for the most part inseparable companions Eccle. 6. God giues to a man Riches and Honour First Riches and then Honour for it is lightly found so much Riches so much Honour and reputation is measured by the Acre I haue wealth enough saith the worldling Luke 12. I will turne Gentleman take my ease eate drinke and be merry Riches are the staires whereby men climbe vp into the height of dignitie the fortification that defends it the food it liues vppon the oyle that keeps the lampe of Honour from going out Honour is a bare robe if Riches doe not lace and flourish it and Riches a dull Lumpe till Honour giue a Soule to quicken it Fiftly then Honour and Riches Wealth and Worship doe beare one another companie 4. Lastly obserue that though riches and honour be Gods gifts yet they are but the gifts of his left hand therefore it necessarily followes that euery wise man will first seeke the blessings of the Right First seeke the kingdome of God and his righteousnes and these things shall be added to you Godlinesse is the best Riches Riches the worst let vs striue for the former without condition for the other if they fall in our way let vs stoope to take them vp if not let vs neuer couet them It is no Wisedome to refuse Gods kindnesse that offers wealth nor pietie to scratch for it when God withholds it When the Lord hath set thee vp as high as Haman in the Court of Ahasuerus or promoted thee to ride with Ioseph in the second Chariot of Egypt were thy stocke of Cattell exceeding Iobs seauen thousand sheepe three thousand Camels fiue hundred yoke of Oxen did thy Wardrobe put downe Salomons and thy cup-bord of plate Belshazzars when the vessels of Gods temple were the ornature Yet all these are but the gifts of Wisedomes left hand and the possessors may be vnder the malediction of God and goe downe to damnation If it were true that sanctior qui ditior that goods could make a man good I would not blame mens kissing the left hand and sucking out Riches and Honour But alas what antidote against the terrour of conscience can bee chym'd from gold What charme is there in braue apparell to keepe off the rigour of Sathan Quod tibi praestat opes non tibi praestat opem That which makes thee wealthy cannot make thee happie Ionas had a Gourd that was to him an Arbour he sate vnder it secure but suddenly there was a worme that bitte it and it dyed Compare secretly in your hearts your riches to that Gourd your pleasure to the greenesse of it your pompe attendance vanities to the leaues of it your suddaine encrease of wealth to the growing and shooting vp of it But withall forget not the Worme and the Wind the Worme that shall kill your roote is Death and the Wind that shall blow vpon you is calamitie There is a greater defect in this wealth and worshippe then their vncertaintie Non mâ—…do fallacia quia dubia verùm insidiosa quia dulcia They are not onely deceitfull through their ticklenesse but dangerous through their lushoâ—…snesse Men are apt to surfeit on this luxurient abundance it is a baâ—…e to securitie a baud to wantonnes Here is the maine difference betweene the gifts of Gods right hand and of his left He giues reall blessings with the left but he doth not settle them vpon vs he promiseth 〈◊〉 perpetuitie but with the graces of his right he giues assurance of euerlastingnes Christ calles Riches the riches of deceitfulnesse but grace the better part that shall neuer be taken away Dauid compares the wealthy to a flourishing tree that is soone withered but Faith stablisheth a man like Mount Sion neuer to be remoued He that thinkes hee sittes surest in his seate of Riches let him take heed least he fall When a great man boasted of his abundance sayth Paulus Emilius one of his friends told him that the anger of God could not long forbeare so great prosperitie How many rich Marchants haue suddenly lost all How many Noblemen sold all How many wealthy heires spent all Few Sundayes passe ouer our heads without Collections for Ship-wrackes fires and other casualties Demonstratiue proofes that prosperitie is inconstant riches casuall And for honour wee read that Belâ—…sarius an honourable Peere of the Empire was forced in his old age to beg from dore to dore obulum date Bel sario Fredericke a great Emperour was so low brought that he sâ—…ed to be made but the Sexton of a Church O then let vs not adhere to these left hand blessings but first seeke length of dayes eternall ioyes neuer to be lost A man may enioy the other without fault the sinne consisteth praeferendo vel conferendo either in preferring Riches or in comparing them with faith and a good conscience Vtere caducis fruere aeternis Thou must necessarily vse these transient things onely enioy and rest vppon the euerlasting comforts of Iesus Christ. When God hath assured to a Christian spirit the inheritance of Heauen he ioyfully pilgrims it through this world if wealth and worship salute him by the way he refuseth not their companie but they shall not stray him out of his path nor transport his affections for his heart is where his hope is his loue is where his Lord is euen with Iesus his Redeemer at the right hand of God Now this mans very Riches are blessed to him for as from the hand of God hee hath them so from the hand of God hee hath to enioy good in them Whereas to some sayth Salomon I haue seene Riches kept for the ownâ—…s thereof to their hurt to this man they shall worke to the best blessing his condition in this life and enlarging his dition in heauen as the wise man sweetly The blessing of the Lord it maketh rich and hee addeth no sorrow with it Thus in particular if we conferre the right hand with the left we shall generally learne 1. That both Gods hands are giuing it is enough if man giue with one hand but the Lord settes both his handes a doling his Almes of mercie Nemo tuarum vnam vincet vtraque manu No man can doe so much with both handes as GOD with one hand with one finger Hee hath Manum plenam extensam expansam hand full not emptie so full that it can neuer be emptied with giuing Innumerable are the drops in the sea yet if one be taken out it hath though insensibly so much the lesse but Gods goodnesse can suffer no diminution for it is infinite Men are sparing in their bountie because the more they giue the lesse they haue but Gods hand is euer full though it euer disperse and the filling of many cisternes is no abatement to his euer running fountaine Our prayers therfore are well directed thether for blessings whence though we receiue neuer so much wee leaue no lesse behind Let this
made thee whole Faith in respect of the Obiect is called in Scripture The faith of Iesus Christ in respect of the subiect vvherein it is inherent it is my faith and thy faith Thy faith hath made thee whole Hath saued thee made whole not thy body only that 's but part the worst part but thy soule also Totum te thy whole selfe saued thee The other nine had whole bodies this tenth was made whole in soule too saued The richest Iewell Christ left to his Church is Saluation My heâ—…rts desire and prayer to God for Israel is that they might be saued Not their opulencie not their dignitie not their prosperitie was Saint Pauls wish but their Saluation If the deuils would confesse to vs the truth they would sâ—…y The best thing of all is to be saued That rich man would faine send this newes out of hell Let Lazarus testisiâ—… to my brethren lest they also come into this place of torment The teâ—…timony of saluation was blessed newes from the mouth of him that giues Saluation Iesus Christ. The vessell of mans soule is continually in a Tempest vntill Christ enter the Shippe and then follovves the calme of peace It is remarkeable that God giues the best gifts at last Christ gaue this Leper health bonum this was good For Vita non est viuere sed valere It is more comfortable to die quickly then to liue sickly He gaue him a good name that he returned to giue glory to God melius this was better But now lastly he giues him saluation Thy faith hath saued thee Optimum this is best of all Vltima optima Hath God giuen thee wealth blesse him for it hath hee giuen to thee health blesse him for it hath hee giuen thee good reputation blesse him for it hath he giuen thee children friends peaceable dayes blesse him for all these But hath hee giuen thee Faith especially blesse him for this hee hath giuen thee vvith it what we beseech his mercy to giue vs all Saluation in Iesus Christ. I conclude there is a faith powerfull to iustifie the soule by the righteousnesse of Iesus Christ but it neuer dwelt in a bosome that lodgeth with it lust and dissolutenesse If while we seeke to be iustified by Christ we our selues are found sinners is therefore Christ the Minister of sinne God forbid Which verse may not vnfitly bee distinguished into foure particulars Quòd sit Si sit An sit Absit There is a Concession a Supposition a Question a Detestation 1. The Concession Quòd sit that is so he takes it granted that all true Christians seeke their onely Iustification by Christ. 2. The Supposition Si sit if it bee so that in the meane time wee are found sinners 3. The Question or discussion An sit is it so is Christ therefore the Minister of sinne 4. The Detestation Absit God forbid Where let vs behold what the Gospell acquireth for vs and requireth of vs. It brings vs liberty the Law gendereth to bondage and that saith Aquinas Quantum ad Affectum and Quantum ad Effectum 1. The Law begets an affection of feare the Gospell of Loue. Ye haue not receiued the spirit of bondage againe to feare but the spirit of adoption whereby we cry Abba Father Breuissima apertissima duâ—…rum Testamentâ—…rum differentia Tiâ—…or Amor. There is a short and easie difference betwixt the olde Testament and the new Feare and Loue. 2. The Law brought forth onely seruants the Gospell sonnes Ierusalem aboue is free which is the mother of vs all Libera quòd liberata free because shee is freed For if the Sonne make you free you shall be free indeed This it brings to vs it also challengeth something of vs that wee vse not our liberty for an occasion to the flesh but by loue serue one another All things are free to vs by faith yet all things seruiceable by charity Vt simul stet seruitus libertatis libertas seruitutis that the seruice of liberty and liberty of seruice might stand together A Christian for his Faith is Lord of all for his loue seruant to all That therefore we might not abuse our freedome nor turne the grace of God into wantonnesse the Apostle after the reines giuen puls vs in with the Curbe though iustified by Christ take heed that wee bee not found sinners a checke to ouer-iocund loosenesse a correctiue not so much libertatis as liberatorum of our freedome as of our selues being freed In vaine wee pleade that Christ hath made vs Saints if our owne euill liues proue vs sinners Indeed as God couenants by the Gospell to remit our sinnes so wee must condition by the law to amend our liues For that faith to which the promise of Iustification and eternall life is made is a faith that can neuer be separated from charity Wheresoeuer it is there is loue ioyned with it bringing forth the fruits of righteousnesse which are by Iesus Christ vnto the glory and praise of God This is that faith to which all the promises of God are yea and Amen in Christ to the glory of God by vs. The Lord that hath made them Yea and Amen in his neuer-failing mercies make them also Yea and Amen in our euer-beleeuing hearts through our blessed Sauiour Iesus Christ. Amen THE SAINTS MEETING OR Progresse to Glory Ephes. 4. 13. Till we all meete in the vnitie of the faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ. THe first word of the Text is a gate to let in our considerations to contemplate this goodly citie which indeed is like Ierusalem a citie of 〈…〉 of the Lord vnto the 〈…〉 to giue thankes vnto the name of the Lord. And when we are in let vs number and ponder the towers powers of it for euery pinne and pinnacle shall afford vs comfort But we must first passe by this Portall Vntill and this very entrance will giue vs two obseruations 1. Teacheth vs that God hath ordained the Ministery of the Gospell to last to the end of the world Christ hath giuen Apostles Prophets Euangelistes Teachers To perfect the Saints and to edifie his bodie to continue Till we all meete in the vnitie of faith c. So was his promise after his Charge Math. 28. His charge Goe teach all nations his promise Loe I am with you alway vnto the end of the world God will send Shepheardes till euerie lost sheepe be brought to the folds of peace The Ministers voyce shall sound till it bee ouertaken by the Archangels Trumpe The ministration of the Law had an end but there is none to the ministration of the Gospell before the end of the world Hereof may be giuen a double excellency to the Gospell and prelation aboue the Law It is more Gratious Glorious 1. The Gospell is more
Such a charming power said a worthy Diuine hath the musicke of money and wealth and such fittes it workes in a mans heart First it takes him from peacefull setlednes and from great content in his litle and puts him into dumps a miserable carking thoughtfullnes how to scrape together much dirt Next when he hath it and begins with delight to sucke on the dugges of the world his purse his barnes and all his but his heart full hee fals to dancing and singing requiems Soule take thine â—…ase eate drinke and be merry Then shall his table standfull of the best dishes his cup of the purest wine his backe with the richest robes and he conceites a kinde of immortalitie in his coffers he denies himselfe no satietie no surquedrie But at last the worldes bedlaâ—…-musicke puts him into frenziâ—… hee growes rampant Runnes into oppressions extortions depopulations rapes whordomes murders massacres spares not bloud or friendship authoritie nor vâ—…ssalage widow nor orphan Prince nor subiect Nec 〈◊〉 nec Arâ—… neither poore mans coâ—…tage nor Churches altar Yea if the Common wealth had but one throate as Nero wish ed of Rome he would cut it O the vnpacifiable madnes that this worlds musicke puts those into which will dance after his Pipe For this cause saith our Apostle continue in the Charitie thou hast begun Walke in loue Ye did run well who did hinder you Doth wealth keepe you from charitie This perswasion commeth not of him that calleth you God neuer meant when he gaue you riches that you should then begin to be couetous He did not for this purpose shew new mercie to you that you should take away your old mercies from his There are other that seeme to end in Loue who neuer all their dayes walked in this heauenly path They haue a will lying by them wherein they haue bequeathed a certaine legacie to the poore something to such a Church or such an Hospitall But this will is not of force till the testator be dead so that a man may say though the will be ready yet to will is not ready with theÌ„ for God shall not haue it so long as they can keepe it These can wish with Balaam to dye Christians but they must liue Pagans Hauing raised thousands out of their sacrilegious and inhospitable Impropriations they can bestow the dead hope of a litle mite on the Church In memoriall whereof the heyre must procure an annuall recitation besides the monumentall sculpture on the Tombe Be his life neuer so blacke and more tenebrous then the vaults of lust yet said a Reuerend Diuine he shall find a blacke prophet for a blacke cloake that with a blacke mouth shall commend him for whiter then snow and lillies Though his vnrepented oppressions vnrestored extortions and bloud-drawing vsuries haue sent his soule to the infernall dungeon of Sathan whose parishioner he was all his life yet money may get him cannonizd a Saint at Rome and robe him with spotles integritie and innocence So diuerse among them that liued More LatronuÌ„ yet in death affected Cultum martyrum Hence Epitaphs and funerall orations shall commend a mans charitie who neuer all his dayes walked two steps in Loue. But it is in vaine to write a mans charitie in a repaired window when his tyrannous life is written in the bloudy and indeleble characters of many poore mens ruine and ouerthrow Nor can the narrow plaster of a little poore beneuolence hide and couer the multitude of gaping wounds made by extortion and vnmercifulnes No God hates the Sacrifice of robberie their drinke offerings of bloud will I not offer said Dauid The oblation that is made vp of the earnings of the poore is an abomination offending Gods eye and prouoking his hand First restore the lands and goods of others iniuriously or vsuriously gotten let not an vniust peny lie rotting on thy heape and heart and then build Hospitals repaire ruin'd holy places produce the fruits of mercie walke in Loue. Otherwise it is not smooth marble and engrauen brasse with a commending epitaph that can any more preserue the name from rotten putrefaction then the carcase But for all that the memorie shall stinke aboue ground as the body doth vnder it It is a desperate hazard that a wicked man by a charitable will shal make amends for all whereas commonly an vsurers Testament is but a Testimonie of his lewd life There is small hope that they end in charitie who would neuer walke in Loue. There bee others that cannot walke in Loue through a double defect either of eyes or of feete Some haue Feet but want eyes Eyes but want feet 1. Some haue the feet of affections but they lacke eyes and so cannot descry the true and perfect way of Loue. Indeed no man can find it without God Shew me thy wayes O Lord teach me thy pathes For it is he that directs sinners wandrers to the way These want him that should Leade them by the way that they should goe They thinke that by building vp a ladder of good workes their soules shall on meritorious rounds climbe vp to heauen They cannot distinguish betweene Viam regni and causamregnandi They suppose if they releeue Seminaries fast Lents keepe their numbredorisons pro digally sacrifice their blouds in treasons for that Romaine Harlot this is via dilectionis the way of Loue. So the silly seruant biddeÌ„ to open the gates set his shoulders to them but with all his might could not stir them whereas another comes with the key easily vnlocks theÌ„ These men so confideÌ„t in their good workes do but set their shoulders to heauen-gates alas without comfort for it is the key of faith that only opeÌ„s them These haue nimble feete forward affections harts workeable to charitie and would Walke in Loue if they had eyes Therfore Let vs prayfor them Cause them to know the way O Lord wherein they should walke 2. Other haue eyes but they want feete they vnderstand the way of loue but they haue no affection to walke in it They know that false measures forsworne valuations adulterate wares smooth-checked circumuentions painted cosenages malicious repinings denied succours are all against Loue. Noscunt poscunt They know them but they will vse them They know that humblenes kindnes meekenes patience remission compassion giuing and forgiuing actuall comforts are the fruits of Loue. Norunt nolunt They know it but they will none of it These know but walke not in Loue. It is fabled that a great king gaue to one of his subiects of his owne meere fauour a goodly citie happily replenished with all treasures and pleasures He does not onely freely giue it but directes him the way which keeping hee should not misse it The reioyced subiect soone enters on his iourney and rests not till hee comes within sight of the Citie Thus neare it he spies a great company of men digging in the ground to whom approching hee found
them casting vp white and red earth in abundance Wherewith his amazed eyes growing soone enamoured he desires a participation of their riches They refuse to ioyne him in their gaines vnlesse he wil ioyne himselfe in their paines Hereupon he fals to toyling digging deluing til some of the earth fals so hea uie vpon him that it lames him and he is able to goe no further There he dies in the sight of that Citie to which he could not goe for want of feet looseth a certaine substantial gift for an vncertain shadow of vaine hope You can easily apply it God of his gracious fauour not for our deserts giues man his creature a glorious Citie euen that whose foundations are of Iasper Saphyre and Emerald c. He doth more directes him the way to it Goe on this way Walke in loue He begins to trauell and comes within the sight of heauen but by the way he spies worldlings toyling in the earth and scraping together white and red clay siluer and gold the riches of this world Hereof desirous he is not suffered to partake except hee also partake of their couetousnes and corrupt fashions Now Mammon sets him on worke to digge out his owne damnation where after a while this gay earth comes tumbling fo fast vpon him that his feet be maimed his affections to heauen lost and he dyes short of that glorious Citie which the king of heauen purchased with his owne bloud and gaue him Thinke of this ye worldlings and seeing you know what it is to be charitable put your feet in this way Walke in Loue. There be yet others whose whole course is euery step out of the way to God who is Loue and they must walke in Loue that come vnto him 1. There is a path of Lust they erre damnably that call this the way of Loue. They turne a spirituall grace into a carnall vice and whereas Charitie and Chastity are of nearer allyance then sound these debauched tongues call vncleanesse Loue. Adulterie is a cursed way though a much coursed way for a whore is the high-way to the Deuill 2. There is a path of malice and they that trauell it are bound for the Enemie Their euill eye is vexed at Gods goodnes and their hands of desolation would vndoe his mercies Other mens health is their sicknes others weale their woe The Iesuites and their bloudy Proselyts are pilgrims in this way We know by experience the scope of their walkes Their malice was strong as Sauire in saxa but they would turne Ierusalem in aceruum Lapidum into a heape of stones Yea such was their rage that Nil reliqui fecerunt Vt non ipsis elementis fieret iniuria they spared not to let the elements know the madnesse of their violence They could not draw fire from heauen their betters could not do it in the dayes of Christ on earth therefore they seeke it they digge it from hell Flectere cùm nequeunt Superos Acheronta movebunt Here was a malicious walking 3. There is a counterfeit path the Travellers make as if they walked in loue but their loue is dissimulation It is not dilectio vera true love which S. Ioh. speakes of nor dilectio mera as Luther not a plaine-hearted loue They will cosen you vnseene and then like the whore in the Proverbes wipe their mouthes and it was not they Their art is Alios pellere aut tollere to giue others a wipe or a wound Iudas-like they salute those with a kisse against whome they intend most treason 4. There is a way directly crosse to loue which neither obeyes God for loue keepes the commandements nor comforts man for loue hath compassion on the distressed These haue feete swift enough but swift to shed bloud Destruction and miserie are in their wayes They are in Zedechiahs case both their eyes are put out and their feete lamed with the captiue chaines of Satan so easily carried downe to his infernall Babilon These are they that devoure a man and his heritage Therefore Christ calles their riches not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things without them as if they had swallowed them down into their bowels The phrase is vsed by Iob He hath swallowed downe riches he shall vomit them vp againe God shall cast them out of his belly When this vomit is given them you shall see strange stuffe come from them Here the raw and vndigested gobbets of vsurie there the mangled morsels of bloudy oppressions here fiue or sixe impropriate Churches there thousand acres of decayed tillage here a whole casket of bribes there whole houses and patrimonies of vndone orphans here an Inclosure of commons there a vastation of proper and sanctified things Rip vp their conscie nces and this is the stuffing of their hearts These walke crosse to the Crosse of Christ as Paul sayth they are Enemies cursed walkers Whereupon we may conclude with Bernard Periculosa tempora iam non instant sed extant the dangerous times are not comming but come vpon vs. The cold frost of indevotion is so generall that many haue benūmed ioynts they cannot walke in loue Others so stiffe and obdurate that they will meete all that walke in this way and with their turbulent malice striue to iustle them out of it Therefore David prayes Preserue me from the violent men that haue purposed to ouerthrowe my goings Let vs then vpon this great cause vse that deprecation in our Let any From pride vain-glory hypocrisie from envy hatred malice all vncharitablenes Good Lord deliver vs. I am loth to giue you a bitter farewell or to conconclude with a menace I see I cannot by the times leaue drinke to you any deeper in this cup of Charity I will touch it once againe and let every present soule that loues heauen pledge me Walke in loue The way to life everlasting is loue and hee that keepes the way is sure to come to the end We knowe that we haue passed from death to life because we loue the brethren For this are the workes of mercie charity piety and pitty so much commended in the Scriptures by the Fathers with so high titles because they are the appoynted way wherein we must walke and whereby we must worke vp our owne salvation Therefore the Apostle claps in the necke of good workes laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Thereby wee lay the ground of saluation in our consciences and take assured hold of eternall life He that goes on in loue shall come home to life This comforts vs not in a presumption of merite but in confident knowledge that this is the way to glory wherein when we find our selues Walking wee are sure we are going to heauen and sing in the wayes of the Lord Great is the glory of the Lord.
