to this perseuerance may bee drawne from our present good beginnings and by likely-hood forward proceedings in the fruites of godlynesse and shall wee now shrinke shall wee now giue ouer shall wee hold on all the heate of the day and shall wee faint and languish and yeeld in the coole as it were of the Euening Haue wee prosperously guided our vessell through the maine and deepest Seas and shall wee suffer it to bee wracked at the very entrance of the Port of our happinesse oh zealous speech of holy Polycarpus worthy to be a perpetuall president of our serious and religious imitation who made it Euseb eâ—clâ—s Hist lib 4. cap 15. an argument that hee was still to serue Christ because hee had so long a time formerly serued him therefore in the middest of persecutions more hott in zeale then his tormenters in blood-shed brake hee forth into this protestation Sexaginta et sex annos seruio Christo et nihil me lâ—sit vnquam quomodo possum maledicere ei et blasphemare regem meum qui salutem mâ—hi dedit Sixty and sixe yeares do I serue Christ and he hath neuer hurt me at any time how can I now speake euill of him and blaspheme my King which hath giuen sauing-health vnto me Of this so holy a speech may wee make an holy vse vnto our selues That for as much as wee haue so and so many yeares beene as fruitfull Trees in the Lords seruice wee should not now in any case become barrâ—n Is it reported of Socrates that hee neuer changed his countenance and shall wee change our Religion Ought wee to forget that which is Philip. 3. 13. behinde and endeuour our selues to that which is before and shall wee goe backe from Christ to follow the world with Demas 2. Tim. 4. 10. Oh no â—let that bee farre from vs but rather as God hath continued a chaine of his graces towards vs whereof the first â—incke is by predestinating vs the second by Calling vs the third by lustifying vs the fourth shall bee accomplished by glorifying vs in the world to come Rom. 8. 30. Let vs also recontinue toward him a Chaine of those graces which wee haue receiued from him that so there may bee grace for grace for which purpose are wee to giue all diligence that wee may ioyne vertue with our faith and with our vertue knowledge and with our knowledge temperance and with our temperance patience and with our patience goodnesse and with our goodnesse brotherly kindnesse and with our brotherly kindnesse loue that so wee may not bee standing still idle and vnfruitfull 2. Pet. 1. verse 5. to 9. but going on working and fruitfull in the knowledge of our LORD IESVS CHRIST like Trees that still will and will still bring forth fruite The fourth motiue or reason which may perswade vs to this perseuerance may bee drawne from the nature of God himselfe with whome is no variablenesse nor shadowing by turning vnto the which wee ought to bee conformed Iam. 1. 17. and become like it First because it is necessary we should so bee in regarde hereof that wee are sayd to bee partakers of the diuine Nature The Diuine nature is without 2. Pet. 1 4. Variablenesse so must wee which are pertakers therof not change but immutably goe on to bee fruitefull Secondly because it will bee most acceptable vnto God if wee so bee who beeing our heauenly Father will reioyce no doubt as earthly fathers vse to doe in those Sonnes which are most like him Thirdly because in so being wee shall bee most honorable vnto our selues for the greatest honor as writeth Greg Nazianzene is to come nearest the Image of God wherein we were crâ—ated whose Image wee then without â—reg Nazian â—ratâ— 26. question doe represent when we become vnchangeable as hee is vnchargeable whose name is like his nature I am that I am Exod. 3. 14. The fifth and last reason or motiue which may perswade vs to this perseuerance is the hazard which otherwise may and will bee that we shall neuer be saued He that indureth to the end shal be saued Mat. 24. 13. Wee are in the Church of God as in a vineyearde where we must labour and continue our labour vnto the end before wee canne receaue our penny as in a race wherein wee must run and continue to the end before wee can bee recompensed as in a warrefare wherein we must fight vnto the end before wee can be crowned For wee ought to bee faithfull vnto the death if we looke to receaue a crowne of life Apoc. 2. 10. to which purpose saith Saint Cyril Nolite vobis blandiri fratres c. S. Cyâ—il Doe not flatter your selues brâ—theren that yee haue heard and receiued my speech This is but the beginning onely of saluation vnlesse ye shal abide in the same it shal not auaile you Non quâ—ritur initium sed finis sayth S. Ierome The beginning S. Ierome is not sought after but the end Saul and Iudas began well but ended euilly The one killed him-selfe and lost his kingdome the other hanged him-selfe thaâ— hee mought go to his owne place Act. 1. 