in the first world before the floud.
Now followeth the example of Noah, who lived in both worlds, both before and after the flood.
Now followeth the exsample of Noah, who liued in both worlds, both before and after the floud.
HEBREWS. 11.7. By Faith, Noah being warned of God of the things which were as yet not seen, moved with reverence, prepared the Ark to the saving of his household: through the which Ark he condemned the world, and was made heir of the righteousness, which is by faith.
HEBREVVES. 11.7. By Faith, Noah being warned of God of the things which were as yet not seene, moued with reuerence, prepared the Arke to the sauing of his houshold: through the which Arke he condemned the world, and was made heire of the righteousnesse, which is by faith.
IN this verse is contained the third example, 1and the last in order of those who lived afore the flood, in the first and old world; namely, of the renowned Patriarch Noah, the tenth from Adam.
IN this verse is contained the third exsample, 1and the last in order of those who liued afore the floud, in the first and olde world; namely, of the renowned Patriarke Noah, the tenth from Adam.
Of whom and whose faith, great & glorious things are spoken in this verse; and that in a high and excellent stile, full of majesty, and divine eloquence.
Of whom and whose faith, great & glorious things are spoken in this verse; and that in a high and excellent stile, full of maiestie, and diuine eloquence.
Concerning Noah's faith, two points are laid down; first, the ground of his faith: secondly, the commendation of it.
Concerning Noahs faith, two points are laide downe; first, the ground of his faith: secondly, the commendation of it.
But will some say, this is nothing so: for contrariwise, who haue the honours, pleasures, and wealth of this life, who haue hearts ease and the world at will, but such men? I answere: True, it is commonly so; but haue they those from Sathan? No, not the least of them all, but all ⟨p. 98⟩from God: for euery man is Gods childe by creation, and some by grace, to euery one of his children he ordaines and giues a portion: but to his children by grace a double portion; both here, and in heauen. The wicked men, they will not feare nor serue him; therefore they haue no part nor portion in heauen, but here they haue it: So saith Dauid; there are some men, which are men of this world, and haue their portion in this life: 1these mens bellies God filleth with his hidden treasures, they and their children haue enough, and leaue the rest for their children after them: Where it is manifest, that wicked men haue their parts and portions of Gods blessings in this world, and that all their wealth and pleasures are graunted them by & from God, as their portion; reseruing ye principall part of the portion of his children for a better life. Therefore all the good things of this life, which Diues receiued, and all wicked men doe receiue in this life,2 are not any rewards of Sathan, but gifts of God; so vnworthy a Maister is the diuell to serue. Indeede he will promise his poore slaues any thing, but can performe nothing, but will lie vnto them and deceiue them. He told Christ confidently, when he let him see the glory and greatnesse of this world; All this is mine, and I giue it to whom I will: 3but hee was a lier from the beginning, 4& so he is here. He lied to the first Adam, and no maruell, that dare auouch so fond and loude a lye in the presence of the second Adam, Iesus Christ. He promised the first Adam, to make him God, and heere the second Adam to make him King, and Lord of all the world, and the glory of it: but he performed both alike, he deceiued the first, and so had the second also, if he had trusted him. Nor did euer any trust him, but he deceiued him (I meane euen for the base things of this life): witnesse else all his witches (his most deuoted and professed seruants of all other) if euer he made anie one of them wealthy: all ages are not able to shew one.