vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
to proclaime that whosoeuer would lend him monie should in short space receiue againe not onely the principall summe and that interest which the lawe tollerates but far more namely twise as much nay an 0. sold there would be none when he should heare of this proclamation that would not presently lend to that Prince as much monie as he had and if he had none that would not sell away his possessions and so procure monie that he might obtaine that extraordinarie munificence and recompence of the Prince But if perhaps the Potentates promise and proclamation should not mooue some but that they would kéepe their monies by them at home and not lend them they must of necessitie either be iustly censured of follie in neglecting of such great gaine or be conuinced of distrustfulnes in not yéelding credit to so royall promises Wherefore saith Salomon since God doth not take away our â—iches but preserue them kéepe them for vs and doth recompence them againe with large and ample vsurie nay doth promise for temporall and transitorie wealth eternall and neuer perishing what excuse can those make or what pardon can those looke for that refuse to lend to the Lord and that regard not the most liberall recompence which God bestowes on them that shew mercie and compassion vpon the poore and miserable And this is the force and meaning of this prouerb of Salomon which of it selfe is sufficient to stir vp tractable and flexible minds to performe the workes of mercie on the afflicted But for that good things cannot be spoken too often nor dilated too plainely and in this last age of the world loue wareth cold as it did before the destruction of Ierusalem Matt 24. according to the words of our Sauiour it will not be impertinent to amplifie this Argument somewhat more For that which we finde in the swellings and infirmities that sticke déepely in our bodies namely that there must be long time much labour and discretion vsed in applying remedies that they may be remooued without endangering the life the same we may perceiue in couetousnes and other vices and diseases of the soule For the gréedie loue of worldly things hath taken such roote in the mindes of many that it cannot be cured by one or two exhortations but manifold admonition must be vsed that at last by often compassing with the armies of godly perswasions and by lowd blowing the trumpets of seuere threatning and by bearing the Arke of the word of the Lord the strong holds and fortresses of couetousnes may be battered and demolished like the wals of Ierico Iosh 6. Plin. i. 32. c. 4. Some write of the Narmensian field that it is the drier for raine and the moister for drouth and therfore Cicero iested thereupon saying that in that place Raine did cause dust and sun-shining dirt so there is a generation of people that will bend contrarie to the force of exhortation and rowe against the streame of perswasion and waxe worse worse for admonition But though dogs bite those Matt. 7.6 that cast holy things vnto them and swine turne backe and rent those that throwe pearles before them and though some stop the eare to the charmer like the deafe Adder Psal 58.5.6 that will not heare the Enchanters voyce charme he neuer so cunningly Matt. 11.16.19 and though some are those stubborne sinners that will neither lament when they heare wéeping nor daunce when they heare piping that is that regard neither the sharpe manaces of the lawe nor the swéet comforts of the Gospell yet wisedome is iustified of all her children and they that are endued with the grace of Gods spirit will hearken to the statutes and voyce of the Lord and will say with the holy Prophet when they are reprooued Heale vs ô Lord Ier. 17.14 31.18 and we shall be whole saue vs and we shall be saued conuert vs and we shall be conuerted The forme of Diogenes supplication when he begd Lâ—â—r l. 6. was this If thou hast before this time giuen to any giue also to me but if thou neuer gauest to any begin now with me whereby he meant that he was in the case of other beggars and therefore desired that he that gaue to euery one would also giue to Diogenes and that it was time for him that was so niggish as to giue to none at length to begin to giue somewhat The same supplication of beggars may be vsed in our age and therefore that we may either learne at length to lend to the Lord and amend our backwardnes or else perseuere in liberalitie and haue the good worke confirmed which is alreadie begun in vs it shall be declared first why we 〈◊〉 giue to the poore secondly to what poore 〈◊〉 must giue thirdly how and after what manner we must giue First why we must giue We must haue compassion on the distressed to declare that we haue loue and who knowes not that euery Christian must entertaine loue and charitie For if the most excellent things are to be embraced as they are indéed what is more excellent then loue They that speake with the tongues of men and Angels 1. Cor. 13.1.2.3.8 and haue not loue are as sounding brasse or a tinckling cymball they that haue the gift of Prophesie and know all secrets and all knowledge yea that haue all faith so that they can remooue mountaines and haue not loue they are nothing they that féede the poore with all their goods and giue their bodies that they be burned and haue not loue it profiteth them nothing When prophecying shall be abolished and tongues cease and knowledge vanish away and when faith and hope shall be determined and ended namely when our soules shall come to that blessed life then loue shall still remaine for loue doth neuer fall away Can there be any vertue comparable to loue that is the soule and life of other vertues and that suruiues and liues after other vertues doe cease and are abolished He that hath mercie on the poore makes it manifest that he hath loue and that he loues 1. Ioh. 3.18 not in word and tongue onely but in déed and truth For to say that we loue our brethren and yet not to giue to their necessities is that cold charitie which Saint Iames reprehends Iam. 2.15.16 when he saies If a brother or a sister be naked and destitute of daily foode and one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding ye giue theÌ„ not those things which are needfull to the body what helpeth it This colourable loue is like faith without workes and a painted fire without warmth and a counterfait streame without moistnes and a tree full of leaues without any fruit Therefore to shew that we are not void of so rare and excellent a vertue as loue is we must haue mercie on the poore Againe we must shew mercy on the poore
heareth and kéepeth will bring foorth none other thing then that it teacheth and deliuereth Faith in Christ amendment of former life knowledge of God loue to God and man are preached and sowne and where there is the honest and good heart and these things are heard kept and dwell there these things spring growe and flourish God required the Israelites Deut. 31.12 to gather the people together men and women and children the strangers that were within their gates that they might heare and that they might learne and feare the Lord their God and kéepe and obserue all the words of his law Hearing and learning and fearing the Lord goeth before and then kéeping and obseruing the words of the law commeth after For God commaunded Moses to teach his ordinances and lawes to the people Deut. 6.1.2 that they might doe them and feare the Lord and doe all that was commanded Therefore when the Israelites would promise an absolute and entire worship of God Deut. 5.27 they said that they would heare all that the Lord God should say vnto them Isa 29 13.15.1â— and doe it For they that come neere to God with their mouth and honour him with their lips but haue their hart remooued from him and doe not feare him in their workes are cursed though they séeke deepe to hide their counsell from the Lord and doe their workes in darkenes and say Who seeth vs and who knoweth vs their turning of deuises shall not be estéemed more then the potters clay for shall the worke say of him that made it He made me not or the thing formed say of him that fashioned it He had none vnderstanding That is for all their craft they shall not be able to escape Gods hands no more then the clay that is in the potters haÌ„ds hath power to deliuer it selfe When Christ gaue coÌ„mission to his Apostles to goe and teach all nations and to baptise Matt. 28.20 he ads how they should teach theÌ„ teaching them saith he to obserue all things whatsoeuer I haue commaunded you Iam. â— 22 Ro. 1.13 We must not only be hearers of the law deceiuing our selues but also doers of the law for not the hearers of the lawe are righteous before God but the doers of the law shall be iustified We must not onely professe good things but practise good things for if we knowe what is good Iob. 13.17 Luk. 12.47 yet we are blessed if we doe it and the seruant that knoweth his maisters will and doth it not shall be beaten with many stripes We must be good trées that doe not onely beare leaues and blossomes Luk. 6.44.46 but also bring forth good fruit in due season otherwise Christ will say vnto vs Why call ye me Lord Lord and doe not the things that I speake We must not deale with the scripture in performance as the Papists deale with it in exposition calling it a nose of waxe that is we must not make it serue our wils affections beléeuing what is promised but not doing what is coÌ„manded Idle boies sometimes strike fire out of the fâ—int not to kindle a fire but to sée how the sparkles flye out praising and admiring sometimes these sometimes those sparkles putting no fewell or substance that may fire a flame so many hearers more curious then Christian bring their vnderstanding as a flint to the preachers voyce which is like the stryking stéele onely to heare how oratoriously and eloquently he speakes and not putting thereunto the fewell of their desire that it may be kindled to vertue and good workes When they haue heard many preachers they will say He is learned another is eloquent this man is copious that man is swift in vtterance Therefore a Sermon to them is like a Musicall songe wherein the voyce of the singer is commended but the subiect of the sonnet is not considered And it often fals out that as when Musicke sounds by night in the stréetes a man may rise out of his bed to heare it but assoone as it is ended he goeth to his bed againe and sléepes as erewhiles he did so many worldly couetous proud and voluptuous persons when the Sermon is heard they profite nothing therby but carrie home the same minds which they brought foorth and lye downe againe to sléepe securely in the bed of iniquitie But if we will haue the word of Christ to dwell in vs and be profitable hearers we must heare with an honest and good heart and we must heare and kéepe and bring foorth fruit And how must we bring foorth fruit with patience For the chiefest fruit that comes of the right receiuing of the word of God is the propagation thereof vnto others also that being freed from Sathans tyrannie they may be made citizens of Christs kingdome This cannot be done in the world without crosses aduersities and persecutions Therefore we must haue patience for without patience this principall fruit of the word cannot be yéelded foorth 2. Tim. 2.12 forasmuch as all that will liue godly in Christ Iesus must suffer persecution This caused the Apostle to say Ro. 2.7 that the way to euerlasting life is patience in well doing he saies not well doing and no more but patience in well doing because without patience we can hardly doe any good 2. Cor. 6.4 This caused him to reckon Patience for the first vertue that must alwaies be in a good Minister of the word howsoeuer other vertues may not alwaies be in him nor without exception vnles it be according to the affection of the minde This caused him to say Heb. 10.36 That we haue néede of patience that after we haue done the will of God we may receiue the promise This caused Christ when he had foretold many and bitter calamities of the professors of his name to conclude the spéech with this Luk. 21.19 By your patience possesse your soules as though he had said when you are pressed with miseries on euery side it will be hard for you to possesse your soules except ye be valiant couragious and beare vp manfully by patience for Vertue without patience is a Widowe Patience can turne reproaches into ioy infirmities into glorie tribulations into gladnes for it made the Apostles to goe away ioyfully Act. 5.41 for that they were counted worthy to suffer rebuke for the name of Christ and it caused Paul to take pleasure in his infirmities 2. Cor. 12.10 Hab. 2.4 Heb. 11.1 Rom. â— 25 Patience is the life of the righteous for the righteous liueth by his faith and faith is the ground of things which are hoped for and hope is propped vp by patience for hoping for that we see not we do with patience abide for it therefore the righteous liue by their patience Patience encreaseth the reward of weldoing and therefore Chrysostome well weighing the force of Pauls words 1. Cor. 3. â— where he saith Euery man shall receiue his wages
