according to the riches of his glorie that we may be strengthened by his spirit in the inner man God makes vs worthie of his calling and fulfils all the good pleasuâ—e of his goodnes and the worke of faith with power God giues vs euerlasting consolation and good hope through grace and doth comfort our hearts and stablish vs in euery word and good worke and is faithfull Iude. â—â—r 3.4 and will stablish vs and keepe vs from euill and is able to keepe vs that we fal not and to present vs faulties before the presence of his glorie with ioy Therefore pray we earnestly to God that he would so confirme vs wâ—th his grace that we may so runne that we may come to the goale of eternall happines For it is God alone that can and will grant this perseuerance vnto the end to those that vnfainedly beg it of him Therefore the holy Psalmâ—st speakes thus in the person of Christ Psal 36.8 I haue set the Lord alwaies before me for he is at my right hand therefore I shall not slide As if Christ had said I haue confirmed my saith by the consideration of the will of God For I knew that I should be offered vp a sacrifice for mankind by the speciall and vnspeakable determination of God and beholding and setting this decrée of God before mine eyes I see and assure my selfe that God is present with me stands on my right hand sustaines and helpes me therefore I turne not mine eyes from him and I am certainely perswaded that I cannot be ouercome and swallowed vp of these sorrowe And as Christ doth confirme himselfe so all the godly must know that when they are pressed with incumbrances and tentations they must promise to themselues certaine deliuerance For that which was auailable in Christ must needes be auailable in his members also And where are the Doctors of diffidence and distrust that teach men that they cannot ascertaine themselues of their finall perseuerance and therefore they must still remaine doubtfull since Dauid in the person of Christ doth not onely mention his confidence for the present time but also extends it to the time to come and therefore saies that he should not slide be shaken or mooued Psal 138.7 Say not what though Dauid could say Though I walke in the midst of trouble yet God will reuiue me he will stretch foorth his hand vpon the wrath of mine enemies and his right hand shall saue me And what though Paul said of the Corinthians 1. Cor. 1.8 that God would confirme them vnto the end that they might be blameles in the day of our Lord Iesus Christ And what though the same Apostle could say by inspiration that he was perswaded that neither death nor life Rom. 8.38.39 nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Yet how shall we be sure that we shall neuer fall away from our owne stedfastnes Consider what our Sauiour saith Ioh. 6.37 that all that the Father giueth vnto him shall come to him and him that commeth to him he casteth not away Ioh. 10.28 and that he giueth eternall life to his shéepe and that they shall neuer perish neither any shall plucke them out of his hand Consider what the Apostle saith Rom. 11 2â— that the gifts and calling of God are without repentance and that God is faithfull which will not suffer vs to be tempted aboue that we are able 1. Cor. 10 13. but will euen giue the issue with the tentation that we may be able to beare it Consider what Christ saith againe that the Gates of Hell shall not preuaile against his Church and children Matt. 16.18 Luk. 22.32 and what he saith to Peter I haue praied for thee that thy faith faile not Nay consider this that if thou be the shéepe of Christ if thou beléeue in him if thou cleaue vnto him Christ praied for thée as for Peter Ioh. 17.20 that thou maiest be one with him vnited to him and neuer fall from him Let the vnfaithfull reiect the wisedome of God against themselues yet the elect will not onely embrace it and cleaue vnto it but also defend it maintaine it and iustifie it For wisedome is iustified of her children Matt. 11.19 Matt. 13.8 Let the foules deuoure the séede that fell by the way side and the Samâ—e parth the seede that fel on the stoâ—e ground though if haue a temporaâ—te flourishing the thornes choake the seede that fell among thornes yet that seede that fals on good grouÌ„d brings foorth fruit one corne an hundred sold some sixtie folde and another thirtie solde that is Luk. â— 5 They that haue an honest and good heart beare the wâ—rd and keepe it and bring forth fruit with patience Act. 5. Let Ananias and Sâ—phira fall from sinceritie and let many Antichrists depart from the true Church and faith of Christ yet the Lords seale abideth sure on his elect and the holy Ghost hath giuen the censure 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had bene of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs Let Pharaohs heart be hardned at Gods correction and let him repell the scourges that should reforme him as the hard Anuill beares off the strokes of the hammer yet Paul and euery faithfull person that hath his stonie heart changed into a heart of flesh by the working of the spirit will be bettered by the terrors and threatnings and chasticements whereby God prepares vs to subiection and will presently crie out and say Lord what wilt thou haue me to doe Act. 9.6 behold I am readie to fulfill thy coÌ„mandement Now since good workes and continuance in well doing are so necessarie for the glorifiing of our heauenly Father and for the profiting and edifying of our neighbours and for the infiniâ—e reward promised to the godly and for the auoyding of the sharpe punishments threatned to the wicked there remaineth an instruction both for them that haue not began to doe well and for those that haue began to doe well To the swearer the fornicator the drunkard the malitious person the railer the vnmercifull the vniust in a word to them that wallowe in their sinnes without remorse the saying of Paul is to be proposed The wages oâ— sinne is death Rom. 6.23 If the sweet pleasures of sinne haue so sowre sawce and if the workers of iniquitie haue deadly pay and wages detest and abhorre sinne then as a biting serpent and at length begin to doe well and to embrace vertue The Prophet saies of the stiffe-necked Iewes Zach. 7.11.12 that they refused to hearken and pulled away the shoulder and stopped their
acceptable to God that procéede from Faith Heb 11.6 without which none can please God Nay they alone doe know what good works are and are able to doe them who doe belieue in Christ whereas all other are both blind in knowing and vnable in performing any manner of thing that is good And the Apostle stayes not heere but hee addes These things are good and profitable vnto men In which words hee yeeldes the reason why he commands Tituâ— to teach and affirme these things in his Church to wit because they are things true and good and right and honest and comely and profitable And withall hee intimates and signifies that whatsoeuer other things are deliuered they are not to be esteemed because they are vnprofitable and vnfruitfull as on the contrarie all that is commendable and praise-worthy 1. Tim. 4.8 that auaileth to saluation and promoteth godlinesse which is profitable to all things and which hath the promise of the life present and of that that is to come Now that this exhortation of the blessed Apostle may bee the better perceiued and performed of vs let his words be diligently considered Good worke saith he are good or conuenient or comely or such as â—eseeme Christians Mal. 1.6 For why A father must be honored and a Lord Master must be obeyed but GOD is our Father wee are his sonnes by grace and Adoption in CHRIST and God is our Lord and Redéemer who ransomed vs from the thraldome of the spirituall Pharaoh Aegypt of sin by the death pretious bloud of his most dearely beloued Sonne CHRIST IESVS Since then our sanctification is the will of God our heauenly Father 1. Thess 4.3 it is his pleasure that we should liue godly shall wee not obey his will commaÌ„dement In great horses prepared for the warres it is chiefely regarded that they be flexible and easie to be turned with the bridle For what is it worth if an horse runne a faire race either out of the way or else not as the rider wil but as himselfe will So in the faithfull true Christians ordained for the spirituall warres of Christ no vertue and good qualitie is more required then prompt and ready obedience to submit our wills to the Lords will We are by nature fléeting and running after all vanitie and wickednes and therein wee are like to water and wee must be stayed as the water is And how is that The water is very hardly staied and scarce stayed with it owne bondes because naturally it floweth abroade but it may well bee limitted and bounded by some other thing and kept from continuall fleeting So our nature that flits still after the transitorie vanities of this world is very daÌ„gerously bounded by our owne will For it so flowes continuallie aâ—ter concupiscences pleasures but it is best stayed onely by the will of God after whose similitude and likenesse it was at first created The Smith when he prepares any worke thinkes on him for whom he prepares it that hee may fit it after the breadth and length proportion prescribed vnto him For if either he forget the form deliuered him or else doe willingly despise it he must néedes erre in the performance of the worke in like manner we must alwaies carefully retaine in memorie and obediently practise the will and commandement of God or else wee shall erre in the actions of our calling Who knowes not 1. Cor. 12.27 that Christ is the head and the faithfull are the members Let vs therefore be sound members not sicke of the palsie For as the partes of the bodie that are attainted with the Palsie doe not mooue as the head directs so those Christians are holden of the palsie of soule that do not mooue as CHRIST the head commaundes but as perfect sound parts of the bodie are easily moued as the sense reason of the head doth lead So sound true Christians are moste readie to accomplish those things which Christ the head enioynes Are not also our good workes due vnto God and must wee not doe them to declare our thankfulnes towardes him of whome wee haue receiued so manie and so great Blessings both temporall and eternall Wee are debters not to the flesh to liue after the flesh Rom. 8.12 For if we liue after the flesh wee shall die but if wee mortifie the deedes of the bodie by the spirit we shal liue Luk. 1.74.5 And why hath the Lord deliuered vs out of the hands of our enemies but that we should serue him wtout feare all the dayes of our life in holines and righteousnes before him We are iustified we are the sonnes of God we are the holy temple of the Lorde we are made in CHRIST Kings Priests we are anointed by the holy Ghost and to what purpose haue we obtained this dignitie not that we should liue as wee list but that being clothed with the righteousnes of the newe man we should with minde mouth life profession and practise set foorth the praise of God For how caÌ„ iustification saÌ„ctification be sundered If we be good Trées wee will bring foorth good fruits if we be the sonnes of God Mat. 7 17 Rom. 8.14 1. Io. 3.9 we will be led by the spirit of God if we be borne of God we will not coÌ„mit sinne with delite gréedines but on the contrarie we will studie to liue holilie for the séed of God abideth in vs that is the holy spirit of God which is called holy because he works holines in vs by his vertue and operation as by a certain séede we are regenerate made new men We must remember that we are enrolled soldiours in Christs Campe to fight his battels against the Flesh the World Sathan Let vs therefore not receiue the grace of God in vaine let vs hold fast the Faith let vs fight a good fight let vs finish our course let vs seeke to please him that hath chosen vs to be Soldiours A good soldiour must bee obedient faithfull obedient to execute his commandement Faithfull to sticke to his Captaine in all daÌ„gers Scipio Major pointing at his soldiours that hee had in Sicilie said that there was not one of them Plut. in Rom. Apoph that would not ascend into a tower and from thence cast himselfe headâ—ong into the Sea if hée did command it Bapt. Tulgosius l. 1. c. 1. rerum memorab And one remembers an exaÌ„ple of such obedience For when the â—aâ—le of Campania was Ambassador to the Prince of the Assasines in Syâ—iâ— the Prince to shew the great obedience of his people shewed the the Earle certaine men that stood on the top of a tower and called one by name coÌ„manding him to leape downe from the tower the fellow immediately obeied the commandement and died with the fall and the Earle could hardly refraine the Prince from commaunding the rest also to doe the like Shall there bee
