Can any thing be more plaine then this do you not marke the reason Such as will not heare the Lord calling so earnestly to them offring so great kindnes he will not regard nor heare them when in their distresse they shall cry vnto him In the 28. chapter of the Prou. ver 9. it is written He that turneth away his earâ— fâ—â— hearing the lawe euen his prayer shall be abominable Is not this a most fearefull thing Is not thiâ— the same also in effect with that which is heeâ—â— spoken of Esau Then the doctrine is generall Let euery man then take heed to it God doesâ— now offer vnto vs grace hee hath sent vnto vs the word of reconciliation he openeth vnto vs the heauens calleth vs with an holy calling then take heede wee be not so prophane aâ—â—o set light by it for if we doe it may be that we shall afterwardes seeke it with teares and yet misse thereof Men cannot beleeue this therfore they liue dissolutely trusting that at their end they shall call to God for grace and so obtaine pardon O poore wretches if their prayer it selfe then be abominable wher is their help what shall become of them I pray you le◠〈◊〉 repeat it againe The Lord God doth call vpon men to turne vnto him from their wicked and sinfull wayes he promiseth to become their father as it is written in the Prophet and alleadged by the Apostle 2. Cor. 6. ver 17.18 Therefore come out froÌ„ among them saith the Lord and separate your selues and touch no vncleaâ— thing and I will receiue you and I wil be you father and you shall be my sonnes and daughters saith the Lord God almighty and beeing sonnes they bee the heyres of God and fellow heires with Christ Rom. 8. Nowe while this dignitie and glory is propounded and set before them men prophanelie dispise the same they doe more esteeme a messe of pottage they satisfie their vaine lustes and carnall appetites they haue all threatnings in derision they will repent and cal for grace when age or sicknes shall take holde of them they hope to do euen as well then as the godliest of them all that liue vpon the earth Thus with Esau they fall to their pottage what care they for the birth-right Well sicknes comes terror of conscience ariseth from the sight remembrance of their sins in which they haue walked they must now come before the high Iudge they wish now that they had neuer committed such abominable and filthy vices where is their refuge onely in prayer They cry out with feare with horror and with teares And where are they then if this their prayer be abominable to God Ye see the place which I alleaged Prou. 28. Which telleth vs so They crie and call now vnto Christ and he doth mocke them and laugh at their destruction as he saith hee will Prou. 1. Doe you not see now what a wofull case these prophane men are in which now dispise the grace of God that the prayer and the repentance which they trust vnto is abominable This is hard will some man say For doe not they esteeme highly of Gods blessings which weepe and crie to haue it Againe doth not the Scripture teach that God will forgiue at what time soeuer a sinner doth repent hiâ—â— of his sinne Shall we say that they doe not repent which crie with teares to GOD for mercie To this I answere that Esau woulde faine haue had the blessing at the last but that doth not argue but that he was prophane Who is iâ— that woulde not willingly be saued Or who 〈◊〉 so prophane but that he would bee glad to escape from the damnation of hell And touching their crying with teares it is not true repentance no more then that in Esau He wepâ— not for any detestation of his prophanesse bâ—â— because he had lost the blessing Euen so these doe weepe and crie out not that they loath and hate the sinne by which they haue dishonoured GOD and defiled themselues but because their conscience doeth terrifie them with the losse of heauen and with thâ— feare and horror of hell O beloued learne to knowe true repentance least we bee seduced and caried awrie to destruction It will bee obiected further that the holy Scriptures doe testifie how some haue repented at their ende and haue beene saued as for example the theefe vppon the crosse And Christ in the Parable of the man that hired labourers into his Vineyarde doeth teach that some come at the eleauenth hower Most true it is that God alwayes hath and doth conuert some euen towarde the ende of their life when as they haue spent a long time in wickednesse for thereby the Lorde doth declare the riches of his mercie drawing men euen out of hell which of themselues would neuer haue returned But shall euerie man therefore presume that God will doe the same to him He doth open the eyes of some giuing them faith and repentance which haue liued in blindnesse and ignoraunce al their life will he therefore heare thee which hast for a great part of thy life yea it may bee euen from thine infancie beene taught and hast dispised the grace of GOD boldning thy selfe in sinfull wayes and saying thou wilt cal for mercie and pardon at thine ende Yea thou sayest that thou hast knowne many which haue liued verie wickedly which haue made as good an ende as the godliest calling euen to their last breath for mercie and for pardon Well Esau trust not to such kinde of repentance thinke not that such must needs be saued because they weepe and cry for pardon but heare what Christ hath spoken Maâ—â—â—e the seauenth Not euerie one that sayth vnto me Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my 〈◊〉 which is in heauen Turne turne and doe the will of God while thou hast time 〈◊〉 godly life that so thou mayest maâ—e a godly and a happie ende Let vs call vpon God for this wisedome and grace The end of the third Sermon THE FOVRTH Sermon Romanes 6. 