sweate of our browes And to cast off this oldnesse and corruption we must fight many skirmishes we must ouercome many temptations we must beare many tribulations Secondly we séeke eternall glorie not a Consulship of one yeare And the afflictions of this life are not worthy to be compared with the glorie that shal be reuealed vnto vs. Rom. 8.18 Who would not liue a poore and a priuate life ten yeares that he might be sure to abound in glorie and riches fiftie yeares 1. Cor. 9.25 Shall wee murmure then to brooke the short afflictions of this fading life that we may liue nay raigne for euer in glorie euerlasting All those that striue for a Maistery abstaine from all things they doe withdrawe from their bodie meate drinke and cloathes and annoynt themselues with oyle that they may striue and struggle naked nimble and giue their aduersarie no occasion to hold them for the flesh annointed with oyle is very hardly holden So wée must cast away the immoderate care for meate and cloathes and we must be annoynted with the oyle of Faith Loue and Mercie that earthly things hinder vs not and that Sathan get no opportunitie to lay hold on vs for he layes holde on vs by meanes of our sinnes And they that annoynt their bodies doe this to receiue a crowne that perisheth and to winne praise short fraile momentanie and vaine but we to receiue glorie endles incorruptible sound and stable At Rome the way to the Consulship was to be popular to deserue well of the Common-wealth and to bestowe manie priuate benefites But our way to heauenly glorie is holines vprightnes innocencie of life continuall worshipping of God and sincere loue of our neighbour For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlines worldly lusts Tit. 2.11 12. and that we should liue soberly righteously and godly in this present world Soberly and temperately in respect of our selues righteously and iustly in respect of our neighbors and godly holily in respect of the seruice and worship of GOD. This is the way to Gods kingdome which Christ expressed in one word when he saide that Wee must seeke the kingdome of God and his Righteousnes For it is not enough to séeke Gods kingdome or to wish for it but we must séeke and labour to performe that Righteousnes that is pleasing to God The pennie of immortalitie is not giuen to Loyterers in the market-place but to those that labour in the Lords vineyard Lastly it is Heauen to which we goe Matt. 11.12 and in which we séeke to raigne with GOD. But the Kingdome of God suffereth violence and they that take it must take it violently and perforce Wilt thou knowe the waye to Heauen Hebr. 11.36.37 Aske of them that haue walked in that way They will tell thée that they haue bene tried by mockings and scourgings by bondes and prisonments that they were stoned they were hewen asunder they were tempted they were slaine with the sworde they wandred vp and downe in Wildernesses and mountaines and dennes and caues of the earth clothed in sheepes-skinnes and goates skinnes being destitute afflicted and tormented He that will goe to the Indies to trafficke doth not refuse the labour of sayling He that will be cured of a grieuous disease reiecteth not a bitter medicine Hee that will buy a Farme first thinkes of the price So he that séekes for the kingdome of GOD must séeke and first thinke of his Righteousnes which is the way vnto it and of the Merites of CHRIST which are the price thereof and of a liuely and effectuall Faith whereby wée are made partakers of the glorie to come As for worldly cares what doe they auaile vs Nay how much doe they hinder vs Saint Basil sayes Epist 64. as a polluted glasse can receiue no impression of Images and visages so the soule possessed of worldly cares is not capable of the Illumination of the holie Ghost And Saint Austin sayes excellently Amor rerum terrenarum est viscus spiritualium pennarum that the loue of earthly things is the Birdlime of our spirituall feathers Let euery worldling knowe that spirituall things are onely néedefull and that Christ saith to euery one as to Martha Martha Martha thou carest Luk. 10.41.42 and art troubled about many things but one thing is needefull Mary hath chosen the good part which shall not be taken away from her Can the globe of the earth be mingled with the globe of the heauen how then can the soule containe the carefull loue of celestiall and earthly things Diuine thoughts flie from a soule that is forestalled with worldly desires Bâ—r. 〈◊〉 77 â—â—cat Nec misceri poterunt vana veris aeterna caducis spiritualia carnâ—â—buâ— summa imis neither can vanitie be ioyned and confounded with truth things eternall spirituall and high with things transitorie carnall and base so as at one time we may conceiue and perceiue things aboue and things beneath We sée how the Iuy doth claspe about the trée spreads it selfe and mounts vpward by the helpe thereof but at last it sucks and drawes away the iuyce and moysture of the trée and causes it to wither so excessiue care and pensiue care for worldly things doth loade the minde and choake the soule and make them vnable to aspire to heauenly felicitie Therfore we must imitate the custom of hawkers and hunters for hawkers are woont to couer their hawkes heads with hoods and suffer not their eyes to wander hither and thither least striuing to flie after the things which they desire naturally they be not so héedfull to their preie when time and occasion shall serue and hunters doe tie and couple their dogges that their sent may be sound and perfect for the game which they shall hunt So must we doe We must containe our mindes in the loue of God and in the care of heauenly things and not permit our affections to straie aside to the anxieties and distrustfull cares of this world Heauen is the preie which mans soule must follow this it must desire this it must take by violence this it must be carefull of and on this it must bestowe her chiefe desire and studie If it flie or runne out to other things it will not care for eternall things Therefore let vs remember the exhortation of the blessed Apostle Paul Col. 3.1.2 Seeke those things which are aboue where Christ sitteth at the right hand of God set your affections on things which are aboue and not on things which are on the earth If we must séeke first the kingdome of God and his righteousnesse then those are to be reprehended who chiefly séeke search and hunt after the good things of this world and the delights and ioyes thereof pampering the fraile and sinfull body and neglecting the soule which is the mistresse and gouernesse of the body and neuer dieth It is
that runne after their shadowe but neuer ouerget it and those that lye in a slumbering sléepe and called vpon say We will come yet fall asléepe againe and those that doe parturire non parere trauell in the birth of newnes of life but bring foorth no childe of righteousnesse and those that would faine wade ouer the water but looke till the running water stop his course that they may passe drie and those of whom the Satyrist saies Pers sat 5. Nam quamuis propete quamuis temone sub vno Vertentem sese frustra sectabere canthum Cum rotaposterior curras in axe secundo That sitting by the second whéele of the chariot imagine they shall catch the former and first whéele that still rowles from them these must be content to haue this spéech of the householder applied to them Why stand ye heere all the day idle This carelesnesse and negligence in the matter of saluation is both perillous and pernitious Christianitie is a warfare and by Baptisme we are enrolled soldiers in the Armie of Christ therefore we must be circumspect we must be watchfull we must be couragious Ephes 6.11.12.13 Our enemies are Sathan and his vngodly complices for we wrestle not against flesh and blood but against principalities against powers and against the worldly gouernours the Princes of the darkenes of this world against spirituall wickednesses which are in the high places And therefore we must put on the whole armour of God that we may be able to stand against the assaults of the diuell and that we may be able to resist in the euill day 2. Tim. 4.7.8 and hauing finished all things to stand fast If we fight a good fight and finish our course and kéepe the faith from henceforth is laid vp for vs the crowne of righteousnesse which the Lord the righteous iudge shall giue to vs at that day and to all them that loue that his appearing They that haue giuen their names to Christ and that shall be so plenteously rewarded for their labours in the Lord is it not a shame for them to loyter or be found in the campe of Sathan Christianitie is a wrestling and against what must we wrestle against the darkenes and ignorance of the flesh 1. Cor. 1.20 Ioh. â— 3.5 whose wisedom is foolishnes before God and cannot comprehend the mysterie of saluation for except a man be borne againe be borne of water and of the Spirit he cannot sée the kingdome of God nor enter into the kingdome of God And we must wrestle against the hatred and enmitie of the flesh and world Ioh. 15 1â—.20 for we must resolue our selues that since the world hated Christ it will hate vs also the seruant is not greater then his maister if they haue persecuted him they will persecute vs also And we must wrestle against the alluâ—â—ments and tentations of the â—â—â—sh which is an intestine and secret foe and â— dâ—mâ—sticall Iudas readie alwaies so betray vs into the power of our spirituall Enemie For 〈◊〉 our flesh naturally dwelleth no good Rom â— 1â— c. the fleâ—â—h 〈◊〉 finde no meanes to performe that is good the flesh suffers vs not to doe the good we would but the euill that we would not doe that we doe the flesh expels the delight that the inner man hath in the lawe of God and rebelling against the lawe of our minde lâ—ades vs captiue into the lawe of sinne Neb. 4.17 Saâ—â—allaâ— and â—obâ—ah and the Arabians and the Ammâ—â—â—â—es and the Ashdodims did not more withstand the repayring and reedefying of Ierusalem then the flesh and the sinfull motions thereof doe resist the saluation of the soule and the subiecting of it to the will of God The buâ—â—â—ers of Ierusalem being hindered by their malignâ—rs when they builded on the walls and when they bare burdens and when they laded did the worke with one hand and with the other hold the sword And they that are to wrestle against such so importunate strong and flattering an Aduersarie may not be secure and remisse and cast aside their spirituall furniture séeing an old and most practised wrestler not ignorant of Sathans sleights cries out on this sort Rom. 7.24 O wretched man that I am who shall deliuer me from the bodie of this death Christianitie is a race and that we may so runne that we obtaine mortification patience â— Cor. 9.24.25 and perseuerance is required of vs. They that runne and prooue maisteries for a corruptible crowne vse a most exquisite diet and abstaine from all things that may make them vnfit for the race they are not rewarded with the prize vnles they runne to the goale and will any imagine that he shall receiue the incorruptible crowne of life except he perseuere in faith and godlines What shall it auaile to heare the word to participate of the Sacraments to follow the calling of Christ for a while and at length and last to faile and faint either enchanted by pleasures or corrupted by the examples of the world for not he that fighteth and fainteth or flieth but he that ouercommeth shall haue power giuen him ouer the nations Reu. 2.26.27 Reu. 3 1â— and he shall rule them with a rod of yron and as the vessels of a potter shall they be broken he that ouercommeth shall be made a pillar in the temple of God and shall goe no more out and vpon him shall be written the name of God and of the citie of God and that new name Vâ—rse 21. he that ouercommeth shall sit with Christ in his throne And what meaneth our Sauiour when he saith Luk. 9.62 No man that putteth his hand to the plough and looketh backe is apt to the kingdome of God but that he admits no such schollars that doe not wholly consecrate themselues to him but reflect an eye to worldly desires and vanities For as the Ploughman that lookes not directly forward but doth cast his eye aside makes no right furrowe but a balke so they that doe not bend their whole endeuour to promote Gods glorie and to renounce the cares of the world cannot procéede aright in the way of life but must néeds decline either to the one hand or to the other And this our race is not in a corner Mâ—tt 5.14.15 nor without beholders for we are as a citie that is set on a hill cannot be hid as a candle that is not lighteâ— to be put vnder a bushell but on a candlesticke 1. Cor. 4.9 that it may giue light to all that are in the house and we are as gazing stocks vnto the world and vnto Angels and vnto men Matt. 5.16 and therefore being placed in such open view Let our Light so shine before men that they may see our good works and glorifie our father which is in Heauen He that hath a long iourney and but a short time in which he must make it will neuer end his
by my workes But on the contrarie all appearing christians are not true christiās For to many that will say Lord Matt. 7.22 Lord haue we not by thy name prophecied by thy name cast out diuels by thy name don manie great works Christ wil thus professe I neuer knewe you depart from me yee that worke iniquitie So that the visible outward Church in this world hath good and bad hath worthy vnworthy hath elect and reprobate Matt. 13.24 Mat. 13.47 Mat. 13.3 For it is the fielde wherein there growes wheate tares and it is the draw-net which cast into the sea gathereth of all kindes of things and it is the receiuer of the séede of Gods word which sowne fell foure wayes some by the way side some vpon stony groūd some among thornes some in good ground And all this is plainely set foorth by our Sauiour in the parable of them that were called vnto the marriage Of which parable partly out of the words of Christ partly out of the circumstance of the time persons when and to whō they were spoken we may gather this to be the sense meaning The King that made a mariage for his Sonne is God the Father The Kings Sonne is Christ The mariage is the blessednes of heauen which the elect after this life shall for euer enioy with Christ The first worthier sorte that were called are the Iewes The seruāts whom the King sent are the prophets The calling to the marriage is the drawing to faith and repentāce This calling the Iews despised being giuē to the loue of earthly things many of them chiefly the rulers of the people contumeliously entreated the prophets slew them Therfore God destroied them by his hoasts warriors that is by the armies of the Romans First vnder the cōducting of Vespasian after of Titus his sonne and hée burnt vp Ierusalem their Citie with fire Afterwards reiecting the Iewes God sent the Apostles vnto the Gentiles and called thē into the place room of the Iews in whose stéed they were are and shall be vnto the ende of the world as wel good as bad that is as well elect as reprobate of whō the one are of euill made good by the holy Ghost the other are left in their natural wickednes The marriage garmēt is true holines which is of 2. sorts th' one is the holinesse of Christs sacrifice imputed vnto vs by Faith the other is an holines wrought in our mindes by the sanctification of the holie Ghost which shews it selfe by holines of life Whosoeuer are not clothed which this wedding garment shal be throwne out from the marriage into vtter darknes that is into the eternall torments of Hell and that shall bee done by the Seruants that is Gods holie Angels Therefore beeing all inuited and called to the marriage of the Kings Sonne that is to the fruition and participation of the ioyes of heauen Wée must neither contemne and refuse the abundant mercie of God that so louingly bids vs either by addicting our selues whollie to the vanitie and mucke of this world or by despising of Gods Messengers who are sent to inuite vs neither must wee presume to approach without the marriage garment making onely a bare profession naked shew without any sinceritie For though we spin Hypocrisie with neuer so small a thréede so that the eyes of man cannot discerne it yet when the King of heauen whose eyes are ten thousand times more bright then the Sunne shall come in to sée the Guests hée will pull off the vizard from the masked dissembler and discouer the counterfeiter and as the Hypocrite pretends onely loue amitie to Christs religion and entends far otherwise with his heart So the King shall Ironically and colourably call him Friend but a painted friēd and therefore hée shall say How camest thou in hither and hast not on a Wedding garmēt Binde him hand and foote Take him away and cast him into vtter darknes Wherefore that wee may examine our selues our soules and consciences the better whether wée are arrayed with the Wedding garment or not and that we may labour and pray that we may be more and more apparelled therewith whereby we may neuer be cast out of the presence of the King of Kings and Lord