a woman vanisheth away wheÌ„ a child is borne The billowes and surging Seas may dash against Christs Church Matt. 16.18 but for that it is stablished and setled on CHIST the Rocke the gates of Hell shall not preuaile against it For as Physitians vse Serpents Vipers in Triacle for the help of men so God vseth Sathan in tentation for the profite of his childreÌ„ and for this purpose so ordereth his tentations that as he should blind the hearts of the disobedient and at last punish them eternally so he should only trie make knowne the Faith Hope Patience and Constancie of the godly that Gods Grace may be sufficient for them and that after they haue bin tryed for a while they may receiue the crowne of glorie that neuer withereth Therefore if hee would friendly insinuate himself pretending to do vs good that he may the sooner drawe vs out of the narrow way let vs oppose the expresse will and commandement of God against him not depart therefrom either to the right hand or to the lefte hand If he go about to rip vp our conscience with the knife of the Law to daunt vs with the vglinesse and haynousnes of our sinnes Gen. 4. Matt. 27. 1. Ioh. 1.9 as hee dealt with Cayne and Iudas let vs remember that if wée faithfully and penitently acknowledge our sinnes God is faithfull and iust to forgiue our sinnes and the blood of IESVS CHRIST his Sonne clenseth vs from all vnrighteousnes And to the beléeuer God hath twise thundred this most comfortable voyce froÌ„ heauen Mat. 3. 17. This is my beloued sonne in whom I am well pleased If he perswade vs to murmure in dearths or be discontent with the flourishing state of some vngodly persons as he threw this stuÌ„bling block before Dauid Psal 33. 73. Iob. 27.7 Ierem. 12. and before Iob before Ieremias let vs submit our selues vnder Gods mighty hand and cast all our care vpon him for he cares for vs all and not feare because it is our Fathers pleasure to giue vs a Kingdome If he would puffe vs wâ—th pride for well doing and make our hearts swell with prosperitie let vs consider that when we haue done all we are vnprofitable seruants and that we are but stewards of Gods gifts and shall one day be called to an account for our stewardship If when he is expulsed once or twise yet he returne againe Exod. 14. for as Pharaoh stird vehemently to bring backe the Israelites when they were departed out of Egypt and as the spirit raged and fomed mightily when he was expelled out of him whom he had possessed from his infancie Matt. 9.20.21 so the Pharaoh that tyrannized ouer the soules of sinners if he léese his praie he vncessantly attempts to winne it againe and generally as our Sauiour witnesseth Matt. 12.43.44.45 when the vncleane spirit is gone out of a man he walketh throughout drie place séeking rest and finding none he saith I will returne into mine house from whence I came and if he finde the roome emptie swept and garnished he taketh seauen other spirits worse then himselfe and they enter in and dwell there and the end of that man is worse then the beginning therefore to escape that lamentable pernition if Sathan returne after his expulsion let vs betake our selues to earnest prayer and then as the Lyon feares at the sight of a Cocke and flies at the crowing of a Cocke so this roaring and ramping Lyon feares at the sight of a faithfull person and flies at his prayer For as some remedies against poyson are hoate and some cold so the remedies against tentations and troubles are either the mildnes and coldnes of patience or the vehemencie and ardentnes of prayer What if thou canst not still vse long and set prayer and vttered with tongue either for that thou art vnlearned or for that thy busines hinders and stops it or for that the time and place forbid it Yet pray continually in heart and pray earnestly in minde and pray zealously in spirit August ad ProbaÌ„ as it is reported that the Christians in Egypt were accustomed to vse often yet short prayers and to vtter them forcibly yet spéedily least the intention and heedfulnes which is requisite for him that praieth per productiones moras euanescat hebitetur should vanish away and become dull by long staie doe this and thou shalt trie vndoubtedly that such prayer though bréefe yet it is an ayde to the soule a sacrifice to God a scourge to Sathan For though while our life is in this pilgrimage it cannot be without sinne and tentation for our profiting is knowne by tentation neither doth any knowe himselfe except he be tried neither can any be crowned except he ouercome neither can any ouercome except he striue neither can any striue except he haue an enemie and trials though then the Sea can no more be without tempests then the world without tentations yet we must valiantly by vehement praier resist the assault and batterie and when the surge of triall flowes vpon vs we must call and crie with the Apostles when the ship was couered with waues Maister saue vs Matt. 8.25 we perish and then we shall sée that the windes and stormes will cease and that he doth nâ—â— sléepe that séemed to sléepe for a little season And aboue all things we must take héede that we resist Sathans suggestions and allurements in the beginning for he could not preuaile ouer vs vnles we did encrease his strength by our vices and did giue him roome to enter in and dominiere in vs by our iniquities For this cause the Apostle speaking of anger saith Ephes 4.26 that the Sunne must not go downe vpon our wrath and that we must not giue place to the Diuell As if he said that anger or any other sinne will growe past cure like a wound that by delaie waxes incurable if it be not repressed spéedily and because continuance in sinne makes an entrance for Sathan who hauing entered vpon our hearts doth péece-meale at last wholy possesse them therefore we must betimes shut the doores against so hurtfull a guest For as a Serpent easily conuaies in the rest of his body if he get an entrance for his head so Sathan that subtile and slippery serpent if we permit one sinne to créepe into vs and giue consent thereunto he insinuates his whole traine and he drawes vs from consent to practise from practise to delight from delight to custome from custome to boasting in sinne from boasting in sinne to obdurate hearts Hier. in epist Dum paruus est hostis interfice vt nequitia elidatur in semine kill the Enemie of the soule while he is but little that vngodlines may be crusht in the séede as the Cockatrice is most safely slaine in the shell before he be hatcht and brought forth Suppose that we had séene Adam in his tentation when thoughts arose
priests thereof and against the people of the Land And the word of the Lord came to Ezekiell saying Sonne of man Ezek. 3.17.18 â— I haue made thee a watch-man vnto the house of Israel Therefore heare the Word at my mouth and giue them warning from me When I shall say vnto the wicked thou shalt surely die and thou giuest not him warning nor speakest to admonish the wicked of his wicked way that hee may liue the same wicked man shall die in his iniquitie but thou hast deliuered thy soule Likewise if a righteous man turne from his righteousnes and coÌ„mit iniquitie I will lay a stumbling blocke before him and he shal die because thou hast not giuen him warning he shall die in his sin and his righteous deeds which he hath done shall not bee remembred but his blood will I require at thine hand Neuertheles if thou admonish that righteous man that the righous sinne not and that he doth not sinne hee shal liue because he is admonished also thou hast deliuered thy soule Ezek. 33.3 c. If when the watchman seeth the sword come vpon the land he blow the Trumpet warne the people then he that heareth the sound of the trumpet and will not be warned if the sworde come take him away his blood shall bee vpon his owne head For hee hath heard the sound of the trumpet would not be admonished therefore his blood shal be vpon him But he that receiueth warning shall saue his life But if the watch-man see the sword come and blow not the trumpet and the people be not warned if the sword come take any person froÌ„ among them he is takeÌ„ away for his iniquitie but his blood will I require at the watch-mans hand So thou ô sonne of man I haue made thee a watch-man to the house of Israel saith the Lord to Ezechiel This straite charge laide on the Ministers of the worde of God made the Prophets to rebuke vice and wickednesse without feare How boldly did Eliah reprehend Ahab How boldely did Nathan reprehend Dauid 1. King 18 2. Sam. 12 Isai 1.5.6 10. How boldly did Isaiah reprehend the whole state of Iudah when hee called the chiefest Rulers the Princes of Sodome and when he saide of all the inhabitants of the Land generally The whole Head is sicke and the whole heart is heauie from the sole of the foote vnto the head there is nothing whole therein but woundes and swelling and sores full of corruption they haue not bene wrapped nor bound vp nor mollified with oyle How boldly did Ieremiah reprehend the Iewes blowing his Trumpet saying That the Lord would bring a great destruction froÌ„ the North â—ere 4 7. The Lyon is come vp from his denne and the destroyer of the Gentiles is departed and gone forth of his place to lay thy land waste thy Cities shal be destroyed without an inhabitant Iere. 7.33 34. The carkasses of this people shal be meate for the foules of the heauen and for the beasts of the earth none shall fray them away Then I will cause to cease from the Cities of Iudah and from the streetes of IerusaleÌ„ the voice of mirth and the voyce of gladnes the voice of the Bridegroome and the voyce of the bride for the Land shal be desolate Luk. 3.19 How boldly did Iohn Baptist reprehend Herode for all the euill déedes which he had done Matth. 