1 What shall we saye then shall we continue still in sin that grace may abound God forbid 2 How shall we that are dead to sin yet liue therein 3 Know yee not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death 4 We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the Father so we should walke in newnesse of life 5 For if we bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection 6 Knowing this that our olde man is crucified with him that the body of sinne might bee destroyed that henceforth we should not serue sinne 7 For he that is dead is freed from sinne 8 Wherefore if we be dead with Christ we belieue that we shall
in your congregation in which in my childhood I was trained vp in the first principles of Christian religion the ioyful remembrance of which benefitâ— I trust shall neuer departe from me either in life or death J in all duetie and humble manner take my leaue Robert Walker London 6. Decemb. 1598. 1. Timoth. 6. Chapt. 17 Châ—rge them that are rich in this world that they be not high minded and that they trust not 〈◊〉 vncertaine riches but in the liuing God which giueth vs abundantlie all things to inioy 18 That they do good and be rich in good workes and readie to distribute and communicate 19 Laying vp in store for themselues a good foundation against the time to come that they may atâ—â—â—ne eternall life OVR Lord Iesus Christ told his Apostles that it is easier for a Camel to goe through the eye of a needle then for a rich man to enter into the kingdome of God Math. 19. ver 24. The Disciples when they heard this were exceedingly amazed and 〈◊〉 Who then can be saued For in deede they â—â—ue more credit to this speech of Christ then the 〈◊〉 men commonly do who are little amazed 〈◊〉 at when they do heare it though it might â—â—ch them neerer then the Apostles who were poore But he beheld them and said vnto them with men this is vnpossible but with God 〈◊〉 things are possible Whereby it is euident thâ—â— although riches do make it hard to be saued yea vnpossible with men not that the blame is to be imputed to the riches but to mans corrupt nature for S. Marke reporteth that Christ said how hard is it for them that trust in riches to enter into the kingdome of God yet there is a passage and a way opened to heauen for the rich by the mightie power of God with whome all things are possible From hence it is that the blessed Apostle Paule doth instruct and warne Timothie and in him all the Ministers of the Gospell how they must deale with the rich men of this world For if there were no possibilitie for them or any of them to be saued it had bene vtterly in vaine to speake of them as he doth and if the passage to life were easie for them what should there neede a seuerall precept about them and so vehement a charge to be giuen Let rich men giue heed to this precept if they tender their owne saluation for heere is shewed a great wonder namely how the Camel shall get through the eye of a needle that is how they which abound in riches shall get to heauen a matter of greater weight then all their possessions heere in the world This text of scripture that we may come to handle it is to be deuided into two parts the former of them is in two verses containing the charge that must be giuen to rich men namely that they be not high minded nor trust in vncertaine riches but in the liuing God and doe good to others that they may be rich in good workes c. The latter part is in one verse shewing the great fruite and commoditie which they shall reape if they obey the charge that is giuen vnto them for as he saith they shall lay vp in store for themselues a good foundation against the time to come and attaine eternall life To come then a little neerer to the opening of the matter the former part which is the precept or charge doth deuide it selfe into two members the one setting foorth what they must take heed of to eschew euen two most pestiferous vices loftines of mind and vaine trust in riches the other opposing to those two vices three excellent vertues which they must practise that is trust in the liuing God liberalitie or bountifulnes in distributing to those which be in neede and facilitie of maners Thus may we looke vpon the summe of the whole matter and now let vs proceede more particularlie Charge them saith he that are rich in this world c. The parties to whome this charge is to be giuen are named the rich in this world where S. Paule euen of purpose doth vse this speech in this world to pull them downe a little euen in the very entrance and to abate their loftinesse For there be two sorts of rich men the one sort are rich in this world the other are rich as Christ saith Luke 12. ver 21. to God Now if we could see how farre they that be rich vnto God doe excell them that are but rich in this world it would take them downe a little and it would correct that peruerse respecting of persons and blinde iudgement which is in vs. For when he saith in this world opposing it to the world to come he noteth the vanitie and the basenes of earthlie riches that there is no cause why any should be puffed vp by them if they were not more then blinded and as S. Iames findeth fault Chapt. 