extolleth charity aboue all gifts 1. Cor. 13. Againe what vertue more becommeth a Christian then charity which is to shew mercy as he hath receiued mercy and to do good as he hath receiued good He that receiueth good and doth none maketh God his seruant and himselfe a god a god of this world or diuell Againe God requireth the practise of this vertue of vs more strictly and inforceth the same and imprinteth the same in the memory by his owne example Ioh. 13. 4. to vers 17. here is the vertue of charity dramatically set forth before their eyes and things seene cannot be forgotten Also Ioh. 15. 12. Lastly we shall be iudged by the workes of charity at the last day Math 25. Come yee blessed of my Father c. but this is not meant of morall or ethnicall workes Pharisaicall Popish workes For sinners are bountifull to sinners they giue and lend and that freely sometimes to such like as themselues in fleshly respects But Christ saith Whatsoeuer ye did to the least of my brethen yee did to me Cast thy bread vpon the waters Euery word of this sentence is emphaticall Cast that is to say giue with a good heart willingly and readily and freely not being bound at all to the loue of earthly things as Dauid saith If riches increase set not your heart vpon them Psal 62. 10. and God loueth an open heart or cheerfull giuer that giueth confidently without feare and freely without compulsion This goodnesse of the heart in this respect consisteth of these particulars I. Thankefulnesse when vpon consideration of Gods mercy and bounty towards vs in Christ we deuote in way of thankfulnesse our goods not onely to our owne vse but to the poore and to the Church 2. Cor. 8. 5. The Macedonians first gaue themselues to the Lord and after to the Apostles and to the poore at their request And the citizens of Tyrus being conuerted deuote their merchandize and gaines to the Lord Esay 23. 18. Her merchandize shall not be layd vp and kept in store but it shall be for them that dwel before the Lord to eate sufficiently c. II. Loue 1. Cor. 13. 3. If a man giue all that he hath and hath not loue it is nothing Many build Hospitals for the poore and so do Turks also but the Lords poore the brethren of Christ Math. 25. they know not nay they had rather take from such poore III. Compassion We must reioyce with them that reioyce and weepe with them that weepe wee must relieue them that want and make their case our owne The wicked churle sayth do as they will shift as they can c. when he dispossesseth a poore tenant for a little more rent for one poore man will oppresse and dispossesse another and this is like the raging storme that destroyeth all things It is the voice of a beast not of a man euery beast careth onely for himselfe and when one is fallen the other tread vpon him and goare him and so do beastly men IIII. Simplicitie and that is when we aime at neither profit nor praise but intend to obey the commandement of God Therefore sayth Christ Math 6. 3. Let not the left hand know what the right doth Giue in vprightnesse and sinceritie of heart whether in priuate or publicke otherwise he that giueth giueth not to God but to himselfe that is the meaning of these words V. Cheerfulnesse Rich men must distribute and communicate for God loueth a cheerfull giuer 1. Tim. 6 16 Solomon sayth Prou. 3. 28. Say not to thy neighbour go and come againe to morrow and I will giue it thee if thou hast it now Iob sayth that he restrained not the desire of the poore nor made the eie of the widdow to faile Iob 31. 16. VI. Bountifulnesse He that soweth plentifully shall reape plentifully 2. Cor. 7. Bread A Synecdoche of the Speciall By Bread he meaneth all kinde of sustenance and maintenance meate drinke apparrell lodging money Matth. 25. 35. c. euen whatsoeuer our brethren stand in neede of wherein wee are able to helpe them their soules bodies states For we must not onely helpe a man when he is fallen with our almes but assist him before he fall with our reliefe and succour both by giuing and lending The deceitful hearts of hypocrites and churles is herein damnable They will relieue or assist no man but suffer him to fall yea occasion and cause his fall to buy vp all that he hath for neede maketh good penny worths Then will they nay then must they relieue him on the common almes wherin the churle for his part will beare the least charge And if for his great penny worth hee doth any thing of free will hee thinketh that hee hath done a great worke deseruing great commendation and reward at Gods hands These are the common good workes and almes of the deceitfull world They are most commonly like vnto persecuters and robbers that doe giue sometimes to the poore part of their stollen goods It is indeede nothing but the offering of a Dogs head and Swines bloud in facrifice yet they thinke to merit heauen therewith Thy bread Therefore thou must giue thine owne not as mercilesse churles doe guilefully nor yet as their fellow thieues doe which steale much from one and giue alittle to another or benefit one and hurt many The thiefe that robbeth by the highway giueth to the poore that beggeth by the highway and hee is counted a good maister but hee shall be hanged for his goodnesse if hee be apprehended Consider this ye couetous persons extortioners vsurers and all vnlawfull getters that enrich your selues by the hinderance of other men God indeede may in mercie accept your repentance but your gifts and great workes are abhominable in the