Which mysterie they thus resolue that the Lyon of Iudah should one day giue himselfe for vs a perfect expiatory Sacrifice Thus Once in the end of the world hath hee appeared to put away sinne by the sacrifice of himselfe 7. The last poynt is the Effect Of a sweet smelling sauour Here is the fruit and efficacie of all Neuer was the Lord pleased with sinfull man till now Were he neuer so angry here is a pacification a sweete sauour If the whole world were quintessenced into one perâ—…ume it could not yeeld so fragrant a smell We are all of our selues putida putrida cadâ—…vera dead and stinking carkases the pure nostrels of the most holy cannot endure vs behold the perâ—…ume that sweetens vs the redeeming bloud of the Lord Iesus This so filles him with a delightfull sent that hee will not smell our noisome wickednesse Let me leaue you with this comfort in your bosomes How vnsavoury soever our owne sinâ—… haue made vs yet if our hand of faith lay hold on this Saviours censor God will sent none of our corruptions but we shall smell sweetely in his nostrels Beâ—…d for all O deare Iesus Mori debâ—… tusolvis 〈◊〉 peccaviâ—…us tu â—…uis Opus sine exemplo gratia sine merito châ—…as sine â—…do We should die thou payest it we haue offended thou art punished A mercie without example a favour without merite a loue without measure Therefore I conclude my Sermon as we all shut vp our prayers with this one clause Through our Lord Iesus Christ. O Father of mercie accept our Sacrifice of Prayer and Prayse for his Sacrifice of payne and merite even for our Lord Iesus Christ his sake To whom with the Father blessed Spirit be all glory for ever Amen THE GOOD POLITICIAN DIRECTED MATTH 10. 16. Be ye wise as Serpents and harmelesse as Doues OVâ—… of euery creature simply considered there is some good to bee learned The diuine Poet sweetly The World 's a Schoole where in a generall siâ—…rie God alwayes reads dumbe lâ—…ctures of his glorie It is a three leau'd booke Heauen Earth and Sea and euery leafe of this booke euery line of euery leafe euery creature in this vniuerse can read to man for whom they were made a Diuinitie lecture In a speaking silence they preach to vs that Deitie which made both them and vs and them for vs. Seculâ—…m Speculum the world is a glasse wherein wee may behold our Creators Maiestie From the highest Angell to the lowest worme all instruct vs somewhat For one and the same almightie hand that made the Angels in heauen made also the wormes on earth Non superior in illis non inferior in istis Besides this generall lecture they haue all their particular schoole Salomon sends vs to the Aâ—…t to learne Prouidence Esay to the Oxe to learne thankfulnesse Many beasts doe excell Man in many naturall things Nos aper auditu praecellit aâ—…anea tactu Vultur odoratu Lynx visu simia gustu The Bore excels vs in hearing the spider in touching the Vulture in smelling the Lynx in seeing the Ape in tasting Some haue obserued that the art of curing the eyes was first taken from the Swallowes The Eâ—…gles haue taught vs architecture we receiued the light of Phlebotomie from the Hippopotamas The Egyptian bird Ibis first gaue to Physicians knowledge how to vse the Glister The Spider taught vs to Weaue Here the Serpent instructs vs in Policie the Doue in simplicitie Now we are falne among Serpents stinging serpents enemies to man can wee fetch away any good from them Yes those very venemous and malicious creatures shall afford vs Documenta not Nocumenta they shall teach vs not touch vs. I may say of them as it is sayd of the Iewes Hostes sunt in cordibus suffragatores in codicibus They are our enemies in their hearts our friends in their bookes The malice of Serpents is mortall their vse shall be vitall So it may so it shall if our sobrietie keepe the allowed compasse For our imitation is limited qualified We must not be in all points like Serpents nor in all respects like Doues but in some but in this Be ye wise as serpents harmelesse as doues Perhaps other vses might be accommodated As the Serpent might teach vs how with wisedome to dwell below on the earth and the Doue with wings of innocence to flie vp to heauen aboue We may in earthly matters keepe a serpentine and winding motion but to heauen with the Doue we must haue a strait course But I confine my selfe to the pith of the Text and our Sauiours meaning Be wise as Serpents innocent as Doues The words may not vnfitly be distinguished into a Perhibition Cohibition as it were the Raines and the Curbe The Perhibition allowance or Raines Be wise as serpents The Cohibition correctiue restraint or Curbe Be harmelesse as Doues They must goe hand in hand without disiunction Vnited they are commodious parted dangerous There is a necessitie of their vnion to our peace diuide them and you loose your selues Witte without innocence will offend others Innocence without witte will not defend our selues Prudentia sine simplicitate malitia simplicitas sine prudentia stultitia Witte without innocence is wickednesse innocence without witte is foolishnes Whosoeuer hath the one and wants the other must needs be either guiltie of follie or of dishonestie Least we be too craftie and circumuent others let vs keepe the innocencie of the Doue least we be too simple and others circumuent vs let vs keepe the wisedome of the Serpent Let vs first see from the Serpent how we should bee wise and then goe to the Doue for innocence Sixe principall Lessons of Wisedome the Serpent may teach vs. 1. Their first policie is by all possible meanes to defend their head If they must encounter with danger they expose their whole body to it but howsoeuer they will safeguard their head They write of them that though all a serpents body be mangled vnlesse his head be cut off which he cunningly hides by a kind of attractiue power and vigor one part will come to another againe This is to vs a singular document of Wisedome to looke well to our Head Christ is our Head and the sinewes and nerues that knitte vs to him is our Faith and Hope let vs preserue these indanted indamaged We fight against an enemie that seekes especially to wound vs there He strikes indeed at euery place he hath sayth Ierome noâ—…ina mille mille nocendi artes therefore Paul chargeth vs to Put on the whole armour of God that we may be able to stand against all the wâ—…les of the Deuill but especially the head Aboue all take the shield of Faith and the Helmet of saluation saue the Head Protect all parts if it be possâ—…le let not oppression wound thee in the hand nor blasphemie in the tongue nor wantonnes in the eye nor couetousnesse
in the heart but howsoeuer shield thy head loose not thy hope of saluation thy faith in Iesus Christ. Homo qui habet se habet totum inse said the Philosopher He that hath himselfe hath all in himselfe But ille habet se qui habet Christum ille habet Christum qui habet fidem He hath himselfe that hath Christ and he hath Christ that hath faith Whatsoeuer you loose loose not this though you loose your loues though you loose your liues keepe the faith I will trust in thee though thou kill me saith Iob. I haue kept the faith saith Paul though I beare in my bodie the markes of the Lord Iesus If insatiate death be let alone to cutte vs into pieces with the sword to grind vs into the mawes of beastes to burne vs in the fire to ashes yet so long as our head Christ is safe he hath the Serpents attractiue power to draw vs to him Father I will that they whom thou hast giuen me be with me where I am The more we are cut off the more we are vnited death whiles it striues to take vs from him sends vs to him Keepe faith in the Head With what mind soeuer Seneca wrote it I know to good vse I may speake it Malo mihi successum deesse quam-fidem I rather want successe then faith Fidem qui perdidit nil habet vltra quod perdat He that hath lost his faith hath nothing els to loose But it is the Lord that preserues the head O God the strength of my saluation thou hast couered my â—…ead in the day of battell 2. The next Policie in Serpents is to stop their â—…ares against the noyse of the charmers This is one of the similitudes which the Psalmist giues betweene the wicked and Serpents Their poison is like the poison of a Serpent they are like the deafe adder that stoppeth hor â—…are Which will not hearken to the voice of charmers charming never so Wisely This charming as they write was invented in the Easterne countreyes where they were pesterd with abundance of serpents Which musicke the Serpent hearing wisely distrusting his owne strength thinkes it the surest course to stop his â—…ares This he doth by couching one â—…are close to the ground and covering the other with his voluminous tayle The incantations of this world are as often sung to vs as those charmes to the Serpents but we are not so wise as Serpents to avoyd them Sometimes a Siren sings vs the charmes of lust and thus a weake woman overcomes him that overcame the strong Lyon Lenam non potuit potuit superare Leaenam Quem fera non valuit vincere vicit hera Sayes the Epigrammatist He goeth after her straight way though her houseâ—… the way to hell going downe to the chambers of death Sometimes Satan comes to vs like a gold-finch and whistles vs a note of vsurie to the tune of ten in the hundred we are caught presently and fall a dancing after his pipe Sometimes like Alecto he charmes vs a Madrigall of revenge for private wrongs instantly we are caught with malice destruction sits in our lookes Not seldome hee comes to a man with a drunken caroll lay thy peny to mine and we will to the wine he is taken suddenly he runs to it though he reeles from it He sings the slothfull a Dormi securè and hee will sleepe though his damnation sleepeth not Yea there are not wanting that let him sing a song of blasphemie they will sweare with him Let him begin to raile they will libell with him Let his incantation bee treason and they will answere him in gunpowder Yea let him charme with a Charme a witlesse senceles sorcerie and if a tooth akes or a hog grones they will admit it admire it Of such follie the very serpents shall condemne vs. But as open â—…ar'd as men are to these incantations of the Deuill and sinne let the musicall bells of Aaron be rung the sweet songs of Sion sung they will not listen they will not be charmed with all our cunning So that wee shall be faint to send them to the Iudgment seate of God with this scrole on their forheads Noluerunt incantari Lord wee haue done our best but this people would not be charmed 3. Their third Policie They flie mens societie as knowne enemies and rather chuse a wildernes seeking peace among bryers and thornes And may they not herein teach vs with Moses rather to chuse affliction in a wildernes with the people of God then to enioy the pleasure of sin for a season Much hath bin and may be said to lessen mens dotage to the world and yet one word I must adde Non quia vos nostra sperem prece posse moveri Did euer any of you know what the peace of conscience and ioy of the holy Ghost is whiles that comfort and iubilation dwelt in your heart I aske you how the world stood in your sight Stood it not like a deformed witch deuils sucking on her breasts a shoale of vgly sinnes sitting like screechowles on her head bloud and massacres besmearing her face lies blasphemies periuries waiting at her backe extortion and oppression hanging on her armes wickednes and wretchednesse filling both her hands the cryes grones and imprecations of widowes and orphans sounding in her eares heauen thundring vengance on her head and the enlarged gates of the infernall pitte yawning to entertaine her Is this your Paramour O ye worldlings Is this the beautie you hazard a soule to get O munde immunde euill fauoured world that thou shouldst haue so many louers Ecceruinosus est mundus siâ—… amatur quidsi perfectus esset Quid forâ—…osus faceret quùm deformis sic adoratur If the world beeing ruinous so pleaseth men what would it doe if it were sound and perfect If it were faire and beauteous how would wee dote on it that thus loue it deformed But how rare a man is hee Qui nihil habet commune cum seculo that hath no communion with this world That retires himselfe like the Serpent and doth not intricate his mind in these worldly snares who does not watch with enuie nor trauell with auarice nor clime with ambition nor sleepe with lust vnder his pillow But for all this Vincet amor mundi money and wealth must be had though men refuse no way on the left hand to get it We may charge them Nummos propter Deum expendere to lay out their wealth for Gods sake but they will Deum propter nummos colere worship God for their wealths sake We say let the world waite vpon religion they say let religion waite vpon the world You talke of heauen a kingdome but Tutius hâ—… câ—…lum quod brâ—…uis â—…ca tenet That heauen is surest thinke they that lies in their coffers As those two Gyants bound Mars in chaines and then sacrificed to him so men first coffer vp their
continet verbum Domini nisi verbum Dominum There is nothing contained in the word of God but God the Word Nor is he the Center onely of his Word but of our rest and Peace I determined not to know any thing among you saue Iesus Christ and him crucified Thou hast made vs for thee O Christ and our heart is vnquiet till it rest in thee It is naturall to euery thing appettere centrum to desire the Center But our life is hid with Christ in God We must needes amare where wee must animare Our mind is where our pleasure is our heart is where our treasure is our loue is where our life is but all these our pleasure treasure life are reposed in Iesus Christ. Thou art my Portion O Lord sayth Dauid Take the world that please let our Portion be Christ. We haue left all sayth Peter and fellowed thee you haue lost nothing by it sayth Christ for you haue gotten me Nimis auarus est cui non sufficit Christus Hee is too couetous whom Iesus Christ cannot satisfie Let vs seeke this Center sayth August Quâ—…ramus inueniendum quaeramus inuentum Vt inveniendus quâ—…ratur paratus est vt inuentus quâ—…ratur immensus est Let vs seeke him till wee haue found him and still seeke him when we haue found him That seeking wee may find him he is ready that finding we may seeke him he is infinite You see the Center The referring Line proper to this Center is Semper Idem The same There is no mutabilitie in Christ no variablenes nor shadow of turning All lower lights haue their inconstancie but in the Father of lights there is no changeablenes The Sunne hath his shadow the the Sonne of righteousnesse is without shadow that turnes vpon the Diall but Christ hath no turning Whom he loues he loues to the end He loues vs to the end of his loue there is no end Tempus crit consummandi nullus consumendi misericordiam His mercie shall be perfected in vs neuer ended In a little wrath I hid my face from thee for a moment but with euerlasting kindnesse will I haue mercie vpon thee sayth the Lord thy Redeemer His wrath is short his goodnesse is euerlasting The mountaines shall depart and the hils be remoued but my kindnesse shall not depart from thee neither shall the couenant of my peace be remoued sayth the Lord that hath mercie on thee The mountaines are stable things the hils stedfast yet hils mountaines yea the whole earth shall totter on the foundations yea the very heauens shall passe away with a noyse and the elements shall melt with heate but the Couenant of God shall not be broken I will betroth thee vnto me for euer sayth God This marriage-bond shall neuer be canceld nor sinne nor death nor hell shall be able to diuorce vs. Six twentie times in one Psalme that sweet singer chants it His mercie endureth for euer Iesus Christ the same yesterday and to day and for euer As this meditation distilles into our beleeuing hearts much comfort so let it giue vs some instructions Two things it readily teacheth vs a Diswasiue caution Perswasiue lesson 1. It diswades our confidence in worldly thinges because they are inconstant How poore a space doâ—… they remaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same To proue this you haue in the first of Iudges Ver. 6. a Iury of threescore and ten Kings to take their oathes vpon it Euery one had his throne yet there lickes crums vnder another Kings table and shortly euen this King that made them all so miserable is made himselfe most miserable Salomon compares wealth to a wild fowle Riches make themselues wings they flie away as an Eagle toward heauen Not some tame house-bird or a hawke that may be fetched downe with a lure or found againe by her bels but an Eagle that violently cuts the aire and is gone past recalling Wealth is like a bird it hops all day from man to man as that doth from tree to tree and none can say where it will roust or rest at night It is like a vagrant fellow which because he is big boned able to worke a man takes in a dores and cherisheth and perhaps for a while he takes paines but when he spies opportunity the fugitiue seruant is gone and takes away more with him then all his seruice came to The world may seeme to stand thee in some stead for a season but at last it irreuocably runs away and carries with it thy ioyes thy gods as Rachell stole Labans Idoles thy peace and content of heart goes with it and thou art left desperate You see how quickly riches cease to be the same and can any other earthly thing boast more stabillitie Honour must put off the robes when the play is done make it neuer so glorious a shew on this worlds stage it hath but a short part to act A great name of worldly glory is but like a peale rung on the bels the Common people are the clappers the rope that moues them is popularitie if you once let goe your hold leaue pulling the clapper lies still and farewell honour Strength though like Ieroboam it put forth the arme of oppression shall soone fall downe withered Beautie is like an Almanacke if it last a yeare t' is well Pleasure like lightning â—…ritur moritur sweet but short a flash and away All vanities are but butter-flies which wanton children greedily catch for and sometimes they flie besides them sometimes before them sometimes behind them sometimes close by them yea through their fingers and yet they misse them and when thâ—… haue them they are but butterflies they haue painted wings but are crude and squalid wormes Such are the things of this world vanities butter-flies Vel sequendo labimur vel assequendo lâ—…dimur The world it selfe is not vnlike a Hartechoke nine parts of it are vnprofitable leaues scarce the tythe is good about it there is a lâ—…ttle picking meate nothing so wholesome as daintie in the midst of it there is a coare which is enough to choke them that deuoure it O then set not your hearts vpon these things calcanda sunt as Ierome obserues on Act. 4. They that sold their possessions brought the prises and layed them downe at the Apostles feete At their feete not at their hearts they are fitter to be troden vnder feet then to be waited on with hearts I conclude this with Augustine Ecce turbat mundus amatur quid si tranquillus esset Formoso quomodo hâ—…reres qui sic amplecteris soedum Flores eius quà m colligeres qui sic a spinis non reuocas manuÌ„ Quà m confideres â—…terno qui sic adhâ—…res caduco Behold the world is turbulent and full of vexation yet it is loued how would it be embraced if it were calme and quiet If it were a beauteous Damosell how would they