of Lords and that we may know how to professe CHRIST aright For it is a most important matter and to professe is not enough except wee professe aright it shall be vnfolded First what the Wedding garment is without which wee cannot be partakers of Heauenly blessednes secondly what Hypocrisie is and how detestable and odious it is in the sight of God The Wedding garment is Iustification 1 What the Wedding garmēt is and Sanctification or Faith good workes or to belieue well and to liue well All this is but true holinesse which is of two sorts Namely the righteousnes of Christs sacrifice imputed to vs by Faith and inherent righteousnes wrought in vs and brought into vs by the holy Ghost So that this garment is of two colours partly red partly white It is red by reason of Christs blood shead on the Crosse for the purging of our soules and this is our Iustification and Righteousnes before God It is white by reason of holy harmeles cōuersation which shines before the world this is the putting on of the new man Christ Iesus the washing of our robes the makīg of them white in the bloud of the lambe our sāctification holines in the eyes of men Iustificatiō is attained by Faith sanctification brīgeth forth good works iustificatiō cānot be wtout faith faith cānot be wtout good works iustification therfore holines are inseparable companions where the one is there is also the other They agrée in the efficient cause For God is the Author and worker of them both by the merit of Christ They agree in the instrument which is Faith for faith receiues Iustification and Faith brings foorth sanctification they agrée in the scope ende that is our eternall life but iustificatiō as the cause sāctification as the way therfore the Apostle saith Eph. 2.10 that we are Gods workmāship created in Christ Iesus vnto good works which god hath ordained that we should walk in them What then is this true faith by which we are iustified before God accounted righteous absolued frō the guiltines of all our sins Rom. 11. reputed as holy as if wee had neuer sinned had our selues fulfilled all the cōmandements of God Faith is the means helpe instrumēt whereby a sinner doth apprehēd Christ which all his benefits Eph. 3.17 Luk. 2.11 doth applie them particularly to himself is ioyned to Christ doth liue in Christ This faith is liuely effectuall both in respect of our affections in respect of our actions It is liuely in respect of our affectiōs for it works in
wee attaine to the Kingdome of Heauen Neither can anie attaine to Eternitie vnles he walke in the way of good works And that our works may be good indéede and acceptable vnto God it sufficeth not that they be onely done in outward shew as Gods law prescribeth but there must be an inward sinceritie of minde procéeding from faith and purging the heart and there must be an assured perswasion that that we doe pleaseth the Lorde For Whatsoeuer is not of Faith is sinne Rom. â—4 23 Act. 13.9 that is Whatsoeuer wee vndertake with a doubtfull conscience whether it please God or not and whether God command it or not is sinne Lastly that a worke may bee good it must haue respect to Gods glorie alone as to the principall ende thereof For the hypocriticall Pharisee gaue Almes and the Publican gaue Almes after his Iustification but the Almes of the Pharise was odious to God because he gaue to be séene of â—en the Publicans almes was pleasing not so much for that it was commanded as for that it proceeded from sinceritie and faith and tended to Gods honour Therefore because the Lawe of God doth chieftie respect the fountaine of sinceritie Matt. 2â— 37. whence a regard to Gods glory must procéed the vnregenerate though their works séeme neuer so glorious outwardly yet because they doe not that well that is of it selfe good that is they do it not of faith to Gods honor their workes are not good but dead Gen. 3.7 and are like Adams fig-leaues that couer the inward corruption Ioâ— 14.4 Tâ—â— 1. â—5 For how can cleannes procéed from vncleannes And vnto them that are defiled vnbelieuing nothing is pure but euen their mindes and consciences are defiled But the man regenerate because he hath recouered by faith some parte of sinceritie of minde according to the measure of sinceritie recouered he is fitte to performe good workes S. Cyprian excellently declares the matter by a similitude De â—â—â—gularitâ—â—e Câ—â—ricâ—â—â— A Bishop saith hee that consecrateth a Church and confirmeth children is not then consecrated a Bishop when he doth those things yea except he were before that time consecrated a Bishop those things were vnprofitable and childish foolish toyous Euen so a ChristiaÌ„ being consecrated and saÌ„ctified by his faith hée doth good workes but hée is not first sanctified or made a Christian for these good works for this onely pertaines to Faith Yea except hee belieued befâ—re hee did good workes they should be vnprofitable wicked damnable sinnes Wherefore the marriage garment is Faith and good workes without faith there is no saluation without good workes there is no true faith Iam. 2.14 For so S. Iames saith What auaileth it though a man saith he hath Faith wheÌ„ he hath no works caÌ„ that faith sâ—ue him As though the Apostle should say Faith cannot bee without workes more then the Sunne can be without brightnes and a costly Ointment without smell and a liuing bodie without a soule therefore it is a painted Sunne that hath no brightnes a vile oyntment that smells not sweetly and a dead carkase that hath no soule and an idle vnprofitable faith Nay no faith at all that is destitute of good works Bern. ser 12. de Resurrect Domini Sicut corporis huius vitam ex motâ— suo coonoâ—â—â—â—nâ—â— â—ta fidei vitam ex â—onis opâ—ribus As we know that our body liueth because it mooues so wée know that our faith liueth because it bringeth foorth good works as the soule is the life of the body wherby it is moued hath féeling so the life of faith is loue wherby it worketh In Psal And therfore Austen saies fitly Sic docet me vt agam non vt tantummodo sciaÌ„ quid agere debeam God teacheth me so to do that I should not onely know what I ought to do For as it is said of Christ that he knew no ill by which we conceiue that he did no ill so that man may truely be said to know good that doth good 2. What Hypocrisie is the vnmasking thereof Hitherto the true profession of CHRIST which is the wedding garment hath bene set foorth vnto vs now let vs take a view of Hypocrisie and fained friendes that come to the marriage without the mariage robe to whom the King will say Friend how camest thou in hither hast not on a Wedding garment What then is Hypocrisie Hypocrisie is dissimulation for the originall worde signifieth a couering and concealing of Iudgement when a man shewes one thing indéede and an other thing in the iudgement and eies of men And properly an hypocrit is he that plaies his part in a stage-play But in coÌ„mon vse in diuinitie hypocrites are that like stage-players wil séeme to be other theÌ„ they are in very déed And therefore Austin saith Tracta de ser domini in monte In serm de ieiunio That Whosoeuer desireth to seeme that hee is not is an Hypocrite For he fayneth that he is righteous and is not such a one in deede And Chrysostome sayes more plainly He is an hipocrite that is a stage-player that takes vpon him on a stage the person of another for as a seruaÌ„t ofteÌ„times represeÌ„ts a Maister and a priuate person a Prince so they counterfeite on the Theater and stage of this life that beare another thing in their heart Matt. 23.4.5.6.7.16.23.24 25.27 then they pretend before the world But none can painte out an Hypocrite in more liuely colours then Christ our Sauiour hath done when hee saith that Hypocrites binde heauy burthens grieuous to be borne and lay them on mens shoulders but they themselues will not mooue them with one of their fingers and that Hypocrites do all their workes to be séene of men For so the Hypocritical Scribes and Pharisees made their Phylacteries broade and the fringes of their garments long loued the chiefe places at Feasts and the chiefe seates in the Assemblies and gréeting in the Market and to be called of men Rabbj Rabbj and accounted the golde greater then the Temple that sanctified the golde the oblation greater then the Altar that sanctified the oblation and that Hypocrites straine out a Gnatte swallowe a Camell tithe Mynt and Annise and Cummine and leaue the weightier matters of the Lawe as Iudgement and Mercie and Fidelitie and that they make cleane the vtter side of the Cuppe and of the Platter but inwardly they are full of briberie and excesse And the hypocrites are like to whited tombes which appeare beautifull outward but are within full of dead mens bones and all filthines One father saies Greg. li. 8. Morall that hypocrisie is the cloaking of a secret vice vnder the shew of vertue and that the life of an hypocrite is nothing else but quaedam visio phantasmaâ—is the shewe of an imaginarie matter which appeares something and is nothing Id. Ibid.
are to be done and whence they are to be learned The Law and coÌ„mandements of God are the path that we must walke in and the lanterne that must direct our steps and the goale that we must runne at and the looking-glasse wherein we may sée what good works are required of vs. It is hard to finde out Nazianz â—orat de â—aupertate what vertue is most excellent that we may attribute the chiefe praise vnto it saith Gregorie the Diuine as it is hard in a medowe or garden replenished with diuers fragrant flowers to discerne the flower that is fairest and smels most swéetly since this flower and that flower doth allure our eye and smelling vnto it and doeth as it were desire that it may be pluckt first Lacke we patience we shal learne it out of the word of God Lacke we humilitie there we shall learne it Lacke we sobrietie and temperance there we shall learne it Lacke we wisedome and vnderstanding in the knowledge of saluation there we shall learne it Lacke wee zeale to the Gospel and prayer there we shall learne it Lacke we repentance for our sinnes and vngodlinesse there wee shall learne it Whatsoeuer we lacke or desire to know touching our dutie to God or man there we shall learne it abundantly For the law of God is perfect conuerting the soule Psalm 19.7.8 the testimonie of the Lord is sure and giueth wisedome vnto the simple the statutes of the Lord are right and reioyce the heart the commandement of the Lord is pure 2. Tim. 3.26.7 and giueth light vnto the eyes And the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good works Wherefore let vs embrace the Word of God and muse thereupon day and night Let vs loue God with all our heart soule minde and power Let vs be truely penitent for our offences that the miserie which our sinnes haue committed may be taken away Let vs be feruent in prayer and supplication and aboue all things let vs pray CHRIST IESVS who is the inuincible Lyon of the Tribe of Iudah to strengthen vs against that coaring Lyon who continually walkes about seeking whom he may deuoure and who is that sauing Serpent lifted vp first on the word of the crosse after on the theater of the world by the preaching of his Gospell to make vs wise against the assaults of that old and subtile serpent and who is that white and immaculate Lambe that hath vanquished the tyrannie of Sathan to grant vs his silly shéepe the assistance of his sacred spirit that confirmed and strengthened by him we may gloriously ouercome and triumph ouer all the attempts of our ghostly enemies and that from our hearts we may obey the Lord walking in newnes of life and from henceforth liue not after the lusts of men but after the wil of God Finally let vs heare the summarie abridgement of all Whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust Phil. 4.8.9 whatsoeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if there be any vertue or if there be any praise Iews thinke on these things and doe these things and the God of peace shall be with vs. Amen THE CVRBING OF COVETOVSNES 1. Thess 4.3.6 This is the will of God that no man oppresse or defraude his brother in any matter for the Lord is auenger of all such things as we also haue tolde you before-time and testified GOd of his infinite wisedome hath so ordained that no man should liue in this world so furnished with all things necessarie but that hée should stand in néed of some one thing or other which other men may affoord vnto him Diuerse are gods gifts whither we respect the soule or the body or the blessings of the earth that doe comfort both and diuersly doth the Lord bestowe these his gifts distributing seuerally as he listeth vnto some more vnto some lesse vnto euery one something vnto no man al things For why as God hath tempered and disposed the bodie of man 1. Cor. 12.14 c. that euery member should haue execute his distinct and proper dutie and function so that the eye seeth for the whole bodie and the hand worketh for the whole body and the foote goeth for the whole bodie and euery member is delighted and sympathizeth and suffereth each one with the other least otherwise there might be dissention in the body if one part were not beholding to another So also God hath ordered for the preseruation of societie loue and amitie among men that one should want wealth and another haue riches to aid the needie one should want counsell and another haue discretion to aduise the simple one should want strength and an other haue might to defend the weake one should lacke this or that and therefore séeke to buy and another haue store and therefore be readie to sell If all were full if all had plentie if all did abound where would loue and charitie be which ariseth from nothing more then from the necessitie that is cast vpon vs to be beholding one to another But such is the malice of Sathan to mankinde that what God hath appointed for the good of men and for their mutuall societie and concord he labours by all meanes to turne to the damage and hurt of mankinde For where Gods prouidence hath decréede that some should abound and some lacke and some should buy and some sell to the end we might the more regard and estéeme one of the other Sathan vpon this necessarie entercourse and trafficke of busines betwéene man and man takes occasion to bring in violence and wrong and oppression and craft and deceite and subtiltie And therefore the Apostle Saint Paul to reduce things to their right order and performance tels the Thessalonians and in them all other Christians That this is the will of God that no man oppresse or defraude his brother in any matter for the Lord is auenger of all such things as he had tolde before-time and testified In which words there is a prohibition not to deale vniustly a reason why no vniust dealing should be vsed and an insinuation or implication of the dutie of the Minister The prohibition is in these words This is the will of God that no man oppresse or defraude his brother in any matter the reason of the prohibitioa is in these words For the Lord is auenger of all such things the insinuation of the Ministers dutie is in these words As we also haue told you before time and testified The proâ—â—â—â—tion This is the will of God that no man oppresse or defraude his brother in any matter When one vpbraided Lysander the Lacedemonian Captaine that he wrought many exploites by fraude and subtiltie it is reported that he
