recorded in histories that the Phylosopher Heraclitus did alway wéepe for the miseries and calamities of men and that the Phylosopher Democritus did alway laugh at the follies and vanities of men If Heraclitus and Democritus were now aliue they should haue as great cause to lament the woes and to deride the follies which men procure to themselues and which they embrace as they had in the daies wherein they liued In the Poets time men refused wholesome counsell to embrace vertue chiefly and to seeke after it aboue riches and honours and they gladly consented to that corrupt lesson of the couetous chuffe O ciues ciues quaerenda pecunia primùm Horat. Epist l. 1. Epist 1. Virtus post nummos Wherein he taught that monie and coyne is first to be sought and vertuous manners and conditions afterward Are not these fashions of this age We purchase land we build houses we prouide the best foode and apparell that we can we hâ—â—t for promotion honor and dignitie but what câ—re is there for the eternall habitation and for the felicitie and good estate of the soule Neither onely in our health and youth doe we so but euen in our old yeares and in our sicknes we retaine the same custome For when we are sicke we attempt all courses and labour by all meanes of physicke to recouer health Ecclus. 38 1.2.4 and herein we doe well for physicke is from the highest and herbes and plaisters are ordained of God Ietròs gà r anèr pollôn antáxios allon Homer And therefore the learned Physitian is to be honoured for necessities sake * séeing he is to be preferred before many other men For he oftentimes restoreth health preserueth health cureth not onely apparent maladies but inward infirmities and sometimes staieth the soule in the body when it is readie to flie to breake out of it as it were out of a prison This is much but it is but the Physicke of the body and he that doth it is but a Physitian of the body Mat. 9.2 Isay 53.4 Christ is the Physitian of the soule that cureth the diseases of our mindes that bare our infirmities that sits in heauen yet heales those that are diseased on earth that is Isid de suÌ„ bono lib. 1. cap. 14. Non tantùm ostensor vulneris sed sanator not onely a searcher and declarer of the wound but also a healer and saluer thereof As Physitians of the bodie doe sometimes cure by things like and sometimes by things dislike as heate by cold things and coldnes by hoate things so Christ the Physitian of soules comming downe from heauen and finding mankind attainted with so great and many infirmities Lib. 2â— â— he partly healed vs by things like saith Gregory and partly by things contrarie For he came to man in the flesh of man but he came to sinners in perfect righteousnesse and he agréed with vs in truth of humane nature but disagréed from vs in righteousnes and innocencie Magnus per totum munaum iacebat aegrotus saith Saint Austin a great Patient laye sicke throughout the whole world that is all mankind was subiect to many anguishes and griefes of bodie and soule and therefore Christ the great Physitian came by whose stripes we were healed O admirable matter and full of loue and commiseration Quòd fusus est sanguis medici factus est medicamentum phrenetici that the blood of the Physitian was shed and made the medicine to heale the Phrensie of sinners Therefore since the physick of the soule so far eclipseth the dignitie of the physicke of the body and the infirmities of the body procéede and issue from the inward corruption of the soule as from a fountaine let vs first labour to be reconciled to the Lord Ecclus. 38 9.10.11.12 c. 2. King 23.2.3 2. Chron. 16.12 and séeke to appease his anger by repentance and prayer as good King Hezekiah did let vs not repose more confidence in the Physitian of body then in the power and goodnes of God as Ala did and let vs not persist in the customarie error to seeke the Physitian before we séeke God and to respect the state of the body more then the state of the soule For whither it be not fitter to begin with the Diuine and end with the Physitian then to begin as the common vsage is with the Physitian and at last perhaps when all strength and memorie failes to come to the Diuine let all iudge that can iudge and that heare Christs commaundement Seeke first the kingdome of God and his righteousnesse and all these things shall be ministred vnto you If we must séeke first the kingdome of God and his righteousnesse then those are to be reprehended that are so much addicted and wedded to worldly gaine and commoditie that they regard not to haue their children and seruants instructed in the knowledge of Christ and of his word If our people be sick we repaire to the Physitian if they breake a bone we goe to the Surgion if naturall loue and affection moue vs we prouide nourishment cloathes and liuings for them that they may maintaine themselues in decent sort All this is but for this life which is as vnconstant as a shadowe as fugitiue as a dreame as brittle as glasse as short as a span yea as one sand of the sea-shore in comparison of the whole earth if it be compared with eternitie and shall we not be carefull to procure our children and families to be instructed in the doctrine of our Sauiour Christ whereby their vices my be reformed and they may liue as becommeth those that carrie the name of Christ and whereby they may possesse heauen for euer with Christ Some thinke euery sermon too long and all time lost that is bestowed in diligent repairing to the house of God and therefore are vnwilling to giue the seuenth day according to Gods ordinance to the worship of God though they haue sixe daies allotted to the workes of mans necessitie They will ride then confer then meditate then vpon their worldly busines or if they haue no earnest busines to exercise them they will rather passe the time or to say truth léese the time in play pastime ioyes trifles and vanities then spend the Lords day in the Lords seruice Let none be so prophane to thinke that Time lost that is employde on Gods seruice If an vnworthy seruant of Christ shall not be beleeued yet belieue Dauid a man after Gods owne heart and inspired of the Lorde who thus describes the blessednes of the man that deliteth in the law of the Lord and meditates therein day and night Psal 1.1.2 c. Namely that he shall be like a trée planted by the riuer of waters that will bring foorth her fruite in due season whose leafe shall not fade so whatsoeuer hee shall doe shall prosper But the wicked contemners of Gods lawes shall be as the chaffe which the winde driueth away they shall
miracle that Christs glory might be the greater and that the Iews might the sooner receiue him for the Messias Christs doctrine was more heauenly then Iohns for Christ taught as one hauing authoritie and not as the Pharises and other Doctors of the Lawe Ioh. 7.46 The Iewes themselues confessed that neuer man spake as Christ spake And a principall Pharisie could not but say Ioh. 3.2 None could do these miracles that thou doest except God were with him What then is the reason that they neglect and despise Christ and send this solemne honourable and noble Ambassage to Iohn euen from Ierusalem their Metrapolitane Citie Was it because Christ did sharpely taxe and reprehend their life But Iohn did it more sharpely speaking thus to the Pharises Matt. 3.7 O generations of Vipers who hath forewarned you to flee from the anger to come Surely this was the onely cause for that they reputed Christ vilde and a Carpenters sonne but they accounted Iohn a noble man and the sonne of a noble man whose father was Zachariah the Priest and his citie was in Iudah whereas they supposed that Christ was borne in Nazareth a base and simple citie in Galile Ioh. 1.46.47 and therefore Nathaniel otherwise a iust man and a true Israelite without guile said Can there any good thing come out of Nazareth The Iewes respected after the fashion of the world externall nobilitie and they had rather acknowledge Iohn for the Messias that was honorably descended then Christ who was borne in humilitie whether we respect the place of his birth or the place of his education or the state and condition of his mother and supposed father Ioseph For carnal and worldly men are most acute and sharpe eyed in perceiuing handling and discerning of worldly things and businesses but they are blind and ignorant in spirituall matters And therefore well writes Saint Basill As the sight of an Owle preuailes in the night Hom. ◠hexae◠but when the sunne shines it is much dazeled and dulled so the minde of men wise in the things of this world seemes to be most acute and quicke to discerne vaine things but to be dull and darke to perceiue the true light indeed Howsoeuer it were and howsoeuer the Iewes were blinded with an ouerwéening opinion of Iohns excellencie yea howsoeuer Iohn were extolled of Christ himselfe that cannot lye nor be deceiued Matt. 11.11 when he was commended for the greatest Prophet that arose among men borne of women yet this Iohn so noble so excellent so temperate so sincere so commended how humbly did he estéeme of himselfe and what was his answere to the Ambassadors Ioh. 1 26.2◠I baptise saith he with water but there is one among you whom yee know not he it is that commeth after me which was before me whose shoe latchet I am not worthy to vnloose This was the humilitie of Iohn the Baptist There is a memorable historie recorded of the seuen wisemen of Greece how modestly they shifted the name and reputation of wisedome from one to the other on this manner Val. Max. l. 4. c. 1. One had bought the draught of fishers that drew their net in the Milesian coast there arose a controuersie by reason that a golden Delpian table of great weight was drawne to land the fishermen affirming that they had solde the fishes that should be taken and the fellow saying that he had bought the fortune