shalt forsweare Gods Law Couet not Satans couet all Nihil praecipit Deus nisi charitatem nihil Diabolus nisi cupiditatem God commands nothing but loue the Deuill nothing but lust Now these two Cities were begun in Cain and Abel Cain a Citizen of the world Abel a Citizen of God Their names signifie their natures Cain signifies a profession and he built a Citie for the children of this world are wiser in their generation then the children of light Iniqui mentem in amore praesentis vita figunt Wicked men set their whole delight in this present world What moued Cain to this Not to be defended against wilde beasts which Plato sayes first moued men to build Cities for then Abel would haue builded so well as Cain nor because man is animal sociale a sociable creature which Aristotle makes a special motiue hereof for then the righteous would also haue builded But because Cain was a fugitiue he builded for a protection against Gods curse especially because he had no expectation of a better City Vnlike to Abraham who looked for a City that hath a foundation whose builder and maker is God The Greekes say that Cecropolis built by Cecrops the Aegyptians that Thebes the Argiues that Argos was the first City But it is manifest that this City built by Cain was the first Hee called the name of this City Enoch but Henoch in the righteous line is the seuenth Enoch the seuenth from Adam So the wicked dedicate worldly possessions in the first place the righteous in the last Cain and Henoch had their possession and dedication here But Abel signifies mourning and he built no Citie Our possession is in heauen this City of God inuisible to the eye incredible to the faith of the world but infallible to all beleeuers And for Cain it is not properly translated Aedificauit but Erat aedificator as Iunius erat aedificans as the Septuagint he began to build but he finished not hee was still a runnagate So all worldlings are but aedificantes like the Babel-erecters they but began to reare the tower but neuer could come to roofe it This man began to build saith Christ but could not make an end They are perswaded yea their inward thought is that they build houses to all ensuing generations but this their way is their folly Aedificat mortalis mors diruit aedificantem Mortall man builds and death puls downe both builder and edifice You haue heard it talked of Castles built by day and still no man knowes how pul'd downe againe by night That fabulous report is mystically true of the worldlings hope what euer he erecteth in the day of his prosperity the night of his ruine shall ouerthrow Here are the two Cities Omnis homo vel in coelis regnaturus cum Christo vel in infernis cruciandus cum Diabolo Euery one shall eyther reigne with Christ in Heauen or be tormented with the Deuill in hell But how then is it said that God was in Christ reconciling the world to himselfe therefore the whole world is reconciled But Saint Iohn contradicts it Mundus positus in maligno the whole world lieth in wickednesse therefore the world is not reconciled to this Citie Heere qui bene distinguit bene doeet a proper distinction doth cleare this difficulty The world is sometimes taken for good then Denominatio sequitur meliorem partem often for euill then Denominatio sequitur maiorem partem In a word saith Augustine Amor Dei constituit Ierusalem amor mundi Babylonem The loue of God intitles vs to Ierusalem the loue of the world to Babylon Thus may wee distinguish the Citizens for Bonos vel malos mores faciunt boni vel mali amores Our good or bad loues make our good or bad liues There is no man which belongs not to one of these two Cities No To which of them belongs the Hypocrite to Babylon his face is toward Ierusalem To Ierusalem his heart is with Babylon His misery is great because hee weares Gods outside the world will not be his mother because he weares the worlds inside God will not be his Father Hee hath lost eartâ—… for Heauens sake and Heauen for earths sake We haue some such rushers into authority vncalled vicious correctors of vice that vndertake to cleanse the Augean stables perhaps somewhat the sweeter till themselues came in officious Scauengers of iniquitie If with this lome they dawbe ouer their owne debauchednesse they are like dung which is rotten and stinking of it selfe yet compasseth the ground makes it fruitfull Or like the shepheards dogge that hunts the stragling sheepe to the fold yet is a dogge still and hath his teeth beaten out lest hee should worry them Will you heare to what City hypocrites belong The wicked seruant shall haue his portion with hypocrites where shall be weeping and gnashing of teeth So then the Hypocrites home is the city of weeping and gnashing of teeth But in this blessed City God is King Christ his eldest Sonne the elect are his younger brethren his Viceroyes are Kings Angels his Nobles Iust Iudges his Magistrates good Preachers his Ministers holines his Law the godly his Subiects Prouidence his gouernement Heauen his Court and saluation his recompence Further obserue that if this City be Gods then so are all things in it Whence I inferre that all sacred things in this City beeing Gods must not bee violated For the things in heauâ—…n they are safe enough out of the Incrochers reach but the holy things of this militant City are vniuersally abused Sacrilegium quasi sacrilaedium a profaning that is holy Now holinesse is ascribed to Persons Places or Things Sacriledge may be committed saith Aquinas 1. Uel in Personam against a person vvhen one Ecclesiasticall man is abused Hee that despiseth you despiseth me 2. Vel in locum against a place when the Temple is profaned My house is called the house of prayer but yee haue made it a den of thieues 3. Vel in Rem when things dedicated to holy vses are peruerted You haue robbed me in tithes and offerings Simon Magus would haue bought a power to giue the holy Ghost 〈◊〉 imposition of hands Hee would haue giuen money for it no doubt to haue gotten money by it No Spirituall things are to bee barterd for money Now Spirituall things are of foure sorts 1. Essentialiter the gifts of Gods Spirit iustification sanctification loue peace patience goodnesse faith Charismata salutis which make those that haue them spirituall 2. Causaliter The Word and Sacraments which are the conduct-pipes to conuey our soules those graces from the fountaine of all grace Iesus Christ The words that I speake vnto you they are spirit and they are life 3. Effectualiter as power to heale to worke miracles to excommunicate to absolue gifts not imparted to secular hands but committed with the keyes to the
despised him mercy to them that feared him Happy faith that shall not be ashamed at that day Abide in him that when he shall appeare we may haue confidence and not be ashamed before him at his comming The heauens shall be on fire the elements melt vvith the flame the earth be burnt Castles Cities Townes and Towers be turned to one pile the Deuils shall make a hideous noyse the reprobates shrieke and howle like Dragons all because this Iudges wrath is kindled But the faithfull shall reioyce I will see you againe and your hearts shall reioyce and your ioy no man taketh from you The musike of Saints and Angels shall be ioyned in one Quire and all sing Blessing honor glory and power be vnto him that sits on the Throne and to the Lambe for euer The Iudge This is his authority now there are certaine properties required in a iust Iudge some of them are found in some Iudges many in few Iudges all perfectly in no Iudge but this Iudge of all Iesus Christ. 1. Perspicacitas ingenij sharpenesse of apprehension and soundnesse of vnderstanding Ignorance in a priuate person is a weakenes in a Iudge a wickednesse Ignorantia Iudicis calamitas innocentis A Iudge ignorant makes wretched the innocent It was a curse I will giue children to be their Princes and babes shall rule ouer them that is Gouernors of a childish discretion It is a woe Woe to thee O Land when thy King is a childe Iustice was anciently painted blinde to shew that no fauour be giuen to persons but it vvas not meant so blinde as not to discerne causes It is vvofull when Iudges are so blinde that they are faine to feele the right No man vvould haue his body come vnder the cure of a foolish Physician nor his estate vnder an ignorant Iudge But this Iudge of heauen and earth is so wise that hee knowes the very secrets of mens hearts All things are naked and opened vnto the eyes of him with whom wee haue to doe The wicked can haue no hope that a bad cause flourished ouer should passe vnconstrued vncensured His eyes are as a flame of fire cleare to search and finde out all secrets Accordingly he hath now put in his interlocutory then will giue his definitiue sentence 2. Audacitas animi boldnesse of courage a timerous Iudge looseth a good cause In the fable vvhen the Hart is made Iudge betweene the Wolfe and the Lambe it must needs goe on the Wolfes side The feare of displeasing Greatnesse is a sore Remora to the vessell of Iustice. Therefore the poore complaine If the foundations bee cast downe what can the righteous doe Quis metuet offendere cum Iudex metuat abscindere Who will feare to doe mischiefe when he knowes the Iudge dares not punish him Therefore when GOD made â—…oshua Iudge of Israel obserue how he doubles this charge Iosh. 1. ver 6. 7. 8. 9. Be strong and of a good courage And the people againe ver 18. We will obey thee onely be thou strong and of a good courage But this Iudge will not be danted with faces of men The Kings of the earth the great men the rich men the chiefe Captaines and the mighty-men hid themselues in the dennes in the rocks of the Mountaines Those terrors of slaues and mirrors of fooles that made the vnderlings tremble hide themselues in caues now for all their puissance are glad to runne into a hole and cowardly shrowd themselues Adducetur cum suis stultus Plato discipulis Aristotelis argumenta non proderunt Heroâ—…is maiestas deijcietur cùm filius pauperculae venerit iudicatâ—…rus terram Then foolish Plato shall appeare with his scholers Aristotle shall be confuted with all his arguments Herodâ—… pompe shall be turned to shame when that Sonne of the Virgin shall come to iudge the world 3. Honestas conscientiae honesty of conscience The Iudge that will be corrupted dares corrupt the truth Wofull is that iudgement which comes from him who hath vaenâ—…lem â—…nimam a saleable soule Fâ—…lix was such a Iudge who hoped that money should haue beene giuen him of Paul Qui vendit iustitiam pro pecuniae perdit pecuniam cum anima He that sells iustice for mony shall lose mercy and his soule You afflict the iust you take a bribe and turne aside the poore in the gate from their right They haue built them houses of â—…ewen stone ver 11. How By bribes What shall become of them They shall not dwell in them for fire shall consume the Tabernacles of bribery If any Iusticers thinke so to raise themselues it is but vt lapsu grauiore ruant that they may haue the sorer fall There are certaine rich stuffes forbidden by the Statute but to weare clothes cut out of bribes and laced with exactions is specially forbidden by the Statute of heauen When money can open the locke of Iustices dore the worst cause is first heard This pocket-key is fitted for all dores One spake vnhappily I haue a key in my pocket saith he that will passe me in all Countryes he meant his purse In Italie it can open the dore of life Doe you hate a man for mony you may haue him pistold or poysond In Frâ—…nce it can open the dore of loue lust you for such a vvoman money makes her your harlot In Spayne it opens the dore of Iustice the case shall goe on the rich mans side In England it can open the dore of honour mony makes a Gentleman and reputation swels with the Barnes In Rome it can open the dore of heauen for they sell Claues Altariâ—… Christum peace and pardon and heauen and Christ himselfe Graâ—…s lacerantur pauperes à prauis Iudicibus quà m à cruentissimis hostibus Nullus praedo tâ—…m cupidus in alienis quà m Iudex iniquns in suis. The robes of peace couering corruption are worse to the poore then hostile inuasion But this Iudge of heauen will take no bribes other Iudges may procrastinate put off or peruert causes Saepe non finiunt negotia quousque exhauriant marsupia they will often see an end of the Clyents money before the Clyents see an end of their cause They often determine to heare but seldome heare to determine But Christ shall iudge those Iudges Be instructed ye Iudges of the earth kisse the Sonne lest he be angry and ye perish At that day Plus valebunt pura corda quà m asâ—…ta verba conscientia bona quà m marsupia plena Pure hearts shall speed better then subtile words a good conscience better then a full purse Iudex non falletur verbis nec flectetur donis That Iudge will neither be mooued with our gifts nor deceiued with our shifts Happy soule that forsaking the loue of money hath gotten a pure heart to appeare before Iesus Christ. 4. Impartialitas Iustitiae impartiall Iustice. Tully tells vs of a Prouerbe Exuit
personam Iudicis quisquis amici induit He hath put off the person of a Iudge that puts on the person of a friend The good Iudge neither hath his right hand filled with loue nor his left with hatred the scole of Iustice is not swayed Indeed tamdiu Iudex quamdiu Iustus he is so long a Iudge as he is iust Nomen quod ab â—…quitate sumitur per praeuaricationem admittitur Zeleucus was commended that when according to his Law for adultery which tooke froÌ„ the offender both his eyes his sonne was deprehended in that fact put out one of his owne eyes and one of his sonnes Duo lumina cacantur iuxta legem duo supersunt iuxta misericordiam Two eyes are lost according to iustice and two remaine according to mercy A maruelous temper Inter iustum Iudicem misericordiem Patrem betweene a iust Iudge and a kind Father But GOD is so iust that because sin would let him saue none of vs hee slew his Sonne to saue all of vs. God commendeth his loue to vs in that vvhile wee were yet sinners Christ died for vs. God commends his loue indeed he might iustly commend it and to vs by this token that being rebels he bought vs with the bloud of his own Sonne He will euer continue so iust in punishing traytors in crowning his faithfull subiects Iudex damnatur cùm nocens absoluitur Sen. He that iustifies the guilty transferres the guilt to himselfe But Shall not the Iudge of all the earth doe right Yes we haue all sinned but Thou continuest holy O thou vvorship of Israel 5. Aequitas Sententiae the equity of Sentence it shal be giuen vpon good testimonie Ambrose saies It is not the part of a Iudge to condemne any man without an accuser Christ did not cast away Iudas though hee knew him a theefe because he was not accused When that adulteresse was left alone before Christ he said Woman where are thine accusers Hath no man condemned thee She said No man Lord. Then said Iesus Neither doe I condemne thee goe and sinne no more But here shall be no want of accusers their owne conscience all the creatures all the Elements Angels men diuells shall accuse then Christ shall iudge Heu miser sic deprehensus quò fugias Latere erit impossibile apparere intolerabile Whither wilt thou flie O wretch thus accused To lie hidden it wil be impossible to appeare insufferable Euery man shall receiue the things done in his body according to that hee hath done whether it be good or euill The same neither more nor lesse but iust waight The wicked wrought their pleasure while God did suffer therefore God will worke his pleasure while they suffer Of all both good and euill Elect and Reprobates men and Angels but of these in a different manner To shew how this shall be done I must lead your attentions orderly through fiue passages a Citation Separation Probation Sentence and Retribution 1. The Citation there is a summons sent out to make all appeare before Christs Tribunall This citing is done by the voice of Christ. All that are in the graues shall heare his voyce and shall come forth The power of this voice is vnspeakeable to empty earth sea ayre heauen and hell and presently to fill earth ayre heauen and hell To empty all vpon his summons and to fill all vpon his Sentence Therefore it is compared to a Trumpet the lowdest of all musicall instruments The Trumpet shall sound and the dead shall be raised Uerè vox tubâ—… terribilis cui omnia obediunt elementa Petras scindit Inferos aperit portas aereas frangit vinculae mortis dirumpit et de profundâ—… abyssi animas liberatis corporibus assignat A terrible voice that shall shake the world rend the rocks breake the mountaines dissolue the bonds of death burst down the gates of hell and vnite all spirits to their owne bodies There shall be no concealing no keeping backe from this voice Now Christ calls Come vnto me all that labour yet you wil not come vnto me that you might haue life Then he shall call Come you that must labour in torments and be laden for euer then they must come to receiue the doome of death Now awake thou that sleepest Christ shall giue thee light but they will not rise At that day awake thou wicked that art dead and Christ shall send thee to darknesse and then they must rise This is that generall day that shall congregate all they shall come from the foure winds and corners of the world to make an vniuersall apparance But if this be the voice of Christ how is it then said the Archangel shall sound the Trumpet of collection Hee shall send his Angels with a great sound of a Trumpet and they shall gather all together The Lord shall descend from heauen with a shout with the voice of the Archangel and with the trumpe of God I answere the voice is originally Christs ministerially the Angels As now he speakes to vs by men so at that day by Angels O what a glory of our Sauiour shall then appeare vvhen he is set on his Throne before so full a Court as all the reasonable creatures GOD euer made Uideat nosiam in sanctimonia vt tunc videamus eum in gaudio Let him now behold vs in holinesse that then we may behold him in happinesse 2. The Separation wee haue thus brought all together now we must separate one from another The forme hereof is giuen by Christ himselfe Before hâ—…m shall be gathered all Nations and he shall separate them one from another as a Shepheard diuideth his sheepe from the goates This full and finall separation is reserued for Christ and not performed till that day For Siâ—…ite crescere Let them grow both together corne and tares vntill the haruest This world is the floore fan while you will there will be some chaffe fish neuer so discreetly you shall meet with some sturdy dogge-fish that will rend the nette In Heauen are none but Saints in Hell none but reprobates on earth they are both promiscuously blended together Do you wonder that the Lambes cannot liue in quiet consider the number of goates among them Ezek. 34. 18. They eate vp the good pasture and tread downe the residue with their feet they drinke of the fountaines and foule the residue with their feet My flocke are faine to eate that they haue troden and to drinke that they haue fouled with their feet But GOD shall iudge and separate ver 20. Behold I euen I will iudge betweene the fatte cattell and the leane cattell Because they haue thrust with side and shoulder and push'd all the diseased vvith their hornes therefore I will saue my flocke and they shal no more be a prey and I will iudge betweene cattell and cattell The goates will annoy till they be quite separated Too many among vs haue