sight of God without repentance and deniall of all your deceitfull and false goodnesse For God is no receiuer of stollen goods If yee bee contented with that which ye can lawfully get in a lawfull calling and trust in him giuing a little of a little yee shall please him better then otherwise with thousands Be thou content and let them do great workes into whose hands God hath put much wealth If they will not their damnation shal be the greater and God shall dispose of their wealth as pleaseth him it may be to thee or thine The widdowes mite shall be as great a gift in the sight of God the rewarder of euery worke as the great summes of Princes in the eyes of men As for the gift of the couetous person vsurer extortioner or oppressour it is but the sacrificing of a dogges head and swines bloud as I sayd before it is but a bribe to make God partaker of their theft and robberies Amos 2. 8. vnlesse it be in the way of restitution vpon vnfained repentance as Zacheus did Many chiefly Popish worldlings will doe no good whiles they liue but at their last end they thinke to merit heauen with a great funerall feast
which thou takest vnder the Sunne A Third particular is of wedlocke or house-keeping Liue ioyfully c. As heretofore he hath shewed that wisedome in respect of worldly goods is the gift of God to extenuate the miseries of this vaine life and that both in their getting and spending and also that fellowship and community of life in mutuall duties is a great meanes also so heere he sheweth that in aeconomie or wedlocke coniugall loue and societie is a means also and the gift of God Prouerbs 18. 22. whereby many miseries in house-keeping and vexations from without also are auoyded or mittigated Liue ioyfully c. This he speaketh not as though euery thing in wedlocke were lawfull seeing that it serueth specialy for the procreation of children for the supply of Gods Church and accomplishment of the number of the Elect and also to auoyd fornication not for brutishnesse and lasciuiousnesse after the manner of the heathen and Epicures who pamper their bodies by all meanes and deuices for none other ends To this end the Apostle Rom. 13. 13. exhorts Christians to liue honestly as in the day not in gluttony and drunkennesse nor yet in chambering and wantonnesse for marriage is honourable Hebr. 13. 4. and the lawfull vse of Matrimony in these words and the bed vndefiled Which words are opposed to whooredome and adulterie whether it be with another or a mans owne wife the affections imagination being fixed on anothers To bee briefe his meaning is that the continuance of coniugall amity or first vnion of affections which is the inward bond of matrimony is a great meanes to auoyde much vanity which ariseth of the violating of this vnion This ioyfull liuing is maintained by giuing due beneuolence 1 Corinth 7. 3. and Gen. 26. 8. which text let a man interprete as he pleaseth I thinke that in all things for mans vse there is not onely a meere necessitie giuen of God but also a satietie permitted not saturitie which in this kind is salacitie and proteruious behauionr For if we must marrie in the Lord as the Apostle there teacheth then we must liue in the Lord euen keepe our bodies vndefiled members of Christs bodie else we cannot glorifie him in bodie and spirit 1. Cor. 6. 20. To conclude to weigh this and all things moderately and indifferently by wisedome let vs note what the Apostle saith 1. Cor. 10. 13. There hath no tentation taken you but such as appertaineth to man Yet his meaning is withall that we should aime at perfection in all things Though God beare with our frailties and impersections yet we must not make a stand for all that much lesse grow remisse but rather receiue comfort thereby and thereupon encouragement in the way to perfection Whom thou louest Whom thou hast and doest sympathize and affect aboue all other women Loue is the procreant and conseruant cause of this comfortable liuing What this loue is the Apostle setteth forth by a comparison of Christs loue towards his Church which is also illustrated by the Equall he loued his Church as himselfe euen so must men loue their wiues viz. as their owne bodies Eph. 5. 25. c. And this shalt thou doe if thou delightest in her loue in the Lord Prou. 5. 19. as the louing Hind and pleasant Roe loue their mates if thou beest faithfull in regard of bodie and goods that is if thou liuest onely to her and for her in the Lord if thou prouidest for her and maintainest her without fraud according to thy estate if thou passest by her infirmities honouring her as the weaker vessell and kindly entertainest her friends for her sake All the dayes q. d. Loue one another and liue comfortably together as long as ye liue together as well in old age as in the flower of youth as well in the fading as freshnesse of beautie In that he saith All the dayes it is euident that he meanes not Epicurish loue as some thinke he speakes all here in the person of the Epicure which proceedeth from lust onely and is grounded on outward beautie and meere fleshly allurements and vanish away with beautie and that with youth Of thy most vaine life This he often repeateth to curbe and draw backe roauing fancies and groundlesse imaginations of I know not what happie contentation in this life which withhold a man from present duties and present comfortable vse of things and constancie tormenting himselfe with discontentment and vnsetlednesse and so wants or fully enioyes not such comforts or mitigations of vanitie as here by sobrietie of wisedome may be had Which he hath giuen thee vnder the Sunne That is which wife God hath giuen thee A good wife is the gift of God and of worldly comforts the chiefest Prou. 18. â—2 An euill wife is a plague and scourge giuen of God to the wicked All the dayes that thou shouldst liue with her in godly loue and honestie in comfortable societie as long as thou liuest Of thy vanitie of this miserable life which to mitigate God hath ordained this coniugall societie as a chiefe remedie among others For that is thy portion An argument of confirmation As he said before that the comfortable vse of worldly goods gotten with great labour was the gift of God or remedie to cheere the bodie in the vanitie thereof Chap. 3. 