23 How boldly did OVR SAVIOVR reprehend the hypocrisie dissimulation pride couetousnes false Doctrine of the Scribes Pharisees And how boldly did the Apostles reprehend the Idolatry and iniquitie of the Nations among which they preached the Gospell Séeing therefore it so déepely concernes the ministers of the word and gospell Ioh. 21.15 to féede the flocke and lambes of Christ Act. 20.18 to take héede to the flocks whereof the holy Ghost hath made them ouerseers it is no maruell that Paul wills Titus in Titus al other shepheards of soules to stirre vp all professors of Christ to lead their liues in godlinesse in the feare of the Lorde I will saith the Apostle that thou shouldest affirme That is that thou shouldest auouch it as a thing most certaine and in no case to be doubted of For the fore-going words This is a true saying may also bee referred to that which followeth For Paul is accustomed to vse this sort of speaking when he earnestly affirmes a matter ensuing As when he sayes This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners 1. Tim. 1.15 And when he saith This a true saying If any maÌ„ desire the office of a Bishop he desireth a worthy worke And therefore when he saith 1. Tâ—m 3.1 I will that thou affirme Hee sayes thus in effect I will that thou affirme these things couragiously and with authoritie and that thou vrge this insist on this and omit Fables other vaine things which some do deliuer Auouch these things because they are true and worthie to be belieued Here wee are admonished that Ministers must stoutlie affirme that which concernes Faith and the edifying thereof And we may gather that the Minister must affirme nothing but that which is vndoubted certain and that nothing must be taught preached in the Church of God besides the word of God For who can be an affirmer or an auoucher but hee that is assured that he preacheth not the doctrines of men but the Word of God And what is it that the Minister must so firmely affirme That they which haue belieued God must be carefull to shew forth good works That is that they which haue belieued God should meditate on true iust good things For it becomes those that boast that they are deliuered from their sinnes by the frée mercie goodnes of God so to passe ouer their liues as that they may answer the profession of Christ and not appeere contrary to so great and glorious promises For they that haue the Name of Christ in their mouth doe not follow his example in their life are not vnlike the trees that floorish euery yéere with leaues but neuer bring foorth fruite They are gréene indeede as the Boxe trée but they yéeld either no fruite or little fruite For they séeke their owne and respect their owne but they do not seeke and respect that which concerns the glorie of God and the good of their neighbour Neither is Paul so carefull of good workes as to neglect the roote which is Faith while he gathers the branches and fruits which are good works but he hath regard to both parts and as it is méete he giues and allots the first place to Faith For he saith that they which haue belieued should be carefull to shew foorth good works Whereby he meanes that Faith must goe first and workes must followe For those workes onely are
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
such death and tribulations are not a reproach vnto them but a thing glorious in Gods sight and pleasing vnto him Rom. 5.3 Therefore the Apostle saieth That we reioyce in Tribulations That is we iudge afflictions to be a glorious thing which God will after chaunge into glorie and this is the peculiar wisdome of the Church which the world perceiueth not Lastly hee affirmeth that there remaines a life and iudgement after the death of the bodie For if the death of the godlie be not neglected of God but is pretious in his sight and on the contrarie * Mors impiorum pessima vulgata translatio ex Graeco Psal 6.8 If the death of the vngodly bee euill there must néedes remaine a iudgement wherein this shall bee made manifest to all Tyrants shall receiue punishment for their crueltie but the godly shall be â—dorned w th eternall glorie For if God number the teares of the faithfull and put them into a Bottell Ps 34.21 How can he suffer the blood that is shed for the confession of his diuine Name to perish and vanish away to nothing Doest thou quake and tremble at the remembrance of that horrible day 2. Pet. 3.10 in which the Heauens shall passe away with a noyse and the Elements shall melte with heate and the earth with the workes that are therein shal be burnt vp Bee of good comfort For thy Iudge is also thy Sauiour he is thy Brother he is thy head and thou a member of his bodie Hee loues thée most ardently hee is thy Iesus That is SAVIOVR Patrone Aduocate Redeemer Intercessor Hee layed downe his life for thée Ioh. 5.24 He hath sworne with an oath that if thou belieue in him thou shalt haue eternall life He maketh request for thée and who shall condemne thée He coÌ„meth to finish the troubles of the World and to auenge himselfe of his enemies and to deliuer the godly from the hands of sinners and he commeth not to condemne thée but to absolue thée and not to torture thée but to rid thée from all miserie and to make manifest thy full Redemption and to frée thy bodie also from all calamities to performe that promise of eternall life which so often he hath made vnto thée in his sacred word For he that heareth his word belieueth God that sent him hath euerlasting life shall not come into condemnation but hath passed froÌ„ death to life Therefore as Christ saith Surely Reu. 22.20 I come quickly So thou mayest say with the Euangelist Amen euen so come Lord Iesus It is for the wicked that haue no part in Christ to tremble and be dismaied at the very mention of the great day For what haue they to doe with it Amos. 5.18.19.10 the day of the Lord is as darknes and not light as if a man did flie from a Lyon a Beare met him or went into the house and leaned his hand on the wall and a Serpent bit him shall not the day of the Lord to the wicked be darknes not light euen darknes and no light in it Zach. 9.9 But the Prophet Zachariah bids the Daughter of Zyon to reioyce for the comming of her King And vpon good reason Isai 35.4 for as another Prophet testifieth The same day that brings wrath vengeance to the vngodlie brings a recompence and saluation to the godly For which cause the holie Apostle Paul sets this downe for a marke of the faithfull by which they may be knowne Namely 1. Cor. 1.7 2. Tim. 4.8 that they wayre for the appearing of CHRIST and loue his comming Therefore if we shall happeÌ„ to liue at such time as Christ shall come to Iudgement against the beholding of those ghastly signes which shall be ioyned with his CoÌ„ming we must coÌ„fort our selues with Christs promise that then our Redemption draweth neere that is that he will take vs to himselfe into heauen finally deliuer vs from all miseries In the meane time let vs belieue with the Apostle That there is layed vp for vs the crowne of righteousnes which the Lorde the righteous Iudge shall giue vs at that day not to vs only but vnto all them that loue that his appearing And when we sée the clowds of the Heauen let vs be admonished of these things For as when Christ Ascended Act. 1.11 a clowde tooke him out of sight and as Christ shall so come againe euen as he was takeÌ„ vp that is in the clowds 2. Thess 4.17 so the clowds shall as a Charret to lift vs vp to eternal glorie and we shal be rapt vp into the clowdes to meete the Lorde in the Aire Psal 20.3 c. When we heare the Thunder which is the terrible and mightie voice of God let vs suppose that we heare the lowde voice of the high Iudge pronouncing the Sentence both of the shéepe and goates When wee sée the swift and bright and sudden flashes and flakes of lightning Let them call to our mindes the sudden and vnexpected and * Epipháneian 2. Tim. 4.8 cleere and perspicuous comming and appearing of the supreme Iudge For as the lightening that lighteneth out of the one part vnder heauen shineth vnto the other part vnder Heauen so shall the Sonne of man be in his day Luk. 17.24 And since these things must be so For heauen and earth shall passe and be changed but the word of the Lorde abideth for euer what manner persons ought wee to be in holy conuersation godlines looking for and hasting vnto the coÌ„ming of that day of God by which the heauens being on fire 2. Pet. 3.11.12.13.14 shal be dissolued the Elements shall melte with heate But we looke for new Heauens and a newe Earth according to his promise wherein dwelleth righteousnes Wherefore seeing we looke for such things Let vs be diligent that wee may bee found of him in peace without spot and blameles Let vs take heed to our selues Luk. 21.34 least at any time our hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on vs at vnawares There are thrée Robes and Garments belonging to a true Christian The first is a Purple robe the second is a white robe the third is a golden robe If we will attaine to true happines and holines Iude. vers 23. wee must cast off our owne polluted rags and denie our selues and we must put on these rich pretious garments First we must be arraied in a purple garment dyed and dipped in the blood of the Sonne of God That is Gal. 3.27 wee must fréely receiue forgiuenes of sinnes and be reconciled to GOD through CHRIST and Faith in his blood and this is our Iustification Next Rom. 13.13 wee must be clothed with a white robe That is it becomes vs to be renued in the spirit of our mind and to serue God in holines and
all their distresses so that by faith they subdued kingdomes wrought rigteousnes obtained the promises stopped the mouthes of lions quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the Aliants Consider these things well and may we not truely say Rom. 8.28.35.36 c. that all things worke together ioyntly for the good and saluation of them that loue God and may we not say who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword In all these things we are more then conquerors through him that loued vs. For we must be perswaded with the Apostle that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to separate vs from the loue of GOD which is in Christ Iesus our Lord. We thinke amisse if we thinke that God doth chastise vs by crosses because hee hateth vs. Was not Abraham beloued of God the Patriarkes beloued of God and Moses and Dauid and the Prophets beloued of God yet all these sayled in the Sea of Tribulation Luk. 22.40.41 c. 24 26. Which is most of all was not CHRIST our Sauiour most déerely beloued of GOD yet was he not afflicted troubled tossed tormented and doth not the Scripture testifie that he must suffer many things and so enter into his glorie Wherefore by Tribulation the Lord maketh vs like the Image of his own Sonne and being faithfull we are the children of God and if wee be Children Rom. 8.17.18 wee are also heires euen the heires of GOD and heires annexed with Christ if so bee that wee suffer with him that we may also be glorified with him For wee must count that the afflictions of this present time are not worthy to be laied in comparison with the glory that shall be shewed vnto vs. Let vs then run with patience the race that is set before vs Hebr. 12.1.2 c. looking vnto IESVS the Author and finisher of our Faith who for the ioy that was