25. Paul on the other side begun euilly but ended well so farre forth as he was resolute in it that for as much as he had fought a good fight ended his course there was laid vppe for him a crown 2 Tim. 4 7. 8. of righteousnesse 2. Tim. 4. 7. 8. We must in the compasse of our profession be like a circle in Geometry wee must continue a puncto ad punctum from point to point from Alpha to Omega from the first to the last as Trees euer fruitfull Will bring forth This perseuerance here required sheweth that the life of a good man ought to be the life of such a man as shal testifie him-selfe to bee First Laborious in alwayes bearing and bringing forth the fruite enioyned him No ease no idlenesse which the Fathers call Dâ—monis puluinar the diuels cushion But sweate but labour must bee his taske his portion Saint Chrysostome witnesseth writing vppon S. Crysoâ—â— in Math. 24. 13. 〈◊〉 the wordes Hee that continueth to the end shall bee saued Nomen tollerantiae est nomen sudoris The name of Tollerancie is a name of sweate and that which is translated to abide or continue is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is One that remayneth vnder as it faâ—eth with the porter in the bearing of his burthen as a Tree laden with his fruite Secondly this perseuerance sheweth that the good man ought to testifie him-selfe to bee Couragious to withstand the lettes which may hinder him in this his will of â—uture fructifying Religion is a thing though inwardly sweete and comfortable yet outwardly sharpe and bitter Like Iohn the Baptist whose inward milde vertues were cloathed with an outward rough vesture not better then camels hayre Math. 3. 4. Many difficulties will affright him dangers represse him crosses
same nature Salomon was Rich Christ poore Salomon passed his time in peace Christ in disquiet Salomon was a King Christ by the censure of the world but a Seruant Salomon had a Pallace Throne Power Christ a Stable a Manger Infirmity Oh! it S. August becommeth yea it behooueth vs rather to be like Christ yâ— Truth then Salomon the Type For as a father writeth euery actioÌ„ not of Salâ—moÌ„ but of Christ ought to be our Imitation We ought therfore to be like Christ in his Pouerty in Disquiet Bondage his Stable Manger Infirmity then to be like Salomon in his Ritches Peace Royalty Pallace Throne Potentacy especially considering yâ— as the exercise of the Cross is as the Shoole-men speak Communis terminus as common as Community it selfe vnto the godly yet be it spoken in the way of comfort vnto them though there bee so frequent a Communitie of it yet haue they also a priuiledged Immunitie against it for bee it granted not onely that it is a Arodde to scourge them but which is more a staffe to bruse them yet by Gods mercyfull disposall shall both this Rodde and â—â—affe comfort them A Rodd Psal 23. 4. shall it become rather of Consolation then of Desolation a Staffe rather of Supportation then of Supplantation It ought to be our practise because it is CHRISTES chalenge If any man will â—ollow mee lette him forsake Math. 16. 24. him-selfe and take vppe not Salomons Crowne but his Crosse and â—ollow mee as if there were no following of CHRISTE but by this Crosse-way straight rough and vnpleasant in the in-gate there-into Second the way of Sinners hath the first front or entry thereinto Broad Smooth Pleasant as a way which appertaineth vnto such as Liue and waxe old grow in wealth their seed is established in their sight with them and their generations before their Eyes Their houses are peaceable without feare and the rodde of GOD is not vppon them their Bullocke gendreth and fayleth not their Iob. 21. from ver 17. to 14. Cow calueth and casteth not her calfe they send forth their children like sheepe and their sonnes daunce they take the Tabret and the Harpe and reioyce in the sound of the Organs They haue then as appeareth heereby Goodes Houses Landes Cartell Children Musicke and A long-life to enjoy all this Then which way therefore in the first enterance thereof what can bee more gaynsome What more delightsome They haue prosperitie in that aboundance that they are Drunken with it as it is said of Ephraim Esay 28. 1. The Gardiner dispayreth of that Vine which hee pruneth not The Chyâ—urgian hath little hope of that festered wounde which hee launceth not The Father giueth ouer that Sonne whome hee rebuketh not and GOD reprobateth that seruant which he chastneth not It is sayd Ezech. 16. 