we are his disciples and schollers therefore since Christ is voide of deceit and no guile was found in his mouth if we desire to be true Christians 1 Pet. 2.1 1 Cor. 14.20 Ioh. 13.36 1 Cor. 13.5 1 Tim. 6.6.7 let vs lay aside all dissimulation and guile let vs be children in malitiousnesse but of ripe age in vnderstanding let vs remember that if we will be Christes schollers wee must be knowne by loue and if wee haue true loue loue is voyd of deceit and thinketh no euill let vs not forget that Godlinesse is great gaine if a man be content with that hee hath for wee brought nothing into the world and it is certaine that wee can carrie nothing out Luk. 6.38 let vs giue good measure to other if wee desire good measure from other and then wee shall haue measure pressed downe shaken together and running ouer let vs not pinch the weight the size the lawfull measure of any commoditie onely let vs abate the measure of one thing and what is that it is the measure of our iniquitie and vngodlinesse For such measure as we meate thereof vnto God such measure will he returne if we fill out our measure of sinne God will not spare and pinch the measure of punishments Gen. 15.16 though God suffer the Amorites for a time yet his vengeance falleth when the measure of their wickednesse is full and though the vngodly suppose to continue alwaies in their iniquitie yet God can cast a talent of lead vpon the mouth of the Ephah in which thâ— Woman sitteth that is God kéepeth wickednes in a measure and can shut it or open it at his owne pleasure And aboue all things let vs not forget that our life stands not in riches and possessions but that our daies are as a span a skadowe a flower a dreame and therefore we must prepare our selues for wée know not how soone we shall be called to the Barre of Gods Iustice and shall heare that voyce Luk. 16.2 Giue account of thy stewardshâ—p for thou mayest be no longer steward Let vs beare in minde the terriblenes of the last dreadfull iudgement wherein no bribe shall cleare vs no spokesman pleade for vs no shift and euasion discharge vs but all crafts shall be displayed and ill gotten goods shall giue euidence against the vniust owners and the bookes and recordes of mens owne consciences shall condemne them and then they shall wish too late O that we had neuer oppressed and defrauded for now wee feele too truely that GOD is auenger of all such tshings Lastly let vs still call to minde the vanity of earthly riches wealth and promotions when they are at length gotten by swearing lying wrong and deceit and the eternitie and incomparable ioyes of Heauen which God hath promised and Christ hath purchased for the godly and true repenters For what is gold and siluer but the bowels of the earth And what is worldly glory but a vanishing aire and breath And what is belly cheare but the foode of wormes Christ is a King and he will enrich vs and glorifie vs and nourish vs. One saith well Bernard ser 4. de aduentu domini O ye sonnes of men you couetous generation What haue you to doe with gold and siluer which are neither true good things nor yet your owne good things For what is gold but red earth and what is siluer but white earth And what makes them pretious but the couetousnesse of the sonnes of Adam which couetousnesse if it were taken away they would not be pretious If they be your owne take them out of the world with you Psal 49. But as you come naked out of your mothers wombe when you were borne so you shall returne naked to the earth the common Mother of all flesh when you die And it is easie to prooue that mans opinion makes money pretious for the things that are faire by nature doe obtaine estimation alike among all people as the brightnes of the Sunne the beautie of the heauen the profitablenes of the water other Elements but among the Indians and Ethiopians as Tertullian witnesseth De culta mulier gold siluer and Iewels were accounted as dirt and were woont to be worne but in â—â—aâ—â—ups and shooes onely for contempt and among the Ethiopians malefactours were bounden chaines of gold In the land of Hâ—uilah Gen. 2.12 there is good gold In the land of Promise in the heauenly Ierusalem in the land of the liuing there is gold indéed Reu. 3.18 Mat. 6.20 gold tried in the fire gold which neither moath nor rust can corrupt gold of more value then the richest mines of the whole earth can yéeld vp If wee must needes thirst after gold O let vs thirst after this gold let vs be couetous after these durable riches let vs lay vp treasure for our selues in Heauen and of vnrighteous Mammon perhaps not well gained and ill kept and worse laied out let vs make friends in time that when wee shall want Luk. 16.9 they may receiue vs into euerlasting habitations If we were Ethnicks and hoped for no life after this it might peraduenture be hard to cast aside our affection to earthly things But in that we looke for Heauen and those things which are in Heauen how can this be hard vnto vs Chrys hom â— â—n Aâ—â—â— Apost If one should say thus on the contrarie Loue and desire riches a Christian should be offended thereat and say How should I desire gold and earthly riches since I looke for Heauen and they hinder me from heauen Chrys super Psal 24. Euery thing that groweth when it is come to a due and conuenient measure of stature leaueth off to growe but the money of the couetous neuer cealeth to growe But let not our desire be vnsatiable resembling the fire the water the fishes the fire Chrys in aliquot scrip loca Basil â—om 7. in auaros Bâ—sil hom 7. Hexam that is so vehement in encreasing it strength that it takes hold on all things néere vnto it the water which rising from a small beginning encreaseth so fast that it swéepes away euery thing it méetes withall the fishes that deuoure and consume one another according to their strength and greatnes so let vs not oppresse and ouerthrowe the weaker and poorer sort when our store and plentie is encreased Let vs put off the loue of the things of this world that the loue of heauenly things may enter vnto vs Exod. 3.5 as Moses put off his shoes that he might talke with God let vs not put trust in the fléeting and fading ioyes of this life but despise them in comparison of colestiall and true pleasures as the woman of Samaria left her pitcher Ioh. 4.28 1. Ioh. â— 15 when she had heard Christ Let vs not loue the world neither the things of this world if any man loue this world the loue of the Father is not in
on Christ our Mediatour and Aduocate and to declare our faith by vertue and godlines of liuing that we may be absolued and preuaile against the daungerous enemies and accusees of our soules in the last and great day of iudgement For where our Sauiour saith That the houre shall come in the which all that are in the graues shall heare his voyce Ioh. 5.28 we must attentiuely consider that it is said that the houre of the last day shall come For because we doe often so much pursue the vanitie of this world therein passeth away the tediousnes of houres and times in that we are taught that the houre of iudgement shall come and we knowe not how soone this must make vs carefull and watchfull in the loue and embracing of godlines For they that affirme that all shall at the last be said how can they aunswere to that spéech of him that cannot lie when he speaketh of the resurrection and last iudgement saying They shall come foorth that haue done good Ioh. 5.29 vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation In which words Christ sheweth that the twofold state of men shall appeare in the end of the world also and not without iust cause For as men haue béene diuerse in this life some elect some reprobate so euery one shall haue his reward and Christ shall gather all nations before him and separate them as the Shepheard separates the shéepe and goates setting the shéepe on the right hand and the goates on the left hand All shall liue indéed after the generall iudgement but there shall be a distinction of this life by the iudgement of Christ the iust Iudge For Christ béeing God that taketh no pleasure in iniquitie when he hath gathered the wheate into his gainer that is when he hath called and receiued the faithfull and godly to the perpetuall possession of his kingdome Matt. 3.11 then he will burnethe chaffe that is vnfruitful persons workers of iniquitie with fire that cannot be extinguished and the Angels shall goe forth and separate the euill from the iust Matt. 13.41 Mar. 9.41 and throwe them into the fornace of flaming fire where shall be wéeping and gnashing of téeth and the worme will neuer die This the Diuine expresseth in these words He that ouercometh shall inherite all things and I will be his God â—eu 21.7.8.27 and he shall be my son but the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall haue their part in the lake which burneth with fire and brimstone which is the second death for none vncleane thing shall enter into Heauen neither whatsoeuer worketh abomination or lyes but they which are written in the lambes booke of life The Apostle preaching to the Athenians Act. 17.31 said that God hath appointed a day in the which he will iudge the world in righteousnes As if Saint Paul had said that the circumstance and consideration of the time must stir vs vp to repentance and amendment of life for this is the time of grace in which men may be partakers of Gods mercie if they repent But if men stubbornely reiect the mercie of the Lord offered vnto them they must knowe that all men shall in the prefixed day be arraigned before Gods Tribunall seate which can neither be auoyded nor refused For albeit God suffer the vngodly for a time yet he doth it not for that he alloweth their wickednes but that by his forbearance he may allure them to repentance and if they contemne his kindnes and long suffering when he inuiteth them to his feare at length will they nill they they shall finde him a sharpe and seuere Iudge As he patiently for a long time expected the conuersion of the old world in the daies of Noah but at last said Gen. 6.3 That his spirit should not alway striue with man because he is but flesh and that his daies should be an hundreth and twentie yeares that is because men could not be wonne by Gods lenitie and long sufferance whereby as it were he stroue to ouercome them he would no longer stay his vengeance but definitely prescribe the terme of an hundreth and twentie yeares in which the inhabitants of the earth might repâ—nt before the Earth were destroyed Gen. 19.19.24.25 and as God patiently for a long time expected the conuersion of the Sodomites in the daies of Lot but at last for their hardnes of heart consumed them with fire and brimstone from heauen and their cities and that that grew vpon the Earth and as God patiently expected for a long time the conuersion of the Israelites sending his seruants the Prophets daily vnto them that they might be spared 2. King 17.13.14 but at last for reiecting and contemning of his admonitions and threatnings he destroyed Samaria Ierusalem so whosoeuer shall doe wickedly and yet shall thinke to escape Gods iudgement Rom. 2. â— 4 5.6.7.8 â— 10 despising the riches of Gods bountifulnes and patience and long sufferance not knowing that the bountifulnes of God should lead him to repentance he after his hardnes and heart that cannot repent heapeth vp as a treasure vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his works that is to them which through patience in well doing séeke glorie and honor and immortalitie eternall life but vnto them that are contentions and disobey the truth and obey vnrighteousnes shall be indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian but to euery man that doth good shall be glorie and honour and peace to the Iewe first and also to the Grecian And why is the separation of the good and bad expressed by the comparison of the shéepe and goates but partly for the consolation of the godly who in this mixture of good and bad are manifoldly molested by the reprobate as the shéepe are by the goates partly for the instruction and admonition of the godly that we should be most studious in this life to cast aside the manners and malice of goates and to expresse the simplicitie and innocencie of shéepe When the world goes about to draw vs to the pleasures of youth and by addicting our selues to vanitie to forget God and his worship let vs call to minde what Salomon saith of this matter reioyce saith he Eccles. 11.9 ô young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but knowe that for all these things God will bring thee to iudgement When the loue of the world and the desire of riches and honour shall moue vs to be vnconscionable vnmercifull readie