2. men should not haue their eyes so dazeled to esteeme highlie of rich men although they be vngodly euen for the very externall pomp and glorie of their riches and to despise the poore although they be neuer so rich in faith and in the precious gifts and graces of the heaueÌ„lie spirit This for the persons to whom the precept is directed Now for the manner Hee willeth as ye see Timothie to charge or to commaund theÌ„ Is this coÌ„uenient Poore men in deede may be commaunded but who shal commaund the rich especially the great Lords and Ladies Shall the ministers of the Gospell take such authoritie vpon them as to commaund such Yea verely For albeit they be much inferior to them in the world yet he that hath sent them whose Ambassadors they are is most high aboue all and in his name and authoritie they are to commaund them and the greatest that shall despise and disobey the charge shall smart for it seeing they despise not man but God from whome it commeth Zedekiah the king of Iuda saith the holie Ghost humbled not himselfe before Ieremiah the Prophet at the commandement of the Lord 2. Chron. 36.12 therefore he was taken by the Chaldeans his sonnes were slaine before his face his eyes then put out and he caried in chaines to Babel 2. King 25.7 Furthermore when S. Paule willeth the ministers to lay this charge vpon the rich men it argueth two things euen the waightines of the matter and the great difficultie to be performed for were it not euen vpon the waight of their eternall saluation so that in deede rich men can not be saued vnlesse they obay this precept S. Paule would not be so vrgent And were it not that rich men are slow and wonderfull hard to be brought to this thing yea euen as the Camell to be drawen through the eye of a needle why should the holie Apostle will vs to charge to commaund or to denounce vnto them that they do thus and thus Why did he not say moue them put them
one portion of meate then of his birthright Yea but Esau sould his birthright for a trifle May some man obiecte and say surely all the lustes and pleasures of sinne which are but for a season all the riches and honors of this worlde which are transitorie vpon which men set their heartes and are drowned in them are but trifles yea euen a messe of pottage in comparison of the heauenly birthright offred in the gospel which manie set light by And if the great thinges of this world might somewhat excuse as to say men are not so prophane as to sell the kingdome of heauen for a matter of nothing yet there be many which their owne conscience doe tell them if they would examine it that they more set by a paire of olde shooes then by the glorious Gospell of our Lord Iesus Christ The rich treasures of the kingdome of GOD are opened and offred in the same euen as goodly pearles of incomparable value but to such worldly minded meÌ„ they be powred out as before swine which treade them vnder their feete they set light by them their noses must into the trough to their swil and vnto the porrage pot with Esau Is not this a great prophanesse Is not this a wonderful blindnes that men should discerne no more of spirituall and heauenly thinges then swine doe of pearles which they will treade in the mire And yet Christ speaketh of some that are more prophane whom he calleth dogges a dogge is counted a most profane thing and as our sauiour Christ saith Cast not pearles before swine because they still treade them vnder their feete so he saith Giue not holy thinges to dogs least they turne againe and all to rent you The profane dogge goeth further then the profane swine for the swine is quyet and will but treade the heauenly pearles vnder his feete whereas the dogge doth turne againe bite and teare those which giue holy thinges vnto them These be such as doe reproach raile vpon and persecute them that bring the Gospell Thus may you see in what account the profane persons like Esau be in before God and his Angels when Christ calleth them dogges and swine Math. 7. vers 6. The holy Ghost as you see warneth that there be no profane person like Esau as who say It is an horrible thinge for any one such to be found in the Church and yet alas now they swarme euery where how many townes and villages may a man come to in this land where he shall scarce finde two or three which zealously imbrace the Gospell They be honest men they follow their worldly busines which in it selfe indeede is not vnhonest no more was it for Esau to eate a messe of pottage when he was hungry But in the meane time together with their honest dealing they doe as Esau for a messe of pottage sel their birth-right because they loue and seeke their belly and the things of this present world more then the honour high dignity of the heauenly birth and sonnes of God Is not this a most lamentable case that men should be so profane Now to the thirde part which setteth forth the heauy iudgement of God vpon Esau so in him euen as it were in a table painteth out vnto vs in liuely colours what fore vengeance abideth for all such profane worldlings as sell their birth-right that is to fil their belly with some dainties for the present time set light by the grace of God The words are thus For ye know that afterward when he would haue