his soule to Satan Though hee comes to Church and sits out a Sermon let him knowe that his mind is then bound to his obligations and he creepes into the Temple for the same end the Serpent crope into Paradise Wretched men that are bound to his mercy for like a coÌ„mon hackney Iade he will not beare them one houre past his day But let him know God is not mocked If there be any Oppressor that comes to Church in the shape of Knight or Gentleman thinks to couer all his exactions of his poore Tenants all his vvringings of his neighbours vvith going three or foure miles to a Sermon let him know that God is not mocked He preferres Mercy before Sacrifice and would not haue thy profession countenance thy euill deeds but thy good deeds coÌ„mend thy profession Baldwin an Archbishop of Canterbury bosted ofteÌ„ that he neuer eate flesh in his life To whom a poore leane widow replied that he said false for he had eaten vp her flesh He demaunds how Shee replies by taking away her Cow Neuer pretend your earnest zeale fasting or praying or trauelling to Sermons when you deuoure widdowes houses enclose Commons and so eate vp the very flesh of the poore If there be any that allowes sometimes the Church his body when the Pope alwaies hath his heart who though he be in Domo Dei in Gods house is Pro Domo Antichristi is for Antichrists kitchin Or that keepes a Lady at home that will not come two furlongs to Church whereas our Lady trauelld as farre as Ierusalem Luke 2. Who must needs be a Papist because her Grannam vvas so and growes sicke if you but talke of the Communion And all this to saue his Lands on earth though he lose his Land in Paradise Let him know God is not mocked If there be any here that hath giuen no Religion yet a full perswaded place in his heart but because he sees diuerse shadowes resolues on no substance And is like the Batte that hath both wings and teeth and so is neither a bird nor a beast His mind being like a puffe of wind betweene two religions as that betweene two dores euer whistling Protestants he sayes belieue well Puritans say well and Papists doe well but till they all agree in one he will be none of them all To quite him in his owne fantasie let him then take from the one good faith from the other good words and from the last good works and he may be made a very good Christian. But vvhy then comes he to Church By the meer command of the positiue Lavv as hee comes to the Assises vvhen he is vvarned of a Iurie But let him not be deceiued God is not mocked If there be any luxurious that serues God in the Temple his flesh in the Chamber Any couetous that as if his soule was diuisible striues to serue two masters though he doth it diuersly God with his arte the world with his heart If any blasphemer that here sings Psalmes and abroad howles oathes and curses If any man among you seeme to be religious and bridleth not his tongue but deceiueth his owne heart this mans religion is in vaine If any seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheÌ„ they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruers of the Lord vvhen they are obseruers of the time Let them know to their horror Non deluditur Deus God is not mocked Gold cannot hide a rotten post from GODS eye If men will be Humiles sine despectu and Pauperes fine defectu he sees it Hypocrisie is like a burning feuer which drinkes feruent heate out of cold drinke The Hypocrite is nothing else but a player on this worlds stage the villaines part is his and all his care is to play it handsomely and cleanly He maliceth any man that would take his part from him not vnlike to him that being requested to lend his clothes to represent a part in a Comedie answered no he would haue no body play the foole in his clothes but himselfe Hee thinkes to coozen all the world with the opinion of his purity but there is one aboue sees him God is not mocked I haue ended the Caution let vs come to the Reason For whatsoeuer a man soweth that shall he also reape wherein obserue The Manner Matter In the Manner there is a twofold generality of the Thing Person There is a Whatsoeuer and a Whosoeuer for the vvhole speech is indefinite The Person is indefinite A Man any man Euery man This is the first Generality For Country be he Iew or Gentile Turke or Christian. For degree high or low Prince or subiect the greatest Lord and the basest Groome For estate be they rich or poore the wealthiest Burger and the wretchedst Begger For Sexe be they male or female For condition be they bond or free What a man any man sowes that c. The Thing is indefinite Whatsoeuer This is the other Generality Be it good or euill blessing or cursing charity or iniury equity or iniquity truth or hypocrisie deceit or honesty Whatsoeuer a man soweth c. Euill is of the flesh and vers 8. Hee that soweth to his flesh shall of the flesh reape corruption And chap. 5. 21. The workes of the flesh are manifest adultery c. they which sow such seed shall not inherit the kingdome of God Good is of the Spirit and he which soweth to the Spirit shall of the spirit reape life euerlasting chap. 5. 22. The fruit of the spirit is loue ioy peace c. And To those that walke after this spirit there is no condemnation Whatsoeuer There are no more sorts of men but good and euill nor more sorts of ends then Poena et Praemum Reward and punishment Therefore Whatsoeuer whosoeuer soweth the same shall he also reape You see the manner In the matter we must also consider two things A Seeding Haruest Whatsoeuer a man soweth in his Seed-time that shall he also reape in his haruest They that sowe grace shall reape glory they that sowe corruption must reape confusion To beginne with the wicked he that sowes euill shall reape euill he that soweth malum culpae the euill of sinne shall reape malum poenâ—… the euill of punishment So Eliphaz told Iob that hee had seene Iob 4 8. They that plow iniquity and sow wickednesse reape the same And that eyther in Kinde or Qualitie Proportion or Quantitie In Kind the very same that he did to others shall be done to him or in Proportion a measure answerable to it So he shall reape vvhat he hath sowne in Quality or in Quantity eyther in Portion the same or in proportion the like In Kinde The Prophet cursing Edom and Babel saith thus Psal. 137. O daughter of Babylon happy shall he be that rewardeth thee as thou hast serued vs. The originall is That recompenseth to thee Thy Deâ—…de which thou didst to vs. So Sion reioyceth ouer Edom Obad. As thou hast done it
praemium tantis lobâ—…ribus quaesitum lest the reward be lost which thou with much labour hast aymed at It is not enough Quaerere coelum sed acquirere non Christum sequi sed consequi To seeke heauen but to find it not to follow Christ but to ouertake him not to be brought to the gates but to enter in Many will say to Christ in that day Lord Lord haue we not prophecied in thy Name But the Master of the house is first risen hath shut to the doore Either they come too soone before they haue gotten faith and a good conscience or too late as those foolish Virgins when the gate was shut If then wee haue begun let vs continue to entrance Cuiusque casus tantò maioris est criminis quantò prinsquam caderet maior is er at virtutis Euery mans fault hath so much the more discredite of scandall as he before he fell had credite of vertue Let vs beware that we doe not slide if slide that we do not fall if fall that wee fall forward not backward The iust man often slips and sometime falls And this is dangerous for if a man whiles hee stands on his legges can hardly grapple with the deuill how shall he do when he is falne downe vnder his feete But if they doe fall they fall forward as Ezekiel not backward as Eli at the losse of the Arke or they that came to surprise Christ Iohn 18. They went backward and fell to the ground Cease not then thy godly endeuours vntill Contingas portum quò tibi â—…ursus erat Say we not like the woman to Esdras whether in a vision or otherwise when he bade her goe into the Citie That will I not doe I will not goe into the Citie but here I will die It is a wretched sinne saith August after teares for sinne not to preserue innocence Such a man is washed but is not cleane Quia coÌ„missa flere definit et iterum flenda committit He leaues weeping for faults done and renues faults worthy of weeping Think not thy selfe safe till thou art got within the gates of the Citie Behold thy Sauiour calling thy Father blessing the Spirit assisting the Angels comforting the Word directing the glory inuiting good men associating Go cheerfully till thou enter in through the gates into the Citie The manner Through the gates Not singularly a Gate but gates For Chap. 21. the Citie is said to haue twelue gates On the East three gates on the North three on the South three and on the West three To declare that men shall come from all the corners of the World from the East and from the West from the North and from the South and shall sit downe in the Kingdome of GOD. These Gates are not literally to be vnderstood but mystically Pro modo intrandi for the maner of entrance The gates are those passages whereby we must enter this Citie Heauen is often said to haue a Gate Striue to enter in at the strait Gate saith Christ. Lift vp your heads O yee Gates and be ye lift vp yee euerlasting doores saith the Psalmist This is none other but the house of God and this is the Gate of Heauen saith Iacob There must be Gates to a Citie they that admit vs hither are the Gates of Grace So the analogie of the words inferre dooing the commandements is the way to haue right in the tree of Life obedience and sanctification is the Gate to this Citis of saluation In a vvord The Gate is Grace Citie Glory The Temple had a gate called Beautifull Act. 3. But of poore beauty in regard of this Gate Of the gates of the Sanctuary spake Dauid in diuerse Psalmes with loue and ioy Enter into his gates with thanksgiuing and into his courts with praise This was Gods delight The Lord loueth the gates of Zion more then all the dwellings of Iacob This was Dauids election to be a Porter or keeper of the gates of Gods house rather then dwell in the Tents of wickednesse This his Resolution Our feete shall stand within thy gates O Ierusalem Salomon made two docres for the entring of the Oracle they were made of Oliue trees and wrought vpon with the carnings of Cherubins The Oliues promising fatnesse and plenty of blessings the Cherubins holinesse and eternitie These are holy gates let euery one pray with that royall Prophet Open to mee the gates of righteousnesse I will goe into them I wil praise the Lord. This is the Gate of the Lord into which the righteous shall enter In briefe we may distinguish the gates leading to this Citie into two Adoption and Sanctification Both these meet in Christ who is the onely gate or doore vvhereby we enter Heauen I am the doore saith our Sauiour Ianua vitae the gate of life by mee if any enter in hee shall be saued Adoption Is the first Gate We haue receiued the spirit of Adoption Without this passage no getting into Heauen The inheritance of glory cannot be giuen to the children of disobedience they must first be conuerted adopted heires in Christ. The Grace of God is two-fold There is Gratia gratis agens and Gratia gratum faciens This second grace which is of Adoption is neuer in a reprobate not by an absolute impossibilitie but by an indisposition in him to receiue it A sparke of fire falling vpon water ice snow goes out on wood flaxe or such apt matter kindles Baptisme is the Sacrament of admission into the Congregation of Insition and Initiation whereby vve are matriculated and receiued into the motherhood of the Church Therefore the sacred Font is placed at the Church-doore to insinuate and signifie our Entrance So Adoption is the first doore or gate whereby wee passe to the Citie of glory This is our new Creation whereat the Angels of heauen reioyce Luke 15. At the creation of Dukes or Earles there is great ioy among men but at our new creation Angels and Seraphins reioyce in the presence of GOD. Our Generation was A non esse ad esse from not being to be But our Regeneration is A malè esse ad benè esse from a being euill to be well and that for euer Through this gate we must passe to enter the Citie vvithout this death shall send vs to another place No man ends this life well except he be borne againe before he ends it Now if you would be sure that you are gone through this gate call to mind what hath been your Repentance The first signe of Regeneration is throbbes and throwes you cannot be adopted to Christ without sensible paine and compunction of heart for your sinnes The Christian hath two Birthes and they are two gates hee can passe through none of them but with anguish Both our first and second Birth begin with crying Our first birth is a gate into
prescribes his iourney From Faith to vertue from vertue to knowledge from knowledge to temperance from temperance to patience c. till hee comes to enter into the euerlasting Kingdome of our Lord Iesus Christ. Hence we see there is somwhat more hope of a vicious person that hath a good vnderstanding then of an vtterly darke and blind soule though he walkes vpon zealous feete Let them knovv that they will come to heauen without eyes when the wicked come out of hell without feet Which lets vs see the kind loue of the Popish Clergie to their people and how vnfainedly they desire their going to Heauen when they pluck out their eyes send them thither So they may grope for it as the Sodomites did for the dore of Lots house That which they call the Mother of Deuotion Ignorance Augustine calls Pessimā matrem the worst Mother Pessimae matris Ignorantiae pessimae itidem duae filiae sunt scilicet falfitas et Dubietas illa miserior ista miser abilior illa perniciosior ista molestior There are two euill daughters of the most euill Mother Ignorance Falshood and Doubting the former is more miserable the latter more pityable that more pernicious this more troublesome Let them that plead so impetuously their Religion authenticall from the Fathers not cum Patribus reijci◅r read the opinion of a great Father concerning a maine point of their doctrine Ignorance Chrysostome saies Praecedit scientiae virtutis c◅ltum knowledge of vertue must euer goe before deuotion For no man can earnestly affect the good he knowes not and the euill whereof he is ignorant hee feares not So that true loue to good and hatred to euill cannot occurre to a heart nescient of them both For Scientia conscientiam dirigit conscientia scientiam perficit Knowledge rectifies conscience so well as conscience perfits knowledge Con must euer be in composition and so kindly vniting knowledge to deuotion there ariseth Conscience If they allow not then their people eyes they may as well lame their feet and so send them like the Syrian band in stead of Dothan to Samaria They say This is not the way to heauen nor is this the Citie of life follow me I will bring you to the man Iesus Christ whom yee seeke But he led them to Samaria 2. This reprehends a common fashion of many Auditors When the Preacher beginnes to analyse his Text and to open the points of doctrine to informe the vnderstanding they lend him very cold attention That part of the Sermon is spent in slumber as if it concern'd vs not But when he comes to apply his conclusions and to driue home the vse of his inferences by application then they beginne to rouse vp themselues and lend an eare of diligence As if they had onely need to haue their hearts warmed and not to haue their minds warned enlightned with knowledge But alas no eyes no saluation Your affections are stirred in vaine without a precedent illumination of your soules You must know to doe before you can doe what you know And indeed hee that attends onely to exhortation and not to instruction seemes to build more vpon mans zeale then Gods Word Both doe well together attend to the Doctrine and suffer also the Word of exhortation that you may haue both cleare eyes and sound feete those which God hath ioyned together let no man put asunder I come from the Situation to the Qualification Of this spirituall eye enlightned For this blessing the Apostle prayes to the Father of lights from whom comes euery good and perfect gift from him and from him onely comes this grace of Illumination Mans mind is not onely darke but darknesse till the Spirit of knowledge light on him and lighten him Though Zedekiah was in Nebuchadnezzars Court that great Monarch newly deliuerd of his monstrous ambition to whom all the glories and pleasures of the world came a gossiping yet hee saw none of this pompe and magnificence his eyes vvere wanting So blind Samson among the merry Philistins saw none of their rich apparrell costly cheere and glorious triumphs When the naturall man comes into the Temple among the Cōgregation of Gods Saints his soule is not delighted with their prayers praises psalmes and seruice he sees no comfort no pleasure no content in their actions True he doth not hee cannot for his vnderstanding is not inlightned to see the hope of their calling and the glorious riches which the Spirit of grace and consolation sheds into them Hee sees no whit into the awfull Maiestie of God filling all with his glorious presence and ruling all euents with his prouidence euen disposing euill to his glory Nothing of the beautie mercy pitie of his Sauiour sitting at the right hand of his Father not his Highnesse being in heauen nor yet his Nighnesse to his brethren on earth Nothing of Mount Sion the Citie of the liuing God the celestiall Ierusalem not of the company of innumerable Angels nor of the generall assembly and company of the first borne which are written in Heauen not of God the Iudge of all nor of the spirits of iust men made perfect nor of Iesus the Mediator of the new Testament nor the bloud of sprinkling that speaks better things then that of Abel What more then a world of happinesse doth this mans eye not see Hereupon wee call a meere foole a naturall The worldlings haue esteemed and misnamed Christians Gods fooles but wee know them the fooles of the world The greatest Philosopher is but a sot to the weakest Christian therefore Philosophy vnbaptized vvith grace is said to be monoculate to haue but one eye and that is of naturall Reason a left eye of the soule But the Christian hath two eyes the left eye of Reason whereby he may see into the secrets of nature as farre as the Philosopher and the right eye of faith which the other wanting cannot conceiue the mystery of godlinesse This mysterie to him is but like a high candle to a blind man God onely then must giue Salomon wisedome and to his Father a knowledge aboue his Teachers If any of you lacke wisedome let him aske of God The first Character our forefathers taught vs was Christs Crosse. Our first spelling lesson In the Name of the Father c. To teach vs that euen all humane knowledge much more diuine is deriued from Gods fountaine There are two reasons why we must all begge of God for our selues as Paul did for his Ephesians this grace of Illumination 1. Our spirituall blindnesse came vpon vs by Gods iust curse for our sinnes As the Philistins put out Samsons eyes for his many mischiefes done them so GOD on farre greater cause blinded Adam and his perpetuall issue He had pure and good knowledge but because his ambition was appetere prohibitum to desire that was forbidden his punishment was perdere concessum to lose that hee had