righteousnes and this is our Sanctification And thus if wee put on first Isai 61.10 Ezek. 16.10.11.12.13 Psal 4â— 13.14 the Purple robe and then the white robe At last wee shall be adorned with the Golden robe which is the glittering Garment of perfect Righteousnes and eternall life in Heauen and this is our glorification They therefore that haue these purple white robes are to be couÌ„sailed that they defile them not but that they walke in white that they may be worthie Reu. 3.3.4 watch for the coÌ„ming of him that wil come as a Thiefe in the night they are to be admonished that haue not these purple and white garments that they beg them deuoutly earnestly of God that they may be clothed that their filthy nakednes doe not appeare Reu. 3.18 and out of Gods word they are to be pronouÌ„ced Blessed that watch keepe their garmeÌ„ts lest they walke naked Reu. 16.15 meÌ„ see their filthines For he that is arraied with the purple robe of Christs righteousnes the white garment of Newnes of life in this world shall wtout all doubt and peradueÌ„ture in the end be garnisht and clad with the goldeÌ„ robe of immortalitie and glorie in the kingdome of heauen Wheâ—efore whither we be young or olde rich or poore at home or abroade buying or selling sicke or healthy ioyfull or heauy acting or conteÌ„plating let vs all stil beare in mind this lessoÌ„ giueÌ„ vs of our SAVIOVR IESVS CHRIST euen this Watch therefore pray continuallie that yee may be counted worthie to escape all these things that shall come to passe and that yee may stand before the Sonne of man AMEN Vni-trino Deolaus gloria THE SECOND part THE TITLES OF THE treatises tending to this purpose are set downe in the next page By R. W. Minister of Gods word Matt. 7.1.2 Iudge not that ye be not iudged for with what iudgement ye iudge ye shall be iudged and with what measure ye mete it shall be measured to you againe LONDON Printed for Arthur Iohnson 1612. THESE TREATISES contained in the second part Spirituall balme for the afflicted A triumph ouer tribulation Ministers ought to moue to mercifulnes Pittifull persons lend to the Lord. A ghâ—st for the Soule The humble Centurion Constancies crowne TO THE RIGHT WORshipfull S. Edward Gyles Knight Accomplishment of all godlie desires and continuance of the Loue of God and men SYR if wee ponder things duely in the Ballance of consideration wee shall finde that the Sonnes of Adam are cummonly either crossed and combred with the burthen of trouble and a iuersitie or else doe enioy in more or lesse measure quietnes and prosperitie The first sort for the most part repine and grumble against Gods sacred prouidence as though he that keepeth Israell did slumber or sleepe they are enfeebled and faint welnigh faile vnder the weight of tribulation as though euen as Christ suffeâ—ed and then entered into his glorie So wee also should not through many afflictions enter into the kingdome of God they turne aside to by-paths out of the right course seeking plenarie contentation in transitorie delights where it cannot be found forsaking the Fountaine of liuing waters and following broken Cesternes that can holde no liquor repairing to Beelzebub the god of Ekron as though there were no God in Israel or Balme in Gilead The second sorte forgetting that Christians as fellow-members of one bodie are interessed one in anothers Felicitie and therefore ought to simpathize mutually and participate their ioy with their brethren are either negligent in making their Election sure by good workes and in manifesting the sinceritie of their Faith by Loue and Charitie Or albeit they haue a most sure word of the Prophets to guide them yet they doe not take heede vnto it as vnto a Light that shineth in a darke place vntill the Day dawne and the Day-starre arise in their hearts Or they are insolent and proude of their vertues and puffed vp with an ouer-weening conceit of their imaginarie perfection Or they are tired quickly wearied in the race of pietie at last fall away from their owne stedfastnes They that are attainted with these and the like daily and dangerous maladies by aduised perusing effectuall practizing of these following Treatises shall through the blessing of the God of all Consolation feele their infirmities if not altogether cured and remoued yet much diminished and mitigated specially if they applie the enioyned Medicines in such manner as they ought Namely with reuerence zeale and faith and if they bring a minde and longing desire to be recouered For it falls out in spirituall diseases as it doeth in corporall when a Medicine is not takeÌ„ in decent order it becomes vnprofitable And when the grieued person doth not desirously couet health all potions are vnfruitful Neither onely the receits are here prescribed but their reasons are drawne out of that Booke vnto which all humane reason must be subiect least perhaps otherwise some Patient might say as the Prince of Philosophers did in his griefe to his Physitian Come not to heale mee as if I were a Neat-heard or an Hedger but yeelde me a reason of the things thou commandest I will the more promptly obserue them My doings shall be battered with detraction Cauillation Controlling For some feede themselues with the gaule of Animaduersion and bitternes of reprehension as it is reported that the Quaile liueth by poyson But my comfort is this that these backe-biters are not very powerfull albeit they be fraught with carping as the Serpent Porphyrus hath venome but he hath it to himselfe onely for that hee wants Teeth and that they will oppugne and push faintely and so retire theirselues because they can doe no more hurte as the Waspe strikes and then flies away leauing her sting behinde her and that by attempting to ruinate the inuincible Bulwarke of Trueth they will bewray their owne imbecillitie and fall groueling backward as hee that throwes a stone against a Marble pillar breaketh not the Marble but by the vehement repercussion breedes his owne perill What curtesie soeuer the curious and malignant will affoorde me seeing my purpose was to please pleasure and profite manie and to displease gaule and offend none that are godlie whether hee that studies to doe good though hee performe it not bee not to be accepted since he that is willing to doe harme though hee effect it not is to bee reiected Let the vnkind traducer answere as the Philosopher expostulated when he departed from the Syracusane Tyrant When Antimachus was forsaken of all his Auditors except Plato yet hee proceeded in reading his Booke esteeming Plato to counterpoize them all So though the Criticke and disdainefull shall contemne and deride my doings yet if the well disposed that hunger and thirst after righteousnes that are poore in Spirite and pure in heart that mourne for iniquitie shall entertaine them they are to mee
hee is faint and his soule longeth So shall the multitude of all Nations be that fight against Mount Zion This is true generally of all the ioyes of the vngodly although Literally the Prophet compares onely the glorie and power of the Assyrians and their Adherents that oppugned the Churche of GOD to the pleasure of those that dreame they eat drinke whereas it is a false and illuding pleasure In a Mappe or Chart are seene Kingdoms and Prouinces and Cities and Seas and diuerse Countreyes and yet all this is paper and ynke which is blurred corrupted with one drop of water The heart of man possessed with the vaine delites of the world is such a map Hee that thinks that he shall or doth possesse Towers and Castels and honors and Treasures and what not shall find all these to be but as paper and yuke and a table painted in the imagination which one Ague or other sicknes by the approching of death vtterly defaceth and dissolueth Let the wicked flatter himselfe neuer so much Iob. 20.6.7.8.9 yet his reioycing is short and the ioye of Hypocrites is but a moment though his excellencie mount vp to the Heauen and his head reach vnto the clowdes yet shall he perish for euer like his Dung and they which haue séene him shall say where is he He shall flie away as a Dreame and they shall not finde him and shall passe away as a vision of the night so that the eye which had séene him Hom. 2. ad popul Antioch shall doe so no more and his place shall sée him no more Therefore S. Chrysostome affirmes that in he hath laughed at the follie of some men who in their last Wils and Testaments haue bequeathed the vse of some Houses and Fieldes to one man and the Lordship of them to an other man whereas in trueth the vse onely of these things is granted vnto men and not the Lorship For the earth is the Lords and all that is therein Howsoeuer men perswade themselues yet we are in this life but Guests Strangers and Pilgrims and we haue the world for a lodging place not for an abiding Citie Let vs therefore vse this world as if wee did not vse it for the fashion of this world passeth away Let vs not set our hearts on riches though they encrease Let vs not set our affections on earthly things but on heauenlie things Fixing our heartes there where true ioyes are found Againe on the other side when we are afflicted we must not be dismaied but we must remeÌ„ber that afflictioÌ„s are very profitable vnto vs For they stirre vs vp to praier they trie and prooue our Faith whither it be true or temporarie onely they worke Patience in vs which the holie Ghost powreth into our hearts by suggesting and affoording manifolde consolations They cause vs to yéeld obedience to the commaundements of God they humble vs in that they shew vnto vs our weaknes and enforce vs to depend vpon God they mooue vs to repentaÌ„ce clense away the drosse of iniquitie that hangs so fast on they bréed at length the praises of God in our minds mouthes and instruct vs both to comfort other with that comfort wherewith wee our selues are comforted of God and to Sympathize and be compassionate towardes them that are in other or the like case And who will not with patience endure afflictions if he consider that they are sent from the gratious prouidence of God which measureth them out vnto vs according to our strength and as hee foreséeth that they will redound to our saluation For as the best and skilfullest Physitians do heale dislike diseases by dislike curings remoouing some by swéete medicines some by bitter though to some they applie searing to some launcing to some oyle to some gentle Plaisters yet by most variable meanes they seeke one and the same health So GOD if hee scourge vs seuerely hee cures our soules as it were by Searings and cuttings if he refresh vs with prosperity hee comfortes vs as it were with oyle and pleasant plaisters working by diuerse courses one and the same saluation If Tribulation pricke thée and thou wilt deriue the name thereof from a †Tribulus Thistle yet the Lord will so order it that it shall but pricke thee to amendment and forsaking of sinne or pricke thee to runne the race that is set before thee to eternall life with more diligence and watchfulnes Or if thou account Tribulation to be as a Threshing-toole as the * Triâ—â—la name thereof also may seeme to importe Yet as the Threshing toole doeth not crush or bruise the good graine but onely exempts it from the dâ—â—r and chaffe that after the Chaffe is separated and blowne away from the good Corne it may be conuerted to Bread the strengthening of mans hart So Tribulation by the gratious appointmeÌ„t of the Lord shall not extinguish our Faith and godlines but by little and little abandon and chase away the relicts of our naturall pollution that our vertue and good workes may bee layde vp in Gods garner and we obtaine the ende of our Faith euen the saluation of our soules This is euidently declared by Saint Peter when he saieth that Affliction is layed vpon vs for the triall of our Faith 1. Pet. 1.7 that it being much more pretious then Golde that perisheth though it bee tried with Fire might be found to our praise and honor and glorie at the appearing of Iesus Christ And he vseth a most apt similitude in comparing affliction to a fire For as fire workes diuerse effects vpon things of diuerse natures for it melts waxe and hardens claye it purgeth gold and burneth drosse so affliction hath diuerse operations according to the persons on which it is inflicted for it consumes the wicked with impatience or obdurates them with distrust but the godly are thereby mollified to mortifie their concupiscence to cal on God to fashion themselues to his holy will to manifest their faith in taking tribulation patiently that the Lord may temper the bitternes thereof with his loue and gentlenes If then affliction be but a purging fire it is to be feared of chaffe and not of pure metall For it is the chaffe that is burnt and turned into ashes in the fornace but gold is there purified and refined Aug. in Psal 60. The fornace is the world the gold are the righteous the fire is tribulation the goldsmith is God The goldsmith doth what he listeth and when he punisheth we must suffer for he commaunds vs to suffer and he knowes how to purge vs. Although the chaffe flame to burne and consume vs yet the chaffe is turned into ashes and we are made cleane thereby And therefore séeing affliction is so beneficiall to our saluation and God vseth it as a remedie to reforme our imperfections it must be so far off from our hearts to suppose our selues miserable in wrestling with tribulations that with the
heauie loding sinckes the vessell but by a moderate loding it hath prosperous sailing so if we fill our houses with too much vnnecessarie store the inuasion of an vnexpected matter may drowne the boate but if we lay vp what is méete and bestowe the ouerplus on the poore though a vehement whirlewind blow vpon vs yet we shall passe through the waues and not leese all Hoord not vp then too much least thou leese euen that is necessarie And that thou maiest accomplish these things the better ponder earnestly that of the wise sonne of Syrach My sonne Ecclus. 14.11 Aug. in enchir doe good to thy selfe of that thou hast As if he should say He that will proceed aright in giuing of almes must begin from himselfe and bestow it first vpon himselfe for almes is the worke of mercy and if mercie be fit for other is it not for thee If we must loue our neighbour as our selues we must first loue our selues in the feare of the Lord and with godly and Christian charitie as we ought to doe and then secondarily loue our brethren by the same Rule For charitie begins from it selfe and none can so loue his neighbour as he ought to doe except he first earnestly loue himselfe and wish well to himselfe Vâ—â—enâ—â—s 〈◊〉 â—â—è 〈…〉 For that which the Philosopher spake of the good man may be much more rightly spoken of the godly man namely that he is the greatest selfelouer that is he loues himselfe most and first with the true loue commanded and allowed of God Are we commanded then to loue our enemies and to pray for our enemies and to blesse and doe good to our enemies and shall we not loue our selues and séeke to doe good to our selues Shall we take remorse on those that are shut vp in prison and visite them and shall we be regardles of our sillie soule and cruell towards it that is fettered by sinne like a captiue in the chaines of this mortall bodie and neuer visite it and consider in what state it is Shall we féede the hungrie giue drinke to the thirstie cloath the naked and shall we not labour to haue our soules fed with the heauenly Manna of Gods word and refreshed with the swéete water of the fountaine of life and apparelled with the robe of Christs righteousnes by a liuely faith that it may appeare holy and vnspotted in the sight of God Shall we comfort the distrefied with aduersitie giuing them kinde spéeches and shall we not speake kindly to our owne â—â—les and rehearse and relaie vnto them the manifold and maruellous merceies of God Shall we haue more care of our bodies that they may be in health quiet and good liking nay shall we haue more care of the bodies of others that they want not thinges requisite for this life which is so fading and fickle then we haue of our soules that were bought not with siluer and gold or corruptible things but with the inestimable price of Christs blood that immaculate lambe of God that they may be partakers of the eternall and vnchangeable life Wherefore that we may giue bountifully to those that want and as we ought to giue let vs be first compassionate charitable and tender harted towards our owne selues and let vs be carefull not to pollute that which the pretious blood of Christ hath purified and let vs labour to gouerne our vnderstanding and our will and our desire as we ought to doe and because our frailtie is such that we must néedes fall often while we liue in this world let vs beséech our heauenly father so to enlighten our vnderstanding and so to subiect our willes to his holy pleasure and so to moderate our desires that we growing in grace and in the knowledge of God and his Christ our Redéemer may liue godly and circumspectly in this world waiting for the blessed hope of eternall life through Iesus Christ our Lord. Amen A GHEST FOR THE SOVLE Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome THe Gospell describing the perillous slipperie state of maÌ„s life in this world