of the draught the case being brought before the whole people of the citie for the noueltie of the matter and for the value of the table it pleased them to aske counsell of Apollo of Delphos to whom the golden table should be adiudged Apollo answered that it should be giuen to him that surpassed others in wisedome in this oracle Hos sophie panton protos touto tripod an dô Then the Messias with one consent gaue the table to Thales Thales gaue it to Bias Bias to Pittacus and he presently to another and after from one to another of all the seuen it came last of all to Solon who bestowed vpon Apollo himselfe both the title and the reward of the greatest wisedome And thus it appeares that the better euerie one is the more humble euery one is and the more he estéemes other better then himselfe The fuller the vessell is the baser sound it yéeldes but the emptier it is the lowder it rings The higher the Sunne is in the heauen the lesser shadowes he makes and the lower he is the greater shadowes doe fal from bodies Sound and full eggs doe sinke in water but rotten and putrified and emptie doe float and swim When the bird will mount vpward in flight she bends downe her head towards the earth that she may rise the higher which she doth not when she walkes on the ground Wood that in burning yéeldes the greatest smoake doth giue the smallest heate The bough whereon fruit hanges and the eare ful of corne bend downeward to the earth but the bough and eare that are voyde of fruit doe stand vpright Euen so they that are destitute of true vertue and of good workes make most ostentation but the soule that is replenished with vertue and godlines beholds the earth that is mans frailtie and earthly condition from which ariseth the cause of humbling our selues And euery one must confesse Gen. 18.27 as Abraham did talking with God that he is dust and ashes not onely in respect of the body which is most manifest but also in respect of the soule and thereby truely abase and humble himselfe For as ashes are vild and of no reputation so the soule by sinne is vild and abhominable before God As ashes are scattered with each blast of winde so man of himselfe cannot resist a small tentation but he often fals at the vttering of a small spéech As ashes cannot returne to the former matter and substance of which it was made so a sinner cannot returne to the state of saluation from which he fell but by the grace and mercie of God The consideration of this is néedfull for vs for to estéeme too well of our selues and to be willing to be thought that we are not and to be vnwilling to be thought that we are is a disease incident to most men Which disease of man Socrates fitly expressed when he said Stob. ser 21. That if vpon the stage any should commaund all shoemakers to stand vp shoemakers onely would stand vp likewise if carpenters or weauers or other particular craftesmen were to stand vp these onely would stand vp but if wise men and iust men were commaunded to stand vp all present would straightway stand vp because all are willing to be accounted such And therefore since selfe-loue and selfe-liking is an hereditarie sicknes in vs it is behoofefull for vs to obserue what remedies may cure this daungerous infirmitie Surely whatsoeuer we consider whether the things without vs or the things within vs or the things beneath
that the infirmitie is expelled the Patient cased so God workes in vs by his grace vt peccatum consumatur homo liberetur that sinne is consumed and we set at libertie to the end we may fréely serue the Lord in holines righteousnes all the daies of our life Or else the Kingdome of God in this place may be taken for the kingdome of glorie which is the scope last ende of all the godlie and vnto which we are directed and led by the kingdome of grace For as among the Romanes Honour had a temple and Vertue had a temple but these temples were so built and scituate that none could come into the temple of Honour but hée must first passe through the temple of Vertue so there is a kingdome of grace in this life and there is a kingdome of glorie in the life to come but these two Kingdomes haue such coherence and societie betwéene themselues that none can enter into the kingdome of glorie except he walke through the kingdome of grace nor none may be a subiect in the latter except hée haue bene a subiect in the former In the kingdome of glorie there shall be perfect knowledge here wée know but in parte and sée darkely through a glasse 1. Cor. 13 9. In the kingdome of glorie shal be eternall life peace quietnes ioy and concord here our life is as a Flower our peace is soone broken our quietnes troubled our ioy molested our concorde dissolued In the kingdome of glorie is no death sorrowe wearines infirmitie hunger thirste pouertie slauerie Reu. 21.27 For no imperfection or vncleannes enter into the newe Ierusalem héere the waues of affliction and tribulation tumble one vpon the others necke as long as wee carrie about vs this bodie of death Briefly if we liue here in prosperitie yet we liue subiect to mortalitie and sicknes yet we sée but a vaine and wicked world yet we behold but mortall men and dwell but with sinfull men and conuerse but with inconstant men but in the kingdome of glorie our bodies shall be immortall the Maiestie of God shall be the obiect of our eyes Hebr. 12.22 the company of innumerable Angels and the assemblie and congregation of the first borne which are written in heauen and the spirites of iust and perfect men shall be those with whom we shall continually abide and dwell What is the earth and earthly glorie compared with the glittering Pallace of heauen but an earthen and dirtie cottage of a beggar in respect of a gay gilded mansion of a Prince They that are translated out of the wretchednes of this world into the blessednes of that other worlde are like those that are exalted out of Dungeons fetters into a Royall throne of dignitie It is much to say this but when S. Iohn Chrysostome had saide it Hom. 6. ad Heb. he addes presently Sed neque sic integrè pertingere potui ad illius regni similitudinem that by this spéech he could not fully expresse the likenesse of that glorious Kingdome For in the aduancement from worldly miserie to worldly felicitie there ariseth a pleasure and great delight but after a few dayes the minde begins to be satiate with the ioy and gladnes and though it remaine in delectation yet the delectation beginnes to fade for that it is vsuall and common but in those good things which eye hath not séene nor eare hath heard nor mans heart can comprehend there is no decrease ende or change but there is an augmentation of ioy replenished with all desireable good things For as the death of the wicked may be termed euill worse and worst euill because it ends their earthly ioy Bernard in paruis sermonib ser 41. worse because it sends to tormeÌ„ts worst because there is no ende of those anguishes so the death of the godly may be called good better and best good because it finisheth their miseries better because it puts into possession of happines best because there is no alteration nor feare of alteration in that happines In a word as much as the soule excels the bodie so much the ioyes of heauen surmount all the pleasantest and carest choisest delites of this fading life And this is that kingdome that Christ commands vs to seeke before all other things and who will not be desirous to attaine vnto it The Righteousnes of God which Christ bids vs to followe is that Righteousnes and holines which God in his word commaunds and allowes And these wordes The righteousnes of God are an exposition and declaration of the former namely the K ngdome of God For then God doth raigne in vs and then we are subiects of Gods kingdom when he by his holy spirit works sanctification and an earnest desire of godlines in our hearts to liue godly and holily and soberly in this present world Therefore if we will be inheritors of Gods kingdome and finde the ioyes thereof we must as obedient children not fashion our selues vnto the former lusts of our ignorance 1. Pet. 1. v 4 15. â—6 17 â—8 19 but as he which hath called vs is holie so we must be holy in all manner of conuersation because it is written Bee yeâ— holie for I am holie And since we call him Father which without respect of persons iudgeth according to euery mans work we must passe the time of our abiding héere in feare knowing that we were not redéemed with corruptible things as siluer and golde but with the pretious bloud of Christ as of a Lambe vndefiled and without spot And is it not reason that we should studie to please the Lord in holines Ioh. â— 16 and righteousnes and newnes of life Since God hath so loued vs that he gaue his onely begotten Sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life When thou art worne out with age or liuest in pouertie or art tossed and turmoyled with affliction and aduersitie what wouldest thou not suffer to bee made young and lustie rich and wealthie setled and quiet Christ hath promised and will performe more then all these Prâ—â— 25.14 Iud. 11.12 Antiochus was called Dolon because hée was wont to say that he would giue and he would reward he would pay and yet gaue and rewarded and payde nothing being like the vapour and winde that hath no Raine Hebr. 13.18 and the clowde without water but Iesus Christ is no willinger to promise then able to performe and hée is the same yesterday and to day and for euer For youth doth not so much excéede Age riches beggerie peace quietnes Nay truth doeth scarce so much excéede a dreame and the bodie a shadow and a precious iewell a clod of clay as all the brauery and pleasant delights of this world shal be truely and indéede excéeded by the glorie and ioy of heauen If any would liken the glorie of heauen to the brightnes of the Sunne yet he should say nothing