inherited the blessing hee was reiected and found no place of repentance though hee sâ—â—ght it with teares The summe of the matter is as you see that wheras Esau before had with a profane minde set so light by the birth-right that he sold it for a trifle now afterward when he was desirous to inherite the blessing of that birth-right he was reiected yea he cryed and wept to obtaine it and missed thereof he was then as a profane man reiected and cost off vnto condemnation This is the heauy iudgement of God especially that though he did eueÌ„ with teares seeke to haue that blessing and heauenly grace yet was he cast off So it is then that these profane men which set so light by the grace of God offred in the Gospell may be touched in conscience and desire when they are to depart out of this worlde that they might haue the dignitie of the sonnes of God yea they may with teares and bitter crying craue it and yet be reiected Is not here then a wonderful great and fearefull daunger which we are warned to take heede of And being indeed so great yet men doe not knowe that there is any daunger but imagining God will heare them how profanely soeuer they haue liued But to open the matter we must haue recourse vnto the history set downe by Moses Genes 27. Isaake was old and his sight failed him and he called Esau his elder sonne and willed him to take his bow quiuer and to goe hunt some venison and to make him such meate as hee knew hee loued then to bring it to him that he might eate of it and blesse him Isaake as I told you before had a full and resolute purpose to bestowe and to conuey ouer the heauenly blessing vnto Esau And indeede this Esau made now full account that he should haue it for what now should let See what hope of felicity the worldly profane men are sometime led into from which when they fall it is the more grieuous vnto them When a man is in exceeding great heate and ready to fainte with thirst and hath a cuppe of cold drinke in his hand euen lifting it vp to his mouth and then it is plucked from him what a griefe is it as the Poets haue fayned that some of the paines of hell be in such manner so Esau here coÌ„meth euen ready to haue the blessing put into his hands but when he looketh assuredly to haue it it is gone for see Rebecca who loued Iaakob and worthily heard when this was spoken to Esau she willeth Iaakob to go to the flocke to fetch her two good kiddes and she made such meat with them as Isaak loued she put the garment of Esau vppon Iaakob she put the skinnes of the kiddes vppon his handes and vppon the bare of his necke because Esau was heary she put the meat in his hand and so Iaakob went in to his father and said he was Esau he felt him because he said the voyce was the voyce of Iaakob but the handes were the hands of Esau and so he blessed him When he was gone forth then came Esau with the meat which he had prepared and craued the blessing Isaak demanded who he was and he told him that he was Esau Then was Isaak astonied and affraid exceedingly and shewed him how his brother had come by fraude and taken it away he told him that he had blessed
FOVRE SERMONS VPON SEVErall partes of Scripture Preached by GEORGE GYFFARD Preacher of the worde at Mauldin in Essex AT LONDON Printed by Thomas Iudson for Tobie Cooke and Robert Walker 1598. The Textes of the foure Sermons THE FIRST SERMON 1. Tim. 6. Chap. ver 17.18.19 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 thinges to inioye c. THE SECOND SERMON 1. Ioh. chap. 5. ver 7.8.9.10.11.12.13 For there are three which beare record in heauen the Father the worde and the holy ghost and these three are one c. THE THIRD SERMON Hebrewes 12. ver 16.17 Let there be no fornicator or prophane person as Esawe which for one portion of meate solde his birthright c. THE FOVRTH SERMON Rom. 6. ver 1.2.3.4.5.6.7.8.9.10.11 12.13.14 What shall we saye then shall we continue still in sin that grace may abound God forbid c. TO THE RIGHT worshipfull Master Edward Lewkenor esquire one of her Maiesties Iustices of the peace in the countie of Suff. and to the right vertuous and christian Gentlewoman Mistris Susan Lewken or his wife grace with all aboundant blessings of this life and the life to come THe complaint of many both learned and verie godlie persons that the Church is burthened and incoÌ„bred with too great a multitude of bookes is not made without cause being grounded vpon the most holy worde of God as also confirmed by experieÌ„ce in that good houres are vnprofitablie spent pietie with true holynes not a little hindred and impaired Howbeit it seemeth rather to be directed against vaine friuolous and trifling pamphlets wherein lewde and ignorante persons haue onely taste and delight but especially against moÌ„strous inuentions vncleane and impure writings which doe infect and defile both doctrine manors thereby deseruing as a most contagious and pestilent ayre to be consumed and dissolued with fire from amongst the people of God and not against the wise and learned trauailes of godly men whose whole purpose and indeuour is to profite the Church and to further the knowledge and religion of the Lorde For varietie of good and profitable bookes seemeth to be necessarie and therefore would not be wanting both for the increase of knowledge and learning because one man or a fewe see not all thinges as also for that euery man