13 and 5. 18. so here he saith that the ioyfull cheerfull and comfortable vse of wedlocke in the feare of God is a mans portion euen the chiefest and best good of outward goods which who so wants he can haue no ioy in any thing For if in ripenesse of age he want this coniugall comfort he is but halfe himselfe solitarie and mournefull But if he be fellowed with a wicked woman then he is euen no man and wearie of life In this life Many men imagine to themselues a more complete and full portion then this whereof they make this to be but a part but yet it is the principall part and remaineth to man when other faile For whether a man be in prosperitie or aduersitie in sicknesse or health this is a liuing comfort euen a speciall remedie and vniuersall remedie appliable to him in euery state The faithfulnesse of Ouids wife was an onely and speciall comfort to him in his banishment though she was at Rome and he in Pontus as diuers of his Epistles make manifest And in thy labour which thou takest vnder the Sunne He saith not this is the fruite or end of thy labour which is the practise or life of swinish Epicures whose labours are onely for bodily pleasures and pleasure their whole felicitie but in thy labour in all thy trauels troubles sorrowes sufferings this is a remedie reliefe succour when a man hath a prudent faithfull and louing fellow to compassionate and communicate with him in euery state and condition of life Verse 10. Whatsoeuer thine hand findeth to do do it with thy might for there is no worke nor deuice nor knowledge nor wisedome
to kill rather then to be killed without the lawfull course of ciuill iustice nor yet disanulleth the politike law which God hath ordained to protect the iust to bridle the violent and to reforme the vitious and iniurious Let vs take heed how we cauill and sophisticate the simplicity of the Scriptures All this is explained verse 44. Loue your enemies Your enemies not Gods enemies which we are to hate yet to take heede of rash iudgement For though the cause or fact be hatefull yet that argueth not simply hatred of the person Wherefore loue them that is desire their conuersion not their confusion for we know not whether they be in Gods election but charity hopeth the best Whom God hath cast off and who haue cast off God we must cast off lest wee be partakers with Gods enemies therefore we must not bid an obstinate heretike God-speed Neither would the disciples haue eaten bread with Iudas if they had knowne his plot of treachery but Christ reuealed him not And Paul saith haue no fellowship with the vnfruitfull workes of darkenes If a man can haue no fellowship with their workes neither with their persons specially such persons as on the one side make a mocke of all good edification and on the other side are strong corrupters For what could Satan incarnate and in subiection to the ciuill power doe more To conclude We must doe good to our enemies willingly resist their euils peaceably make the cause Gods not our owne contend with them lawfully liue among them warily commit the vengeance to God cast no stumbling blocks before them but rather offer meanes and further their conuersion that they may glorifie God in the day of visitation that is when it shal please God to open their eyes to see and discerne the truth To conclude Loue and hatred in priuate persons warres and peace in publike states haue alwayes beene and must be to the end For throughout all nature there is an opposition of one thing to another as well discord as concord tares as wheat because God will be glorified as well by iudgement as by mercy For in both he delighteth Ier. 9. 24. All these things and times are out of our power and fall out by the determinate counsell of God As we receiue all temporall benefits from the hand of God not what not how much not by what meanes we list so likewise we take opportunities for all things from his hand also For he is all hand holding and giuing all things what to whom how when hee will Iam. 4. 13. 14. 15. We purpose but know not what shall be wherefore we must say if the Lord will Prou. 27. 1. And Ieremy saith O Lord the way of man is not in himselfe Verse 9. What hath he that worketh in that wherein hee laboureth A Conclusion of the principall argument that a man hath no profit of all his labours Chap. 1. 3. The Proposition or Maior is Chap. 3. 