sweate of our browes And to cast off this oldnesse and corruption we must fight many skirmishes we must ouercome many temptations we must beare many tribulations Secondly we séeke eternall glorie not a Consulship of one yeare And the afflictions of this life are not worthy to be compared with the glorie that shal be reuealed vnto vs. Rom. 8.18 Who would not liue a poore and a priuate life ten yeares that he might be sure to abound in glorie and riches fiftie yeares 1. Cor. 9.25 Shall wee murmure then to brooke the short afflictions of this fading life that we may liue nay raigne for euer in glorie euerlasting All those that striue for a Maistery abstaine from all things they doe withdrawe from their bodie meate drinke and cloathes and annoynt themselues with oyle that they may striue and struggle naked nimble and giue their aduersarie no occasion to hold them for the flesh annointed with oyle is very hardly holden So wée must cast away the immoderate care for meate and cloathes and we must be annoynted with the oyle of Faith Loue and Mercie that earthly things hinder vs not and that Sathan get no opportunitie to lay hold on vs for he layes holde on vs by meanes of our sinnes And they that annoynt their bodies doe this to receiue a crowne that perisheth and to winne praise short fraile momentanie and vaine but we to receiue glorie endles incorruptible sound and stable At Rome the way to the Consulship was to be popular to deserue well of the Common-wealth and to bestowe manie priuate benefites But our way to heauenly glorie is holines vprightnes innocencie of life continuall worshipping of God and sincere loue of our neighbour For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlines worldly lusts Tit. 2.11 12. and that we should liue soberly righteously and godly in this present world Soberly and temperately in respect of our selues righteously and iustly in respect of our neighbors and godly holily in respect of the seruice and worship of GOD. This is the way to Gods kingdome which Christ expressed in one word when he saide that Wee must seeke the kingdome of God and his Righteousnes For it is not enough to séeke Gods kingdome or to wish for it but we must séeke and labour to performe that Righteousnes that is pleasing to God The pennie of immortalitie is not giuen to Loyterers in the market-place but to those that labour in the Lords vineyard Lastly it is Heauen to which we goe Matt. 11.12 and in which we séeke to raigne with GOD. But the Kingdome of God suffereth violence and they that take it must take it violently and perforce Wilt thou knowe the waye to Heauen Hebr. 11.36.37 Aske of them that haue walked in that way They will tell thée that they haue bene tried by mockings and scourgings by bondes and prisonments that they were stoned they were hewen asunder they were tempted they were slaine with the sworde they wandred vp and downe in Wildernesses and mountaines and dennes and caues of the earth clothed in sheepes-skinnes and goates skinnes being destitute afflicted and tormented He that will goe to the Indies to trafficke doth not refuse the labour of sayling He that will be cured of a grieuous disease reiecteth not a bitter medicine Hee that will buy a Farme first thinkes of the price So he that séekes for the kingdome of GOD must séeke and first thinke of his Righteousnes which is the way vnto it and of the Merites of CHRIST which are the price thereof and of a liuely and effectuall Faith whereby wée are made partakers of the glorie to come As for worldly cares what doe they auaile vs Nay how much doe they hinder vs Saint Basil sayes Epist 64. as a polluted glasse can receiue no impression of Images and visages so the soule possessed of worldly cares is not capable of the Illumination of the holie Ghost And Saint Austin sayes excellently Amor rerum terrenarum est viscus spiritualium pennarum that the loue of earthly things is the Birdlime of our spirituall feathers Let euery worldling knowe that spirituall things are onely néedefull and that Christ saith to euery one as to Martha Martha Martha thou carest Luk. 10.41.42 and art troubled about many things but one thing is needefull Mary hath chosen the good part which shall not be taken away from her Can the globe of the earth be mingled with the globe of the heauen how then can the soule containe the carefull loue of celestiall and earthly things Diuine thoughts flie from a soule that is forestalled with worldly desires Bâ—r. 〈◊〉 77 â—â—cat Nec misceri poterunt vana veris aeterna caducis spiritualia carnâ—â—buâ— summa imis neither can vanitie be ioyned and confounded with truth things eternall spirituall and high with things transitorie carnall and base so as at one time we may conceiue and perceiue things aboue and things beneath We sée how the Iuy doth claspe about the trée spreads it selfe and mounts vpward by the helpe thereof but at last it sucks and drawes away the iuyce and moysture of the trée and causes it to wither so excessiue care and pensiue care for worldly things doth loade the minde and choake the soule and make them vnable to aspire to heauenly felicitie Therfore we must imitate the custom of hawkers and hunters for hawkers are woont to couer their hawkes heads with hoods and suffer not their eyes to wander hither and thither least striuing to flie after the things which they desire naturally they be not so héedfull to their preie when time and occasion shall serue and hunters doe tie and couple their dogges that their sent may be sound and perfect for the game which they shall hunt So must we doe We must containe our mindes in the loue of God and in the care of heauenly things and not permit our affections to straie aside to the anxieties and distrustfull cares of this world Heauen is the preie which mans soule must follow this it must desire this it must take by violence this it must be carefull of and on this it must bestowe her chiefe desire and studie If it flie or runne out to other things it will not care for eternall things Therefore let vs remember the exhortation of the blessed Apostle Paul Col. 3.1.2 Seeke those things which are aboue where Christ sitteth at the right hand of God set your affections on things which are aboue and not on things which are on the earth If we must séeke first the kingdome of God and his righteousnesse then those are to be reprehended who chiefly séeke search and hunt after the good things of this world and the delights and ioyes thereof pampering the fraile and sinfull body and neglecting the soule which is the mistresse and gouernesse of the body and neuer dieth It is
iourney except he trauell forward continually We must goe to heauen and the iourney is long for we must ouercome many tentations and kéepe many commaundements and doe many good workes and endure many tribulations before we can come thither The time for trauelling to heauen is this life whose daies are short and we cannot be sure of to morrowe Why then doe we loyter in the waie Nay why doe we slumber When there are many impediments in our waie as when it is hard to finde or théeues lye in ambush or the passage is rough and vneasie is it not néedefull that the Traueller should walke so much the more spéedily In the path of life there are many trials many conteruailes of Sathan many difficulties therefore we must neuer loyter but hold on continually If a friend offer vnto vs the meanes whereby we may be deliuered from inconueniences doth not he abuse his friend that neglects those meanes God daily affoordes vs his grace by meanes of which we are certainly freed from the daunger of leesing our soules and shall we abuse the long suffering of God in not apprehending the grace and fauour of the Almightie At a word is not he to be blamed iustly that omits the opportunitie and iust occasion to obtaine any thing It is vsually said that time and tide tarrie for none And Ausonius thus describes the statue and representation of Occasion and opportunitie which Pâ—â—dias carued that she stoode on a wheele to shew her rowling inconstancie that she had wings on her féete to shew her haâ—tie departure that she had a loâ—ke of haire on her forehead to shew how hardly she can be discerned and that she must be apprehended when she offers her selfe that the hinder part of her head was bald to shew that she could not be caught if she were once escaped and that her companion is Repentance to shew that sorrowe waits on those as a due portion that reiect iust occasion of doing good when it is offred vnto them Apelles the famous painter was wont to complaine that he had lost that day in which he had drawne no line and shall not the godly be grieued if they haue spent a day without procéeding and profiting in godlines and in the feare of God One saies that we must chiefly be héedfull of two times the morning and the euening that is we must consider what we will doe and what we haue done for so we shall in good sort both dispose our time and order our dutie And therefore Catoes manner was to repeat in the Euening what he had done séene or read in the day before and to recall himselfe to an account not onely for his busines but for his leisure The wise man fully perceiued that time is most pretious and the losse of time vnrecouerable Which thing if all men would consider the sharpe reprehension of the graue Censurer of depraued manners should not be renued in our age when he saies That we haue not little time Sen. but we leese much time that we receiue not a short life but make it short that we want not life but are wastfull of life and that whereas men are sparing in keeping their patrimony when they come to losse of time they are most prodigall in that in which couetousnesse and pinching deserues commendation If we must thinke all time lost wherein we haue not thought of God as Bernard saies when we call our selues to a reckoning