proposeth the parable of the vncleane spirit Matt. 12.43.44.45 which being cast out of his hold after many consultations at last entereth into the same person out of whom he was expelled if he finde him emptie and idle And we must diligently marke this For whereas Adam by his fall brought death into the world and corrupted the whole nature of man and therby we are prone and enclined to all euill and vngodlines we are deliuered from this pollution and miserie by our Sauiour Christ Iesus Notwithstanding Sathan retaines his disposition and we retaine ours For Sathan seekes and hunts and allures and laies counterwaits to deuoure vs and we are careleâ—â— and negligent and secure and many times pull â—â—to vs occasions to doe euill And what comes to pâ—pâ— The last end is worse then the beginning for to the Lord is woont to punish our contempt negligence and vnthankfulnes We see then that it sufficeth not to be once fréed from the spirituall tyrannie and thraldome of Sathan but we must striue and endeuour not to looke backe to Sodome and not to defile our garments when they are washed in the blood of the Lambe It is God alone that doth preserue vs from fo doing and therefore we daily pray vnto him That he would not leade vs into tentation And albeit it is God alone that doth defend vs from backsliding yet he hath also left vs a meanes and helpe of this defence and preseruation in which our selues may exercise our selues Of this S. Paul entreates in this passage saying Let the word of Christ dwell in you plenteously in all wisedome As though he should thus say the word of God is the bréeder of faith in your harts and by faith you apprehend Christ his merits and so consequently are saued therefore lay a sure and setled ground worke in this word of God for if you heare the word and surely kéepe iâ— it wil cause you to growe from grace to grace from vertue to vertue from good worke â—o good worke till ye come to the full age of perfite men in Christ This is large commendation of the word of God The cerâ—enâ—◠〈◊〉 â—uiâ—◠〈◊〉 of the 〈◊〉 of God but say some we would willingly knowe how we may be assured that the scripture hath vndoubtedly procéeded from God and hath béene endited by the holy Ghost to the end we may giue the more reuerence vnto it and the rather receiue it Let vs then consider the implacable and irâ—econciliable hatred of Sathan and the world wherwith they pursue the doctrine of the scripture whereas they tolerate other doctrines though neuer so absurde and impious and the vtter downefal of the persecutors and haters thereof for not one of those cruell Romane Emperours that raised the tenne first persecutions in the primitiue Church escaped a miserable end and the
inspiration and doeth seale it vp in our hearts Isa 3 1. Matth. 13.11 Luk. 8.10 1. Ioh. â— â—0 27 For the Arme of the Lord in working maÌ„s Redemption hath not bene reuealed to all and euery one vnderstandeth not the secrets of the kingdome of Heauen but whosoeuer are led by Gods spirit they easily acknowledge the force of the spirit speaking in the scripture they haue an anointing from that Holy one and knowe all things and they neede not that any man teach them but the same true annointing and not lying teacheth them of all things and therefore the Apostle saith 1. Cor 1.15 That he that is spirituall discerneth all things This testimonie of the spirit doeth chiefely confirme vs and doth onely satisfie vs for the certaintie of the Scripture Ioh. 14.17 and is onely knowne to the Elect without which the testimonie of the Church auailes nothing For as God is onely a méete witnes of himselfe in his word so his word can finde no credite in our hearts before it be sealed by the inward witnes of his holy spirit And this is the Authenticke irrefragable and vndoubted Authoritie of that scripture of which Paul speakes when he saith Let the words of Christ dwell in you plenteously in all wisedome that is Exercise your selues in the word of God and put it in practise The Word of Christ is the Doctrine of Christ and the word of the Gospell and generally the whole Canonicall Scripture * The whole scripture is the word of Christ because it aimes at him as a booke doth aime at the Title which is able to instruct in true Religion that is in Faith and loue and therewithall to saue our soules And the word of the Apostle hath a great Emphasis and force in that he saieth not Let the word of Christ be in you but Let the word of Christ dwell in you And how not sparingly and niggishly and a little but plenteously richly and aboundantly His meaning is that the doctrine of the Gospell should be very familiar and well knowne to the Faithfull and that it should be so farre off from them to be ashamed of the Gospell of Christ Rom. 1.1 which is the power of God vnto saluation to euery one that beleeueth as that on the contrarie 1. Pet. 3.15 they should be readie alwaies to giue an answere to euery man that asketh them a reason of the hope that is in them with meeknes and reuerence And here we may gather with what spirite they are led at this day who doe strictly forbid the multitude common sort from reading and perusing the Scripture crying out that there is no greater pestilence to be taken héede of then the reading of the word of God by the common people For questionles Paul speakes héere to men and women of all states and conditions and he would haue them not only to take a slender sleight taste of Christs word but he chargeth that it should dwell in them that is that it should be rooted and stablished in them and in all plenteousnes whereby they may daily profite and procéed in the attainment of euerlasting saluation But for that some haue a preposterous desire of learning abusing the word of God either to ambitiousnes or vaine curiositie or deprauing the sinceritie thereof one way or other therefore he ioynes immediately in all wisdome As if he had said it is not enough to haue the word of Christ among vs to handle it daily vnles we doe it wisely and reason and dispute of it religiously and reuerently For there are some prophane and vnreuerent men who handling the Scriptures with vnwashen hands and talking of them with rash tongues doe speake grossely of God and things pertaining to God and doe carnally expound that which coÌ„taines some secret mysterie Therfore prudence and discretion and sobrietie is necessarie for him that will handle the word of God profitably and to edifying For the Scripture doth compreheÌ„d mere Oracles and sets downe the holy and eternal will of God and therefore it requires readers and hearers studious of holines addiected to godlines who with ferueÌ„t sighes and groanings and zealous Prayers conceiued in the feare of the Lord Psal 111.10 Prou. 1.7 must desire to be instructed from aboue For the feare of the Lord is the beginning of Wisedome saith Dauid and of Knowledge saith Salomon And that this precept of the holy Apostle may be the better performed of vs let vs consider first how profitable and necessarie the word of God is for vs and secondly after what sort and with what heart we must heare it 1. The profitablenes of the Word First let vs see the profitablenes and commoditie of the word of God If we obserue duely the titles that God hath enstamped on his Word in holy Scripture we may easily perceiue the inestimable commoditie that redounds to vs by the searching reading and hearing thereof Deut. 8.3 It is the spirituall Manna that procéedeth out of the mouth of God and giues life to men represented by that foode of Angels and Bread sent from Heauen readie without labour Wisd 20.21 which had abundance of all pleasures in it and was meete for all tastes and serued to the appetite of him that tooke it and was meete to that that euery man would It is the light and the Trueth that leades vs in this world that giues direction to the people that walke in darkenes Psal 43.3 Isa 9 2. Ex. 28.18 and shines vpon them that dwell in the Land of the shadow of death expressed by the bright Carbuncle that was set in Aarons brest plate It is the pure Wheate in comparison whereof the traditions and deuises of men are but chaffe Ier. 32.28 It is the nourishment and Bread of life for want and scarcitie of which Am. 8. there comes the pining staruing and death of soule in comparison whereof the fantasies of men are but huskes fit to nourish swine withall Psal 23.2 Ier. 36.25 Ier. 2.13 Ier. 32.24 Psal 119.30 Isa 22. Psal 12.6 Matt. 13.43.44 It is the pure water of saluation in comparison whereof mens inuentions are broken cesternes that can hold no water It is the powerfull fire and the hammer that breakes the rocks and the word of truth and the siluer purified and refined from the earth in comparison whereof the doctrines of men are dreames and drosse and impuritie It is the inualuable pearle and treasure which no earthly riches can counteruaile and therefore to be sought and bought of all them that will be prouident Merchants for their soules health Io. 6.68 Isa 59.5 2. Tim. 2.17 Matt. 2.16.17 Luk. 2.62 10.42 13.34 It is the word breeding eternall life whereas humane ordinances are but Cockatrices egges and Spiders webbes and fretting cankers It is the new garment that must not be matched nor patched with old rags and the new wine that abhorres old bottels It is
of the Lord are with them that feare him and he will not admit the sinfull soule into the mysteries contained in his holy word If we will haue our hearing of the word to prosper we must remoue the curtaine of wickednes from our hearts 2. Cor. 3.15 else we shall heare without profite as the Iewes reade the lawe and vnderstand it not because the vaile is not taken from them If we will be rightly instructed and sanctified by hearing the word and bring foorth acceptable fruit we must breake vp the fallowe ground Ier. 4.4 and not sowe among thornes for if the good séede fall among thornie sinnes that naturally sprout and spring vp in vs they will choake all the good plants of holy doctrine that are graffed in our hearts If we will approach néere to God by hearing the word we must not bring a prophane and a wicked heart Leu. 10.3 as Nadab and â—bihu offered strange fire before the Lord for God will be honored in them that drawe nigh vnto him If we will growe in grace by our entrance into the Lords house we must looke to our feete how much more to our hearts when we come thither Matt. 22.11 and we must not thrust into the marriage feast not arraied in the marriage robe that is we must not presume to heare the word of God with a polluted vncleane and vnsanctified heart An honest and vertuous heart rinsed and clensed from the dregs of iniquitie makes vs chéerefull and forward and desirous to heare the word of God And as hunger is the best sawe for meate so the desire of the word is the best motiue and prouocation to the hearing thereof and where that desire is there the words of the Psalmist shall be heard How swéete are thy promises vnto my mouth Psal 119.103 yea more then hony vnto my mouth To be hungry for meate declares good health of bodie so to long for the word of God Hom. 2. in Isai argueth good constitution of soule saith Saint Chrysostome And why doe many get so little good by hearing It is because the honest and good heart is not in them that brings foorth the true desire of hearing When Diogenes was repelled of â—nâ—sthâ—nes he put his head vnder his staffe and said beate me Laerâ— l. 6. as long as thou wilt for thou shalt finde no staffe so hard that may driue me away from thee as long as thou speakest any thing that I may learne If our desire of diuine wisedome were answerable to Diâ—genes his desire of humane wisedome no labour no paines no busines should plucke vs backe from hearing of the word But therefore doe we neglect to heare because we desire not to heare and therefore we desire not to heare because we know not the true benefite of hearing and haue not the good heart that should excite vs to séeke it out For as the things which we behold a far off are represented bigger to our view then they are indéed and those things seeme big which are néere vnto vs so to a sinner that loues earthly things all things pertaining to God because they are farre from his eye and the whole knowledge of diuine matters appeares small contemptible and the ioyes commodities only of this world séeme fairer desirable because they are néere to his eye from this blindnes proposterous iudgement springs that difference betwéene corporall foode set on the table and spirituall foode deliuered in preaching For when we are inuited to a banquet we doe not refuâ—e as if we wanted not meate but when we are inuited to heare the word we oftentimes refuse as if we néeded no preaching When we sit at table we would gladly be serued with the best meate and care not before whom the course meate be set but in hearing the word as in the reprehension of some vice that chiefely makes for the soules health we remoue the best from vs and shift it off to other saying this toucheth him or him not me When we sit at table we would be first but when we shall heare the word we care not if we be last When we sit at table scarce any banquet séemes too long but when we heare the word almost euery sermon is tedious Lastly at table we eate often and almost daily the same foode without disdaine but in hearing the word we can scarse heare one spéech twise vttered without loathing And what is the cause of all this but for that our stomackes are queasie and our appetites decaied towards heauenly things Wherefore as the blinde Bartimaeus cast away his cloake Mar. 10. â—0 when he should come to Christ to receiue his sight of bodie so we must cast off our rags of sinne when we come to the word to receiue knowledge and our inward sight of minde For the feare of the Lord is the beginning of knowledge Pro. 1.7 Gods graces will not come to the heart nor remaine in the heart that is not clensed from wickednes if we will haue Christ to teach vs Mar. 4.34 as he expounded all things to his disciples apart we must also goe apart from iniquitie and the loue of the things of the world and we must earnestly beg that honest and good heart of him that seeth and ruleth all hearts that our soules being made vndefiled Virgines Reu. 14.3 may sing the Virgines song which none can learne but such as sing it Next we must heare and kéepe and retaine the word in our hearts that it may dwell in vs plenteously He that puts bread or any other meate into his mouth first chewes it and then conuaies it into his stomack so when we haue heard Gods word we must meditate on that we haue heard and we must consider what was spoken and how it was spoken and to what purpose it was spoken There is much adoe to kéepe the word when it is heard for the flesh and the diuell fight against the Spirit that séekes by the preaching of the word to be a new ghest in our soules 2. King 9.20 But as Iehu was knowne by his furious marching so an honest and good heart is knowne by zeale and earnestnes to finish a good purpose in hearing and keeping Gods word that it may dwell in vs. And as Iaakob when he wrestled with the Angell said I will not let thee goe Gen. 32.26 except thou blesse me so a true Israelite will say when he heares the word I will sixe it in my heart and I will not let it depart till it reforme my minde and bring foorth fruit Neither auailes it ought to heare the word except the heart kéepe it and faith engraue it deepely in the soule What did it profit Adam Gen. 3.11 to heare the commandement to abstaine from the trée of knowledge of good and euill when he neither beléeued nor kept it What did it profite Loâ—s wife to heare that commandement Gen. 19.17 Escape