1. The Reason is framed thus If there be a time to euery thing and to euery purpose vnder the Sunne then a man hath no profit of all his labours seeing that all things depend on the instability of times But the Antecedent or former part of the reason is true as I haue already proued by many examples of things naturall necessary voluntary Therefore the consequent or latter part is true also namely he that studyeth endeauoureth worketh hath no profit in all his labours For the beginning proceeding finishing euent depend all on vncertainties And euen in that he knoweth not what shall become of his labours who shall haue the benefit whether a wise-man or a foole his friend or his foe doth as much afflict the minde as to be crost in the beginning and proceeding of his workes by infortunate casualties what greater vanity and griefe is there then for a man vpon the reueiw of his labours to say Opera impensa perijt All is lost Verse 10. I haue seene the trauell which God hath ginen to the sonnes of men to be exercised in it A Commoration amplifying this conclusion to verse 16. In this verse he setteth downe the cause of this vanitie of mans labour and that is the iudgement of God vpon his pride For thus hath God alwayes auenged the ambition and curiosity of mans heart that he should intangle himselfe in infinite businesses perplexe his minde with endlesse cares spend all his dayes in troubles griefe anger sorrow sicknesse and till the day of death to be forgetfull of death and vnmindfull of the euent of his toyle But that hoped contentation of mind which he dreameth of shall he neuer obtaine and if he doe obtaine it it shall haue matter still of greater misery in it The Israelites murmuring for flesh in the Wildernesse had their desires to the full but the fulnesse of their desire was their destruction Num. 11. 32. 33. And our Sauiour saith Matth. 6. Verely they haue their reward So that this supposed contentation of allso earnestly laboured for is in the possession thereof but the earnest-penny of euerlasting misery What profit then hath he that worketh in that wherein hee laboureth How much better were it to submit himselfe to the prouidence of God and suffer himselfe to be gouerned by his lawes This verse is an exposition of the 13. verse of the first Chapter Verse 11. He hath made euery thing beautifull in his time also he hath set the world in their heart so that none can findâ— out the worke that God maketh from the beginning to the end THe vnprofitable vanity of mans labour is illustrated by an Antithesis or contrariety of the most wise worke of Gods prouidence God by the worke of his power and wisedome hath made and set all things in comely order and by the word of his prouidence he gouerneth and administreth all things hauing prefined aforehand a conuenient and beautifull opportunity for euery thing But whereas the imaginations of mans heart are onely euill his pride is such that he would be a god and equall with God Gen. 3. 5. 6. and that by working out an heauen a felicitie and a glory in the world to himselfe therefore hath God laid a iudgement vpon his impatience ambition curiosity namely a presumptuous and foolish dotage to imagine that he is able to comprehend the whole course of times past and to come and thereafter to plot his endeuours to attaine a possibilitie of his own proiects to auoyd all opposite accidents and to remoue all crosse occurrences yet is hee so farre from the knowledge of that most wise iust conuenient and secret administration or aeconomie of God that he cannot rightly conceiue of one worke of Gods prouidence how it is begun how it proceedeth how it is finished by what meanes turnings and returnings it is effected Yea the wayes of God are past finding out Yet this is the madnesse of those whom we call vnderstanding wise prudent and politicke men to frame a world in
offices of the other members What can the man doe whom all men forsake and leaue wholly to himselfe what can the eye doe when all the other members leaue it what profit hath it by seeing Therefore the more that a man is seperated from society and community of life he is the more imperfect comfortlesse miserable But now this Misanthropicall drudge hath no society with God and little with men therefore he is a member destitute imperfect yea worse then a beast He is imperfect and destitute quia flagrat inuidia populi the hearts of all are against him All the members with-hold their lucky communicatiâ—g influence as I may say and are maleuolently aspected Now he that is dishearted of all is as fruit in an ill season too cold too hot intemperate Contrarily he that hath the hearts or good will of men flourisheth vnder their beneuolous aspect Therefore the pliant sociable man is much better then the tough stiffe soliuagant drudge in all seasons and affaires Verse 10. For if they fall the one will lift vp his fellow but woe to him that is alone when he falleth for he hath not auother to helpe him vp THe contrary reasons shewing the benefits of sociable life and the euills of solitary couetousnesse If they fall c. If one or any of them miscarry in a iourny or any action then his fellow will helpe him vp commiserate his case and communicate his helpe euen his strength with the others weaknesse So it is in the society and community of ciuill life If a man haue companions friends and well-willers which are gotten and kept by mutuall duties and tokens of loue and friendship he shall haue helpers and furtherers of him in his neede reioycers with him in his prosperity comforters of him in his sickenesse incouragers of him in his troubles and commisserators of his ill-fare of what kind soeuer it be Contrarily woe is to him that is alone when he falleth he hath not another to helpe him vp Woe that is losse trouble