how slender a part of our life shall we finde imparted on God how few houres spent in his seruice how rare the thoughts directed and erected towards Heauen Let many carefully recount what they haue thought spoken done in the day what shall they sée but innumerable wicked vnbridled thoughts idle words redounding neither to the profite of the speaker nor hearer backbitings slaunders lyings blasphemies swearings and a whole haruest of vanitie and iniquitie Indéed all our life is the time appointed of God for the laying hold on his grace which bringeth saluation vnto beléeuers but let vs suppose euery day to be our last day and this time to be the accepted time and this day to be the day of saluation and then we will in no case permit this time of grace to slip and slide away and we shall performe the Prophets exhortation Esai 55.6.7 Seeke ye the Lord while he may be found call ye vpon him while he is neere let the wicked forsake his waies and the vnrighteous hiâ— owne imaginations and returne vnto the Lord and he will haue mercie vpon him and to our God for he is very readie to forgiue Wherefore let vs not curiously prie into other mens actions but descend euery man into his owne soule and sée how we haue laboured in Gods vineyard And that we may be the willinger to worke in the vineyard and to employ the talents with which we are entrusted to the glorie of our Maister Christ and the edifying of his elect let vs haue an eye to that wages and pennie which shall be paied vnto vs in the Euening when this transitorie and wretched life is ended And what is that peÌ„nie It is eternal life it is our Masters ioy it is the glorie of heauen it is the wiping away of all teares it is the resting from all labors it is the end of sorrowe sicknes trouble care hatred anger it is the beginning perpetuall enioying of true pleasure ioy blessednes Austen saith excellently Soliloq c. 21. If thou O Lord hast ordained for this base corruptible body so great and so many blessings from the heauen aire the earth the sea the light and darkenes the heate and shadow the deaw and shewers the wind and raine the birds and fishes the beasts and trées and the varietie of hearbs plants which successiuely serue our turnes ease our tedious loathing what maner how great infinite are those good things which thou hast prepared for those that loue thée in that heaueÌ„ly countrie where we shall sée thée face to face If thou bestowe so great things on vs now being in prison what wilt thou bestowe vpoÌ„ vs when we are in the Palace If thou giue vs such comforts pledges of thy loue in the day of teares what wilt thou giue vs on the mariage day If thy gifts are so infinite diuerse which thou impartest both on thy friends and enemies how swéete and delectable shall those be which thou wilt bestowe vpon thy friends alone And elsewhere he saith Enarrat in Psal 85. ô my brethren thinke on and consider the good things which God giueth to sinners and by them vnderstand what he kéepeth for his seruants God giueth the heauen and the earth God giueth fountaines fruits health children plentie abundance to sinners that doe blaspheme him daily He that giueth these things to sinners what must we suppose doth he reserue for his faithfull people This hath béene the wisedome of the Saints when
it is cut downe and withereth the time of our life is threescore yeeres ten and if they be of strength fourscore yeeres yet their streÌ„gth is but labour sorrow for it is cut off quickly we flee away Note what the great Apostle doctor of the GeÌ„â—iles Paul saith Ephes 6.12.13 We wrestle not against flesh and blood but against Principalities against powers and against the worldly gouernours the Princes of the darknes of this world against spirituall wickednesses which are the high places And therefore he addes presently For this cause take vnto you the whole armor of God that yee may be able to resist in the euill day and hauing finished all things stand fast Euen so doth Peter in this present place declaring vnto vs the couÌ„terwaites of Sathan and exhorting vs diligently to beware take héed of them And therefore he saith Besober and watch for yuur aduersarie c. In which words the holy Apostle doth thrée things first he exhortes vs vnto a continuall care for our saluation which care consisteth in Sobrietie vigilancie or watchfulnes in these words Be sober watch secoÌ„dly he addes a reason of his exhortation and therein is contained a description of our grand-enemie Sathan in these words For your aduersarie the Diuell as a roaring Lyon walketh about seeking whoÌ„ he may deuoure Thirdly he shewes what we must doe in this case in these wordes Whom resist stedfast in the faith 1. We must continually care for our saluation First then the Apostle commends vnto vs a perpetual care and studie for the sauing and health of our soules And because he hath an eye and respect to warfare he vseth a double metaphore borrowed spéech from the things that are requisite and necessarie in Earth Warfare and Militarie discipline The first borrowed phrase is this Be sober that is vse temperaÌ„cie in all your actioÌ„s For as surfeting druÌ„kennes makes the body vnapt for worldly busines So they that drowne their soules in the sinke of earthly delights pleasures they caÌ„not desire follow the kingdome of heauen And as the worldly souldior that stuffes crains himselfe too full with meate and drinke cannot readily nimbly resist his bodily enemie So CHRISTS souldior that liues intemperately cannot withstand the enemies of his soule as he ought to doe And therefore the Apostle sayes Be sober When Peter saith Be sober hee saith no other then that which Christ saith Take heede to your selues Luk. 21.34.35.39 least at any time your hearts be oppressed with surfetting drunkennes and cares of this life least that day come on you at vnawares For as a Snare shall it come on all them that dwel on the face of the whole earth watch therefore pray continually that yee may bee counted worthie to escape all these things that shal come to passe that yee may stand before the Sonne of man When Pâ—ter saith be sober he saith no other theÌ„ that which Paul saith It is now time that wee should arise froÌ„ sleepe for now is our saluation neerer theÌ„ when wee belieued it the night is past Rom 13 11.12.1â— the day is at hand let vs therefore cast away the works of darknes let vs put on the armor of light so that we walke honestly as in the day not in gluttony druÌ„kennes neither in chaÌ„bering wantonnes nor in strife and enuie WheÌ„ Peter saith 1. Thess 5.5.9.7.8 Be sober it is no other then that which Paul saith againe Yee are all the childreÌ„ of light the childreÌ„ of the day we are not of the night neither of darknes therefore let vs not sleepe as doe other but let vs watch and be sober for they that sleepe sleepe in the night they that be druÌ„ken are druÌ„ken in the night but let vs which are of the dai be sober WheÌ„ Peter saith Ephes 4.22.23.24 be sober it is no other theÌ„ that which Paul saith againe cast off concerning the coÌ„uersation in time past that old maÌ„ which is corrupt through the deceiuable lusts be renued in the spirite of your minde put on the new man which after God is created vnto righteousnes true holines And what is teÌ„peraÌ„cie or sobrietie It is a vertue that moderates the desires of meat drink that we may neither by excesse hinder meditation prayer the labors of our calling nor yet on the other side hurte our bodily health by too much abstineÌ„ce Therefore else-where our Apostle saith Be sober watching in praier For what atteÌ„tion â— Pet. 4.7 or intention caÌ„ druÌ„kards vse in praier how caÌ„ they muse thinke deuoutly of God godly things S Basil saith truely DrunkeÌ„nes chaseth away the gifts of the no yâ— Spirit smoke driueth away Bees druÌ„kennes driuet away the gifts of the holy Ghost And the Hathenish Poet saith well Corpus onustum Hesternis vitijs animum quoque praegnauat vnà Horat. ser l. 2. sat 2. Atque affigit humi diuinae particulam aurae When the body is surcharged with excessiue diet it burdens the minde also and fasteneth to the earth that portion of the diuine breath Drunkennesse saith Austin is a flattering Diuell a sweet poyson a pleasant sinne In sermons quod which whosoeuer hath hath nor himselfe which whosoeuer commits not so much commits sinne as is altogheter made sinne Drunkennesse is the bewitching Circe that metamorphoseth turneth men into Swine Dogs and Lyons Apes discouering and setting on fire the vices that were before secret and drawing foorth into the light of the Sunne those qualities of the minde which were lurking in close caues and cabbines Then the vnchast professeth and publisheth his disease then the wanton refraines Sen. ep 8 nor tongue nor hand then appeares the pride of the insolent the crueltie of the vnmercifull the enuie of the malignant Omne vitium grassatur prodit Euery vâ—ce then rageth and rusheth foorth And who becomes not a Beast in his Drunkennesse when he knowes not himselfe nor others hée cannot speake plainely intelligiblie he speakes to no purpose hee rowles his eyes he staggars and réeles hee vtters and vomits his owne secrets and shame hée féeles the swimming of the head he imagineth one candle to be two and that the very house whirleth round about him he findes that of the Poet verified in himself â—agnuÌ„ hec vitium est vinc Plautus in Pseudolo Pedes captat primuâ— luctator dolosus est That the great faulte of immoderatie drinking of wine is this that like a craftie wrestler it first seekes to trippe vp the héeles Drunkennesse makes men worse then beasts For beasts will not by compulsion take more meate or drinke then their neede craueth And therefore Drunkards those that enforce others to drinke excessiuely are in this respect to be iudged worse then Asses and worse then Dogs saith S. Chrysostome Hom. 58.