writeth not in one forme and maner and therefore cannot answere the capasitie of euerie one for some fitte themselues sor smale and meane capacities and some for learned and great vnderstanding Besides one hath neede of one speciall instruction and one of another this man delighteth in one comforte and remedie against his temptation and an other in that which best aunswereth his infirmitie Furthermore Sathan hath daylie newe deuises to assaile the faith of Gods elect and to drawe theÌ„ into sinne neuer heard of before which the Lorde by his spirite doth not onely reueale to some of his seruants aboue others but prouideth remedies accordinglie which because they cannot be ministred alwayes by worde of mouth they are to be made knowne by writing to them that stand in neede And surely the bountie riches of Gods mercie are so large and his care of mans saluation and happines so great that euen as he hath prouided variety of creatures for euery mans tast and vse so hath he prouided varietie of spiritual graces for euery mans benefite delight to the end that euery man might profit with coÌ„fort pleasure or else be left without all excuse The consideration of which reasons and some others Right worshipfull caused me after I had obtained at the handes of that worthie Minister of Iesus Christ Master Gyffard these fewe Sermons whereof he is the Author to publish them in print to the view of the world Not therein respecting so much mine owne gaine and commoditie as the good and benefite of the Church of God Whereof J conceiue no little hope both by reason of the fruite and benifite which haue redouÌ„ded to the comfort of many by his former workes as also for the excelleÌ„cie of the doctrine conteined herein the which I rather commit to the iudgemeÌ„t of the learned and wise Christian reader then to commend them my selfe least in praysing them for want of iudgement wisedome J should in stead of beautie bring disgrace vpon them Whatsoeuer they be J thought it meete to Dedicate them to your worshippes moued thereto with many respectes And first of all that J might publikely testifie my dutie and thankefull heart for your great kindenes and manifold courtesies bestowed not only vpon me but vpon them that are as neerly linked vnto me as my selfe Of the which if I should be vnmindfull J were worthie of the reward which the Lacedemonians appointed for vnthankefull persons But especiallie the great accompt and honour that you haue obtained in the hearts of many of the best and wisest ChristiaÌ„s for your singular godlines rare Christian vertues do turne mine eyes froÌ„ many others vpon you as comfortahle lightes shining in the midst of this crooked generatioÌ„ as liuely examples to your brethren and worthie ornameÌ„ts to the profession of the Gospel And J haue ioyned you together in this dedicatioÌ„ not only for the neer band wherewith you are so nighly ioyned together in mariage but also for that you do not only striue together in one course to obteine the high price of your calling and that euerlasting crowne of glory reserued for you in the heauens but also for that you are mutual helpers one to another to the performaÌ„ce of all ChristiaÌ„ duties but speciallie in the wel gouerning and trayning vp of your housholde which thereby as a fruite of your rare and holy labours the Lord hath so blessed as that the heauenly estate behauiour thereof may be a presideÌ„t to many families if it would please the Lorde to giue them heartes to confirme themselues thereunto But I cease to say so much as I knowe least in speaking the truth might procure enuie and seeme to flatter you whoe of all other haue least delight in that veine The onlie thing which I ought in dutie may safely do is first to pray vnto God that he would saue preserue you yours from the manifolde subtilties of Sathan and the dangerous baites alluremeÌ„ts of this world and to finish the good work that he hath begunne in you vnto the day of Iesus Christ SecoÌ„dly most huÌ„bly to request you that you would take in good parte this simple gifte that J offer vnto you interpreting all thinges both in regarde of it and my selfe in the best parte and with that affection J offer it to you And thus once againe beseeching almightie God to blesse and coâ—tinue you many happie yeeres 〈◊〉 your owne comfort and the gooâ— of the Church as also to be fauourable vnto the holy Ministrie which hath many yeeres continued
which he doth this though he liue How vaine then is that trust which men do repose in so vncertaine things but yet there is a greater vncertaintie which ariseth from the men that possesse them for when one is so rich that there is no likelihoode that he may be suddainlie stript of that he hath but if the theeues do breake through and steale plentie and much doth corrupt and come to naught of it selfe yet it is not felt but he can still say soule thou hast much goods laid vp for many yeares eate drinke and take thy pastime Luke 12. ver 19. yet he is not certaine for looke what followeth there in Saint Luke but God saide vnto him O foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided The rich men that are high minded and glorie in their riches do take themselues to be the only wise men vnder heauen but God saith to euery one of them Thou foole And verely their follie is exceeding great in forsaking the Lord God who is almightie and