42. I will make my wrath to rest and my Iealousie shall depart and I will cease and bee no more angry S. Bernar. Ser in Cant. 42. Where-vppon Saint Bernard hath these wordes Solo auditu contremisco vides quod tunc magis irascitur Deus quando non irascitur Misericordiam hanc ego nolo supra omnem ira miscratio ista I tremble onely at the hearing hereof Thou seest how GOD is then more angry when hee is not angry I will none of this mercy Oh LORD This fauour is aboue all displeasure The same Father writing Bernar. medit Cap. 6. Sayth also Sitecum Deus non est per gratiam adest per vindictum If GOD bee not with thee by his grace hee is with thee by his reuenge But woe bee to thee if hee bee so with thee yea saith hee wo bee vnto thee if it bee not so with thee for there is GODS wrath where hee doth not scourge for Sinnes et quem hic flagellando non emendat in futuro damnat And whome heere hee doth not mend by scourging hee doth condemne hereafter By the outward blessings of this VVorld cannot a man Iudge whether hee stand in GODS anger or fauour Yea as they are the blessings of Esaâ— rather then of Iacob of the leâ—t rather then the right hand vnlesse GOD season them with the Dew of Heauen the grace of his spirit they argue that GOD is rather angry then pleased with vs in bestowing them vppâ—n vs as they which are to bee found in the enterance of the way of Sinners The second difference which is betwixt the way of the Righteous and the way of sinners is of Company in the way This Company is three-fold it is eyther Precedent or going before them Concomitant or walking with them Subsequent or following after them First the Company Precedent in the way of the Righteous haue beene Abell Abraham Isaac Iacob Iob Moyses and the Prophets Apostles and Euangelistes and such like being the congregation of the first borne which are written in Heauen and the spirits of iust and perfect men Hebr. 12. 23. Who haue already cast off the bondes of this liâ—es imprisonment that they might bee receiued into the glorious liberty of the sonnes of God in Rom. 8. 21. Heauen Secondly the Company Concomitant in the way of the Righteous are all they which liue at the same time with the Righteous in this present world whom GOD hath so Predestinate before the World As he hath called them out of the world As hee may iustifie them in the world And purposeth to gloryfie them after this Worlde As Saint Augustine alledgeth alluding to August Rom. 8. 29. 30. Thirdly the Company Subsequent in the way of the Righteous are all they who while the Earth shal stand vpon her Pillars while the Heauens shal be spread abroad as Curtains and while the frame of the world it selfe shall haue any being shall hereafter vntil the finall Consumation of all things so breath on the earth amongst men as they shall belong to GOD in Heauen A Blessed societie knowne vnto GOD not knowne vnto vs Sealed by God as yet Concealed from vs for it is with GOD a foundation that remayneth sure and hath this â—ale that GOD knoweth who are his 2. Timo. 2. 19. Secondly on the othher side The Company in the Way of Sinners Precedent haue beene Cayne Corah Esau Ismaell Saul Ahab Ieroboam Herod Pilate Iudas and the like Of all whome it may bee said as oâ— â—â—â—au onely Rom. 9. 13. That the Lord hath hated them The Company in the way of Sinners Concomitant are all such as liuing in the same age with them are dealt with all by the LORD as the LORD sometime dealt with Pharaoh whose heart hee hardened These haue so their Feete in the way with sinners as they lift vppe their Heele against Heauen by Sinning as Iudas didde sometime against CHRISTE by Treason The Company in the way of Sinners Subsequent are all such as shall Heape vppe vnto them-selues wrath against the day of wrath and of the declaration of the iust Iudgement of GOD Rom. 2. 5. Sonnes of Beliall
flesh had corrupted his waye but the Reason of the future consuming of such flesh as this is by fire may be because all such flesh stands in a corrupt way euen this way of Sinners here spoken of Saint Gregory saith of Sinne that it is Cathena infernalis Saint Gregâ—r An infernall chaine and so indeed may it bee thought to bee because with the ligature thereof as with the Iron linkes of a Chaine the Sinner is so tied bound as hee cannot stirre or mooue him-selfe either one way or other but is enforced to stand still He standeth in the waâ— of Sinners The third thing which here-out may bee obserued is that the Godly stand not in the way of Sinners They stand not in it For as much as they are euer watchfull ouer them-selues so neere as may bee that they may not so much as stepp into it Who will stepp into that way wherin they know a Serpent to bee The way of Sinners as the Godly well know is such a way and therefore are they so farre from stepping into it as they flee from it Eccles 21. 2. Sinnes are the weapons of vnrighteousnesse for Rom 6. 13. which cause the Righteous are affected vnto them no otherwise then Dauid was vnto the weapons and Armor of Saul who put them off when hee went against Goliah 1. Sam. 17. 39 as they which were vnfitt and vnmeete for him The Godly wishe not to sinne not so much for feare of punishment as for loue of Vertue which Vertue in as much as it commeth from God and leadeth to God the godlye esteeme as their Summum honum their cheefest highest and supremest good Amiable Estimable Desirable not in any by-respects but of and for it selfe onely It is a saying Nolens peccare propter se fit volens propter aliud Hee which is vnwilling to sinne for sinnes sake is made willing for some other consequence sake which may depend vpon it whether it bee Pleasure Lucre Honour or the like but the Righteous-one admitteth of neither reiecteth both hee prayeth so to bee furnished by the seauen spirits Apocal. 