because we haue obtained mercy our selues and because when we loue the brethren we declare that we loue God Who is there that will not loue God who made vs of nothing redéemed vs when we were vtterly lost preserueth vs daily and powreth vpon vs his innumerable benefits He that loueth not knoweth not God for God is loue 1. Io. 4.8 saith S. Iohn He vseth a most forcible word when he cals God loue it is far more then if he had said God is mercifull God is kinde and gratious God is gentle and fauourable God loues vs infinitely God saith he is loue it selfe If God then so loued vs ought not we to loue him againe Euery one will héere answere I loue God yea but note what the blessed Apostâ—e saith 1. Ioh 3.17 Whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him 1. Ioh. 4.20 If any man say I loue God and hate his brother he is a lyar for how can he that loleth not his brothâ—â— whom he hath seene loue God whom he hath not seene By this shall all men know that ye are my disciples Ioh. 13.35 if ye haue loue one to another saith our Sauiour Christ Seruants and souldiours are knowne of what retinue and armie they are by their badge cognizance and colours loue and compassion is the true badge and cognizance of Christianitie therefore let vs weare these cognizances and colours that we may be knowne to be the seruants and souldiours of our Maister Christ Iesus Hom. 36. de elecnios As the sonnes of great and rich men doe weare golden ouches and iewels about their necks saith S. Chrysostome and doe not put them off but carrie them alwaies about them as tokens and testimonies of their discent and nobilitie so let vs put on and still carrie about vs the tender bowels of compassiâ—n mercy shewing our selues to be the sonnes of a mercifull father of whom we haue receiued vnspeakable blessings specially since this our mercy will shew that we loue God and dwell in God Againe wee must haue mercie on the poore because we are members one of another and we that are many members seuerally yet are but one body in Christ We sée plainely what an harmonie sympathie and agréement there is in our bodie 1. Cor. 12. For if one member suffer all suffer with it if one member be had in honor all the members reioyce with it There is no deuision in the body but God hath so tempered the body that the parts should haue the same care one for another Verse 14.15.16 c. The body is not one member but many If the foote would say because I am not the hand I am not of the body is it therefore not of the body If the eare would say because I am not the eye I am not of the body is it therefore not of the body If the whole body were an eye where were the hearing If the whole were hearing where were the smelling But God hath disposed the members euery one of them in the bodie at his owne pleasure for if they were all one member where were the bodie But now are there many members yet but one body And the eye caÌ„not say to the hand I haue no néede of thée nor the head againe to the feete I haue no néede of you Euen so since Christians are all members of one body in Christ one depending vpon the other and one hauing an interest in the other let vs weepe with them that wéepe and reioyce with them that reioyce let the learned instruct the ignorant let the wiâ—â— giue counsell to those that want experience let the healthy comfort the sicke let the strong beare with the weake and let them that abound supply the want of those that néede Againe we must haue mercie on the poore because in reléeuing the poore we relieue and succor Christ himselfe who accounts that giuen to himselfe that is giuen to his afflicted members who will reward it plenteously as giuen to himselfe If Christ should come vnto our houses poore and naked hungrie and thirstie sicke and harborles who would not extend his deuotion vpon him But Christ sits at the right hand of God in heauen and he hath left the poore among vs vnto the end of the world and he sends them as his Bailiffes to take vp his rents and reuenues of mercie and if we denie it to them we denie it to Christ himselfe if we deliuer it to them they are a sufficient quittance and discharge of themselues Many refuse to paie rent to these poore Bailiffes and rather repell them for their néedfulnes and deride them for their destortion deformities and diseases of body then receiue and entertaine them But who made them distorted deformed and loathsome for their boyles and infirmities was it not the highest Ruler of heauen and earth that hath power to inflict that punishment vpon many or all that he inflicts vpon any or some He that mocketh the poore Prou. 17.5 14.31 reproacheth him that made him but he that hath mercy on the poore honoureth God saith Salomon Howsoeuer some leath and contemne the poore yet the faithfull poore are most pretious and déere in the eyes of Christ It is written of Lawrence that constant Martyr and worthy Deacon of the Church of Rome that when the Tyrant demanded the treasure of the Church expecting chalices candlesticks and other ornaments of gold he gathered the poore of the citie the lame the maymed the leapers the attainted with manifold maladies that were reléeued by the Almes of the Christians and shewed these to the Tyrant as the riches of the Church but when the Tyrant disdainefully frowned and abhorred those sillie people Lawrence told him that they were the beautie and wealth and gaines of Christs church and that though they were ragged and vnséemely now in the eyes of men yet they should one day shine in incomparable gloriousnes before the throne of God and that they were not to be detested for their outward infirmities of body since the inward foulnes and diseases and vices of him and other worldlings where far more odious loathsome Prudenâ— Peristeph in Laurent Swelling pride saith he is worse then the dropsie pinching couetousnes is worse then the gowte or crampe filthy incontinencie and fornication is worse then dirtie fluttishnes boyling ambition is worse then a burning feuer an vnbrideled tongue is worse then an itching soare malice and enuie is worse then a putrified impostume superstitious Idolatrie is worse then the Kings Euill Peccante nil est tetrius Nâ—lâ—am leprosum aut putridum Cruda est cicatrix criminum Oletque vt antrum tartari There is nothing so foule so leprous so rotten as a sinner the scar that remaines after the wound of iniquitie is neuer whole but still fresh and rawe and smels like the den and
they haue séene the beautie and brauerie of this world not to be bewitched and beguiled therwith but thereby to climbe vp as it were by staires and steps to the contemplation of the happines of that other world As it is reported of Fulgentius when he fled the persecution of the Arrians and soiourned at Rome and when he sawe the glorie of the citie and Senate of Rome that he spake thus to the companions of his exile How beautifull may the heauenly Ierusalem be if earthly Rome doe so shine and if in this world there be giuen such dignitie and honour to those that loue vanitie and errour what honour and glory shall be giuen in heauen to the Saints that loue veritie and vertue It is too apparant how gréedily we doe gape after earthly treasure and fading riches which is either lost by shipwracke or cōsumed by fire or stolne by théeues or taken away by fraude and oppression or corrupted and empaired by rust canker and long space of time or at last left behind in death But how backward and vnwilling are we to labour for the riches and wealth that neuer decaieth Wherein we forget why God hath placed the mettals which we so much estéem in the bowels and entrailes of the earth and hath displayed the face and cope of heauen where the true treasure is stored vp namely because we should not so gréedily séeke and search for the one but thirst and long after the other Neither hath he onely laid open the heauen to our view and fight that we might alway remember the maker thereof and for what place we were ordained after the race of mortalitie is finished but whereas other creatures are so formed that they bend downward to the earth God hath giuen to men a shape erected and lifted vp toward heauen that they may more easily contemplate heauenly and spirituall things When Anaxagoras was asked for what purpose he thought himselfe to be borne he said It was to behold the Heauen and Sunne Which spéech though otherwise men haue much admired Instit l. 3. c. 9. yet Lactantius laughed at it affirming that he brake foorth into these words not knowing what true answere to yéeld and that if a man indéed with wisedome indéed should be demanded why he was borne he would answere presently that he was created to serue God his Creator Psal 19.1 Rom. 1.20 But with Lactantius fauor doth not the Maiestie of God cléerely shine in the outward beautie of the heauen and doth not the heauen declare and proclaime his glorie and doth not God as it were stretch out his hand to lift vs vp from groueling on the ground to behold the fairenes of his worke and thereby also to extoll his power wisedome goodnes and mercy Wherefore we must blush to beare a crooked minde in a straight body and to suffer our soule to wallowe in dirte and drosse of the earth whose conuersation should be in heauen and which was created for heauenly and diuine things Heauen then is the pennie giuen for working in the Lords vineyard and that we may be diligēt in that working let vs fixe our minds in the consideration of the celestiall and new Ierusalem where that pennie of immortalitie shall be deliuered vs whose Ruler King is the sacred Trinitie whose lawe is perfect charitie whose walls are of Iasper and the citie pure gold like to cleere glasse Reu. 21.18.21 Reu. 22.1.2 Heb. 12.22 1. Cor. 13.12.13 1. Pet. 2.24 whose gats are pearles and euery gate is of one pearle whose inhabitants are Angels the Spirits of iust perfect men where is the pure riuer of water of life the tree of life and where all vnperfect things shall be done away we shal no more see darkely through a glasse but cleerely face to face shall knowe God as we are knowne Of all which good things Christ Iesus the Shepheard Bishop of our soules who his owne selfe bare our sinnes on his body on the tree that we being dead to sinne should liue in righteousnesse and by whose stripes we were healed make vs euerlasting beholders possessors for his endles incomprehensible goodnes and mercies sake that at last as the marriner after surging stormes quietly arriues in the harbor and the patient after drinking of a bitter medicine obtaines health and the souldiour after brunts in the battell is rewarded by his Captaine so we diligently continually walking in our calling and in the narrow way to life may in the end be partakers of the end of this way which is endles ioy blessednesse and may rest in the kingdome of Christ with the Patriarks Prophets Apostles Martyrs and Saints of all ages Amen HYPOCRISIE VNMASKED Matt. 22. 11. Then the King came in to see the guests and sawe there a man which had not on a wedding garment 12. And he said vnto him Friend how camest thou in hither hast not on a wedding garment And he was speechles 13. Then said the king to the seruants bind him hand and foote take him away and cast him into vtter darkenes there shall be weeping and gnashing of teeth THe name of a Christian is deriued from Christ our Sauiour signifieth a scholler of Christ one that followes the precepts life of Christ and one that hath fellowship with Christ and is engraft into Christ But as the Apostle saith of the Iewes Rom. 9.16 that all they are not Israell that are of Israell so it may be said truely that all are not Christians in déede that beare the Name of Christ For there are two sorts of Christians the one appearing and séeming the other right and true They are onely seeming Christians that are baptized and are of the outward congregation and professe Christ yet without true conuersion and repentance that is they are dissembling Hypocrites and christians but in tongue Of these séeming Christians our Sauiour saith Many are called but few chosen Matt. 20.16 They are right and true christians who are not only baptized and professe the Faith of Christ but also are indued with a liuely Faith doe declare the same by fruits of Repentance and by faith are made the members of Christ and partakers of his anointing that is by Faith and the holy Ghost 1. Ioh. 2.27 who is signified by the name of annoynting true christians are ioyned to Christ and engraft into him euen as a branch is fastned to the stocke and a member knit to the head whereby wee are made partakers of his iuyce and of his life and being truely made one with him do bring forth fruits worthy of our calling All true Christians are appearing christians For Christ saith Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Iam. 2.18 And S. Iames saith Shew me thy faith out of thy works and I will shewe thee my faith