is the root of pride Diuitiarum vermis superbia saith S. Augustine When the summe of prosperity heates the dunghill of riches there is engendred the snake of pride Wealth is but a quill to blow vp the bladder of high-mindednesse Saint Paul knew this inseparable consequence when hee charged Timothy to Charge them that are rich in this world that they be not high-minded And doe we thinke that the heat of malice will be slaked by riches no it is fired rather into combustion and now bursts forth into a flame what before was forced to lye suppressed in the embers of tâ—…e heart Is any man the more continent for his abundance No. Stat quaeuis multo meretrix mercabilis auro whores are led to hell with golden threds Riches is a warm nest where lust securely sits to hatch all her vncleane brood From fulnesse of bread the Sodomites fall to vnnaturall wantonnesse Ceres et Liber pinguescunt Venerem Oppression is not abated by multiplication of riches but rather Longiorem magis strenuam reddit manum giues it a longer and stronger arme For as the poore cannot withstand so the rich will not restraine the tyranny of great oppressors They couet fields and take them by violence how Because their hand hath power For Punishment what security is in money Doth the Deuill balke a Lorldly house as if hee were afraid to come in Dares he not tempt a rich man to lewdnes Let experience witnes whether he dare not bring the highest Gallant both to sin shame Let his food be neuer so delicate he will be a guest at his table and perhaps thrust in one dish to his feast drunkennes Be his attendance neuer so complete yet Satan will waite on him too Wealth is no charme to coniure away the Deuill such an amulet the Popes holy-water are both of a force Inward vexations forbeare not their stings in awe of riches An euill conscience dares perplexe a Saul in his Throne and a Iudas vvith his purse full of money Can a silken sleeue keepe a broken arme from aking Then may full Barnes keepe an euill conscience from vexing And doth hell fire fauour the Rich mans limbes more then the poores Hath hee any seruant there to fanne cold ayre vpon his tormented ioynts Nay the namelesse Diues goes from soft linen to sheetes of fire from purple robes to flames of the same colour purple flames from delicate morsels to want a droppe of water Herod though a King on earth when he comes to that smokie vault hath not a cushion to sitte on more then the meanest Parasite in his Court. So poore a defence are they for an oppressed Soule 2. Nor from the body can riches remoue any plague The lightning from heauen may consume vs though we be clad in gold the vapours of earth choke vs though perfumes are still in our nostrills and poison burst vs though we haue the most virtuall Antidotes What iudgement is the poore subiect to from which the rich is exempted Their feet do as soone stumble and their bones are as quickly broken Consumptions Feuers Gowtes Dropsyes Pleurisies Palseys Surfets are houshold guests in rich mens families and but meere strangers in cottages They are the effects of superfluous fare and idlenes and keepe their Ordinary at rich mens tables Anguish lies oftner on a Downe-bed then on a pallet diseases waite vpon luxurie as close as luxurie vpon wealth These frogs dare leape into King Pharaohs chamber and forbeare not the most sumptuous pallace But money can buy medicines yet what sicke man would not wish that hee had no money on condition that he had no maladie Labour and moderate diet are the poore mans friends preserue him from the acquaintance of Master Doctor or the surfeted bills of his Apothecarie Though our worldling heere promiseth out of his abundance meat drinke and mirth yet his bodie growes sicke and his soule sadde he was before carelesse and hee is now curelesse all his vvealth cannot retaine his health when God will take it away 3. But what shall we say to the Estate Euills to that are pouertie hunger thirst wearinesse seruillitie Wee hope wealth can stop the invasion of these miseries Nothing lesse it rather mounts a man as a Wrastler does his combatant that it may giue him the greater fall Riches are but a sheeld of Waxe against a sword of power The larger state the fairest marke for misfortune to shoote at Eagles catch not after flies nor will the Hercules of ambition lift vp his clubbe but against these Giants There is not in pouertie that matter for a Great mans couetous fire to worke vpon If Naboth had had no Vineyard to preiudice the command of Ahabs Lordship hee had saued both his peace and life Violent winds blow through a hollow willow or ouer a poore shrubbe and let them stand whiles they rend a peeces Oaks and great Cedars that oppose their great bodies to the furious blasts The tempests of oppressing power meddle not with the contemptible quiet of poore Labourers but shake vp rich men by the very rootes that their blasted fortunes may be fit timber for their owne building Who stands so like an eye-sore in the tyrannous â—…ight of Ambition as the wealthy Imprisonment restraint banishment confiscation fining and confining are Greatnesses Intelligencers instruments and staires to climbe vp by into rich mens possessions Wealth hath foure hindrances from dooing good to the State 1. God vsually punisheth our ouer-louing of riches with their losse He thinks them vnworthy to be riualls with himselfe for all height and strength of loue is his due So that the ready way to lose wealth is to loue it Et delectatio perdet 2. The greatnesse of state or of affection to it opens the way to ruine A full and large saile giues vantage to a Tempest this pulled downe the danger of the gust and of shipwracke by it is eluded and it passeth by vvith onely waues roring as if it was angry for being thus preuented He that walks on plaine ground either doth not fall or riseth againe with little hurt He that climbes high towres is in more danger of falling and if he fall of breaking his necke 3. We see the most rich Worldlings liue the most miserably slaued to that vvealth whereof they keepe the key vnder their girdles Esuriunt in popina as we say they starue in a Cookes shoppe A man would thinke that if wealth could doe any good it could surely do this good keepe the owner from want hunger sorow care No euen these euills riches doe not auoide but rather force on him Whereof is a man couetous but of riches when these riches come you thinke he is cured of his couetousnesse no he is more couetous Though he hath receiued desiderium animi yet he keeps still animum desiderij The desires of his mind granted abolish not his mind of desires So a man might striue to extinguish the Lampe by
and acceptable to God by addition of our prauity becomes euill Thus the best actions of an vniustified person are so leuened with his owne corruption that God abhorres them Your new Moones and your appointed Feasts my soule hateth they are a trouble to me I am weary to beare them when ye make many prayers I will not heare you What is the reason Your hands are full of bloud Euen sacrifices and supplications good seruices in their owne nature are made displeasing by the leuen of sinne He that killeth an Oxe is as if he slue a man he that sacrificeth a Lambe as if hee cut off a dogs neck Sacrifices God commanded and often commended yet victimae impiorum the oblations of the wicked are abominated Non speciosalaus in ore peccatorum Praise becommeth not the mouth of a sinner Euery vnregenerate man Claudicat in rectis halts in the straitest path Omnia naturalia bona polluta omnia supernaturalia amissa His portion of naturall good is defiled but of supernaturall good all share is vanished Peccaui was Dauids voice after his sinfull Arithmeticke the same was Iudas his voice after his damned treason Similis sonus non sinus there was the same sound but not the same heart Esau wept as much after the losse of the blessing as Peter after the denyall of his Master Similes lacrimae non animae like teares but vnlike soules The Pharise went to Church so well as the Publican but the Publican came home rather iustified then the Pharise The Pharises threw bounteously into the Treasury the poore widow two Mites yet Christ commends the poorer gift for the richer charity That worke which seemes the same In identitate operis yet differs much Ratione agentis in respect of the workers Many Heathen excelled vs in morall vertues yet the ignorance of Christ did shut heauen against them Vae tibi Aristoteles laudaris vbi non es damnaris vbi es Woe to thee O Aristotle who art commended where thou art not and condemned where thou art yea euen in a iustified mans workes though pure from the Spirit yet passing through his hands there is some tang of this leuen enough to keepe them from being meritorious Looke then well both to the iustification of thy person and the sanctification of thy workes Thou indeed confessest sinne to be damnable but it would grieue thee to go to hell for thy good deeds Though a man should giue all his goods to the poore yet wanting Faith and Loue he may for his charity go to the deuill Pray then that thy defects may bee supplyed by Christ Who gaue himselfe a sacrifice for vs to God of a sweet smelling sauour perfuming vs with the pleasant odour of his merits 3. By Leuen sowred we make rellishable bread for the vse of man so by the vngodly's most cursed sinnes God will aduance his glory Will Pharaoh harden his heart I will get me honour vpon him saith God That Leuen of malice which so wred the soules of those Brethren against poore Ioseph the Lord made vse of to his glory From that vngracious practice hee raised a pedegree of blessings Otherwise there had beene no prouision in Aegypt no bread to spare for Israel no wonders wrought by Moses no Manna from heauen no Law from Sinai no possession of Canaan So from the vnnaturallest murther that euer the Sunne beheld yea which the Sunne durst not looke vpon God glorified himselfe in sauing vs. The Oppressor impouerisheth the righteous God sees and suffers and from his villany effectuates their good by taking away those snares to saue their soules The Lord will glorifie himselfe in the vessels of destruction and the grones in hell shall honour his Iustice so well as the songs in heauen honour his mercy How much better is it to glorifie God in faithfulnesse that will preserue thee then in wickednesse which will destroy thee 4. A man cannot Liue by bread only much worse by Leuen No man can liue for euer by his righteousnesse and good works much lesse by his sinnes Sinne is no nourishment to the soule vnles as some Mithridates-like haue so inured their bodies to poison that Venenum nutrit euen venime doth batten them so others their soules to sinne that they cannot keepe life without it And indeed we say of some things that they nourish sicknesse and feed death Omne simile nutrit simile inward corruption is fed maintained by outward action Couetice in Iudas is nourished by filching his masters money Murder in Ioab is hartned and hardned with bloud Theft is fatted with booties pride with gay rags vsury battens by extortion Sacriledge by Church-robbing Pascitur Libido conuiuijs nutritur delicijs vino accenditur ebrietate flammatur Banketting is the diet of lust Wantonnesse her Nurse Wine kindles a heate in her bloud and Drunkennesse is the powder that sets her on fire Thus sinne feeds vpon this leuen but with the same successe that Israel vpon quailes they fatted their carkasses but made them leane soules Though this leuen passe the swallow yet stickes in the stomach sinne may be deuoured but lies heauy on the conscience Bread of deceit is sweet to a man but his mouth shall be filled with grauell It may be sweet in his mouth but it is the gall of Aspes in his bowels Putrid meate is apt to breed and feed wormes so this Leuen the worme of conscience when they once come to feele it worke then ready to cry This is my death vnlesse God giue them a good vomite of repentance to put it off their soules and the sober dyet of sanctification to amend and rectifie their liues 5. Lastly Sinne and leuen are fitly compared for their sowrenesse There is a Leuen sharpe and sowre but sanatiue The Kingdome of heauen is like vnto leuen But this leuen here is farre sowrer yet hath nothing but death in it It is sowre to God sowre to Angels sowre to Saints sowre to the sinner Sinne is sowrer then any Leuen 1. Sowre to God who hates nothing but sinne He made man and man made sinne Hee loues his owne creature but he hates mans creature Sinne is sowrer to him then the deuill For Non odit peccatum Diaboli cansa sed Diabolum peccati causa He hates not sinne for the deuils sake but the deuill for sinnes sake It is so sowre to him that for one sinne hâ—…e plagued a world of men how will he plague one man for a world of sinne So sowre that he could rellish no man for it till hee had killed it in the sides of Iesus Christ. We are all so sowre that but for this sweetning and perfume we could neuer haue beene endured The Scripture for our vnderstanding ascribes senses to God and we finde euery sense displeased with sinne 1. It is offensiue to his smelling He tels the Iewes that their sinnes did stinke in his nosthrils So did the old World offend him that he washed
sowsed in a deluge and then after Noahs sacrifice is said to Smell a sauour of rest For this cause they had their Altar of Incense and God commanded a Perfume to be made to him The Lord said to Moses Take vnto thee sweet spices Stacte and Onicha and Galbanum with pure frankincense and thou shalt make it a Perfume pure and holy Both signified that we all stunke by nature and are onely perfumed by the Incense of Christs prayers and righteousnes 2. It is offensiue to his Tasting I looked after all my paines and kindnesse for good grapes and the Vine brought forth wilde grapes When hee comes to taste the vintage of our sinnes they are sowre grapes Yee turne iudgment into wormwood Iustice is pleasant vnto the Lord but iniurie bitter as wormewood So the Iewes serued Christ in stead of wine they gaue him vineger to drink He turned their water into wine they turne his wine into vineger Good workes of faith and obedience are that best wine which we should giue our Beloued that goeth downe sweetly causing the lips of those that are asleep to speak But euill deeds are sowre to his palate 3. It is offensiue to his Feeling so sharp that the Speare Thornes Whips and Nailes were blunt to it Our iniquities were so heauy to his sense that he plaines himselfe burdened vnder them as a Cart is pressed with sheaues The Lord of heauen lay groueling on the earth and as if he were cast into a furnace of his Fathers wrath sweating drops of bloud They are so harsh still to his feeling that he challengeth Saul for wounding himselfe Why strikest thou me Saul strikes at Damascus Iesus Christ suffers in heauen 4. It is offensiue to his Hearing The cry of Sodome and Gomorrah is great because their sinne is very grieuous Our dissensions and quarrels are as iarring in Gods eares as if diuers distracted Musicians should play vpon diuers bad Instrument so many seuerall tunes at one time The confusion of sinnes brought the confusion of languages Gods eare could not endure the distraction of their harts therefore their owne eares shall not distinguish the dissonance of their voyces The cry of bloud and oppression makes so grieuous a noyse to heauen that vengeance must onely quiet it Our murmurings our oathes blasphemies slanders are like the croking of frogs howling of dogs and hissing of serpents in Gods hearing 5. It is offensiue to his Seeing Though thou vvash thee with Nitre yet thine iniquity is marked before me saith the Lord. Our oppressions are like running vlcers our adulteries as most sordid and filthy things The Prophet compares it to the most feculent defilement lothsome turpitude that can be vttered Thou art of purer eyes then to behold euill and canst not looke on iniquity O let vs abhorre that filthinesse which will turne the face of God from vs. Neyther are they displeasing onely to his senses but grieuous to his minde Is it a small thing for you to grieue men but you will grieue God also It is dangerous to anger him that can anger all the veines of our hearts It was the Prophet Esay's complaint of Israel They rebelled and vexed his holy Spirit Yea they are offensiue to his very soule Your new Moones and appointed feasts my soule hateth This he protesteth against recidiuation Heb. 10. 38. If any man draw back my soule shal haue no pleasure in him This is an emphaticall speech and an argument of Gods hearty detestation The wicked and him that loueth violence his soule hateth Therefore he is said to bend his Soule to reuenge Shall not my soule be auenged on such a nation as this 2. Sowre to the Angels for if they reioyce at our conuersion then they grieue at our peruersion How sowre is that sinne which brings griefe vnto the thresholds of ioy They blush at our falls reioyce at our integrity Are they not all ministring spirits sent forth for them who shall be the heyres of saluation Let vs then feast them with integrity not with the leauen of iniquity 3. Sowre to the Saints the Church is our Mother and shee laments to see any childe of her wombe auerse from goodnes Therefore as a louing Mother whose husband was slaine for the safety of her selfe children if she sees any childe transgresse the rules and breake her husbands Testament she tels them of their Fathers kindnesse she describes his deadly wounds and gastly lookes and to make their facts more odious shee sheweth some garment of his embrued with bloud So the Church often offers to our considerations how Christ her deare Loue and Lord was betrayed condemned crucified tels vs our sinnes haue done this that they were the Iudas betraying the Herod mocking the Pilate condemning the Longinus wounding the band of Iewes re-crucifying Christ. Now as Dâ—…do adiur'd departing Aeneas Per ego te has lacrymas c. Per si quid vnquam Dulce fuit nobis horum miserere laborum So our Mother intreats vs yet intreating is too low a phrase for a Mother per talem cruorem per tantum amorem by so precious bloud and by so gracious loue to sinne no more at least to abhor such precipices of sinne and forbeare as it were to choake him with such cursed Leauens 4. Sowre to the sinner himselfe for it euer leaues behinde it a sting of conscience It may taste pleasing and palatable at first but Leuen is not sowrer at last Perhaps our iudgements may be out of taste as men in feuers or Satan that crafty Apothecary hath mingled the potion cunningly yet though saporem amisit venenum retinet poyson is poyson though it come in a golden cup. Esaus pottage went downe merrily but the losse of his birth-right was a bitter farewell Whatsoeuer seruice sin doth vs it shewes vs but an ill-fauoured tricke at the last It brings vs to the dore of Terror and then bids vs shift for our selues It is like Lysimachus his draught of cold water that refreshes him for a moment and captiues him for euer By Salomons rule vexation is intailed to vanity A hedgehogge must dwell in Babylon a pricking Conscience in a prophane brest Thy way anâ—… thy doings haue procured these things vnto thee this is thy wickednes because it is bitter because it reacheth vnto thine heart Salomon hath the like promotion Reioyce O young man in thy youth c. but know that for all these things God will bring thee into iudgement The verse begins with pleasure but ends with terror Sinne will be sowre at the last The Allegory thus opened the speciall treasure or Instruction remaines yet to bee drawne out Wee perceiue what the Leuen signifies and what the Lumpe Now wee must consider the relation betwixt modicum and totum a little Leuen and the whole lumpe A little Leauen leueneth the whole lumpe A little sinne infecteth a great