1. 4. which are before the throne of GOD that if it may be he may not fall at all But if his spirit be so vanquished by his flesh as hee not onely falleth but falleth seauen times a day a lott from which euen the righteous man is not priuiledged Prou. 24. 16. Yet as Saint Ierome writeth Saint Ierome Pâ—â—nie Epâ—st 4â— looseth hee not the name of a righteous man because hee as often riseth by repentance againe Plinie mentioneth a certaine fresh water which retaineth the freshnesse though it runneth among the brinish waues of the Sea Such are the righteous who though they liue in the darkenesse of this world yet doe they not the workes of darknesse though they bee among Sinners yet with Sinners doe they not stand in the way of Sinners but are righteous still much more performing that by the light of grace which Anacharsis a Scythian did by the glimpse of Nature who Erasmus in vidua Christi being at Athens as writeth Erasmus in which Cittie it was a most hard thing to bee a good man Nihil tamen de sua seueritate remisit yet diminished hee nothing from his grauity So the righteous doe much lesse impaire any thing in their goodnesse but tanquam margarita in Coeno As Pearles in a Puddle so doe they keepe their vertue still It appeareth then by the premised matter that there is a two-fold way The one of the Righteous the other of Sinners That also there is a great difference betweene these Two wayes both in regard of the entrance into the Way Company in the Waye passage out of the Waye that more-ouer the Vngodly-one Standeth that is Planteth and Setleth him-selfe in this Waye On the contrary side that the Godly standeth not in this waye because hee is carefull what in him lyeth by the direction of GODS spirit not so much as to steppe into this waye Oh let vs then in the feare of GOD if wee would bee accompted as wee are and bee as wee are accompted Let vs I say refraine our feete from this Waye yea euen from the Path that is the least meanes of conueyance which may leade vs to this Waye If wee Prou. 1. 15. will of necessity be-take our selues vnto a Waye oh by how much is it better for vs to be-take our selues vnto the waye of GODS Commandements saying as Iob. My Iob. 23. 11. foote hath followed his that is GODS steppes his waye haue I kept and haue not declined Though the Sinner sâ—pposeth that hee standeth in the waye of Sinners Yet as Saint Bernard witnesseth hee rather falleth by Sinne Saint Berâ— de â—â—na domini then standeth in the waye of Sinners and his fall hath beene as that Father speaketh on stones to bruise him and on pollution to defile him a pollution so base and despiceable Ezech. 24. 6. as it is called by the name of Scumme which first ariseth of corruption secondly is light thirdly is vnprofitable So is Sinne also Corrupt Light Vnprofitable and hee which standeth in it standeth in Corruption Vanitie Vnfruitfulnesse Whereas the Righteous ought to bee Incorrupt Vertuous Fruitfull as hee which looketh to receiue a Crowne Incorruptible Glorious Precious and therefore hee which is in the way of suâ—h preferment as Heauen is will auoide to stand in the waye of such defilement as sinne is The third perticular point in the Negatiue Contestation whereby the Euidence of the Godly mans Vertues may appeare vnto vs is that hee sitteth â—ot in the seate of the scornefull Wherein there bee considerable First what is meant by the scornefull heere spoken of Secondly that there is a seate of such scornefâ—ll ones Thirdly that the wicked doe sitte iâ— this seate Fourthly that the Godly doe not sitte in it First it must then appeare what the scornefull are or what is meant by them Scorners heere spoaken of are of two sorts eyther such as scorne Men or such as scorne GOD. Such as scorne Men bee eyther such as doe it of Pride because they thinke them-selues better then others or of Enuie because they would haue none better then themselues or else of Mischiefe because they wilâ— haue none worse then them-selues The first fruite of Scorning groweth from the roote of Pride which maketh them who are there-withall tainted to suppose that they are better then others and therefore in regarde of them-selues doe they contemne and ouer-looke others This kinde of Pride is called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is necessarily ioyned with the disdaine of others These kinde of Men if they haue Wealth waxe proud of it and scorne other who are poorer then them-selues If they haue Honours they swell with them and scorne others who are meaner then themselues If they haue Strength they are puffed vpp with it and scorne others who are weaker then them-selues