set before him endured the Crosse and despised the shame and is set at the right hand of the Throne of God Let vs consider him that endured such speaking against of sinners least we shuld be wearied faint in our minds For whom the Lord loueth he chasteneth and he scourgeth euery sonne whom he receiueth If we endure chastening God offreth himselfe to vs as vnto sonnes for what sonne is it whom the father chasteneth not If therefore we be without correction whereof all are partakers then are we bastards and not sonnes When fathers chastise their vnruly sonnes by remouing them from their table by correcting them with stripes by giuing them vilde and reproachfull termes or after any other fashion yet when they doe thus they loue their sonnes and cease not to be fathers nay they shew themselues most of all to be fathers when they doe these things Shall men that are often transported with furie and rage be thought to punish their sonnes whom they loue not of crueltie but of care and loue and is it not much more méete to thinke that the loue of God in afflicting his children doth excéede the greatest loue and affection whatsoeuer of earthly and naturall fathers for as Parents when their children are too much delighted with their play mates thereby departe farther from them then they should doe cause their Seruants or some other to fraye them that being terrified they may runne home to their parents and wander no farther So God oftentimes not onely permits other things to afflict and molest vs but also himselfe now and then séemes to threaten vs and to shew an angrie and seuere countenance towards vs not to confound and discourage vs but to reclaime and bring vs home vnto himselfe againe Gregor in Iob. lib. 23. cap. 22. And what is this life but a way to Heauen our abiding Citie and desired Countrey and therefore we are often exercised with tribulation to the end we should not loue the way to our countrey more then our countrey it selfe We sée manie Trauellers when they behold plesant and alluring Fieldes in the way to turne aside and to fall from their former haste and to preuent this God doth make the way of this world rough vneasie to his Elect that are trauelling towards him least whiles they are delighted with the ioyes of this present life they should forgot their Countrey to which they trauell Solon one of the seuen Sages of Greece when his friend bewailed his miserie immoderately hée tooke him with him into the Castle of Athens from which he might behold the Citie vnder him and hee willed his friend to cōsider what sorrow there had bene and then was would be after vnder so many Roofes thereby admonishing him to take griefe and miserie more patiently that was generally incident to all mankinde And hee said also that if all men should lay their Troubles into one common masse and heape out of which euery man should take his equall portion Hée that did endure great anguish were better to rest content with his portion that befalleth him then take it by due proportion out of that generall heape If then no new thing happeneth vnto vs when we are afflicted but such as agréeth with the nature condition of man we must arme our selues with patience that thereby we may possesse our soules and declare our selues to be the Sonnes of God For God afflicteth the Faithfull and the vnfaithfull also but yet in diuerse manners The Faithfull he afflicteth as a Father the vnfaithfull as a Iudge And therfore the Faithfull haue comfort in their sorrow knowing that light will rise out of darknes and that their bitter potion will bréede health of soule but the vnfaithful murmure vnder the hand of God increase their affliction with impatiencie as the Horse that is fallen vnder the loade hurts himselfe by too much strugling Saint Austin sayes excellently As by one and the same fire De Ciuit. Dei lib. 1 cap. 8. Golde shineth and Chaffe smoketh and vnder one and the same threshing instrument the stubble is broken and the graine purged and the Fome is not mixed with the Oyle because it is wroong out vnder one and the same presse So one and the same force of Affliction when it comes it approoueth purifieth and clarifieth the good but it condemnes spoyles and destroyes the wicked And therefore in one and the same affliction the wicked doe detest and blaspheme God the good doe pray and praise God So great is the difference not what things euery one suffereth but what manner of person euery one is that suffereth For wish the like agitation and moouing the Puddle stinckes loathsomely and the Oyntment smells fragrantly One sayes of pleasures that we
also I was diligent to doe How diligent Paul was to remember the poore of Ierusalem may be séene 1. Cor. 16. where he ordaines among the Corinthians as he had ordained among the Galathians that euery first day of the wéeke euery one should put aside and lay vp as God had prospered him that when he came he might receiue their liberalitie and from thence sâ—nd it or goe with it himselfe vnto Ierusalem And they that would knowe more of Pauls diligence on this behalfe may peruse the 8. and 9. chapters of the latter epistle to the Corinthians where the Apostle moues and excites the Corintâ—s to take compassion on the needie brethren of Ierusalem both with arguments and exhortations and with the example both of the Macedonians who though they were much afflicted their selues yet their extreame pouertie abounded to their rich liberalitie and of Christ Iesus himselfe who being rich for our sakes became poore that we through his pouertie might be made rich Neither was Paul onely diligent for the poore of Ierusalem but he cares for the néedie people of Ephesus 1. Tim. 6.17.18.19 exhorting Timothie the first elected Bishop of the place To charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God which giueth vs abundantly all things to enioy that they doe good and be rich in good workes and be readie to distribute and communicate laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life Besides this he was diligent for the procuring of reliefe for whatsoeuer poore for thus he writes to the Galathians Gal. 6.6 While we haue time let vs doe good to all mâ—n Thus we sée how carefull the chiefe Apostles Iames Peter and Iohn were to marrie Paul and Bâ—rnabas to remember their poore and we sée how diligent Paul was to execute their warning and by all meanes waies both of preaching and writing to procure reliefe for the distressed Christians And may it not be inferred héerevpon that it is the dutie of euery Minister of the Gospell to remember the poore and to stir vp mens mindes to liberalitie toward the neâ—die since the Apostles themselues were so diligent in this case Act. 2. and 4. and 5. and 6. as that they vndertooke the busines at first and afterward ordained and selected Deacons for that purpose And as it is the dutie of the Minister to perswade and exhort so it is the dutie of the people to be perswaded and to suffer the words of exhortation which that all may be the readier to performe let vs weigh first the commaundement that we must be liberall to the poore Secondly the example of such as haue excelled therein Thirdly the reward of liberalitie to the néedie and lastly threatnings against the vnmercifull thundred out in the Bookâ— of God In the lawe written by Moses First motiue to mercy Deut. 15.7.8.9.10 God gaue commaundement for prouiding for the poore charging the children of Israel on this sort If one of thy brethren with thee be poore within any of thy gates in thy land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother But thou shalt open thine hand vnto him and shalt lend him sufficient for his neede which he hath beware that there be not a wicked thought in thine heart to say the seuenth yeare the yeare of freedome is at hand therefore it greeueth thee to looke on thy poore brother and thou giuest him nought and he crie vnto the Lord against thee so that sinne be in thee Thou shalt giue him and let it not grieue thine heart to giue him for because of this the Lord thy God shall blesse thee in all thy workes and in all that thou putteâ—t thine hand to And God coÌ„manded also that when the Israelites did reape their haruest Leu. 19.9.10 they should not reape euery corner of their field neither should they gather the gleanings of their haruest and that they should not gather the grapes of their vineyard cleane neither gather euery grape of their vineyard but that they should leaue them for the poore and for the straunger Mercifulnes so much pleaseth God that whereas fasting is a preparatiue to prayer and repentance and thereby a meanes to obtaine foregiuenes of sins yet it is distastfull to God if it be not seasâ—ned with workes of mercie Isai 58.3.4.5.6.7.8.9.0 and therefore God saies by his holy Prophet to the fasting Iewes You say Wherefore haue we fasted and thou seest it not we haue punished our selues and thou regardest it not behold in the day of your fast you will seeke your will and reqiure all your debts behold ye fast to strife and debate and to smite with the fist of wickednes Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bowe downe his head as a bulrush and to lye downe in sackcloth and ashes wilt thou call this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen to loose the bands of wickednes to take off the heauie burdens and to let the oppressed goe free and that ye breake euery yoke Is it not to deale thy bread to the hungrie and that thou bring the poore that wander to thine house when thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh Then shall thy light breake foorth as the morning and thine health shall growe speedily thy righteousnes shall goe before thee and the glory of the Lord shall embrace thee then shalt thou call and the Lord shall aunswere thou shalt cry and he shall say here I am Neither is almes and bountifulnes an adorning of our fastes onely but it is an infallible note and marke of sincere and vnfained deuotion Iam. 1.27 as Saint Iames affirmeth saying Pure religion and vndefiâ—ed before God euen the Father is this to visite the fatherles and widowes in their aduersitie This is the true treasure which our Sauiour â—ids vs to lay vp in heauen Matt. 6.19.20 Lay not vp saith he treasures for your selues vpon the earth where the moth and canker corrupt and where theeues dig through and steale but lay vp treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale And neuer to be forgotten is that saying of Christ by those that either ambitiously lauish out their goods to win praise of men or else couetously hunt after recompence in all their feastings when he saith When thou makest a dinner Luk. 14.12.13.14 or a supper call not thy friends nor thy brethren neither thy kinsmen nor the rich neighbours least they also bid thee againe and a recompence be made thee but when thou makest a feast call the