in Matth. If therefore wee will thinke reuerently of God and his works and pray zealously and gouerne manage our life circuÌ„spectly rightly we must embrace sobrietie The passages and conduits through which our dyet passeth into our bodies are but small and narrowe to teach vs moderatioÌ„ temperancie And what ariseth from immoderate swilling gurmandizing but thicke grosse troublous vapors which doe manifold hurt to the contemplation of the minde and doe cause almost a continuall giddines and dizzines of the head and bring forth doting and ioious phantasies as both daily experience proueth Hos 4.11 and the Prophet witnesseth saying Wine and new wine take away the heart of man And. Seneca among many other things Lâ—b 12. Epist â—4 which he speakes of the shunning of drunkeÌ„nes saith Vtâ—ta vino concepta etiam sine vino durant that Vices bred in wine doe continue also after wine and that continuall drunkennes brings the minde to furie and elsewhere he doubtes not to call drunkennes wil ful madnes Epist 2â— Basilmag Ser. de ebriet because men wittingly willingly and wilfully doe slip into it Which mooued that learned father to say boldly That the furious and possessed of an euill Spirit ib to be pittied but the drunkard that behaueth himselfe like to the franticke person is worthie of no pittie because he serueth the vncleane Spirit of his owne accord Further if we wil preserue our bodily health let vs embrace sobrietie For one saith well Chrys That enough is foode and health and pleasure but too much is infection and paine and sicknes Doe we not see how too much watring choakes an hearbe and plant but moderate moistening quickens it so many diseases are procured and bodies weakened and kild by excesse but many maladies are auoided by sobrietie For intemperancie is the breeder and feeder of many infirmities of the body and where sobrietie hath no place there Aire and earth and water and fire are mingled together that is there is congested and cast into one paunch the foules of the aire the fruits ef the earth the fishes of the sea and strong wine hoate spices and the like enflaming and fierie matter When the elements are thus confused variable tempests and thundrings must needs arise in the braine and rheumes and catarhes are engendred by the continuall ascending of the vapors for that the stomacke so forced with hoate and cold moist and drie soft and hard heauie and light cannot but hoyle and tumble like a wrestles Sea We that will be safe from these stormes and be vnattainted of diuerse sicknesses must retaine sobrietie And it is not onely true that many diseases are auoided by sobrietie but more may be also said that many diseases are remedied and driuen away by sobrietie as may be confirmed by the speech of a famous Physitian Celsus who saies that many great â—iâ—eâ—ses are cured by abstinencie and test and bâ— the example of Aureliâ—nuâ— the Emperor of whom it is written that when he was sicke he did neuer call the Physition but cured himselfe by abstinencie If we will liue continently and chastly we must embrace sobrietie for the drunken are easily thrust forward by Sathan vnto vncleannes and wantonnes It is well obserued of an ancient and learned father that the drunkennes of one houre Hier in ep ad Nepotian made Noah to vncouer those thighes which before he kept couered for the space of sixe hundred yeares And who is so forgetfull as not to remember or so simple as not to marke that Lot committed incest with his owne daughters Gen. 9.33 when he had drowned his reason and vnderstanding in excessiue wine Est Venus in vinis ignis in igne furit lust lurkes in excessiue wine and firie desires rage through firie drinkes If we will shun many enormous actions and spéeches we must embrace sobrietie For when men are drunken for what quarrels for what slaunders for what swearings for what blasphemies for what sinnes and vices are they not fit If we will be maisters and gouerners of our wits and vndestanding we must embrace sobrietie Arist For the Phylosopher saith that the Greekeâ— called sobrietie Sophrosâ—â—en as it were Zozoâ—saâ—ten pâ—ronesin a preseruer of the vnderstanding and wisedome Isocrat ad Dem. Leotychidas apud Plutar. And another writes excellently That when the minde is corrupted by wine it is like a charriot that hath cast off the waggoner And fitly one answered when he was asked Why the Spartanes dranke so litle that other saith he may not consult for vs and giue counsell to vs but that we may consult for other and giue couÌ„sell to other Wherin he sharply tauÌ„ted at the intemperate drinker as at one that is vnfit either to take aduice or giue aduice But most graphically doth Salomon decipher the vnséemelines and effects of drunkennes when he saith To whom is woe to whom is sorrowe to whom is strife to whom is murmuring to whom are wounds without cause Prou. 23.29 c. and to whom is the rednes of the eyes euen to them that tarrie long at the wine to them that goe and seeke mixt wine Looke not thou vpon the wine when it is red and wheÌ„ it sheweth his colour in the cup or goeth downe pleasantly in the end thereof it will bite like a serpent and hurt like a Cockatrice thine eyes shall looke vpon strange women and thine heart shall speake lewd things and thou shalt be as one that sleepeth in the midst of the sea and as he that sleepeth in the top of the mast they haue striken me shalt thou say but I was not sicke they haue beaten me but I knewe not when I awooke Lastly if we will retaine the grace of God and his holy spirit and the inheritance of eternall life we must embrace sobrietie and we must not be drunke with wine wherein it excesse but be fulfilled with the Spirit and we must beséech the holy spirit of the Lord to endue vs with sobrietie and temperance Eph. 5.18 Gal. 5.23 for it is his speciall gift as the Apostle witnesseth and let drunkards and gluttons and all intemperate persons remember this one most short lesson of the Apostle Be sober if they will not but will runne on still in the same excesse of riot then let them take this for a cooling carde in the heate of their drinke that drunkards shall not inherite Christs kingdome but shall lie without the gates of the celestiall and new Ierusalem If any craue scripture for this let him search the 5. to the Ephesians where the Apostle saies Eph. 5.5 That no whoremonger neither vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God and the 22. of the Reuelation Reu. 22.15 where the Euangelist saith That without the gates shall be dogges and enchanters and whoremongers and murtherers and Idolaters and whosoeuer loueth or maketh
are to be done and whence they are to be learned The Law and coÌ„mandements of God are the path that we must walke in and the lanterne that must direct our steps and the goale that we must runne at and the looking-glasse wherein we may sée what good works are required of vs. It is hard to finde out Nazianz â—orat de â—aupertate what vertue is most excellent that we may attribute the chiefe praise vnto it saith Gregorie the Diuine as it is hard in a medowe or garden replenished with diuers fragrant flowers to discerne the flower that is fairest and smels most swéetly since this flower and that flower doth allure our eye and smelling vnto it and doeth as it were desire that it may be pluckt first Lacke we patience we shal learne it out of the word of God Lacke we humilitie there we shall learne it Lacke we sobrietie and temperance there we shall learne it Lacke we wisedome and vnderstanding in the knowledge of saluation there we shall learne it Lacke wee zeale to the Gospel and prayer there we shall learne it Lacke we repentance for our sinnes and vngodlinesse there wee shall learne it Whatsoeuer we lacke or desire to know touching our dutie to God or man there we shall learne it abundantly For the law of God is perfect conuerting the soule Psalm 19.7.8 the testimonie of the Lord is sure and giueth wisedome vnto the simple the statutes of the Lord are right and reioyce the heart the commandement of the Lord is pure 2. Tim. 3.26.7 and giueth light vnto the eyes And the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good works Wherefore let vs embrace the Word of God and muse thereupon day and night Let vs loue God with all our heart soule minde and power Let vs be truely penitent for our offences that the miserie which our sinnes haue committed may be taken away Let vs be feruent in prayer and supplication and aboue all things let vs pray CHRIST IESVS who is the inuincible Lyon of the Tribe of Iudah to strengthen vs against that coaring Lyon who continually walkes about seeking whom he may deuoure and who is that sauing Serpent lifted vp first on the word of the crosse after on the theater of the world by the preaching of his Gospell to make vs wise against the assaults of that old and subtile serpent and who is that white and immaculate Lambe that hath vanquished the tyrannie of Sathan to grant vs his silly shéepe the assistance of his sacred spirit that confirmed and strengthened by him we may gloriously ouercome and triumph ouer all the attempts of our ghostly enemies and that from our hearts we may obey the Lord walking in newnes of life and from henceforth liue not after the lusts of men but after the wil of God Finally let vs heare the summarie abridgement of all Whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust Phil. 4.8.9 whatsoeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if there be any vertue or if there be any praise Iews thinke on these things and doe these things and the God of peace shall be with vs. Amen THE CVRBING OF COVETOVSNES 1. Thess 4.3.6 This is the will of God that no man oppresse or defraude his brother in any matter for the Lord is auenger of all such things as we also haue tolde you before-time and testified GOd of his infinite wisedome hath so