Discedite but depart the Church without the blessing they will not stay till Christ bids them Goe They venture therein wretchedly and dangerously if they could so conceiue it to depart without the Peace of God It is an vsuall complaint of man in distresse Quare direliquisti me Domine Why hast thou forsaken me O Lord God iustly answeres Quare direliquisti me Home Why didst thou forsake me first O man Would you needs depart when you should not you therefore shall depart when you would not Discedite Depart indeed a wofull reiection Depart from me yee cursed why cursed good reason you would not tarry for a blessing Thus is God euen with the wicked Recedistis à me recedam à vobis You left me I therefore leaue you Will you go without bidding Abite get you gone He that will goe into captiuity let him go Deus prior in amore posterior in odio God loued vs before we loued him hee doth not actually hate vs till we first hate him Nunquam deserit nisi cum deseritur Hee forsakes not vs till wee forsake him no man can take Christ from thy soule vnlesse thou take thy soule from Christ. God complaines of the Iewes that they had left him My people haue forsaken mee Forsake thee O Lord liuing Father of mercies and God of all comfort Will a man forsake the snow of Lebanon and the old flowing waters that come from the Rockes If any will do so then heare the curse O Lord the hope of Israel all that forsake thee shall bee ashamed and they that depart from thee shall be written in the earth because they haue forsaken the Lord the fountaine of liuing waters But let them that cleaue to the Lord heare the blessing I will not leaue thee nor forsake thee Let vs hang on the mouth of God for decision of all our doubts direction of all our waies like the Centurions seruants Going when he bids vs comming when he cals vs doing what he commands vs. At his Word let vs arise and goe on earth at his Call wee shall arise and goe to heauen Hee that obeyes the surge in grace shall haue the surge in Glory Hee that goes in the wayes of Holinesse shall go into the courts of Happinesse Hee that goeth forth weeping bearing with him precious seed shall come againe reioycing and bring his sheaues with him They that haue done well shall goe into euerlasting life Thus much of these two words as they belonged to that person the Leper Now let vs vsefully apply them to our selues First let vs obserue from this Arise 1. It is Christ that giues the Surge which reuiueth vs we can neuer stirre from the seate of impietie till hee bids vs Arise No man can come to me except the Father draw him The Spirit of Christ must draw vs out of the black and mirie pit of iniquity as Ebedmelech drew Ieremy out of the dungeon We cannot arise of our selues Nature hath no foote that can make one true step toward heauen That which is borne of the flesh is flesh not fleshly in the concrete but flesh in the abstract We cannot speake vnlesse he open our lips God sayes to the Prophet Cry What shall I cry the Spirit must giue the word All flesh is grasse c. Wee cannot stand vnlesse hee giues vs feet Sonne of man stand vpon thy feete alas he cannot but ver 2. The Spirit entred into me and set me vpon my feete We cannot see except hee giues vs eyes Intelligite insipientes Bee wise O yee fooles Alas they cannot but Da mihi intellectum do thou O Lord giue them wisedome Bee yee not conformed to this world but transformed by the renewing of your minde that you may proue c. There are first two verbes Passiue then an Actiue to shew that we are double so much Patients as we are Agents Being moued we moue Acta fit actiua voluntas when God hath enclined our will to good that will can then incline vs to performe goodnesse If we cannot speake without lips from him nor walke without affections from him nor see except hee giue vs eyes then neither can we arise except he takes vs by the hand as Peter tooke the Creeple and lift him vp and immediately his feete and ancle bones receiued strength If the spirit of our Lord Iesus giue vs a Surge our lame soules shall grow strong and liuely in the nerues of graces we shall Arise and walke leaping and singing and praising God 2 We must arise for wee are naturally downe By nature a man lyeth in wickednesse by grace he riseth to newnesse of life Nature and Religion are two opposites I meane by nature corrupted nature and by Religion true Religion for otherwise the accepting of some Religion is ingraffed to euery Nature It is Nature to bee dead in sinnes it is Religion to be dead to sinne It is Nature to be Reprobate to euery good worke Religion to be ready to euery good worke It is nature to be a Louer of ones selfe 2. Tim. 3. 2. Religion to deny ones selfe Luk. 9. 23. It is nature for a man to seeke onely his owne profite Religion to Serue others by loue Nature esteemes Preaching folly Religion the power of God to saluation There are two lights in man as in heauen Reason and Faith Reason like Sara is still asking How can this bee Faith like Abraham not disputes but beleeues There is no validity in Morall vertues Ciuill mens good workes are a meere carkase without the soule of Faith They are like that Romane that hauing fortunately slaine his three enemies the Curiatij comming home in triumph and beholding all the people welcome him with acclamations onely his sister weepe because hee had slaine her loue hee embittered his victories with the murder of his owne sister Carnall men may doe glorious deeds flourish with braue atchieuements but they marre all by killing their owne sister the deare soule Thus we are downe by Nature Grace can onely helpe vs vp and make vs arise If you aske how Nature hath deiected vs how we came originally thus depraued I answer We know not so well how we came by it as we are sure we haue it Nihil ad prâ—…dicandum notius nihil ad intelligendum secretius Nothing is more certainely true to be preached nothing more secretly hard to be vnderstood Therefore as in case of a Town on fire let vs not busily enquire how it came but carefully endeuour to put it out A Traueller passing by and seeing a man fallen into a deep pit began to wonder how he sell in to whom the other replyed Tu cogita quomodo hinc me liberes non quomodo huc ceciderim quaeras Do thou good friend rather study how to helpe me out then stand questioning how I came in Pray to Christ for this Surge
Pluck thy selfe vp by the rootes and plant thy selfe in the sea and it shall obey them yet reprobates also had it for euen they that are cast out with a Discedite à me plead this In thy name haue we cast out deuils and done many wonderfull workes But it was not this faith 5. There is a faith that beleeues to go to heauen though it bend the course directly to hell that thinks to arriue at the Ierusalem of blessednesse through the Samaria of prophanenesse a presumption but it was not this faith 6. There is a faith that beleeues a mans owne mercy in Iesus Christ and liues a life worthy of this hope and becomming such a prosession and it was this faith that our Sauiour commendeth When Samuel came to anoint one of the sonnes of Iesse Eliab was presented to him and he said Surely the Lords Anointed is before him He was deceiued hee might haue a goodly countenance and a high stature but it was not he Then passed by Abinadab nor is this he then Shammah nor is this hee Then seuen of his sonnes were presented The Lord hath chosen none of thâ—…se Be here all saith Samuel Iesse answered No the yongest is behind and he keepeth the sheepe Then said Samuel Send and fetch him for we will not sit downe till he come When he was come he was ruddy and withall of a beautifull countenance and goodly to looke on And the Lord said Arise and anoint him for this is he If wee should make such a quest for the principall Grace Temperance is a sober and matronly vertue but not shee Humility in the lowest is respected of the Highest but not she Wisedome is a heauenly grace similisque creanti like the Maker but not shee Patience a sweet and comfortable vertue that lookes cheerefully on troubles when her brest is red with the bloud of sufferance her cheekes are white with the purenesse of innocence yet not shee Iustice hath a hand spotlesse as the brow of heauen a heart transparant as Christall a countenance able to daunt temptation it selfe yet not she Charity is a louely vertue little innocents hang at her brests Angels kisse her cheekes Her lips are like a threed of scarlet and her speech is comely her Temples are like a Pomegranate within her lookes all the ends of the earth call her blessed yet not shee Lastly Faith appeares beautified with the robe of her Sauiours righteousnesse adorned with the iewels of his graces and shining in that fairenesse which hee gaue her Iam Regina venit now comes the Queene of Graces This is she Now as Faith excells all other graces so there is a speciall degree of faith that excells all other degrees For euery faith is not a sauing faith The King of Syria commanded his Captaines y Fight neither with small nor great saue onely with the King of Israel How should they know him By his Princely attire and royall deportment Perhaps they met with many glorious personages slew heere and there one none of them was the King of Israel Setting vpon Iehoshaphat they said Surely this is the King of Israel no it was not One drew a bow at a venture smote a man in his Charet and that was the King of Israel The faith that belieues Gods Word to be true is a good faith but not Illa fides that sauing Faith The faith that beleeues Christ to be the worlds Sauiour is a true faith but not that faith The faith that belieues many men shall be saued is vera fides non illa fides a true faith but not that faith The faith that beleeues a mans owne soule redeemed iustified saued by the merits of Iesus Christ not without vvorks answerable to this beliefe this is that faith That was the King of Israel and this is the Queene of Israâ—… all the other be but her attendants There is Fides Sentiends Assentiendi and Appropriandi a man may haue the first and not the second he may haue the first and second and yet not the third but if he haue the third degree he hath all the former Some know the truth but doe not consent to it some know it and assent to it yet beleeue not their owne part they that belieue their own mercy haue all the rest As meat digested turnes to iuyce in the stomake to bloud in the liuer to spirits in the heart so faith is in the braine knowledge in the reason assent in the heart application As the child in the wombe hath first a vegetatiue life then a sensitiue last a rationall So faith as meere knowledge hath but a vegetation as allowance but sense onely the applying and apportioning the merites of Christ to the owne soule by it this is the rationall the very life of it But thus we may better exemplifie this Similitude The vegetatiue soule is the soule of plants and it is a true soule in the kind though it haue neither sense nor reason The sensitiue soule is the soule of beasts a true soule includes vegetation but is voide of reason The rationall soule is the soule of man a distinct soule by it selfe comprehends both vegetation and sense hauing added to them the perfection of reason So there are three kindes or degrees of Faith 1. To belieue there is a God this is the faith of Pagans and it is a true faith though it neither belieue the Word of God nor mercy from God 2. To belieue that what God sayes is true this is the faith of deuils and reprobates and a true faith including the faith of Pagans and going beyond it yet it apprehends no mercy 3. To belieue on God to rely vpon his mercy in Christ and to affie their owne reconciliation this is the faith of the Elect comprehends both the former yet is a distinct faith by it selfe This faith onely saues and it hath two properties 1. It is a repenting faith for Repentance is Faiths Vsher deawes all her way with teares Repentance reades the Law and weepes Faith reads the Gospell and comforts Both haue seueral bookes in their hands Poenitentia intuetur Mosem Fides Christum Repentance lookes on the rigorous brow of Moses Faith beholds the sweet countenance of Christ Iesus 2. It is a working faith if it worke not it is dead and a dead faith no more saues then a painted fire warmes Faith is a great Queene her cloathing is of wrought gold the virgins her companions that follow her are good deeds Omnis fidelis tantum credit quantum sperat amat quantum credit sperat amat tantum operatur A Christian so farre beleeues as he hopes and loues and so farre as he belieues hopes and loues he workes Now as Moses is said to see him that is invisible because he saw his back-parts and as when we see the members of the body mouing to their seuerall functions we know there is a soule within albeit vnseene so faith cannot
into this infinite and boundles Sea I will onely note foure sweete streames of life in his Loue. It was Holy Sine Merits Hearty Mode Kind Despectâ—… Constant Defectâ—… 1. Holy The Loue of Iesus to vs was Sancta sanctificans dilectio a Loue holy formaliter in itselfe and holy effectiuè in making those holy on whom it was set He gaue himselfe to vs and for vs and gaue vs a faith to receiue and embrace him Sine quo nec dilâ—…cti nec diligentes fuissemus Without whom wee neither could haue receiued loue nor returned loue Now his loue did not only extend to our bodyes health but to our soules blisse So he loued vs that he saued vs. Our loue should likewise be holy whole desiring not onely our brothers externall welfare but much more his internall his eternall blessednes He that pitties not a famished body deserues iustly the name of an vnmercifull man but he that coÌ„passionates not an afflicted conscience hath much more a hard heart It is an vsual speech of compassion to a distressed man Alas poore Soule but this same alas poore Soule is for the most part mistakeÌ„ Neither the pittier nor the pittied imagins the soule pittiable Very humanitie teacheth a man to behold an execution of theeues traytours with griefe that men to satisfie their malicious or couetous affections should cut off their owne liues with so infamous a death But who commiserates the endangered Soule that must then ventor and enter on an eternall life or death The story of Hagar with her Son Ishmael is set downe by so heauenly a pen that a man cannot read it without tears She is cast out of Abrahams house with her child that might call her Master father Bread water is put on her shoulder and she wanders into the wildernes a poore reliefe for so long a iourney to which there was set no date of returning Soone was the water spent in the bottle the child cries for drinke to her that had it not and lifts vp pittiful eyes euery glance whereof was enough to wound her soule vents the sighes of a dry panting heart but there is no water to be had except the teares that ran from a sorrowful mothers eyes could quench the thirst Downe she layes the child vnder a shrubbe and went as heauy as euer mother parted from her onely son and sate her downe vpon the earth as if she desired it for a present receptacle of her griefe of her selfe a good way off saith the Text as it were a bow-shoâ—…e that the shrickes yellings dying groanes of the child might not reach her eares crying out Let me not see the death of the child Die she knew he must but as if the beholding it would rent her heart and wound her soule she denyes those windowes so sad a spectacle Let mee not see the death of the child So she lift vp her voyce and wept Neuer was Hagar so pittifull to her Sonne Ishmael as the Church is to euery Christian. If any sonne of her wombe wil wander out of Abrahams familie the House of Faith into the wildernes of this world and prodigally part with his owne mercy for the gawdy transient vanities thereof She followes with intreaties to him and to heauen for him If he will not returne she is loath to see his death she turnes her backe vpon him and weeps He that can with dry eyes and vnrelenting heart behold a mans Soule ready to perish hath not so much passion and compassion as that Egiptian bond-woman 2. Hearty The loue of Christ to vs was hearty not consisting of shewes and signes and courtly complements but of actuall reall royall bounties He did not dissemble liue to vs when he dyed for vs. Exhibitio operis probatio amoris He pleaded by the truest and vndenyable argument demonstration I loue you wherein I giue my Life for you Tot ora quot vulnera tot verba quot verbera So many wounds so many words to speake actually his loue euery stripe he bore gaue sufficient testimony of his affection His exceeding rich gift shewes his exceeding rich loue This heartines must be in our Loue both to our Creator and to his Image 1. To God so he chalengeth thy loue to be conditioned with thy Heart with all thy heart And this saith Christ is Primum Maximum mandâ—…tum the First and the greatest Commandement The first Quasi virtualiter centinens reliqua as mainely comprehending all the rest For he that loues God with all his heart will neither Idolatrize nor blaspheme nor profane his Sabboths no nor wrong his creatures The greatest as requiring the greatest perfection of our loue This then must be a hearty loue not slow not idle but must shew it selfe Et properando operando in ready diligence in fruitfull working obedience There are many â—…otent to loue God alitle because he blesseth them much So Saul loued him for his kingdome These loue God Pro seipsis not Prae seipsis For themselues not before themselues They will giue him homage but not fealtie the calues of their lippes but not the calues of their stals If they feast him with venison part of their Imparked Riches which is deere to them yet it shall be but rascall deere the trash of their substance they will not feast him with the heart that is the best deere in their Parke 2. To man whom thou art bound to loue as thy selfe where say some As is but a Tam not a Tâ—…ntum As thy selfe not As much as thy selfe As for the maner not for the measure But this is certaine true loue begins at home and he cannot loue another soundly that primarily loues not himselfe And he that loues himselfe with a good heart with the same heart will loue his brother In quâ—… seipsum proptâ—…r quod seipsum In that maner for that cause that he loues himselfe This then coÌ„mands the same loue if not the same degree of loue to thy brother that thou bearest to thy selfe This hearty loue is hardly found More is protested now then in former times but lesse done It is wittilyob serued that the old maner of saluting was to take shake one another by the hand now we locke armes ioyne breasts but not hearts That old hand full was better then this new armefull Our cringes and complementall bowings promise great humilitic but the smootherd venime of pride â—…es within We haue low lookes and loftie thoughts There are enough of those Which speake peace to their neighbours but mischiefe is in their hearts Whose smooth habites doe so palliate and ornamentally couer their poyson as if they did preserue mud in Chrystall The Romaynes vsually painted Friendship with her hand on her heart as if she promised to send no messenger out of the gate of her lips but him that goes on the hearts arrand Now we haue studied both textures of words and pretextures of