liueth for euer and trusting to corruptible things which are altogether deceiptfull Well it may be many rich men will little be moued with this reason of the vncertaintie of riches for they will make them as certaine as they can to their posteritie and hope to inioy them long They may be deceiued in both but let it be they liue long and their posteritie after them yet let them consider how horrible a thing it is to giue that to riches which they should giue only to the liuing God For ought not all men to trust in God and in none other Then when they put their trust in riches and make them euen as the stay of their life and as the onely staffe which they haue to leane vpon they do in deede make riches their god This may seeme an hard speech but I do not speake it of mine owne head for what saith the holie scripture let men consider well doth it not call couetousnes idolatrie Coloss 3. ver 5. And why is it idolatrie but that the couetous man setteth his heart vpon his riches trusteth in them stayeth vpon them and so maketh an idol of them which he so worshippeth in stead of God What a thunderbolt is this that the couetous worldly men do quite forsake the true God and in his stead do worship an idol If mens harts were not harder then flint or then the Adamant it would make them tremble and quake But men cannot be perswaded that they do put their trust in riches they know right well they say that they be vncertaine they know that they themselues must dye yea they can go further and in some sort acknowledge with the holie Prophet that man walketh in a vaine shadow that he disquieteth himselfe in vaine and that he heapeth vp riches and can not tell who shall gather them Well notwithstanding all this let it come to the iust triall Do not they trust in riches whose heart is more bent to seeke after them then it is to seeke after God or after heauenlie things Doth not a man make that his god which he loueth best or in which he doth most delight Or which is a mans chiefe god is not that which he doth trust most vnto and which he most cleaueth vnto Then consider this if a worldlie man hold riches he is safe he is merie and glad in his heart he hath to stay vpon though his conscience do tell him that God is displeased with him yea the sinnes which he committeth so he may come by riches as often as he thinketh of death and of iudgement do make that God is euen a terror vnto him so farre off he is from delighting in God Yet neuerthelesse rather then he will faile of riches he doth proceede to lay hold of them by what way so euer and so maketh the Lord God his vtter enemie euen for his oppression for his extortion for his briberie for his vsurie for his falsehood and for his vnmercifull dealing toward the fatherlesse Tell him of this doth it any thing at all stop his course Iudge then indifferentlie when a man doth forsake one to obtaine an other doth he not meane to forsake the lesser to choose the greater Then when men do by all those vices forsake God to lay hold of riches do they not manifestlie declare that they esteeme the more present diuinitie to be in riches Is not there the God in deede which they can trust vnto and safely as they thinke rest in if they may lay hold on him If they may retaine worldlie wealth nothing can make them quaile but they seeme to themselues right happie howsoeuer the matter stand betweene God and their conscience but if they feare the losse of all or of the greatest part of earthlie goods they be straightway in exceeding sorrow and cry out that they be vtterlie vndone O how can men be saued while they stand in this estate being either high minded or trusting in vncertaine riches Is not the way to heauen vnto them as the eye of a small needle is vnto an huge Camell This is the very high way to hell euen the broad way in which they walke let them therefore harken what vertues the holie Apostle calleth them vnto when they haue renounced and forsaken those two most pestiferous vices which make the way to heauen vnpassable to them the first is that they trust in the liuing God S. Paule doth then call them away from a dead idol vnto a liuing God For what are riches when men repose their trust and confidence in them but a dead idol The Lord God of heauen he is the true and liuing God it is he that giueth vs all things abundantly to inioy and he that will haue life or the stay of his life must rest only vpon him The liuing God is the fountaine of life he hath giuen vnto vs our life which as Christ saith is more worth then meat Math. 6. ver 25. and if he hath giuen vnto vs the greater will he denie vnto vs the lesser if we trust in him Now as he is the fountaine and author of life and giueth all things that belong thereunto so if men could stedfastly trust in him they should not be destitute for he is able seeing as it is written Psal 24. The earth is the Lords all that is therein And he hath tyed himselfe by promise vnto all that do put their trust in him Let your conuersation saith the holy Ghost be without couetousnes being content with such things as ye haue for he hath said I will not leaue thee nor forsake thee So that we may boldly say the Lord is my helper I will not feare what man may do vnto me Hebr. 13.5.6 He doth feede the fowles of the ayre and cloath the grasse of the field then how much more will he feede and cloath men which trust in him being