vncomfortable liuing c. is to him that is alone For as he careth for no man so no man careth for him Euen as he that is alone in a iourney and falling by the way hurteth himselfe or falleth lame or falleth sicke or wanteth money c. is in greater trouble and distresse if he want a fellow or companions to communicate and impart their helpe vnto him so if a man be a solitary drudge and an vnprofitable incompact member that he careth for none but for himselfe nor yet in effect and truth for himselfe as Domitius Nero who complained that he could find none to kill him when a more ignominious death waited for him he I say shall in his prosperity be enuyed and grudged at of all in his strict dealings be cursed in his need be helples in his troubles remedilesse in his heauinesse comfortlesse in his falling troden vnder foot and after his death cast into the pit as an vnprofitable drone Briefly he shall want all the profitable and comfortable fruits that redound to men by vertue of mutuall duties and loue in sociable and ciuill life What profit hath this man of all his labours that he taketh vnder the Sunne Verse 11. Againe if two lie together then they haue heate but how can one be warme alone THe second example is of two or more fellowes lying together in bed or boards or on the ground Two lying together are better then one because they haue heate Contrarily how can one be warme alone If two or three men lye together in the colde they shall be helped one by another and all kept warme euen so if there be an entercourse of mutuall duties among men accordingly as euery man hath receiued the gift of God then shall they be helped comforted susteined one by another and it shall be well with euery one of them But contrarily if one lie alone the cold surpriseth him on euery side and by his contrary quality driuing and inforcing the blood and heat inwardly benummeth the outward parts oppresseth the heart and mortifieth it whereas two or three lying together the heat is produced and kept in the outward parts the pores of the body kept open the blood dispersed the flesh kept supple by the heat and so preserued from the rigidity of the cold euen so in ciuill society if a man be without fellow friend companions louers welwillers he is helpelesse comfortlesse and impotent subiect to many euils and inconueniences that might be auoyded hee hath none to reioyce with him in his good successe nor to commiserate his euils none to maintaine him in his standing nor to sustaine him in his falling Verse 12. And if one preuaile against him two shall withstand him and a three-fold cord is not quickly broken THe third example is of two or more fellowes in matter of contention If one preuaile against him two shall withstand him As if he should say If a man be not alone but hath fellowes or pertakers then though that one be stronger then he to giue him the foile yet shall he with the helpe of his fellow withstand that one This is amplified by a comparison of the lesse to the greater figured by a prouerbiall or alligoricall speech A three-sold cord is not quickely broken If with the helpe of one he shall be able to withstand him much more then with the helpe of two or more Or when many shall lay their strengths together they shall be much more able So likewise if a man be not a solitary malecontented selfe-conceited rigorous muckrell but communicate with others and be consociate with them by the intercourse of mutuall duties beneuolence courtesies kindnesse compassionatenesse c. the like he shall find againe Therefore the vniust steward dealt wisely Luke 16. He made friends afore-hand lest he should be alone and destitute and end his dayes in desperation To conclude all this point our Sauiour Christ saith With what measure ye mete it shall be measured to you againe Mat. 7. 2. Thus much of the second example of inward euils Verse 13 Better is a poore and a wise child then an old and foolish King who will no more be admonished A Third example is of folly in kings men of authority and rule men of wealth and of what preheminence soeuer whereby vanity is also increased Idlenesse bringeth the sluggard to misery couetousnesse bringeth the niggard to misery and wilfulnesse bringeth euery man of power and great estate who hath an outward shew of happinesse to misery Yea so farre from happinesse is a wilfull and selfe-conceited man although he be a King or Monarch that a poore and a wise childe is better then he The childe is better then the old man the poore is better then the rich Docility teachablenes tractablenes is the property of wisedome and he that is wise is neerest vnto happinesse whatsoeuer his age and estate be Contrarily stubbornnesse peruersnesse wilfulnesse is the property of