how wise a king hath read his destinie Pride will haue a fall 2. The next is Prodigalitie and because hee takes himselfe for the true Charitie hee must be second at least This is a young Gallant and the horse he rides on is Luxurie Hee goes a thundring pace that you would not think it possible to ouertake him but before he is got a quarter of the way hee is spent all spent ready to begge of those that begd of him 3. Enuie will be next a leane meager thing full of malicious mettle but hath almost no flesh The horse he rides on is Malcontent He would in his iourney first cut some thousand throates or powder a whole kingdome blow vp a State and then set on to heauen But the hangman sets vp a Galowse in his way wherat he runs full butt and breakes his necke 4. Then comes sneaking out Coâ—…eteousnes a hunger-staru'd vsurer that sells wheat and eates beanes many men are in his debt and he is most in his owne debt for he neuer payd his belly and backe a quarter of their dues He rides on a thinne hobbling Iade called vnconscionablenes which for want of a worse stable hee lodgeth in his owne heart He promiseth his soule to bring her to heauen but tarrying to enlarge his barnes he lost opportunitie and the prize of saluation and so fell two bowes short Fayth and Repentance 5. Lust hath gotten on Loues cloke and will venture to runne A leprous wretch and riding on a trotting beast a hee-goate was almost shaken to pieces Diseases doe so crampe him that hee is faine to sit downe with Vae misero and without the helpe of a good Doctor or a Surgion he is like neuer to see a comfortable end of his iourney 6. Hypocrisie is glad that he is next to Charitie and presumes that they two are brother and sister Hee is hors'd on a halting hackney for he does but borrow him called Dissimulation As he goes hee is offring euerie man his hand but it is still emptie Hee leanes on Charities shoulder and protests great loue to her but when shee tryes him to borrow a little money of him for some mercifull purpose he pleads he hath not enough to serue him to his iourneys end He goes forward like an Angell but his trusted horse throws him and discouers him a Deuill 7 The last named but first and onely that comes to the prize at the goales end is Charitie She is an humble vertue not mounted as the other racers but goes on foote She spares from her owne belly to relieue those poore Pilgrims that trauell with her to Heauen She hath two Virgins that beare her companie Innocence and Patience She does no hurt to others shee suffers much of others yet was shee neuer heard to curse Her language is blessing and shee shall for euer inherite it Three celestiall Graces Glory Immortalitie and Eternitie hold out a Crowne to her And when Faith and Hope haue lifted her vp to heauen they take their leaues of her and the bosome of euerlasting Mercie receiues her A CRVCIFIXE OR A Sermon vpon the Passion EPHES. 5. 2. He hath giuen himselfe for vs an offering and a Sacrifice to God for a sweet swelling sauour THis latter part of the verse is a faire and liuely Crucifixe cut by the hand of a most exquisite caruer not to amaze our corporall lights with a peece of wood brasse or stone curiously engrauen to the encrease of a carnall deuotion But to present to the eye of the conscience the grieuous Passion and gracious compassion of our Sauiour Iesus Christ Who gaue himselfe for vs c. This Crucifixe presents to our eye seauen considerable Circumstances Who Christ. What Gaue. Whom Himselfe To whom To God For whom For vs. After what manner An offering Sacrifice Of what effect Of a sweet sauour The poynts you see lie as readie for our discourse as the way did from Bethanie to Ierusalem onely fayle not my speech nor your attention till we come to the Iourneys end Who. The Person that giues is Christ the qualitie of his person doth highly commend his exeeding loue to vs. We will ascend to this consideration by 4. staires or degrees and descend by 4. other Both in going vp and comming downe we shall perceiue the admirable loue of the giuer Ascendently 1. We will consider him Hominem a man Behold the man saith Pilate We may tarry and wonder at his lowest degree that a man should giue himselfe for man For scarcely for a righteous man will one die But this man gaue himselfe for vnrighteous man to die not an ordinary but a greevous death exposing himselfe to the wrath of God to the tyrranie of men and Devils It would pittie our hearts to see a poore dumbe beast so terrified how much more Hominem a man the Image of God! 2 The second degree giues him hominem innocentem an Innocent man Pilate could say I haue found no fault in this man No nor yet Herod No nor the Devill who would haue beene right glad of such an advantage So Pilates Wife sent her husband word Haue thou nothing to do with that iust man So the Person is not onely a man but a iust man that gaue himselfe to endure such horrors for vs. If wee pittie the death of malefactors how should our compassion be to one Innocent 3. In the third degree he is not onely Homo a man and Iustus homo a good man but also Magnus homo a great man royally descended from the auntient Patriarches and Kinges of Iudah Pilate had so written his Title and he would answere not alter it Quod scripsi scripsi And what was that Iesus of Nazereth the King of the Iewes Now as is the Person so is the Passion the more noble the giuer the more excellent the gift That so high a King would suffer such contempt and obloquie to be cast vpon him when the least part of his disgrace had beene too much for a man of meane condition That a Man a Good man a Great man bore such calumnie such calamitie for our sakes here was an vnmatchable an vnspeakable loue 4. This is enough but this is not all there is yet a higher degree in this Ascent we are not come to our full Quantus It is this he was Plus quam homo more then man not onely maximus hominum but mator hominibus the greatest of men yea greater then all men Not mere filius hominis but verè filius Dei he was more then the Sonne of man euen the Sonne of God As the Centurion acknowledged Truely this man was the Sonne of God Here be all the foure staires vpwardes a Man a Harmeles man a Princely man and yet more then man euen God himselfe Salomon was a great king but here is a Greater then Salomon Salomon was Christus Domini but here is Christus Dominus he was the annointed of the Lord but this
remoued from her as hell is from heauen Let the hand of mercie dry her eyes and wipe away her teares Let those glorious spirits lift her vp to the place of rest Let heauen adde to her beautie Immortalitie set her in a throne of ioy and Eternitie crowne her with glorie Whether may all her children follow her through the bloud and merites of that most innocent Lambe Iesus Christ. Amen THE WAY HOME MATTH 2. 12. And being warned of God in a dreame that they should not returne to Herod they departed into their owne Countrey another way WHen these Wise men had presented to Christ their gifts which indeed he first gaue them for the earth is his and the fulnesse thereof yet he rewardes them They emptied their Treasures of Gold Myrrhe and Frankincense and he filled the treasure of their hearts with heauenly graces For their Gold he returnes them pure wisedome They were called Wise men before but their wisedome was infernall downewards to hell perhaps consulting with Deuils Now he giues them Wisedome from aboue pure and refined as gold For their Frankincense he purgeth them of their former superstitious Idolatries from sacrificings to Satan and instructs them to whom frankincense is due and all other offerings of pietie to their Creator and Sauiour For their Myrrhe he giues them Charitie a true loue to him that so truely loued them and for his sake a loue to others They made then a blessed exchange with Christ when for Gold Frankincense Myrrhe they receiued Wisedome Devotion Charitie Now to testifie how highly the Lord fauoured them he speakes to them in a dreame and reveales his mind for the safety of his Sonne that they should not returne to Herode And to witnesse how truely they serued the Lord they gaue obedience They departed into their owne countrey another way The whole may be distinguished into An Informing into a word Performing worke God giues the word the Magi doe the worke God doth informe and they performe Hee instructeth and they execute He giues direction they obedience His word informance instruction direction is He warned them in a dreame that they should not returne to Herod Their worke performance pliable obedience They departed into their countrey another way In the direction or monition Informing are considerable these three circumstances The Men Wise men Magicians Maner In a dreame Matter That they should not returne to Herod The Persons to whom God gaue this admonition are expressely called Wise men Some say they were also Great men If so then was this reuelation made Potentibus Petentibus 1. To great men It is the opinion of some that these magi were kings that the Euangelist in calling them wise men gaue them a more honourable title then if hee had called them kings So Ludolphus sayes that Magus was in those dayes more noble then Magnus But wee must know who they are that thus stile them Fryers Iesuites such as can by no meanes endure the superiority of Princes That are Derisores hominum maxime potentū Hereon some of them haue mooted strange problemes able to fill whole volumes An Sacerdotes Regibus praeferendi Whether Priests be not aboue kings But still the conclusion is against Princes Some more moderate on that side haue confessed them not Reges but Regulos litle kings petit Princes Like those one thirtie kings that conspired against Iosuah Or those fifty that met at Troy There is a kind of king in France whom the common people call Le Roy Dlynetot But that these were but three in number and kings in power it may be painted in a popish window is not in Catholickes bible therefore needs not be in a Christians creed 2. Howsoeuer these Magi were Potentes or no they were Petentes Though they were great men yet they humbly seeke the greatest of men yea the great God Iesus And behold gratiously the Lord offers himselfe to their search according to his infallible promise that he will be found out of al that seeke him Dedit aspicientibus intellectum qui praestitit signum quod fecit intelligi fecit inquiri So he offers himselfe to all faithful searchers But we cannot find him we seeke vnles he find vs first that came to seeke to saue that which was lost We seeke in vaine vnles we seeke him wee seeke him in vaine vnles he find vs. Nos ad se quarendum suscitat-se ad inveniendum porrigit He stirres vp our hearts to seeke him offers himselfe to be found There was neuer faithfull hart sought the Lord Iesus but he found him whom his soule loued His patience might be excercised his fidelity tried his desires extended by Gods hiding himselfe for a season In the night of obscurity security ignorance he may misse him ver 1. Though hee enquire among the deepest Philosophers honestest worldlings ver 2. he may not find him But. ver 3. the watchmen wil bring him to him yea ver 4. Christ himselfe wil appeare in gratious mercy He may say for a while as the Poet of Anchises Quaregio Christum quis habet locus Illius ergo Venimus Where is Christ in what countrey may I find him But the Lord Iesus will reueale himselfe yea meete him halfe way as the mercifull father mette his vnthrifty Sonne when he returned Wee shall conclude with ioy We haue found the Messias euen him of whom Moses in the Law and the prophets did write Iesus of Nazareth You heare the Persons to whom this admonition was giuen the next Circumstance is The Maner In a dreame I might here enter into a cloudy and confused discourse of Dreames till I brought you all asleepe But I loue not to fetch any bowtes when there is a neerer way Herein I may say with Augustine I would to God I could discerne betweene dreames Some are Naturall Preternaturall Supernaturall 1. Naturall and such arise either from Complexion Affection 1. From complexion or constitution The Sanguine hath merry dreames the melācholy sorrowful dreames the Cholericke dreames of fire and such turbulent thoughts the Phlegmaticke of raine of flouds and such warry obiects And as these elementall humours do abound in a man the dreames haue a stronger force and more violent perturbation 2. From Affection what a man most desires hee soonest dreames of Omnia quae sensu voluuntur vota diurno Tempore nocturno reddit amica quies Venator defessa toro dum membra reponit Mens tamen ad siluas sua lustra redit Gaudet amans furto permutat nauit a merces Et vigil elapsas quarit a◅arus opes So Augustine S◅ nascitur ex studi◅s praeteritis what man desires in the day he dreames in the night The hunters mind is in the forrest whiles his wearied bones are reposed on a soft bed The souldiour dreames of batteries assault◅ encounters the Lawyer of quirkes and demurres the citizen of trickes and frauds
for them that are stung with scorpions so repentance for sin is the best remedie within vs to expell the poyson of sinne Thinke of the Wise mans counsell Flie from sin as from the face of a serpent if thou commest too neare it it will bite thee and follow it Their Deafnesse remaines to be spokeÌ„ must remaine vnspoken How should they be cured that are deafe to the counsel of their Phisician Though there be poison in vs euen the poiso of dragoÌ„s yet God blesse vs from the deafnesse of the Adder Let vs heare our remedie embrace it pray to God for it and receiue it and The bloud of Iesus Christ clenseth vs from all our sinnes To this Sauiour let all that are saued giue prayse and glory for euer and euer Amen HEAVEN MADE SVRE OR The Certaintie of Saluation PSAL. 35. 3. Say vnto my soule I am thy saluation THE words containe a Petition for a Benediction The Supplicant is a king and his humble â—…te â—…s to the king of kings the king of Israel prayes to the king of heauen â—…arth He doth begge two things 1. That God would saue him 2. That God would certifie him of it So that the Text may be distributed accordingly In salutem Dei cortitudinem rei into Saluation and Assurance of it The Assurance Lies first in the words and shall haue the first place in my discourse Wherein I conceiue two things the Matter and the Manner The Matter is Assurance the Manner how assured Dic anima Say vnto my soule From the matter or Assurance obserue 1. That Saluation may be made sure to a man Dauid would neuer pray for that which could not be Nor would S. Peter charge vs with a dutie which stood not in possibilitie to be performed Make your election sure And to stoppe the baâ—…ng throates of all cauilling aduersaries Paul directly proues it Know yee not your owne selues how that Iesus Christ is in you except yee be reprobates We may then know that Christ is in vs if Christ be in vs we are in Christ if we be in Christ we cannot be condemned for There is no damnation to them which are in Christ Iesus But I leaue this point that it may be sure as granted and come to our selues that we may make it sure The Papists deny this and teach the contrary that Saluation cannot be made sure much good do 't them with their sory and heartlesse doctrine If they make that impossible to any which God hath made easie for many Into their secret let not my soule come 2. That the best Saints haue desired to make their Saluation sure Dauid that knew it yet intreats to know it more Psal. 41. I know thou fauourest me yet here still Dic anima Say vnto my soule I am thy saluation A man can neuer be too sure of his going to heauen If we purchase an inheritance on earth wee make it as sure and our tenure as strong as the brawne of the law or the braine of Lawyers can deuise We haue conueyance bonds and fines no streÌ„gth too much And shal we not be more curious in the setling our eternal inheritaÌ„ce in heauen Euen the best certeÌ„tie hath often in this thought it selfe weake Here wee find matter of consolation of Reprehension of Admonition Comfort to some reproofe to others warning to al. 1. Of Cosolation Euen Dauid desires better assurance to keepe vs from deiection behold they often thinke themselues weakest that are the strongest Sum Peccatorum maximus dicit Apostolorum non minimus He calls himselfe the Chiefest of sinners that was not the least of Saints Indeed sometimes a deare Saint may want feeling of the spirit of comfort Grace comes into the soule as the morning Sun into the world there is first a dawning then a meane light and at last the Sunne in his excellent brightnesse In a Christian life there is Professio Profectio Perfectio A profession of the name of Christ wrought in our conuersion not the huske of religion but the sap a pure heart a good conscience and faith vnfâ—…ned Next there is a profection or going forward â—…n grace working vp our saluation in feare and trembling Last a perfection or full assurance that we are sealed vp to the day of redemption And yet after this full assurance there may bee some feare it is not the commendation of this certainty to bee void of doubting The wealthiest Saints haue suspected their pouertie and the richest in grace are yet poorest in spirit As it is seene in rich misers they possesse much yet esteeme it little in respect of what they desire for Plenitudo opum non implet hiatum mentis the fulnesse of riches cannot answere the insatiable affection Whence it comes to passe that they haue restlesse thoughts and vexing cares for that they haue not not caring for that they haue So many good men rich in the graces of Gods spirit are so desirous of more that they regard not what they enioy but what they desire complaining often that they haue no grace no loue no life God doth sometimes from the best mens eyes hide that sauing goodnesse that is in their hearts 1. To extend their desires and sharpen their affection By this meanes he puts a hunger into their hearts after righteousnes whereas a sensible fulnes might take away their stomaches Deferred comforts quicken the appetite 2. To enlarge their ioyes when they shall finde againe the consolation which they thought lost Defiderata diù 〈◊〉 veniâ—…t What we much wished before it came we truely loue when it is come Our Lady had lost our Lord. Luk. 2. three dayes who can expresse the ioy of her soule when shee found him Shee reioyced not onely as a Mother finding her Sunne but as a sinner finding her Sauiour Iucundè obtinetur quod diù detinetur What was detained from vs with griefe must needs be obtained of vs with ioy 3. To trie whether we will serue God gratis and be constant in his obedience though we find no present recompence Satan obiects that against Iob Pro nihilo Doth Iob feare God for nought Thus put to the Test whether our seruice proceed from some other oblique respect or meerely out of loue to God when nothing but smart is presented to our instant sense 4. That our care may be the greater to keepe this comfort when we haue it Quod lachrymanter Iugemus ademptum vigilanter seruamus adeptum If we so sorrowfully lamented the losse sure we will looke well to the possession In all this Deus dona sua non negat sed commendat God intends not to deny vs his comforts but to instruct our hearts how to value them Citò data viliscunt If we might haue them for the first asking their worth would fall to the opinion of cheapnesse and contempt Wee shall haue it though we stay for it And to comfort vs let vs assuredly know