Is it any thing vnto the Almightie that thou are righteous or is it profitable to him that thou makest thy wayes vpright Or what things wants God that is in our power Is it the beasts of the Forrest Psa 50.12 or the fowles on the Mountaines or the wilde beasts of the fielde If I be hungrie I will not tell thee saith the Lord for all the world is mine and all that therein is Thirdly it is required that the thing done or offered by vs be equiualent and answerable in price and dignitie to that which we reâ—iue againe and which hee at whose handes â—e merite rewards vs withall but no works â—ours are couÌ„teruailable and méete to be laid â—n the balance against Saluation and eternall life which we receiue of God For what proportion can there be betwéene our works and eternall life Rom. 8.18 which made the blessed Apostle to conclude and count That the Afflictions of this present time are not worthy of the glory Rom. 6.23 which shall be shewed vnto vs. So that our Almes and workes of mercie can merite nothing with God Chárisma and the eternall inheritance is the free gift of God And therefore when the Scripture sayes that God shall render to euery man according to his works Psa 62.13 Matth. 16 27. Ro. 2.6 Reuel 22.12 and that Christ shall pronounce the sentence of the last Iudgement after the workes of Mercie done or not done by the shéepe and goates The meaning is not that works are the causes that doe merite saluation but that the Elect shal be rewarded according to their workes not as if they were the causes of life and reward but as they are vndoubted effects arguments and declarations giuing true testimonie of the causes both of the one and the other For the true and onely causes of life and recompence are the decree of God from euerlasting and his calling of vs to life and iustifying of vs at the due time For in that Christ when he calls the Elect and sends them into possession of eternall life sayes vnto them Come yee blessed These words shew sufficiently the cause of their sending into eternall life to bee for that they are blessed with all spirituall blessings in Christ and freed from the curse of the law Eph. 1.13 Gal. 3.14 and heires and sonnes of God by his frée promise consequently cal ed and iustified For Adoption and Calling and Iustification are partes of that blessednes which in due season shal be reuealed And therefore whom Christ first called Blessâ—d of his Father Matt. 25.34.37 he calls after Righteous and he calls the kingdome of heauen an Inheritance Neither must wee suppose when Christ sayes For I was an hungred that hee yéeldes a reason of the blessednes of the Elect that it doth flowe from their Almes works but the reason is drawne from the effects that demonstrate the cause and beare infallible recorde thereof As though our Sauiour should say thus Goe into Heauen because yee are blessed and ordained to the Kingdome of heauen For by your Almes and works of mercie you haue giuen plaine testimony that you are blessed and prepared from euerlasting to that heauenly Kingdome Why then sayest thou doth he pronounce the sentence in the last doome after works because workes are more perspicuous better knowne vnto vs as effects are better knowne then the causes For God wil haue all things in the last iudgement to be apparent and manifest to our senses that true and liuely Faith may be discerned by her natural properties and true fruits least otherwise the maske vizard of Faith should be pretended in stéed of true and effectuall Faith And Christ speakes onely of the works of mercie not to shew the cause of saluation but to commend thsoe works vnto vs and to excite and encourage vs to performe embrace them the more readilie in that our labour in the Lord in the works of godlines shall not be frustrate or lost to shew that the inheritance possession of heauen pertaines onely to the Sonnes of God For who so much prooue themselues to be the sonnes of God to be like vnto him as the mercifull doe Therefore Christ sayes Bee yee mercifull as your Father also is mercifull And when he calls the Elect to the possession of Heauen hee sayes Luk. 6.36 Come in herite the kingdome as your owne and duely belonging vnto you by right of inheritance For the Sonnes of GOD ought also to inherite the Kingdome of God Wherefore if wee will haue mercie we must shewe mercie Iam. 2.13 for there shal be condemnation merciles to him that sheweth no mercie 2. To whom wee must giue Next wee must impart our Almes and works of mercie vpon all those that shall staÌ„d in neede of helpe For wée are commanded to loue our Neighbour as our selues and who is our Neighbour but hee that may be succoured and ayded by vs in his distresse of whatsoeuer state sorte or condition hee be This Christ prooues Luk. 10.29 by the example of him that fell among Théeues and was wounded and robbed and therefore was to be comforted by anie that should finde him in that pitifull plight Howbeit the Priest and the Leuite that passed that way did disdainefully neglect to affoorde him reliefe vpon a false supposall that hee was not ioyned to them by the band of Neighbor-hood and onely the Samaritane considering his lamentable case did estéeme him for his Brother and Neighbour therefore executed on him the offices of kindnes and Charitie Lib. 6. c. 11 For this cause Lactantius iustly calls the saying of Plautus detestable when he sayes Malè meretur qui mendico dat quòd edat Nam illud quod dat perit Et illi producit vitam ad miseriam That is Hee doth ill that giues meate to a beggar for that he giues is lost and hee prolongs the miserable life of the beggar Indéed the couetous and Machiauillian miser is very ingenious to deuise such reasons that he may pretend some colourable excuses why he hardens his hart and turnes his eyes and refraines his hands from imparting out of his superfluitie on the wants of the poore But we ought not to deuise such causes why we should withholde our bountie rather we ought to regard the commaundement of our gratious God and Lord who commands vs not to turne our eies from our owne flesh that is from the poore who are made of the sâ—me substance of which our selues are And therefore worthilie also Lactantius reprooues that spéech of Cicero Namely Ibid. apud Lactant. That wee must often giue of our goods vnto men that neede if they be meete to receiue and he checks it saying Quid personas eligis quid membra inspicis pro homine tibi habendus est quisquis precatur ideò quiâ— te hominem putat Why doest thou chuse persons why doest thou behold the
their humilitie towardes their benefactors returne thanks for reliefe not crauing almes as their inheritaÌ„ce rents and expostulating murmuring if they caÌ„not haue their humors fed They must lay aside ignorance growe daily in the knowledge of God first learning the grouÌ„de fundameÌ„tall points of Christianitie themselues theÌ„ bringing vp their children people in the Cathechisme feare of the Lord. They must resort diligeÌ„tly to the house of God and pray for the good state of the kingdome and for the prosperitie of those that succour them when they come to the doore to beg they must pray for the happines of that house if they refuse to pray or caÌ„not pray they are vnworthy of an almes Nay it were not amisse to wtdraw almes from those that are vnwilling or vnable to pray They must be diligeÌ„t to apply theÌ„selues to the doing of that work labour which they caÌ„ do and educate their childreÌ„ in painfulnes industrie fleeing idlenes the true breeder of many beggars And they must forbeare and refraine their haÌ„ds froÌ„ picking purloyning spoyling of mens coÌ„modities which because ofteÌ„times they doe wtout Conscience good manners or feare of God they harden the hearts tye the haÌ„ds of manie froÌ„ bestowing their liberalitie vpon them If the poore shall thus reforme theÌ„selues it is not to be doubted but the Lord will mooue the Rich to bee compassionate towardes them As for the manner 3. How we must giue how wee must giue our Almes wee must giue with a sincere and good Conscience not with Hypocrisie and ostentation to winne praise of the world So our Sauiour teacheth wheÌ„ he saith Take heed that ye giue not your almes before men to be seene of them Matth. 6.1.2.3.4 or else ye shall haue no reward of your Father which is in heaueÌ„ therefore when thou giuest thine Almes thou shalt not make a truÌ„pet to be blowne before thee as the Hypocrites doe in Synagogues and in the streets to be praised of men Verily I say vnto you they haue their rewarde but when thou doest thine alms let not thy left haÌ„d know what thy right hand doeth that thine almes may be seene in secret thy father that seeth in secret he wil reward thee oâ—eÌ„ly In which words of our Sauiour we are to note that a good thing may be done and yet it may not be well done and therefore that old saying is not erroneous that Aduerbs are bâ—tter theÌ„ Verbs Praestant Aduerbia Verbis that is that God respecteth more how a thing is done theÌ„ that it is done If the worke be not coÌ„manded of God but done vpoÌ„ the inueÌ„tion of mans phansie a supposed good intent Isai 1.12 God will say Who hath required these things at your hands If the worke procéed not from a sincere faith to manifest it before men since Faith is as the shekel of the Sanctuarie by which euery thing vowed Consecrate to the Lord was to be weighed Leui. â—7 3 â— Rom. 14.23 Heb. 1.6 it wil at last be fouÌ„d true that Whatsoeuer is not of Fai h is sinne and that without Faith it is not possible to please God If the worke be done to haue a Name blowne abroad with the trumpet of mans praise and not to honour and glorifie God but our selues our Sauiours censure is past vpon it as vpon the almes of the glorious Scribes Pharises and Hypocrites that when the giuers and doers of such almes and workes haue the commendation of men which they hunted and sought after they haue their reward and all the reward which they shall haue for God is not pleased nor appeased with such workes And it seemeth Nóson echeis chaireis didous Epicharâ— that the very Ethnick Philosopher had an eye to this abuse in giuing when he said That he that reioyceth and braggeth in giuing hath disease and a fault in giuing Besides this we must giue with a chéerefull minde not vnwillingly and grudgingly And to teach this in old time they fained that there were thrée Graces which signified liberalitie and the one was named Aglaâ—a that is cléerenes the second Euphrosine that is gladnes the third Thalia that is pleasure whereby was meant that gifts must be bestowed chéerefully ioyfully and pleasantly The Philosopher writes therefore excellently when he saies Sen. de benefic That as it is a sauage crueltie to protract punishment so the gift is the more acceptable that is quickly bestowed and as in darts there is one and the same nature and force of the yron but the ods is infinite whether they be flunge forcibly or faintly so there is difference in that is giuen how it is giuen whether speedily or sparingly When one saith he confers but little vpon me yet it is to be esteemed because he could doe no more but when one giues much yet with doubting yet with delaying yet with murmuring yet with pride he conferd it vpon his owne ambition and not vpon me Moreouer we must giue bountifully and liberally not sparingly and pinchingly accounting all that lost which we giue and all all that too much which we bestowe This let vs remember 2. Cor. 9.6.7 that he which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally as euery man wisheth and freely determineth in his heart so let him giue for God loueth a cheerfull giuer If thou say that thy abilitie is but small and therefore thou canst giue but little giue then after thy abilitie if thou abound giue abundantly if thou hast but little bestow accordingly Prou. 5.16.17 For when Salomon saies Let thy fountaines flow foorth and the riuers of waters in the streets but let them be thine euen thine onely and not the strangers with thee he meaneth that our inheritance goods and possessions must be thriftily dispensed and disposed for the necessarie vses of vs and ours yet for all that that we must bouÌ„teously helpe the néedie without great and notable endamaging of our selues and those that depend vpon vs. And this moderation S. Paul commands to be kept in giuing when he saies That other must not be eased we grieued 2. Cor. 8.13 but our abundance must supply the lacke of others And the truth of an almes consisteth not either in the partie to whom we giue whether he be good or bad so he be needie and miserable nor the quantitie of that is giuen whether it be much or little but it consisteth in our selues namely with what minde we giue The rich may giue much and they of slender abilitie may giue little and yet the gift of the rich may not be worthy of the name of an Almes and the gift of the meaner sort may be iustly called an Almes Matt. 10.42 Whosoeuer shal giue but a cup of cold water to drink and what is lesse to a faithful poore person in the name of Christ and for Christs sake