or gift of money of an house or of some land out of their superfluity They haue indeed made many good bargaines in their life and this is one of the best The earnest penny indeede is offered if it will be receiued but heauen cannot be so bought A wise man goeth forth to his worke in the morning he taketh the day before him but this person will beginne at Sunne-set if at all when the gates of the Citty are shut In the time of life I heard him say often that all things may be done for mony and with the bribe hath he procured himselfe much fauour and auoyded deserued punishment and the beast thinketh now to deale so with God For I see no token of a penitent and contrite heart nor sorrow for sinne but iustifying of himselfe no restitution but onely a gift giuen out of superfluity and sometimes nothing at all Vpon the waters An illustration of the right manner of giuing by a similitude of Seede or Bread sowne or cast vpon the Seas signifying not only the sincerity and freedome of the heart in giuing but also the persons to whom it is giuen The wise worldling thinketh that whatsoeuer is giuen is lost and if neither profit nor praise of men nor any thing redound at all to him againe hee counteth it quite lost Therefore respecting himselfe onely in euery thing neither can hee doe otherwise hee counteth that which is giuen to the poore Minister who is nearest vnto God cleerly cast away because the worldling is either Popish or Turkish either an hypocrite or plaine ethnicke neither would he haue any man that feareth God to haue any thing His spirit telleth him that he is of the world and hath his portion in this life onely therefore he claymeth the world as his owne right to himselfe and such as are seruiceable and pleasing to his flesh Their spirit I say sayth as their father the diuell sayd Luc. 4. All is mine and I giue it to whom I will The children of God are not for the profit or praise of worldlings therefore would they haue the world rid of them They cry with open mouth away with them The persons to whom we must giue are the poore such as need our reliefe and almes that is such as are not able to labour for liuing by reason of sicknesse age c. These poore are either good or else prophane idle Belials donaughts The good are those that liue honestly and labour truly for their liuing as health and strength will permit and are thankfull to God and to their benefactors These are a fertile soyle worth the cost and labour and plenty of good seed For that which is done to them is done to Christ himselfe He calleth them his brethren Math. 25. 40. and his little ones To these must we doe good especially or else it is a sure token that the loue of God is not in vs. For he that seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him Againe the Law sayth Thou shalt loue thy neighbour as thy selfe The Macedonians were willing to their power and beyond their power to relieue their poore brethren 2. Cor. 8. 3. yet it is not meant that a man should ease others and burthen himselfe as he that lendeth his money without increase to him that is richer then himselfe and in the meane time wanteth necessaries vers 13. but to make an equality in supplying one anothers want vers 14. Neither is this meant to confound callings for euery one must be content with his calling as Paul sayth of seruants c. but to relieue mens wants in their callings yea and friendly to helpe them forward not to enuy and suppresse on euery side that we our selues may be aloft alone and haue all at our owne disposing Neither yet in wants is it meant of an Arithmeticall equality but Geometricall as the Philosophers say that reliefe be giuen according to the need and worthinesse of the person I say worthinesse for the houshold of faith is specially to be relieued though our All-alikes can abide no difference except in this that as the world loueth his owne so do they most affect their rascals and claw-backs Herein they make a difference for to these are they very bountifull when they will not bestow a good looke vpon a poore Minister nor honest poore man these must licke their liuing of the thorne and chew vpon the bridle They will haue no difference at all of grace and morality this difference the Papist cannot abide morality and flattery infirmities and prophanenesse but all must be alike But when all is alike that is to say darknesse and carnality for that their spirit intendeth then will their pride make distinctions and degrees enough And this is nothing but to draw all from God that they themselues might be gods censuring and iudging iustifying and condemning helping and forsaking men accordingly as they please and as they are pleased The other sort of poore are neuer-goods or doe-naughts that haue liued idlely and brought themselues into want and in want are still idle and thanklesse abusing themselues euen in that litle which they haue and is giuen them These are a barren soyle for a man to cast his seede vpon They are water that consumeth and rotteth the seede or bread that is cast into it and so in respect of them it is lost For they are rather ready to speake euill and doe uill to those that doe them good and walke about with lies yet in their necessity and misery must we help them though they be naught because we our selues are good euen the children of God and followers of God who causeth the raine to fall and the Sunne to shine vpon all Christ healed the nine vnthankefull Leapers as well as the tenth and he did good to vs when wee were his enemies He prayed for his persecuters for he came to saue not to destroy And Salomon sayth Doe good for the commaundement sake Relieue the godly in loue the euill in pittie we may be sure of this that our gift to the euil in that sense shall doe vs good and him good also and more happly then we are aware of this being excepted that wee minister not matter to his wickednesse I meane that our liberalitie be not meanes to maintayne his idlenesse drunkennesse whooredome c. to our knowledge Yet many are too wise too circumspect heerein they proue naught in seeming to be too good In this case lend to the poore and lend not and if he be without grace or gouernment put thy meate into his mouth but let him not finger thy money neyther be surety for such lest the weight of his folly be layd on thy backe For hee hath the plague and would haue all alike with him The prodigall loueth not parsimony His nature is to vndoe all that deale with him and follow his humours neyther regarde his serpentine tongue it is