for thy life looke not behind thée neither tarrie thou in all the plaine escape into the mountaine lest thou be destroyed when she disobediently retained it not in her heart Psal 95.7.8.9 What did it profite the children of Israel to heare the voyce of the Lord when they kept it not but hardened their hearts and tempted God and prooued him though they had seene his worke For they that are thirstie must drawe nigh to the waters and must encline their eares and must come to the Lord if they will haue their soules to liue and will be partakers of Gods euerlasting couenant euen of the sure mercies of Dauid and then they shall sée Isai 55.1.3.10.11 that as the raine commeth downe and the snow from heauen and watereth the earth and maketh it to bring foorth and bud and returneth not againe thither from whence it came so the word of God that goeth out of his mouth shall not returne voyde but shall accomplish that which God will and shall prosper in the thing whereto it is sent What did it profite the hearers of the old Prophets Ier. 6.8 7.24.25.26 to haue their eares beaten on with an externall sound when they would not be instructed and when they would not obey nor incline their eares nor walke in the waies which God commanded but went after the counsels and stubburnenes of their wicked heart and went backward and not forward and hardened their necke and did worse then their fathers Mar. 6.20 What did it profit Herod to heare Iohn gladly and to reuerence him and to doe many things by his preaching when as he imprinted not the word in his heart nor kept it Heb. 4.2 and therefore it profited not because it was not mixed with faith What did it profite Felix to heare Paul of the faith in Christ Act. 24.24.25 and to tremble when he heard him dispute of righteousnes and temperancie and of the iudgement to come when the word of God had no rooting in his heart and his affection thereunto was but as a sudden flash of lightning in the darkenes which comes quickly and vanisheth quickly For as the blessed Virgine Luk. 2.33.51 not onely maruelled at the things which were spoken of Iesus but also kept all those sayings in her hart so when we heare the word of God we must not onely receiue it with outward cares but we must giue it accesse into the closet of our hearts and kéepe it Iam. 1.21 Luk. 10.23.24 and graffe it there if we will haue it to saue our soules It is a step to blessednes to heare the Gospell preached for blessed are our eyes which sée that which many Prophets and Kings haue desired to sée and haue not seene and to heare those things which we heare and haue not heard them but he is indéed blessed not that heares the word onely Luk. 14.35 but that heareth and kéepeth it Therefore to teach how profitable a thing it is to heare the word and kéepe it Christ makes it a marke and cognizance of his elect that when the name of God is declared vnto them Reu. 1.3 Ioh. 17.6 they kéepe his word And that we may learne that it sufficeth not to heare except we heare and kéepe both Christ and the disciple whom he loued Luk. 9.44 Matt. 13.9 Reu. 2.7.11.17 13.9 that in his last supper leaned on his breast when they proposed things againe and againe to be pondered they required their words to be marked and charged that he that hath eares should heare that is that eares and hearts should ioyne together in receiuing and holding the word of God For though the word be still salt yet when it is not well kept Luk. 14.35 it becomes as salt that hath lost his sauour and preserues not the soule from putrifying in sinne and wickednes through want of faith in the receiuer Ezek. 3.1 Ezekiel was commaunded to eate the roule and booke that was shewed vnto him to teach vs that we shall heare Gods word in vaine vnles we retaine it and delight in it For as meate that is receiued into the stomach if it be presently discharged out it nourisheth not the body nor is turned into the substance thereof so the word doth the soule no good when it is heard onely and not kept and digested and chewed and conuerted vnto the soules nourishment When a trée is planted it can beare no fruit if it be shaken and ouerthrowne with stormes and windes no more can the word bring foorth fruit when it is planted in the heart if it be not kept sure but suffered to be shaken with the winde of euery tentation Ioh. 4.14 It is not enough to come to the well but if we will neuer thirst we must drinke of the water which Christ giues vs. For as he saith I am come into my garden Cant. 5.1 I gathered my mirre with my spice I ate mine hony-combe with my hony I dranke my wine with my milke so he saith also O friends drinke and make you merry O welbeloued that is as Christ in his kingdome of grace like a delicious Paradise and garden into which we enter by the preaching of the word hath prepared a spirituall banquet so he liberally inuites all men to the participation thereof which is obtained by holding fast and kéeping of his word and gospell Wherefore since it is not enough to admire the foode of our soules and to call it Man Ex. 16.16 that is what is this except we gather it as we ought and kéepe it as we ought and eate it as we ought Let vs beséech God the giuer of euery good and perfect gift to endue vs with the honest and good heart which heareth the word and kéepeth it that Gods word may euermore remaine in vs. 1. Cor. 3.7 For neither is he that planteth any thing neither he that watereth but God that giueth the encrease Except the Lord build the house Psal 127.1 they labour in vaine that build it except the Lord kéepe the citie the kéeper watcheth in vaine Therefore Austin and Gregorie say agréeably thereunto Aug. tract 3. in ep Ioan. Greg. l. 11. c 5. Mor. in Iob. Omnia Eeclesiae magisteria forinsecus sonant cathedram habet in caelo qui intus docet Mutum est os omne quod loquitur si Deus interius in corde non clamet qui etiam aspirat verba quae audiuntur that is all the teaching of the Church founds without he that teacheth within hath his seate in heauen Euery mouth that speakes is dumbe vnles God crye within in the heart who also giues life to the words which are heard The third propertie of the good hearer is to bring foorth fruit with patience The graine of wheate will being foorth none other fruit but fruit of his owne nature and sort so the Gospell and word of Christ when it is sowne on the good heart that
it But rather as when thou art trimmed of the Barber thou lookest on the glasse to sée whether thou aâ—t well trimmed or not so when thou goest from hearing the word consider whether thou be made better or worse by the hearing Art thou learned Let the word of Christ dwell in thee plenteously and despise not the preaching and exposition thereof Though thou know much yet thou maiest be confirmed in knowledge though thou reade priuately with deuotion yet that which mooued thée not then nor séemed worthy to be obserued when another vtters it may worke on thy soule 2. Sam. 12.1 though Dauid were a singular Prophet yet Nathan roused him out of his securitie though Pharaoh remembred his dreame yet Ioseph made the interpretation thereof cléere vnto him Gen. 41.17 Art thou vnlearned pray that the word of Christ may dwell in thee plenteously and loue it earnestly and meditate thereupon continually and then thou shalt say with the Prophet Psal 119.98.99.100 by thy commandements O Lord thou hast made me wiser then mine enemies Psal 119.98.99.100 for they are euer with me I haue had more vnderstanding then all my teachers for thy testimonies are my meditation I vnderstood more then the Ancient because I kept thy precepts For true it is Ean es philomathès èse polumathés Isocrat that the Athenian Oratour wrote ouer his schoole doore in golden letters If thou loue learning thou shalt attaine to much learning Art thou poore or rich Art thou a father or a child Art thou a Maister or a seruant Art thou a Magistrate or a priuate person Of what ranke or condition soeuer thou art Let the word of Christ dwell in thée plenteously For if thou be tempted to sinne it will call to thy minde what is written and what thou hast read if thou doubt what is to be done by thy selfe or other it will direct thée in the right way if thou wouldest reprooue vice it will teach thee the will of the Lord if thou wouldest confirme truth or confute errour or comfort the afflicted there thou shalt be satisfied and learne the whole dutie of man Wherefore since they that are of God Ioh. 8.47 1. Io. 4.6 heare Gods words and they that despise it are not his children let vs shew our selues Gods children by hearing his word let vs remooue from vs the loue of the world that doth commonly hinder it let vs shun pleasures and cares that doe choake it let vs heare it with an honest and good heart and a purged minde and a sincere faith and a prompt will and an humble and reuereÌ„t feare of the Lord and daily and diligent praiers and supplications for the true vnderstanding thereof let vs kéepe it by continuall meditation and obedience and watchfulnes and profession and practise that so lodging the word of God as an heauenly guest in our soule and suffering it to dwel therein plenteously in all wisedome in this life in the life to come we may dwell eternally with that word Ioh. 1.1.4 which is God and which is life and may sit downe with Abraham Isaak and Iacob in his heauenly kingdome Amen THE HVMBLE CENTVRION Matt. 8.8 But the Centurion answered saying Maister I am not worthy that thou shouldest come vnder my roofe but speake the word onely and my seruant shall be healed THis is the answere of the Centurion to Christ wheÌ„ hee had desired him to heale his seruaÌ„t that was gréeuously pained with the palsie when Christ had said that he would come and heale him As if the Centurion had thus answered Maister I beléeue that thou art the Messias and Sauiour of beléeuers I beléeue that thou art the onely sonne of God I beléeue that thou art omnipotent able with a word to call remooue sicknesses diseases from maÌ„s body EueÌ„ as I haue my souldiours at coÌ„mand when I say to one go he goeth to another come he commeth and to my seruant doe this he doth it so if thou bid sicknes enter on a man it enters if thou bid sicknes depart from a man it departs if thou bid sicknes returne to a man it returnes if thou bid sicknes kill a man it kils him if thou bid sicknes not to touch a man it toucheth him not Since then I knowe thy Maiestie authoritie and power I suppose it needles to entreate thee to come to my house as if in thine absence thou couldest not heale my seruant or as if thou were like other Physitians that must behold the sicke patient and consider of many circumstances that are to be weighed in applying of medicines but it shall be sufficient if thou speake the word onely And what should I expect thy comming to mine house séeing I am a sinner and altogether vnworthy that thou shouldest enter vnder my roofe It is doubtfull which was greater and more to be admired whether the Centurions faith or the Centurions humilitie His faith is highly extolled by Christ himselfe Verse 10. when he said Verily I say vnto you I haue not found so great faith euen in Israel As if our Sauiour had said In Israel there are that doe embrace my doctrine and sticke to me and followe me and acknowledge that I am the lambe of God that taketh away the sinne of the world but these haue beene alwaies brought vp in religion and haue continually heard the prophecies â—ead that testifie of my comming in the flesh this Centurion is a stranger borne a Gentile naturally voyde of the knowledge of the lawes written by Moses and therefore forasmuch as he makes so excellent a profession of my power and worthines I am constrained to maruell and I must needes say that I haue not found so great faith euen in Israel Christ hath so fully and plenteously commended the Centurions faith that it needes no farther explanation or amplification vnles we should be exhorted to the imitation of it namely that in all our dangers troubles crosses and afflictions we relie wholly on the mercie of our onely Sauiour not distrusting but that he can and will at an instant and in a moment succour vs if he speake the word onely and see that it shall redound to Gods glorie and to our saluation Let vs then see what edification we may retaine by the Centurions humilitie when he saith Maister I am not worthy that thou shouldest come vnder my roofe If this were the same Centurion that S. Luke writes Luk. 7.2.4.7 of as some very learned men haue thought though there séeme some difference in the narration doubtles he was a Nobleman and appointed by the Romanes a Gouernour and a president of Capernaum the chiefe citie of Galile who so much loued the Iewish nation that he built a Synagogue for them and therefore the Elders of the Iewes were intercessors to Christ for him saying that he was worthy that he should doe this for him Yet this Centurion respecting neither the Noblenes of