ordained that no man should liue in this world so furnished with all things necessarie but that hée should stand in néed of some one thing or other which other men may affoord vnto him Diuerse are gods gifts whither we respect the soule or the body or the blessings of the earth that doe comfort both and diuersly doth the Lord bestowe these his gifts distributing seuerally as he listeth vnto some more vnto some lesse vnto euery one something vnto no man al things For why as God hath tempered and disposed the bodie of man 1. Cor. 12.14 c. that euery member should haue execute his distinct and proper dutie and function so that the eye seeth for the whole bodie and the hand worketh for the whole body and the foote goeth for the whole bodie and euery member is delighted and sympathizeth and suffereth each one with the other least otherwise there might be dissention in the body if one part were not beholding to another So also God hath ordered for the preseruation of societie loue and amitie among men that one should want wealth and another haue riches to aid the needie one should want counsell and another haue discretion to aduise the simple one should want strength and an other haue might to defend the weake one should lacke this or that and therefore séeke to buy and another haue store and therefore be readie to sell If all were full if all had plentie if all did abound where would loue and charitie be which ariseth from nothing more then from the necessitie that is cast vpon vs to be beholding one to another But such is the malice of Sathan to mankinde that what God hath appointed for the good of men and for their mutuall societie and concord he labours by all meanes to turne to the damage and hurt of mankinde For where Gods prouidence hath decréede that some should abound and some lacke and some should buy and some sell to the end we might the more regard and estéeme one of the other Sathan vpon this necessarie entercourse and trafficke of busines betwéene man and man takes occasion to bring in violence and wrong and oppression and craft and deceite and subtiltie And therefore the Apostle Saint Paul to reduce things to their right order and performance tels the Thessalonians and in them all other Christians That this is the will of God that no man oppresse or defraude his brother in any matter for the Lord is auenger of all such things as he had tolde before-time and testified In which words there is a prohibition not to deale vniustly a reason why no vniust dealing should be vsed and an insinuation or implication of the dutie of the Minister The prohibition is in these words This is the will of God that no man oppresse or defraude his brother in any matter the reason of the prohibitioa is in these words For the Lord is auenger of all such things the insinuation of the Ministers dutie is in these words As we also haue told you before time and testified The proâ—â—â—â—tion This is the will of God that no man oppresse or defraude his brother in any matter When one vpbraided Lysander the Lacedemonian Captaine that he wrought many exploites by fraude and subtiltie it is reported that he
part Math. 20.23.24 to place any on his right or left hand in the kingdome of heauen For he doth not there absolutely derogate that authoritie from himselfe but the sense is that he was not sent from the Father with this commandement while hee liued among men so héere also we must vnderstand that as hee descended to be our Mediator till he had executed that office he had not that giuen him which he receiued after his resurrection For hee affirmeth that then the power ouer all things is giuen vnto him Math. 28.18 And therefore as he tooke on him all other things pertaining to mans infirmitie Heb. 2.17.14.15 being in all things like vnto men sinne excepted so he tooke on him also the knowledge and ignorance and reason and vnderstanding of man which by degrées is encreased and diminished and in respect whereof he is said not to know this or that Luk. 2.52 As else-where it is written that Iesus encreased in wisedome and stature and in fauour with God and men Where are they now that professe their knowledge of the yeare of the last iddgement when Christ the onely Sonne of God confesseth that he is ignorant of it Some Anabaptists haue boasted of their prophecies reuelations to the simple multitude and haue not doubted to prefixe the certaine yeare moneth and day of the iudgement some haue calculated the day by iudiciarie Astrologie and by the position and aspect of the starres or by Arithmaticall and imaginarie supputations of numbers and times some haue béene indured or rather seduced to determine the day by ancient and friuolous predictions of others but of these it may be said as the acute and excellent Epigrammatist taxeth a forward Calculator Nonaginta duos durabit mundus in anno Ioan. Munaus ad arbitrium si staâ— abâ—que tuum Ouen Cur mundi finem propiorem non facis vt ne Ante obitum mendax arguerere sapis That they are wise in setting the day so far off least otherwise in their life time they shuld be conuicted of lying Some haue béene misled by weake coniectures producing the Oracle receiued by the tradition of the Iewes which they refer to Eliah and to his schoole namely that the world shuld last sixe thousand yeares so distributing those yeares that two thousand should be spent before the law two thousand vnder the law and two thousand vnder the kingdome of the Messiah and adding that these last two thousand yeares shal scarce haue full consummation because of the most gréeuous iniquities of the world but these must know that that prophesie is vaine because there were before the law two thousand fiue hundred and thirtéene yeares and much lesse then two thousand yeares vnder the lawe Some haue fained that the world should continue sixe daies as it was created in sixe daies but for euery day they haue allotted a thousand yéeres Psal 90.4 as though Dauid meant so when he said That a thousand yeeres in the sight of the Lord are as yesterday when it is past Some other haue supposed that the mystecall body of Christ which is the Church shall abide on earth thirtie thrée yeeres because Christ in regard of his body which he tooke of the Virgine abode so long in this world and for euery yeere they appoint fiftie vsuall yéeres that they make vp the yéere of Iubilee but these are to vnderstand that the end of the world depends not on the lawe or course of nature or from any other secondarie cause but on the pleasure and secret determination of the Lord. Some on the contrarie are so farre of from calculating of a certaine yeare and day as that they feare not to make a flat doubt whether there shall be an end of the world or not 1. Pet. 4.7 Iam. â— 8 because Saint Peter saith that the end of all things is at hand and Saint Iames saith againe that the comming of the Lord draweth neere and yet Saint Paul doth plainely contradict them as they thinke affirming that the day of the Lord should not yet come but these must remember that the Apostles are not coÌ„trarie among themselues for they speake not of the same things nor in the same respect For S. Peter S. Iames say that the day of iudgement is at hand in respect of God with whom a thousand yéeres are but as one day Whereas S. Paul denieth that the day of the Lord was at hand in his Age and while he liued disputing against the false Prophets nor prefixed a meere and certaine time and yet he denieth not that the comming of the Lord drew neere or that these are the last times in comparison of former Ages and of the appearing of the Messiah which no other time shall in such sort succeede nor haue so long continuance as was the continuance from the creation of the world to the Birth of Christ And though that houre be so vncertaine as that we neither may nor ought to search after it yet by the fore-going signes which we daily see accomplished and by the deprauation and vngodlinesse of manners which is come to the very top it is euident enough that the day of Christ is not far off euen as the buds of trées declare the approaching of the Summer and the Husbandman gathers by the waxing yellow of the Eare that Haruest is néere at haÌ„d and these signes are as it were Criers Apparitors to summon men to Christs Tribunall seate though touching the Yéere Moneth Day Houre and momeÌ„t men know nothing because in scripture there is reuealed nothing For Austen saith well That as the last age of man which is his old age cannot be limited by a certaine nuÌ„ber of yeeres like the rest of the ages namely Child-hood youth constant setled age So the last age of the world cannot be determined by certaine yeeres Wherfore we must reiect curious superstitious and vnprofitable questions wherein sathan entangleth many that they should neglect faith hope charitie the necessarie offices of vertue and when we heare mention of the last iudgement we must prepare our selues to watch and pray that by the vnlookt for comming thereof we be not oppressed suddenly For this sudden coÌ„ming of the day of iudgement cuts off all delaies that are commonly made for leading our liues in the feare and awe of God Let none say that so many threatnings haue past of that day of iudgement and that it is not yet séene and therefore that they may liue securely for how farre off or neere soeuer the generall iudgement be yet the day of death which will bring thée to thy particular iudgement may be very nigh and because of the shortnes of mans life on the earth cannot be many yéeres off If a king should giue thée a Lordship on this condition that within one houre thou shouldest dispatch the letters of donation and cause the great Seale to be annexed thereunto what diligence and spéede wouldest thou vse