shall not lose his reward And who knowes not Christs verdict of the two mites of the poore widowe Luk. 21.1.2.3.4 For when he saw the rich men cast their gifts into the treasurie and a certaine poore widow also to cast in thither two mites he said Of a truth I say vnto you that this poore widowe hath cast in more then they all for they all haue of their superfluitie cast into the offrings of God but she of her penurie hath cast in all the liuing that she had Therefore it is not the quantitie of the gift but the minde and the manner of the giuing that is respected of the Lord. But perhaps some will say I haue wife children and familie my selfe why should I giue I know not what want I and mine may haue I haue people of mine owne to maintaine The rather for this cause thou must reléeue the poore that by a small portion which thou giuest nay lendest to the Lord thou maiest prouide his blessing and fauour for thy wife and familie after thy departure If thou wilt haue care for thy familie and children canst thou doe it better then in leauing them sure bonds and obligations of debt not confirmed by the hands and seales of mortall men but by the vndoubted promise of the king of kings and Lord of Lords The Apostle prooues out of the Psalme that he that sparseth abroad and giueth to the poore his beneuolence shall remaine for euer and be euerlasting and he shall neuer want to giue to the poore For God that findeth seede to the sower 2. Cor. 9.9 will minister likewise bread for foode and multiplie the seede and encrease the fruit of his beneuolence And the same Apostle elsewhere wils vs not to be wearie of well-doing Gal. 6.9 For that in due season we shall reape if we faint not In which places he compares the bestowing of almes and releefe on the poore to sowing and sparsing of graine vpon a fruitfull soyle And S. Chrysostome saith well Semen vocatur elâ—emosyna quia res haec non tam sumptus est quam redditus Almes is called seede because it is not so much a charge as a reuenue Depaenis 7. ser If corne saith he be shut vp close in the house of the husbandman it encreaseth not but is consumed of vermine but if it be sparsed on the ground it is not onely kept safe but also encreased so the wealth that is shut vp in chests and kept vnderlocks and bars soone flées from the owners but if it be distributed in liberalitie to the afflicted it remaines not onely surely kept but riseth also to more encrease He that hidâ—â—â— is treasure vpon earth Chrys hom 9. in Matt. and sends it not by liberalitie to heauen doth as if an husbandman should take séede and not sowe it on fertile soyle but scatter it into the water where he can neither enioy it nor preserue it from corruption Id. hom 5. in Matt. For where séede is fitly sowne there followes multiplying of fruits And if thou find a fat and fruitfull ground thou wilt not only manure it and till it plenteously with thine owne seede but thou wilt also borrow seede of other reckon it a great losse if thou shouldest be sparing in tillage thereof since then if thou be liberall to the poore thou sowest on a field that will yéeld encrease with manifold vsurie linger not nor procrastinate but vnderstand this That by sparing thou shalt leese and by sparsing thou shalt gather When we sow our séede we doe not so much looke vpon the emptying of our barnes as hope for the fruitfull haruest to come and that also when we are vncertaine of the euent for the rust and Caterpiller and vnseasonable stormes may frustrate our expectation Shall we be so chéerfull to commit our seede to the ground and shall we linger to commit our séed of almes into Gods hands and into the heauens where no tempests nor calamities can hurt it and where vnspeakable fruit shall be gathered For in sowing of graine the séedtime and haruest are of one nature he that sowes wheate or barlie or any other graine shall at haruest reape the same sort of graine but in sparsing of the séede of almes it is not so For we sparse siluer and we sparse bread and we sparse cloathes and we sparse other earthly things but if we sparse in faith and with a willing minde we reape mercie and we reape a recompence and we reape heauen and those incomprehensible blessings that transcend and exceede mans séeing hearing and vnderstanding Say not that thou wilt take order on thy Testament that somewhat shall be bestowed on the succouring of the néedy therfore that thou wilt bestow little or nothing while thou liuest For knowest thou that thy legacie shall alway be performed according to thy purpose and may not many that at this present time stand in néede depart out of this world before thy Testament be in force and so thou léese the offered opportunitie of doing good and is not thy gift after thy death like a candle lighted at thy backe that cannot guide thy féete in darkenes and hast thou forgotten the counsell of the sonne of Sirach Ecclus. 14.12.13.14.15.16 Defraud not thy selfe saith he of the good day and let not the portion of the good desires ouerpasse thee shalt thou not leaue thy trauels vnto another thy labours for the diuiding of the heritage giue and take sanctifie thy soule worke thou righteousnes before thy death for in Hell there is no meate to finde Remember that death tarrieth not and that the couenant of the graue is not shewed vnto thee doe good vnto thy friend before thou die and according to thine abilitie stretch out thine hand and giue him Wherefore while thou hast space be diligent in imparting thy knowledge in counsell vpon the simple thy wishes on the desires of them that want thy power on the helping of the néedie * Nosse incoÌ„silijs velle in desiderijs posse insubsidijs for these things thy neighbour must haue if he want them Thy life is a race to the goale of eternitie so runne then that thou maiest obtaine and thou shalt runne the nimbler if thou throwe from thée vpon the distressed somewhat of this worlds wealth that presseth thée downe so waightily Chrysost hom 5. de auar A Lyon or a Libard saith an ancient Father or a Beare or some other such wild beast while it is shut and pind vp in the darke it rageth and fumeth horribly euen so when riches are shut vp and hid closely they rage worse then lyons and trouble all things But if thou bring them out of darkenes and sparse them on the bellies of the needy where before they were sauage beastes they will become shéepe where before they were rocks they will become harboroughs where before they caused shipwrack they will bréede a calmenes For as in shipping too
his birth nor the worthines of his place nor his deserts towards Christs nation nor the loue and fauour of the Iewes in which he liued reputes himselfe altogether vnworthy not onely of the benefite which he desired for his seruant but euen of the sight of Christ Wherefore saith he I thought not my selfe worthy to come to thee This most profound humilitie of an Ethnick is worthy of great obseruation And in like sort godly men haue alwaies humbly thought spoken of themselues Iaacob praying that he might be deliuered from the hand of his bloodie brother Esau set vp this supplication to the Lord O God Gen. 31.9.10 I am not worthy of the least of all the mercies and all the truth which thou hast shewed vnto thy seruant This was the humilitie of Iaakob Iob a iust and vpright man that feared God and eschewed euill Iob. 1.1 confesseth that all mans reasons cannot stand vp in disputation with God but that the most mightie helpes doe stoupe vnto him Iob. 9.14.15 How much lesse saith he shall I answere him or how should I finde out my words with him for though I were iust yet could I not answere but I would make supplication to my Iudge And when he had séene with the eye hauing before onely heard of God by hearing of the eare he could not kéepe in this protestation Therefore I abhorre my selfe Iob. 42.6 and repent in dust and ashes This was the humilitie of Iob. Ioseph when he was brought to Pharaoh to interpret his dreame which none of the Southsayers or wisemen of Egypt were able to interpret when Pharaoh had said vnto him I haue dreamed a dreame Gen. 41.15.16 and no man can interpret it and I haue heard say of thee that when thou hearest a dreame thou canst interpret it Ioseph answered submissely without me God shall answere for the life of Pharaoh that is if I can expouÌ„d thy dreame it commeth of God of my selfe I can doe nothing This was the humilitie of Ioseph Wise Daniel in the like case wheÌ„ Nebuchadnezar the Bbaylonian Monarke had said vnto him Art thou able to shew me the dreame Dan. 2.26 27.28 which I haue seene the interpretation therof he answered with all lowlines The secret which the king hath demaunded can neither the wise the Astrologians the InchaÌ„ters nor the Southsayers declare vnto the king but there is a God in Heauen that reuealeth secrets and sheweth the king Nebuchadnezzar what shall be in the latter daies This was the humilitie of Daniel Dauid when from the shéepfold he was aduanced to the crowne and scepter and from the dust to the royall throne of Israel he was so far off from waxing proud in conceit for his extraordinarie dignitie that he burst out into these spéeches 2. Sam. 7.18 Who am I ô Lord God and what is my house that thou hast brought me hitherto This was the humilitie of Dauid Peter and Iohn hauing giuen perfect constitution and disposition of bodie to the Cripple when the people ranne amazed into Salomons porch to wonder at them Act. 3 1â—.16 Peter answered to the people Ye men of Israel why maruell ye at this or why looke ye so stedfastly on vs as though by our owne power or godlines which had made this man goe The name of Iesus Christ hath made this man sound and the faith which is by him hath giuen to him this perfect health of his whole body This was the humilitie of Peter and Iohn And when Peter sawe the great multitude of fishes that was enclosed he fell downe on his knées saying to Christ Lord Luke 5.8 goe from me for I am a sinfull man This was againe the humilitie