Aelian var. hist l. 14. and altering it after the opinion of the common people as euery one that passed by and be held did think fit but the other he formed priuately in his owne house according to his owne art and skill When he had set both these in the market place and all admired at that which was framed priuately deriding the publike Image in which scarce one member was proportionable to the other That you dispraise saith Polycletus proceds from your art that which you commend Id. l. 2. I haue shaped according to mine owne skill Hippomachus the Champion when one of his schollars had shewed an experiment of his art the multitude delighted with the circumstances gaue him applause he stroke his schollar with a rod saying Thou hast done ill for if thou hadst done artificially this multitude would neuer haue praysed thee Antisthenes when one said to him Laert. l. 6. that many did commend him What â—ll said he haue I done And when the whole assembly asseÌ„ted to Phorions opinion perswaded in an Oration Plâ—t in Phâ—riaâ—e turning to them that stood by him he said Ah wretch that I am I feare lest I haue spoken some foolish word Is it not a shame for Christians not to see the vanitie of the praise of the multitude when Ethnicks haue so well considered it Yet many are like Organe plaiers that cannot play except some blow the bellowes so they can doe no good thing vnles they be praysed for it But as Dauid suffered not his seruants to come in his sight 2. Sam. 10.4.5 that had halfe their beards shauen but commanded them to tarrie in Ierusalem till their beards were growne againe so God will not admit our workes into his sight that are done by halfes that is that in substance haue the shew of good workes but erre in the scope and intent being referred not to Gods glory but to vaine glory and praise of men For as the whole house must néeds fall not when one beame fals or some rafters are rotten but when the ground-worke and fundation is putrified and decaied so when humilitie is taken away and the glory of God which is the end and foundation of all good déeds is not respected the whole spirituall edifice must of necessitie fall If a citie be defenced against the siege of the enemies with a great bulwarke be compassed with strong wals and be garded with a watchfull garrison vpon eurey part yet onely one gap being left vndefenced therin through negligence the enemie without all doubt wil enter in at that one hole wheras before he séemed to be vtterly excluded and he that entrencheth himselfe round with good workes and leaues one gap for pride and vaine-glorie receiues the spirituall enemie and so is ouerthrowne For humilitie that deiecteth and abaseth our workes before God maketh them to be acceptable as spices smell more fragrantly when they are ground and beaten abroad in the morter If the praise of others be vaine and not ambitiously to be sought for since it is so vncertaine and vnstable it is too milde a terme to call it follie when some will praise themselues The wiseman forbids such resounding out of our owne worthines Pro. 27.2 Let another man saith he praise thee and not thine owne mouth a stranger not thine owne euil lips As pride procéedes from Sathan who breathing pride and ambition into our first parents by this voyce You shall be as Gods Gen. 3.5 made them to trust to their owne wisedome and to depart from the word of God and to desire the supreame degrée of the Image of God and altogether to be like to God so bragging and boasting hath no other original and welspring but haughtines pride And as they that are drunken doe imagine one candle to be two and other obiects that they see to be double so they that are puft vp with pride if they haue any gifts in them they dreame that they are far greater then they are in truth Some will boast of learning some of toyes some of humilitie some of what good they haue done some of riches some of honour some of beautie some of good works and merites They that boast of learning must remember 1. Cor. 8.1.2 that knowledge puffeth vp but loue edifieth and therefore if any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know For though a man had the gift of prophecie 1. Cor. 13.2 and knew all secrets and all knowledge yea if he had all faith so that he could remoue mountaines and had not loue he were nothing And they that are wont to boast that they are some great men Act. 8.9 like the Sorcerer of Samaria and that like the presumptuous Caldeans will say Dan. 2.4 Shew vs the dreame and we will shew the interpretation and that for the knowledge of some Gréeke and Hebrew phrases doe suppose with the impudent bragger that learning was borne with them Palaemon and shall die with them and that repose the chiefe felicitie in idle speculations and phantasticke conceits and curious enquiries let such know that he is better that knowes himself then he that neglects himselfe and hath the knowledge of stars hearbes and complexions of men and natures of all liuing Creatures and that it auaileth nothing to know all things if we know not Christ Iesus and him crucified They that boast of toyous and vnprofitable faculties must remember what the Lacaedemonian said to him that vaunted of his long standing vpon one foote Plut. in Lacon Indeed said the Lacedaemonian I cannot doe it but euery goose can doe it And when one reioyced much for his skill in swimming Aristippus could not brooke it but said Laere l. t. c. 8. Art thou not ashamed so insolently to boast thy selfe of those things which pertaine to Dolphins meaning that a man ought to boast of things belonging to man and that to excell in reason is fittest for man but that the cunningest swimmer is excéeded by Dolphins and other fishes They that boast of humilitie must remember that in their humilitie they nourish pride and haughtines Gregor For there are fower waies by which arrogancie demonstrates it selfe either when we thinke that the good which we haue we haue from our selues or when we beléeue that though it be giuen vs froÌ„ aboue yet it is giuen vs for our deserts or when we boast that we haue that which we haue not or when we despise other and couet to be accounted singular in that we haue The Cypres trées are great yet beare no fruit so many boast much of humilitie and other vertues Plut. in Phorione but yéeld no performance as Pnorion said to Laosthenes that bragd much of valour and shewed none The counterfait humble person that pretends lowlines of minde yet is cleane deuoyde thereof is like to the Stoickes that calling themselues inuincible Plut.
Gods mercies the third is obedience which must needs be yeelded to Gods commandements For that which feare begins hope of pardon helpes forwards but no good ensueth except there be added thereunto obedience to the precepts of the Lord. Many haue the two first they feare punishment and hope for pardon but where is there obedience But they that will not follow Christ thrée daies in the desert of this life shall not taste of his loaues When the hound hunts an hare or some other beast if he finde not of it he goes sloathfully carelesly but if he perceiue that sent of the beast he runnes nimbly busily and he runnes till he finde the game So if we haue tasted indéed of God if the fragrant perfume of his goodnes do come to our nosthrils if we duely vnderstand Gods present blessings future promises questionles we would runne after the sauour of these good oyntments and we would runne chéerefully euen to the end till we came to the heauenly house of God But they that are vnacquainted with the sauour of these heauenly things Heb. 6.4.5 that haue not tasted of the heauenly gift of the good word of God of the powers of the world to come that haue not seene how gratious the Lord is Psal 34.8 73.1 and how good he is to Israel euen to the pure in heart these walke remissely and doe not follow Christ so much as one day nay they caÌ„not watch with Christ one houre but they follow their owne desires and the coÌ„cupiscences of the sinfull flesh The faint harted souldiour sinkes shrinkes at the first and he that hath bene daintily brought vp at home either staggers or flies at the first brunt of the battell whereas the old souldiour and experienced in labours will feare neither the shott ouer him nor the slaine before him nor the thundring Canons about him nor the troupes of the enemies neere him but affrighted with the sight of no daunger he expects the end of the Battell This Suldiour obtaines glorie the other reapes shame So it fals out in the spirituall warfare of Christians He that continues in the loue of God and of his neighbour in the feare worship and seruice of God in performance of good workes regardeth neither the proaches of the vngodly that flie ouer his head nor the multitude of sinners before him nor the raging of Sathan about him nor the entisements of the flesh and of the world néere him but he abides continually in the seruice of God and shall in the end receiue the eternall waight of glorie Gâ—â— 15. â—â— As Abrahaâ— when the fowles fell on his sacrifice still draue them away and was not by their importunitie hindred from so good a worke so we must repell all lets and stops that may bréed wearines in well doing If we will obtaine the reward and reape the fruit of eternall life we must not onely begin well but perseuere to doe well and we must not onely sowe the séede with the sloathfull husbandman who after he hath plowed and sowne leaues the worke vnperfect but there must be harrowing and hedging and wéeding least the fowles deuoure the séede or the cold starue it or the Sunne parch it or the beasts breake in and spoile it or the noysome wéedes choake it Euery trée almost in the Spring will beare flowers and blossomes but that trée is most regarded which brings foorth timely fruit Almost euery field will make shew of corne at the beginning but we regard that field most that yéeldes sure and plenteous encrease Deâ—â—â—â— credonae cap. 7. The schooles of Rhetoricians saith Saint Austen are replenished euery where with companies of young men but few do attaine to the eloquence of Tully fewer doe become good Orators and most few are famous such a thing is religion for the multitude of the vnskilfull and sinfull do frequent the Churches yet few doe get perfection in the mysteries of Religion Commonly with many in the race and course of Vertue the beginning is hotte the procéeding luke warme the end kaie cold A type of this was in the Image which Nabuchadnezar saw in his dreame Dan. 2. whose head was of fine gold whose breast and armes were of siluer whose bellie and thighes were of brasse whose legs were of yron and whose féete were part of yron and part of clay So many waxe worse and worse begin in the Spirit and and in the flesh as the Apostle saies of the Galathians Many at first comparable to fine gold Gal. 3.3 Lam. 4.2 may after be esteemed as earthen pitchers euen the worke of the hands of the pottar as Ieremiah saies of the men of Zâ—on Many may haue that renewed of them which Isaiah spake of Ierusalem Isai 1.21 How is the faithfull Citie become an harlot thy siluer is become drosse thy wine is mixt with water Many will begin their iournie well from the slauerie of sinne toward the land of righteousnes as the Israelites did march at the first willingly out of Egypt toward the land of Canaan Num. 11.5 but after a little while they will murmure for they change and fall to lusting after the wonted pleasures and baites of iniquitie as the Israelites longed for the fish cucumbers and other fruit of Egypt Many will begin to leaue the Sodome of vngodlines but as Lots wise looked backe when she had left Sodome either of a loue to her old nest and dwelling place or else to trie whether the Lord would bring the destruction threatned so they will reflect their eyes and hands at least their hearts to their former vanitie and impietie either enchanted with their accustomed delectation or else doubting of the certaintie of Gods promises and comminations Gen. 19. But such must call to minde the punishment inflicted vpon the wife of Lot for fainting from her good beginning and must perswade themselues that a relapse into wickednes neuer goes vnpunished therefore our Sauiour saith Remember Lots wife Luk. 17.52 Many will trauell a little way to the kingdome of heauen but when they finde the voyage long and the way vneasie then they returne to the land of sinne againe as Orpah brought her mother in lawe Naomi going towards the land of Israel but then left her at one disswasion but what scarsitie is there of Ruthes that will depart out of the borders of their sinnes and be so linked in societie and company of the faithfull and godly that they will say constantly against all repulses Ruth 1.14.16.17 Entreat me not to leaue thee nor to depart from thee for whither thou goest I will goe and where thou dwellest I will dwell thy people shall be my people and thy God my God where thou diest will I die and there will I be buried Many will pretend zeale to religion and the preaching of the Gospell but at small occasions will be so incensed that they will goe backe with those
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
liberall to the distressed and doest thou shrinke from thy former bountifulnesse either for the multitude of the poore or for the vnthankfulnesse of the néedie or for that other doe so little regard them or for that thou accountest it a disparagement to thy worthinesse to haue care of the afflicted or for that thou doest not presently sée the reward Yet be not wearie of well doing 2 Thess 3.13 though the Haruest come not by and by yet in due time it will come and thou shalt reape in due season Iam. 1.14 if thou be not weary of doing well Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Hast thou shewed thy faith by many good workes and therefore doest thou now think that thou mayest loyter in the way of life Remember Lâ—uit 3.9 that as GOD commaunded the rumpe also of the beast to be sacrificed so hee requireth the ending also of our life to be spent in his seruice Luk 1â— â— 8 It is not enough for the seruant to worke in the field hee must after hée comes home attend his Maister also at Table and when he hath done all yet hee doeth but his dutie Ioh. 8.3 The true Disciples of Christ must continue in his word Act. 2.42 Act. 11.23 Act. 13.43 1 Cor. 15.58 1 Cor. 16.13 1 Tim. 4.16 2 Tim. 3.14 Heb. 3.12 1 Ioh. 2.24 Iude v. 20 and must continue in the Doctrine of the Apostles and must with full purpose of heart continue in the Lord and must continue in the grace of God and must be stedfast vnmoueable aboundant alwaies in the worke of the Lord forasmuch as we know that our labour is not in vaine in the Lord and must watch stand fast in the faith quite themselues like men and be strong and must continue in and follow the good Doctrine they haue receiued and which is committed vnto them and must take héed least at any time there be in them an euill heart and vnfaithfull to depart away from the liuing GOD and must haue that same trueth abiding in them which they haue heard from the beginning and must edifie themselues in their most holy faith praying in the holy Ghost The Libbard takes the pray not by pursuing and hunting but by leaping and skipping and if he take it not at the third or fourth leaping hee frets with rage and falles away as though hee were ouercome Such are they that would attaine to perfection in well doing at one iumping and would be frée from all crosses and tentations at the first push and therefore if an impediment come twice or thrice they start back from doing good But we must not leape and skip in vertuous workes as though Heauen could be obtained at an instant but we must runne perseuere and proceede continually in godlinesse For as in Chesse-play when one draught either is not made when it ought to be or else is otherwise made then it should be the whole game and gaine is lost so when one good worke is carelesly neglected or one sin is presumptuously committed the whole fruite and reward of righteousnesse is put in hazard Wherefore let vs so runne our race Ezek. 33.12 that we may obtaine 1 Cor. 9 24.26 2 Tim. 2.1.3 2 Pet. 1 1â—.12 and receiue the prize let vs not fight as one that beateth the aire but let vs be strong in grace and fight as good Souldiours of Iesus Christ that we may receiue that vncorruptible crowne let vs giue diligence to make our calling election sure and ioyne together these pretious linkes in a chaine that may adorne our soules namely with faith vertue with vertue knowledge with knowledge temperance with temperance patience with patience godlinesse with godlines brotherly kindnes with brotherly kindnes loue that doing these things we may neuer fall but by this meanes an entring may be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Amen FINIS