inspiration and doeth seale it vp in our hearts Isa 3 1. Matth. 13.11 Luk. 8.10 1. Ioh. â— â—0 27 For the Arme of the Lord in working maÌ„s Redemption hath not bene reuealed to all and euery one vnderstandeth not the secrets of the kingdome of Heauen but whosoeuer are led by Gods spirit they easily acknowledge the force of the spirit speaking in the scripture they haue an anointing from that Holy one and knowe all things and they neede not that any man teach them but the same true annointing and not lying teacheth them of all things and therefore the Apostle saith 1. Cor 1.15 That he that is spirituall discerneth all things This testimonie of the spirit doeth chiefely confirme vs and doth onely satisfie vs for the certaintie of the Scripture Ioh. 14.17 and is onely knowne to the Elect without which the testimonie of the Church auailes nothing For as God is onely a méete witnes of himselfe in his word so his word can finde no credite in our hearts before it be sealed by the inward witnes of his holy spirit And this is the Authenticke irrefragable and vndoubted Authoritie of that scripture of which Paul speakes when he saith Let the words of Christ dwell in you plenteously in all wisedome that is Exercise your selues in the word of God and put it in practise The Word of Christ is the Doctrine of Christ and the word of the Gospell and generally the whole Canonicall Scripture * The whole scripture is the word of Christ because it aimes at him as a booke doth aime at the Title which is able to instruct in true Religion that is in Faith and loue and therewithall to saue our soules And the word of the Apostle hath a great Emphasis and force in that he saieth not Let the word of Christ be in you but Let the word of Christ dwell in you And how not sparingly and niggishly and a little but plenteously richly and aboundantly His meaning is that the doctrine of the Gospell should be very familiar and well knowne to the Faithfull and that it should be so farre off from them to be ashamed of the Gospell of Christ Rom. 1.1 which is the power of God vnto saluation to euery one that beleeueth as that on the contrarie 1. Pet. 3.15 they should be readie alwaies to giue an answere to euery man that asketh them a reason of the hope that is in them with meeknes and reuerence And here we may gather with what spirite they are led at this day who doe strictly forbid the multitude common sort from reading and perusing the Scripture crying out that there is no greater pestilence to be taken héede of then the reading of the word of God by the common people For questionles Paul speakes héere to men and women of all states and conditions and he would haue them not only to take a slender sleight taste of Christs word but he chargeth that it should dwell in them that is that it should be rooted and stablished in them and in all plenteousnes whereby they may daily profite and procéed in the attainment of euerlasting saluation But for that some haue a preposterous desire of learning abusing the word of God either to ambitiousnes or vaine curiositie or deprauing the sinceritie thereof one way or other therefore he ioynes immediately in all wisdome As if he had said it is not enough to haue the word of Christ among vs to handle it daily vnles we doe it wisely and reason and dispute of it religiously and reuerently For there are some prophane and vnreuerent men who handling the Scriptures with vnwashen hands and talking of them with rash tongues doe speake grossely of God and things pertaining to God and doe carnally expound that which coÌ„taines some secret mysterie Therfore prudence and discretion and sobrietie is necessarie for him that will handle the word of God profitably and to edifying For the Scripture doth compreheÌ„d mere Oracles and sets downe the holy and eternal will of God and therefore it requires readers and hearers studious of holines addiected to godlines who with ferueÌ„t sighes and groanings and zealous Prayers conceiued in the feare of the Lord Psal 111.10 Prou. 1.7 must desire to be instructed from aboue For the feare of the Lord is the beginning of Wisedome saith Dauid and of Knowledge saith Salomon And that this precept of the holy Apostle may be the better performed of vs let vs consider first how profitable and necessarie the word of God is for vs and secondly after what sort and with what heart we must heare it 1. The profitablenes of the Word First let vs see the profitablenes and commoditie of the word of God If we obserue duely the titles that God hath enstamped on his Word in holy Scripture we may easily perceiue the inestimable commoditie that redounds to vs by the searching reading and hearing thereof Deut. 8.3 It is the spirituall Manna that procéedeth out of the mouth of God and giues life to men represented by that foode of Angels and Bread sent from Heauen readie without labour Wisd 20.21 which had abundance of all pleasures in it and was meete for all tastes and serued to the appetite of him that tooke it and was meete to that that euery man would It is the light and the Trueth that leades vs in this world that giues direction to the people that walke in darkenes Psal 43.3 Isa 9 2. Ex. 28.18 and shines vpon them that dwell in the Land of the shadow of death expressed by the bright Carbuncle that was set in Aarons brest plate It is the pure Wheate in comparison whereof the traditions and deuises of men are but chaffe Ier. 32.28 It is the nourishment and Bread of life for want and scarcitie of which Am. 8. there comes the pining staruing and death of soule in comparison whereof the fantasies of men are but huskes fit to nourish swine withall Psal 23.2 Ier. 36.25 Ier. 2.13 Ier. 32.24 Psal 119.30 Isa 22. Psal 12.6 Matt. 13.43.44 It is the pure water of saluation in comparison whereof mens inuentions are broken cesternes that can hold no water It is the powerfull fire and the hammer that breakes the rocks and the word of truth and the siluer purified and refined from the earth in comparison whereof the doctrines of men are dreames and drosse and impuritie It is the inualuable pearle and treasure which no earthly riches can counteruaile and therefore to be sought and bought of all them that will be prouident Merchants for their soules health Io. 6.68 Isa 59.5 2. Tim. 2.17 Matt. 2.16.17 Luk. 2.62 10.42 13.34 It is the word breeding eternall life whereas humane ordinances are but Cockatrices egges and Spiders webbes and fretting cankers It is the new garment that must not be matched nor patched with old rags and the new wine that abhorres old bottels It is
as the Papist vntruely teacheth yet we teach that good workes are to be done because they shall be crowned receiue the reward as the holy Scripture affirmeth It deserueth not the name of vertue nor we are not to be called vertuous for performing of one good déed for a wicked person may doe one or two good déeds either of a sudden motion without due regard or of spite malice to crosse his enemie or through vehement perswasion of some friend or to win praise commendation of men or to auoid shame reproach of the world or least he should doe something that might hinder his prosperitie or else because his lusts affections doe striue struggle as the windes so as that which is the stronger preuaileth on the rest brideleth them from breaking foorth into action so a vaine glorious man will make a shew to be liberall to the end he may serue the turne of his ambition on the other side a couetous man that he may spare charges will set light by honour though inwardly his minde be fired with ambition so a proud man will be bountifull to be extolled among the common people so she that feares the reproach of the world though her minde be defiled with vnchast lusts yet outwardly she will be chast But it is not vertue to doe well after this sort but to doe good after a good sort is when it is done Arist spoâ—â—e sciâ—â—ter consâ—anter as the Philosopher teacheth willingly and not by coaction and enforcement with aduisement and due regard of circumstances with continuance and perseuerance and without wearines and fainting Perseuerance in well doing is most requisite for vs Mat. 10.22 for why it receiues the crowne It is written that He that endureth to the end he shall be saued It is written that they are rewarded with euerlasting life Rom. â— 7 that through patieâ—ce in well doing seeke glory and honour and immortalitie It is written that the bountifulnes of God is great towards vs Rom. 11.22 If we continue in this bountifulnes or else we shall also be cut off It is written Phil 3.13 14. that we must forget that which is behind and endeuour our selues to that which is before and follow hard toward the marke for the prise of the high calling of God in Christ Iesus It is written that Christ hath now also reconciled vs in that body of his flesh through death Col. 1 2â— â—â— which were in times past strangers and enemies because our mindes were set in euill workes if we continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof we haue heard It is written 2. Tim. 2.5.6 taht if any man striue for a maisterie he is not crowned except he striue as he ought to doe the husbandman must labour before he receiue the fruit It is written Heb. 3 6.1â— that we are the house of Christ if we hold fast that confidence and that reioycing of hope vnto the end that we are made partakers of Christ if we keepe sure vnto the end that beginning wherewith we are vpholden It is written Eze. 18.24 33.13 that if the righteous man turne away froÌ„ his righteousnes and commit iniquitie and doe according to all the abominations that the wicked man doth all his righteousnes that he hath done shall not be mentioned but in his transgression that he hath committed and in his sinne that he hath sinned in them shall he die Finally it is written Reu. 2 1â— that if we will haue the crowne of life we must be faithfull vnto the death Compare all this that is written and tell whether perseuerance in well doing be not most necessarie since without it we cannot be partakers of immortalitie If we goe not onwards in well doing we shall fall from well doing and fall into ill doing For Vice giues many assaults and batteries against Vertue Euery Vertue hath two extreame Vices one on the left hand in defect the other on the right in excesse readie to deuoure her on euery side as the roaring Lyon is readie to prey vpon the sillie lambe Matt. 7.14 The way of vertue is narrowe if we slip neuer so little either on the one side or on the other side we fall into the dirt puddle of vice Our owne corrupt nature fraile flesh will seduce vs the example and custome of the world will perswade vs the enchanting cups of pleasure and sinne will deceiue vs if we bend not all our force and endeuour to continue in well doing That old serpent and red dragon Sathan 1. Pet. 5.8 walkes about like a roaring Lyon séeking whom he may deuoure When God asked of him Iob. 1.7 whence he came he answered from compassing the earth Marke how the diuell cals himselfe a Compasser He is not idle but embusied alwaies when he is let loose to ensnare and beguile soules and to withdraw men from good workes He would discourage the Minister from taking paines by setting before him how the people contemne his doctrine and sometimes his person how they profit little in knowledge and godlines notwithstaÌ„ding his many manifold exhortations He would stop the Magistrate and Officer from diligent discharging of his charge place either with feare to offend some or with affection to spare some He would draw the plaine Tradesman from true dealing cause him to betake himselfe to fraud and deceit that he may be called indéed a Craftesman why because he cannot enrich himselfe by simplicitie and plaine dealing therefore he casteth into one shop a false measure into another shop deceitfull weights into another shop adulterate vnperfect wares He frets fumes at diligent resorting to praier and Sermons and Sacraments and therefore to hinder vs from it he will cast in our way either worldly busines or pastimes sports and pleasures At a word to pull the resolued Christian from the awe of God he will tempt him to sweare to surfet to carouse to be drunken by the baite and allurements of sociablenes good fellowship If then our owne flesh like a domesticall Iudas be readie to betray vs in euery conflict and skirmish if the sugred perswasioÌ„s of worldly examples are like the bewitching songs of the Sirenes the enchanting cups of Circe if Sathan be so busie industrious to steale away Saluation from vs how behoofefull and necessarie for vs is it to doe well and to perseuere in well doing It is hard to continue in well doing against so many aduersaries but let vs looke on those whom the word of God commends and sets foorth before vs as lampes and torches to direct our féete in the darkenes of this world Behold how Dauid could not be discouraged from encountring the hugie Goliah 1. Sam. 17. either by the checke of Eliab his brother or the disswasion of king Saul or by the vnfitnes