suffer commit c. What. The Soule and the keeping thereof The Soule is a very precious thing it had need of a good keeper For what is a man profited if he shall gaine the whole world and loose his owne soule We trust the Lawyer to keepe our Inheritance the Physitian to keepe our body the coffer to keepe our money shepheards to keepe our flockes but the Soule had need of a better keeper Howsoeuer it goes with thy libertie with thy loue with thy land with thy life be sure to looke well to thy soule that lost all is lost The bodie is not safe where the Soule is in hazard Non-anima pro corpore sed corpus pro anima factum est The soule is not made for the bodie but the bodie for the Soule He that neglects the better let him looke neuer so well to the worse shall loose both He that looks well to the keeping of the better though he somwhat neglect the worst shal saue both The Body is the instrument of the soule it acts what the other directs so it is the externall actuall and instrumentall offender Satan will come with a Habeus corpus for it But I am perswaded if hee take the Body hee will not leaue the Soule behind him To whom To God he is the best Keeper Adam had his Saluation in his owne hands hee could not keepe it Esau had his Birth-right in his owne hands hee could not keepe it The Prodigall had his Patrimonie in his owne hands he could not keepe it If our Soule were left in our own hands we could not keepe it The world is a false keeper let the soule runne to ryot hee will goe with it The Deuill is a Churlish keeper he labours to keepe the soule from saluatiō The Body is a brittle inconstant keeper euery sicknes opens the doore and lets it out God onely is the sure keeper Your life is hid with Christ in God This was Dauids confidence Thou art my hiding place thou shalt keepe mee The Iewells giuen to thy little children thou wilt not trust them with but keepe them thy selfe O Lord keepe thou our onely one doe thou Rescue our soule from destructions our Darling from the Lyons Trust vs not with our owne soules wee shall passe them away for an Apple as Adam did for a morsell of meate as Esau did for the loue of a harlot as that Prodigall did Lord doe thou keepe our Soules Now the Christian patient must commit the keeping of his Soule to God both in Life Death 1. Liuing the Soule hath three places of being In the body from the Lord in the Lord from the body in the body with the Lord. The two last are referred to our saluation in heauen either in part when the Soule is glorified alone or totally when both are crowned together Now the soule must be euen here in the Lords keeping or else it is lost If God let goe his hold it sinkes It came from God it returnes to God it cannot be well one moment without God It is not in the right vbi except the Lord be with it It is sine sua domo if sine suo Domino Here be foure sorts of men reprouable 1. They that trust not God with their soules nor themselues but relie it only vpon other men 2. They that will not trust God with their soules nor others but onely keepe it themselues 3. They that will trust neither God with their soules nor others nor keepe it it themselues 4. They that will neither trust others with their soules nor themselues but only God yet without his warrant that he will keepe it 1. They that trust their soules simplie on the care of others they are either Papists or prophane Protestants The Papist trusts Antichrist with his soule he 's like to haue it well kept If Masses Asses can keepe it for so the Iesuites terme their secular Priests it shall not bee lost The deuill fights against the soule the Pope interposeth an armoury of Agnus Dei's sprinklings crossings amulets prayers to Saints But surely if this Armour were of proofe S. Paul forgot himselfe in both these places where he describes that Panoply or whole armour of God He speakes of a plate of righteousnesse for the breast shooes of patience for the feete the shield of Faith the helmet of saluation the sword of the Spirit To the Thessalonians indeed hee somewhat varies the pieces of armour but in neither place doth he mention Crosses Crucifixes aspersions vnctions c. Or they will trust the Saints in heauen with their soules Sancta virgo Dorothea tua nos virtute bea cor in nobis nouum crea What that Prophet desired of God they as if they were Ioth to trouble the Lord about it and could haue it neerer hand beg of their Saint Dorothy to create a new heart within them Such a rithme haue they to the Virgin Mary Virgo mater maris stella Fons hortorum verbi cella ne nos pestis aut procella peccatores obruant But the Saints are deafe non audiunt They would pray them to forbeare such prayers they abhorre such superstitious worship They that were so iealous of Gods honour on earth would be loth to robbe him of it in heauen So our carnall professors onely trust the Minister with their soule as if God had imposed on him that charge which the Prophet gaue to Ahab keepe this man if by any meanes he be missing then shall thy life be for his life But indeed if he doe his duty in admonishing If thou warne the wicked of his way to turne from it if he do not turne from his way he shall die in his iniquitie but thou hast deliuered thy soule 2. They that will not trust others with their soule but keepe it themselues They wrapit warme in the nest of their own presumptuous merits as if good workes should hatch it vp to heauen But the soule that is thus kept will be lost He that wil goe to heauen by his own righteousnes and climbers by no other ladder then his owne Iust workes shall neuer come there The best Saints that haue had the most good workes durst not trust their soules with them I know nothing by my selfe yet am I not hereby iustified In many things we sin all All in many things many in all things And the most learned Papists whatsoeuer they haue said in their disputations reserue this truth in their hearts otherwise speaking in their deaths then they did in their liues Now non merita mea sed misericordia tua not my merits but thy mercies O Lord. All our life is either vnprofitable or damnable therfore O man what remaines Nisi vt in tota vita tua deplores totam vitam tuā but that during al thy life thou shouldest lament al thy life workes cannot keepe vs but grace let them boast of perfection we cry for
a thousand wiues and concubines and consequently many children yet at last hee wants one of his seed to sit vpon the throne of Dauid or to beare rule in Iudah and S. Luke deriues Christ from Nathan the yonger brother For thus saith God of C◅oniah whom hee calls Coniah cutting short at once his name his life his hope of posterity Write this man childlesse It often so fals out that to a man exceeding wealthy is denied a fuccessour of his owne loynes Let him haue children hee is not sure those children shall possesse his riches But those riches perish by euill trauell and he begetteth a sonne and there is nothing in his hand A scatterer succeedes a gatherer auari heres dissipans the father loued the world too well and the sonne cares not for it The sire was all for the rake and the sonne is all for the pitchforke So Whose shall these be euen his that will one day pitty the poore Hee will loue the poore so well that he will not rest til he be poor with them for company This is the portion of the wicked the heritage which oppressors shall receiue of the Almighty If their children be multiplied it is for the sword and their ofspring shall not be satisfied with bread Children are a great plea for Couetousnesse for Oppression Art thou couetous because thou hast children Remember to make Christ one of thy children If thou hast one make him the second if two make him the third if three the fourth how many soeuer thou hast let Christ be one let the poore haue a childes part This is the way to get a blessing to all the rest when Christ is made a brother to thy children and hath a legacy bequeathed him hee will blesse the portions of the other the seed of the righteous shall not begge their bread It is a sweet verse of the Psalme worthy of obseruation as it is full of comfort The good man is euer mercifull and lendeth and his seed is blessed The world thinkes the more a man giueth away the lesse should be left to his children but the Lord witnesseth otherwise let a man lend to the borrower giue to the begger be mercifull to the distressed and this is the way to make his Seed blessed Charitable works doe not hinder the childrens wealth but further it what thou giuest to the poore will be a sure vndecaying portion to thy posterity Duplicatum erit filijs iusti quod iustus dedit filijs Dei GOD will double that to thy children which thou hast giuen to his children Men flatter themselues and couzen their consciences with a tolerablenesse of vsury when moneyes bee put out for their childrens stocks Alas saith a man I can leaue my children but a little but by that they come to age of discretion to vse it it will be iollily increased I may be quickly gone when I am dead they haue no skill to employ it I will therfore safe-bind it for them by good bonds with allowance of interest God often in the Scriptures hath promised to be a Father of the fatherlesse and to prouide for those whom the Parents faith haue left to his protection By this promise did Christ commend himselfe to his Disciples I will not leaue you Orphanes we translate it comfortlesse the originall is Orphans or fatherlesse children The Lord relieueth the fatherlesse and the widow You may read 2. Kin. 4. that God would worke a miracle rather then a poore vvidow with her two fatherlesse children should want Hath God made himselfe their Guardian and must their meanes be secured by vsurious contracts Surely GOD hath iust reason to take this the most vnkindly of all the rest Leaue not thy children the inheritance of thy sinne turne not the prouidence of God from them by iniquitie who hath promised to protect them if cōmitted to him Loe the wit of a worldly man he takes thought to make his children rich and yet takes the onely course to vndoe them No casualtie shall fall vpon their stocks so they plot by an act of God or man but here certain losse falls presently vpon their soules and a finall ruine shall impartially at last consume their estates For God will blast the stocks and branches that are planted in the moorish and muddy ground of vsury The dependance on God is abandoned and how iustly may the Lord forsake them that forsake him Neither is this sinne onely damnable to the Parents but also dangerous to the children who are by this meanes dyed in the very wooll of their youth with the scarlet wickednes of Vsury There was a Deuill whom the Disciples of Christ could not cast out and when Christ expelled him the spirit tare the man and he fell on the ground wallowing and foaming Christ then asked How long is it agoe since this came vnto him To which the Father answered Of a child If Vsury be hardly throwne out of the affections the wonder is little seeing that deuill hath possessed him of a child The new morter wherein Garlike hath beene stamped will not a great while lose the smell It is a fearefull aduantage that thou giuest Satan ouer thy children when thou bringest them vp in Vsurie As much might be said for Oppression thy depopulations pull downe the Countrey that thou mayest build vp thy posteritie Which way canst thou turne thine eyes from beholding the infatuation of such hopes One generation is thus raised vp high and the next comes downe as lowe euen to contempt and beggerie But perhaps if thou hast no children yet thou hast a brother There is one alone and there is not a second yea he hath neither child nor brother yet is there no end of his labour Say thou hast a brother yet is not Christ thy brother in Heauen dearer to thee then any sonne of thy mother Is not he that hath adopted thee coheire to his eternall purchase an inheritance of glory woorthy of some part of thy earthly possessions Neuer brother did so much for thee as he hath done Nature made a man thy brother in thy Parents bloud hee made thee his brother by his owne bloud Remember then his needy brethren and in him thine He is neerest in bloud that is dearest in good but if thou hast any faith none did thee euer so much good as Christ. And to take away all plea from the hart of vncharitablenesse Christ calls the poore his Brethren affirmes their releeuers Blessed and inuites them to an euerlasting kingdome In as much as ye haue done it to the least of these my brethren ye haue done it vnto mee But thou hast a brother in the flesh wilt thou therefore couet extort oppresse and so goe to hell for thy brother It is ill done in any to diuert amorem fratris in odium sui the loue of his brother into hate against himselfe Yet is not this all but when thou hast purposed most for
thy brother God shall disappoint him of all Whose shall these things be no not thy brothers To the sinner the Lord giues trauaile to gather and to heape vp but at last hee bestowes that heape of treasure vpon him that is good before God Thou bequeathest it to thy brother but God disposeâ—…h it to his children But thou hast no brother Yet thou hast kinred and friends and to helpe thy Couzens to wealth thou wilt couzen thy owne soule Alas it is a mysterie of knowledge to discerne friends Wealth maketh many friends they are friends to the wealth not to the wealthy They regard not Qualis sis but Quantus not how good thou art but how great They admire thee to thy face but inwardly consider thee onely as a necessary euill yea a necessary deuill and when thou dyest are ready to sing thy soule a Dirige to hell If thine eyes be euer opened thou wilt hate such suborners of bastard thoughts to thy heart as a recouered man hauing drunke a lothsome potion in his sicknesse doth euer after hate the very cruze it was brought him in But say thy friendes sticke truer to thee and one holds thy aking head another runnes for Physike a third by helping thee to change sides seekes to mitigate thy paines yet still thou complainest of vnremedied torments Oh then hadst thou not better make the God of comfort thy friend vvho would neither be wanting in his presence nor scanting in his consolations Worldly friends are but like hote water that when cold weather comes are soonest frozen Like Cuckooes all Summer they will sing a scuruy note to thee but they are gone in Iuly at furthest sure enough before the fall They flatter a rich man as we feed beasts till he be fat and then feed on him A true friend reprooues thee erring though perhaps not suddenly Iron is first heat then beaten first let him be heat with due and deserued praise for his good then coole and worke him with reprehension for his euil As Nurses when their children are falne first take them vp and speake them faire and chide or correct them afterwards These friends loue not thy soules good but thy bodies goods let them not carry away thy hart from Christ. But if thou so resoluest that these friends shall enioy thy riches yet God saith Cuius erunt whose shall they be Thy kindred or friends shall not eate the grapes of thy planted vineyard no a stranger shall eate thereof God giueth not thee power to eate thereof no nor him thou desirest but a stranger eateth it Dabitur digniori it shal be giuen to one good in Gods sight Perhaps to such a mans posterity whom thou now scornest The wicked heape vp siluer as the dust and prepare rayment as the clay They may prepare it but the iust shall put it on the innocent shal deuide the siluer Now see thy follie O couetous Churle whose desires were all set on a Nunquam satis Whose shall those things be Not whom thou chusest but whom God appointeth Thy children are Gods charge if thou wilt faithfully trust him with them otherwise couldst thou bind thy lands and bequeath thy goods settle thy whole estate so sure as either strength of Law or wit of Lawyers can deuise yet Cuius erunt whose shall these things be Lo now thou hast enough thy head akes thy conscience pricks death requires thy body Satan thy soule couldst thou not wish that thy Barnes had beene lesse and thy charitie more That as GOD blessed thy store so thou hadst returned some liberall testimonie of thankfulnesse to his Church poore againe Especially when neither thy selfe nor thy Assignes shall enioy these things Whose shall they be All these particulars suruaied giue the couetous Cosmopolite three brands He is branded in his Soule in his riches in his good name In his Soule Thy Soule shall be fetched away In his riches Whose shall these things bee vvhich thou hast prouided In his name Thou foolâ—… Whereupon we may iustly inferre this Conclusion as the Summe Of all that abundant wealth can bring no good eyther to Soule Body or Name Man is said to haue three liues Spirituall Corporall and Ciuill as the Lawyers call it the life of his good name Neyther to this nor to the life of his Soule or Body can multitude of riches conferre any good This Text shall prooue it in all the particulars 1. To the Soule can opulency procure no benefit All Christians know that good for the Soule is the passion and merits of Christ faith to apprehend these repentance to mortifie sinnes sanctification to giue vs celestiall liues and saluation to glorifie our persons But can any of these be bought with money Thou and thy money perish together that thinkest the gifts of God may be purchased with money God will not barter away his graces as the Indians their gold for thy gawdes and rattles Hee wil not take the morgage of a Lordship for the debt thou owest him The smoake of thy sacrifice smells neuer the sweeter because thou art cloathed in silkes or canst sit downe to tell thy Michaelmasse thousands Thy adulteries cannot be commuted for in heauen nor thy vsuries be answered by a fine before the Tribunall of the highest Thou mayest as soone and easily mount vp to heauen with wings of lead as by feathers of wealth Indeed they can doe a man as much good in distresse of conscience as to haue his head bound with a wette cloth in a cold morning can cure the head-ach If wealth could keepe a man from hell how few rich men would be damned But he is not sanctior quiditior nor is saluation vendible to a full purse The doctrine of Rome may affirme it but the decree of God will not afford it This Cosmopolite had barnes and barres but these cannot hedge in his Soule that is required 2. To the body perhaps there is some more expectation of good but no more successe Thou art anguished will thy wealth purchase health Sleepe is denied thy senses and after many changed sides and places thou canst finde no rest goe now empty thy coffers and try what slumber the charmes and chimes of gold can ring thee Thy stomake loathes meate all thy riches are not sufficient sawce to get thee an appetite Couldst thou drinke Cleopatra's draught it will not ease thy head-ache The Physician will take thy money and giue thee Physike but what Physike will giue thee infallible health But the rich man hath a fire when the poore sits cold the rich an harbour attendance and delicate prouision when the poore wants both house and home meate and money garments and company For though riches gather many friends the poore is separated from his neighbors No part of my Sermon hath denied but the competency of these earthly things is a blessing neyther dare I infer that the want of these is a curse for the best haue wanted them