of Peter When Paul had healed the Cripple at Lystra and the people lifted vp their voyces and said Gods are come downe to vs in the likenes of men Act. 14.11.14.15 and would haue sacrificed vnto him Barnabas the Apostles rent their cloathes and with all earnestnes refrained the people from such vngodlines saying O men why doe ye these things we are euen men subiect to the like passions that ye be This was the humilitie of Paul and Barnabas 1. Cor. 15.8.9 2. Cor. 12.11 Eph. 3.8 1. Tim. 1.15 Paul acknowledgeth himselfe to be as a man borne out of due time and the least of the Apostles not meete to be called an Apostle and that he was nothing and that he was the least of all the Saints and that he was the chiefest of all sinners whom Christ Iesus came into the world to saue This was againe the humilitie of Paul Neither let any suppose that Paul lyed for modesties sake for he made a true and humble confession drawne from the inward sense of his heart But if any should aske why Paul doth account himselfe the chiefest offender since he fell onely by ignorance of sound doctrine Gal. 1.1 Phil. 1. being otherwise vnblamable before men throughout his whole life We must know that in that saying of Paul we are admonished how hainous and gréeuous a sinne infidelitie is before God specially when obstinacie and rage against the truth is ioyned thereunto It had bene easie for the Apostle to haue extenuated vnder a colour of inconsiderate zeale all that he confessed of himselfe but he is not ashamed to confesse that though he were a man spotlesse before the world and endued with singular vertues yet because he was an Aduersarie to the doctrine of the Gospell and wrapped in stubbornenes and incredulitie he reckoned himselfe for a notorious and egregious sinner to teach vs that the pompe of hypocrisie preuailes nothing with GOD when it frowardly resisteth Christ and that God reiecteth incredulitie and obstinacie but accepteth of the obedience of faith Christs humilitie is most graphically liuely described of the Prophet who saith Isai 53.2.3 4 â— 7.8 that he had neither form nor beautie that he was despised and reiected of men that he was a man full of sorrowes and had experience of infirmities that he was indéed as a man plagued and smitten of God that he was wounded for our transgressions and broken for our iniquities and chastised for our peace and scourged for our healing that he was oppressed afflicted and brought as a shéepe to the slaughter that he was cut out of the land of the liuing and plagued for the transgressions of beléeuers and had his graue made with the wicked This was the humilitie of Christ our Lord. Eminent is the example of Iohn the Baptist vnto whome the Iewes sent Ambassadors to wit Priests and Leuites from Ierusalem to know whether he were the Christ or not to aske of him Ioh. 1.19 Who art thou They neuer conferred this honor on Christ they neuer sent Ambassadors to him they neuer asked but captiously of him whether he were the Christ And why was this The workes of Christ were greater then the workes of Iohn for Iohn did no
Offices should bréed vertues that the Phylosopher could say that If there were a common-wealth of such good men as should be indeed Plato Pâ—lit 1. there would be as great strife to auoyd rule as now there is strife to obtaine rule Lathe bâ—esaâ— Albeit they are to be reprooued that embrace that lurking of Epicure and refusall of all function of teaching and ruling For as God will not haue superior places to be inordinately desired so also he commaunds that they that are conscious of méete gifts in themselues should willingly bestowe their labours on the Church Common-wealth This mooued the Apostle to say that if any man desire the office of a Bishoppe 1 Tim. 3.1 hee desireth a worthy worke And therefore Ammonius the Schollar of Origene when being called to the Bishopricke of Alexandria hee had cutte off his right eare and therefore was reprehended by Euagrius Niceph. Callist l. 9. c. 37. that also had refused a Bishops function aunswered rightly but 〈◊〉 said hee hast sinned more greeuously because thou hast cut off thy tongue and darest not to vse it to set forth Gods glorie by preaching the Gospell and vsest not the graces of GOD least thou shouldest sâ—eme to arrogate them to thy selfe And whosoeuer they be that abuse their gifts either to oftentation that they may get praise or to couetousnesse that may get riches they seeke to destroy themselues by not taking héede to feede the flocke of Iesus Christ whereunto they are called But they that are thirstie of worldly honour and exalt themselues therin must cal to mind what our Sauiour saieth Math. 23.12 Whosoeuer will exalt himselfe shall be brought lowe and whosoeuer will humble himselfe shall be exalted As a learned Father reports of a godly woman that she was the greatest of all by making her selfe the least of all Hier. in Ep. ad Eusta that the more she abased her selfe the more Christ aduanced her that she was hidden and not hidden that in flâ—eing glory she deserued glory quae virtutem quasi vmbra sequitur et appetitores sui deserens appetit contemptores for glory followes vertue as a shaddowe and passing by those that desire her desireth those that contemne her They that boast of their good workes as though they did by them merit the crowne of eternitie must remember that there is no good thing in vs which we haue not receiued 1 Cor. 4.7 Phil. 2.13 2 Cor. 3.5 if we haue receiued it why reioyce we as though we had not receiued it It is God which worketh in vs both the will and the deede euen of his good pleasure And we are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Of what then may wee boast Who will beleeue the wall Ber. Ser. 13. in Can. if it would say that it brings foorth the Sunne-beame which it receiues at the windowe Who would not laugh if the cloudes would say that they breed the raine And who sées not that man is not the cause but the instrument of well-doing and therefore for a man to praise himselfe for it is to fight against GOD Beggars when they would obtayne an Almes doe not adorne themselues with golden chaines and pretious cloathes but they shew their miseries the rather to moue to compassion and the Gibeonites obtained mercy of Israel Iosh 9.4.5 by taking old sacks and old bottels rent and bound vp and old shoes and clouted vpon their feete and old raiment and dried and mouled bread so if we entend to finde fauour with God we must humbly prostrate our selues and confesse our vnworthines The Paganes were perswaded that God resisteth the proud Stob. and giueth grace to the humble for Aesoâ—e béeing asked of Chron what God did he said That he did beate downe loftie things and extoll low things and Artahanus disswading Xerxes from his voyage against the Gréekes Herod lib. 1. Doest thou not see said he how God doth strike great beasts with lightning and le ts passe the little and doest thou not see how oftentimes the flashes of lightning doe strike great houses and great trees for God throwes downe all eminent things and therefore an hugie hoast may be discomfited by fewe Where is Pharaoh that said Exod. 5.2 Who is the Lord that I should heare his voyce and let Israel goe I know not the Lord neither will I let Israel goe Where is Benhadad the king of Aram 1. King 20.10.11 who swore that he would so ransacke Samaria that the dust thereof should not be enough to all the people that followed him for euery man an handfull forgetting that he that girdeth his harnâ—s must not boast as he that putteth it off Where is Sancherib king of Ashur that said 2. King 18.32.35 Who are they among all the Gods of the nations that haue deliuered their land out of mine hand that the Lord should deliuer Ierusalem out of mine hand Obey not Hezekiah for he deceiueth you saying The Lord will deliuer vs. Where is Haman Est 5.11 that told his friends and his wife of the glorie of his riches and the multitude of his children and all the things wherein the king had promoted him and how that he had set him aboue the Princes and seruants of the king Where is the proud Assirian Monarke that said Isai 10.13.14 By the power of mine hand I haue done it and by my wisedome because I am wise therefore I haue remoued the borders of the people and haue spoiled their treasures and haue pulled downe the inhabitants like a valiant man and mine hand hath found as a nest the riches of the people and as one that gathereth egges that are left so haue I gathered all the earth and there was none to moue the wing or to open the mouth or to whisper Where is the king of Babylon Isai 14 12.1â— which did cast lots vpon the nations and said in his heart I will ascend into heauen and exalt my throne aboue beside the stars of God I will ascend aboue the height of the clouds and I will be like the most high how art thou fallen from Heauen O Lucifer sonne of the morning and cut downe to the ground Ezek. 27.3.27 Where is Tyrus which was the mart for the people of many iles and which said I am of perfite beautie What is become of her riches and faires and merchandise and Mariners and Pylots and calkers and occupiers of merchandise and all the men of war that were in her and of all the multitude which was in the midst of her They are fallen in the midst of the sea in the day of her ruine Ezek 28.2.7.8 And did not the Prince of Tyrus that said once I am a God I sit in the seat of God in the midst of the sea at length see that he was a man and not God and that his brightnes
Act. 21.11.12.13 there came a certaine Prophet from Iudea named Agabus who tooke Pauls girdle and bound his owne hands féete and said Thus saith the holy Ghost So shall the Iewes at Ierusalem bind the man that oweth this girdle and shall deliuer him into the hands of the Gentiles and when the Brethren besought him that he would goe vp to Ierusalem Paul said What doe yee weeping and breaking mine heart for I am readie not to be bound onely but also to die at Ierusalem for the name of the Lord Iesus What could hinder him from well doing who to finish his course and to hold fast the faith of Christ 2. Cor. 11.23 c. in sufferings excéeded other Ministers For he was in labours more abundant in stripes aboue measure in prison more plenteously in death oft Of the Iewes he receiued fiue times fortie stripes saue one he was thrice beaten with rods he was once stoned he suffered thrice shipwracke he had beene in the deepe Sea night and day he trauelled often in perils of waters in perils of robbers in perils of his owne nation in perils among the gentiles in perils in the citie in perils in the wildernes in perils in the sea in perils among false Brethren in wearines and painefulnesse in waâ—chings often in hunger and thirst in fastings often in cold and nakednes Besides the things which were outward he was cumbred daily and had the care of all the Churches Who was weake and he was not weake who was offended and he did not burne 1. Cor. 9.19 c. Though he were frée from all men yet he made himselfe seruant vnto all men that he might winne the more Vnto the Iewes he became as a Iew that he might winne the Iewes to them that were vnder the law as though he were vnder the lawe that he might winne them that were vnder the lawe to them that were without lawe as though he were without lawe that he might winne them that were without law to the weak he became as weak that he might win the weak he was made all things to all men that he might by all meanes saue some Let the Ethnicks cease to aduance their Cato who was neuer chaunged Plâ—â— is Caâ— though the state of the Commonwealth were often changed and who being exhorted by his friends that his hopes being forlorne he should flée to Caesars clemencie he answered that it became men conquered offenders to be Suppliants but that Cato was not conquered nor taken since he shewed himselfe inuincible in all his life and had excéeded Caesar in valour and iustice and that rather Caesar was vanquished and subdued who denied still that he fought against his country yet was now coÌ„uicted thereof and that therefore other should entreat Caesar for themselues that would but none shuld intreat for Cato Who will admire Socrates any longer whose wife Xantippe was wont to report that when he returned home whatsoeuer brunts and contentions he had borne abroad he kept alwaies one looke and one countenance neither troubled with sad accidents nor ouer ioyous with prosperitie And none may account Diogenes matchlesse who being admonished that in his olde age he should surcease turning of his Tub and the following of his Philosophicall labours studies What if said he â—aÌ„ in a race Lâ—rt l. 6. shuld I slack my course being neer the gole or rather be the earnester in ruÌ„ning Wherby he meÌ„t that the studie of Vertue is the more earnestly to be vrged the lesse space of our life remaineth because it is a shame to growe cold in so laudable a purpose For why the holy Apostle Paul hath declared himselfe Stob. to be no more remoueable from continuance in his calling then the Statue and Image is from the base and pillar that supports it and to be the Salamander Naz. that could liue in the heate and fire of tribulation without any damage rather extinguishing the flame then hurted by the strength thereof Anshel and to be the quadrate stone with sixe corners which stands firmely vpon whatsoeuer side it fall for he abode constant in prosperitie and aduersitie in libertie and captiuitie in open view and in secret places and not to be a resembler of the Chamaeleon that liues by the aire or of the fish Polypus that takes to it the colour of each stone to which it stickes whom many follow in gaping after popular praise and in applying their gloue to euery hand Epiph. in Physiol but to be a resembler of the wise Serpent that chiefely labours to kéepe his head from blowes howsoeuer the rest of his bodie be beaten therein searching vs in all batteries of tribulation to preserue our faith sound and sure by which we apprehend Christ Iesus the head of all beléeuers and finally he declared himselfe to be the mirrour of Constancie that the Poet dreamed of but could not finde in his Paganisme who might be terrified and drawne from his vertuous intent neither by the rage of the multitude nor by the seueritie of Tyrants nor by the blustrous tempests and flakes of lightning but Si fractus illabatur orbis Hor. l 3. Car. Ode 3. Impauidum ferient ruinae If the frame of the whole world fall downe vpon him Act. 9.15 yet the ruine thereof would not dismay him This was the Apostles vnmooueablenes and firmenes in well doing which is recorded for our instruction But thou wilt say that Paul was inimitable being singularly inspired from heauen and selected to be a Vessell that should beare the Gospell of Christ before kings and Potentates and therefore it is no maruell if he abode so firme but we are not to expect such superabundant grace Why then behold the multitude that followed Christ thrée dayes together in the wildernes and therfore Christ said of them Mar. 8 2. I haue compassion of the multitude because they haue now continued with me three daies and haue nothing to eate In which words our Sauiour yéeldes a reason why he had compassion vpon them to wit because they had continued with him thrée daies God doth not forsake his children when his children doe not forsake him So Christ saies to the Apostles Luk. 22.28.29.30 Ye are they which haue continued with me in my tentations therefore I appoint vnto you a kingdome as my father hath appointed vnto me that ye may eate and drinke at my table in my kingdome Of this heauenly banquet which is bestowed on those that are not wearie of well doing we haue a liuely Image and representation in that refreshing and féeding of the multitude in the wildernes when they had followed Christ thrée daies together Bernard saies Ser. 1. de euang 7. panum that We must needs spend three daies in this wildernes the first day is the feare of punishment which workes the beginning of our conuersion the second is the day of godlines in which we rest in the hope of
himselfe conquerour ouer all his enemies so Christ hath deliuered vs out of the hands of all our enemies that wee should serue him without feare all the dayes of our life in holinesse and righteousnesse before him Wilt thou know then what is the best way of perseuering Christ sheweth Ioh. 15. â—0 when hee saieth If ye keepe my commaudements ye shall abide in my loue as I haue kept my Fathers commaundement and abide in his loue For it is not the specious and gay beginning but the vertuous and firme ending Mat. 19.30 that hath the recompence for many that are first shall be last and the last shall be first Hast thou begun to beléeue the Gospell Col. 1.23 and to professe the faith Continue grounded in the faith and be not moued away from the hope of the Gospell whereof thou hast heard and which hath beene preached vnto thée Eph. 2.18 19. and be thou rooted in the loue of God that Christ may dwell in thine heart by faith and thou mayst be able to comprehend with all Saints what is the breadth and length and depth and heigth and to know the loue of Christ which passeth knowledge that thou mayest be fiâ—led with all fulnesse of GOD and hold fast thy profession Heb. 4.16 That thou mayest goe bouldly vnto the throane of grace that thou mayest receiue mercy and finde grace to helpe in time of neede For he that wauereth Iam. 1.6.7.8 is like a waue of the Sea tost of the winde and carried away neither let that man thinke that he shall receiue any thing of the Lord a double minded man is vnstable in all his wayes Hast thou begun to pray to the Lord and canst not see thy petitions by and by accomplished Pray alwaies and waxe not faint Call to minde the Parable of the vniust Iudge Luk. 18.4.5.6.7 whom the importunitie of the widdowe ouercame and forced to say that though he feared not God nor reuerenced man yet because the widowe troubled him he would doe her right least at last shee should come and make him wearie Heare saith Christ what the vnrighteous Iudge saieth Now shall not GOD the most righteous Iudge auenge his Elect which cry day and night vnto him yea though he suffer long for them Call to minde the woman of Canaan Mat. 15.22.28 who being a suppliant for her daughter so long continued crying Haue mercy on me O Lord the Sonne of Dauid and so long waited the Lords leisure till Iesus answered O woman great is thy faith be it vnto theâ— as thou desirest Call to minde the blinde men that would not be stayed by the rebukes of the multitude Math. 20.31 that willed them to hold their peace but redoubled their crie for mercie till they obtained their request Call to minde our Sauiour himselfe Matt. 26.44 Psal 123.2 how he repeated the same praier thrise in his agonie to teach vs that we must pray continually and that as the eyes of seruants looke vnto the hand of their maisters and as the eyes of a maiden vnto the hand of her mistresse so our eyes must waite vpon the Lord our God vntill he haue mercie vpon vs. Hast thou borne many aduersities and crosses and afflictions Ecclus. 2.1.2 c. Be constant vnto the end For if thou wilt come into the seruice of the Lord prepare thy soule to tentation settle thine heart and be patient ioyne thy selfe vnto him and depart not away that thou maiest be encreased at thy last end whatsoeuer commeth vnto thée receiue it patiently beléeue in God and he will helpe thée order thy way aright and trust in him waite for his mercie shrinke not away from him consider the old generations marke them well Was there euer any confounded that put his trust in the Lord or who hath continued in his feare and was forsaken or whom did he euer despise that called vpon him For God is gratious and mercifull and forgiueth sinnes and saueth in the time of trouble But woe vnto them that haue a fearefull heart woe vnto him that is faint harted and beléeueth not woe vnto them that haue lost patience For what will they doe when thâ— Lord shall visite them We must not still erspect easie and pleasant proceedings in performing of good workes When the children of Israel did trauell in the wildernes by Gods appoyntment Exod. 17. sometimes they wanted water sometimes their enemies set vpon them sometimes other aduersities pressed them yet at length they were put into the possession of the land flowing with milke and honie And when the eleuen tribes did fight against Beniamin Iudg. 20. by Gods commandement in two fights they receiued a great ouerthrowe but in the third battell they vtterly vanquished Beniamin Such difficulties doth the Lord now and then cast in the way of the godly for the greater triall of their faith and patience Howbeit this commonly is done by the fraude of the diuell and the subtiltie of his adherents Gen. 49.17 for he is as a Serpent by the way and an Adder by the path biting the horse héeles so that the Rider shall fall backward For as the hunter when he seeth the beast running into the nett of his owne accord makes no noyse nor yéelds foorth any shouting but if he perceiue the beast to goe a contrarie way he stops his course and by fraying forceth it to runne into the snare so the diuell whom he seeth to perish willingly and to passe their time in sloath and idlenes those he molesteth not but they that haue a diligent regard of their saluation and doe endeuour to doe vertuous and good déeds those he troubleth and terrifieth from their purpose that they may be entangled in his traps and cease from finishing of godly enterprises But the faithfull that know Sathans circumuenting enterprises as Saint Paul cals them 2. Cor. 2.11 and are acquainted with his practises must not foreslacke their forwardnes in the feare of God but must inuocate the aide of the Lord in all aduersities and tribulations and then they shall finde that as the diligent Physitian is euer attending on his patient Psal 145.18 Basil in hom in princip prouerb So the Lord is neere to all that call vpon him yea to all that call vpon him in truth and as the marriners that are woont to behold the Sunne in the day and the North starre or some other cléere starre in the night do thereby finde out a readie course in the Sea so if in euery tribulation danger and difficultie we lift vp our minds vnto God Psal 91.1.3.4 Because we dwell in the secret of the most high we shall alway abide in the shadowe of the Almightie surely he will deliuer vs from the snare of the hunter and from the noysome pestilence he will couer vs vnder his wings and we shall be sure vnder his feathers his trueth shall be our shield and buckler Hast thou béene