obedience not fantastick dreaming as they that would seem to be as deuout as Mary and yet are as proud as Iezebel as zealous as Dauid but as couetous as Nabal A meere delusiō Verse 13. Let vs heare the conclusion of the whole matter Feare God and keepe his commandements for this is the whole dutie of man THe generall conclusion of the whole scope of all Christian doctrine and exhortation For all is but the mortification of the old man and the quickning or renewing of the inner man and both these are one They are one motion and differ but in respect of the termes à quo ad quem For what is that which mortifieth but life The spirit of mortification enliueth and the spirit of life mortifieth at one and the same instant vno actu The conclusion is inferred by way of exhortation to moue attention to print in the memory the substance of all and the maine end of all writings which whosoeuer hath not rooted in his heart he can neither vnderstand rightly nor do truly but is a lyer euen a very hypocrite in his best speechss and best actions Thomas sayd to Christ Ioh. 14. 5. We know not whither thou goest and how can we know the way The knowledge of the place goeth before the knowledge of the way and the maine end and drift of euery instruction and action is first to be weighed What is the end of all writings but to feare God and keepe his commandements He that doth not this knoweth nothing and is but a dreamer Feare God and keepe his commandements This is the substance of the conclusion consisting of two precepts the one whereof concerneth the inward man or the affection the other concerneth the outward man or the action the one the heart the other the life Concerning the first by feare is meant a reuerent awe of Gods maiestie proceeding from faith whereby through the feeling of his loue as well as the weight of his displeasure we are afraid to offend him Feare is put for the whole worship of God by the figure Synecdoche It is the principall part of Gods worship and keepeth all the other in their duties all euill being committed where it is wanting Therefore sayth the Scripture Blessed is the man that feareth alway It is the beginning of wisedome true and sauing wisedome Prou. 14. 16. and the perfection of piety For the better vnderstanding hereof I wil insist a litle vpō it There are sundry sorts of feare First Dabolicall Iam. 2. 19. The diuels beleeue and tremble Second Naturall It is an affection or passion of the heart whereby we feare not onely death or dissolution but dangers and euils that are destructiue of our good estate or welfare This feare is by naturall instinct in all sensible creatures as well as in man and in the godly as they are men and in Christ as he was man subiect to our infirmities not to sin This feare of it selfe is not a sinne for Christ could not sin but in vs it is sin by reason of our corruption because we do not order it according to the law of God but Christ in fearing death did also submit himselfe to the decree of his Father according to the commandement Thou shalt loue the Lord thy God with all thine heart c. So feare was ouercome of loue or rightly ordered by loue So the godly after the example of Christ though they feare death yet they humble themselues to death and to all crosses because the loue of God taketh away or extenuateth feare Third Worldly feare This is the corruption of naturall feare when as men do forsake or deny God and Christ in what measure soeuer that they might not lose their goods good name pleasures preferments c. The worldly iealous zealous deuout are full of this feare Their feare is great and continual but it is a pernicious and damnable feare and all that they feare be they neuer so subtil and prouident shal fall vpon them Math. 10. 28. Feare not them which kill the body c. Ioh. 12. 42. many beleeued on Christ but durst not confesse him lest they should be put out of the Synagogue and incurre the displeasure of great ones This was Nicodemus his infirmity Ioh 3. 2. The Princes Priests and Pharises were drunke with this feare Ioh. 11 48. Fourth Seruile feare It is proper to the wicked For their conscience being guilty of sin they feare the wrath of God both temporall and eternall Prou. 28. 1. The wicked flie when no man pursueth The wicked are like a raging sea Esay 57. 20. It hath two effects First it restraineth from grosse crimes and constraineth to outward duties at leastwise it mitigateth the extremities of sinners as doth also the sword of the magistrates which curbeth those that are senslesse or haue but a dogs conscience Hence the Poet sayth Oderunt peccare boni virtutis amore Oderunt peccare mali virtutis amore When as Paul disputed of righteousnesse temperance and the iudgement to come Felix trembled Acts 24. 25. Secondly it worketh hardnes of heart and desperation in some when it groweth to an height of wicked resolution all hope being vtterly quenched Fifth Filiall or sonlike feare This is proper to the regenerate who by this feare are moued to auoide sinne and to liue godlily and righteously It ariseth from the knowledge of God and out selues and from the feeling of his acceptation loue of vs wrought in our hearts by the holy Ghost Of this Solomon saith Prou 1 17 and Psal 111. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that do his commandements Iob 28. 28. The feare of the Lord is wisedome and to depart from euill is vnderstanding More plainely this feare is thus begotten 1. When a man heareth the Lawe what is there commaunded and forbidden the Holy-Ghost commeth and taketh away the vaile of naturall blindnesse and slumbering causing him to see his sinne and to beholde the wrath of God vpon him euen to lay them both to his hard heart whereupon feare troubleth the conscience and breaketh the hard heart 2. When a men in this case heareth the Gospel the Holy-Ghost inlightneth his minde to vnderstand and beleeue and to apply the promises to himselfe whereupon hee beginneth to feele quietnesse and peace of conscience being more and more perswaded that hee is beloued of God Now on this perswasion ariseth the loue of God for his loue grace and mercie in Christ On this loue ariseth a new feare namely to displease God so louing and mercifull Psal 130. 4. There is mercie with thee that thou mayest be feared Of this filiall feare there be foure degrees expressed by the feare of children toward their parents whereof there are foure degrees First a childe loueth his parents and flieth to them as his chiefe refuge yet is he held in obedience with threatthreatnings and feare of the rodde Secondly partly by reason partly
by the rodde Thirdly lesse by the rodde and more by reason Fourthly by reason alone without the rodde Now to apply this First children haue a sincere loue to their parents and a generall disposition to be conformable to them in al things yet being left to themselues they are carried by their childish fancies and vaine desires both vnprofitable to themselues and to their parents for want of reason Hence Solomon sayth Follie groweth in the heart of a childe but the rodde of correction fercheth it out So the regenerate newly conuerted haue a sincere though weake loue of God and a generall disposition and right motions to obey God in all things yet without the consideration of Gods iustice and feare of punishment or rather corrections they are apt to be carried and ouercome with the lusts of the flesh allurements of the world and baites of Sathan Therefore Dauid sayd It is good for me that I haue beene in trouble And Paul 1. Corinth 11. 32. When we are iudged we are chastened of the Lord that we might not be condemned of the world Secondly parents instruct their children in what is to be done and what to be eschewed and that with threatnings of punishment And for feare of the rodde more then vpon consideration of their owne good they obey because reason is yet weake and they haue but smal discerning of good and euill So likewise God teacheth vs what we ought to beleeue what to doe to his glorie and our owne good with threatnings of temporall punishments and crosses of sundry kindes by which we are held in awe and contained in duty till we come to more perfection and discerning Thirdly when a childe by reason of age is riper in vnderstanding and reason hee beginnes to know his parents and his duty towards them and what is for his owne good Therefore he is held in obedience not for feare of the rod but instruction and exhortation preuaileth most So wee growing more perfect in the knowledge of God our father in Christ what his loue hath beene towards vs what hee hath done for vs and will doe for vs are mooued to obey him not so much for feare of punishments as by instruction which we desire and exhortation vnto which wee yeelde with delight And as faith and loue growe stronger so doth the Lawe with the threatnings and curses thereof growe the weaker The Lawe is our Schoolemaster in our nonage but when the fulnesse of yeares are come wee are our owne instructers and able to gouerne our selues by our owne reason Fourthly when the childe commeth to perfect reason and discretion the feare of the rod goeth away For hauing now the perfect knowledge of the loue care and benefits of his father towards him and also of his duety towards him againe he performeth obedience with willingnesse delight ioyfulnesse fearing to displease and offend him and is ashamed of childish follies So wee growing stronger in faith and perfect men in Christ doe willingly cheerefully and with delight worship and serue God fearing to displease him vpon consideration of his greatnesse goodnesse mercy and benefites towards vs Galat 3. 25. After that faith is come wee are no longer vnder a Schoolemaister that is the ceremonies and threatnings of the Law childish rudiments and feares Rom. 8. 15. Yee haue not receiued the spirit of bondage to feare againe but the spirit of adoption c. He is called the spirit of bondage when he worketh weakely in vs as in babes and younglings whom the Lawe terrifieth from sinne and compelleth to obedience He is called the spirit of adoption when he worketh more strongly in vs or hath brought vs to a greater perfection of the degrees of faith hope loue whereupon we are termed perfect men in Christ The Magistrate is not terrible to the innocent nor the rodde to the man of age Romans 12. 3. Wilt thou be without feare of the power doe well and thou shalt haue praise So likewise wilt thou be without feare of the curse of wrath of hell be strong in faith hope loue and thou shalt delight in God in his word Ministers and children His word shall be thy delight and joy â— Iohn 3. 21. Beloued if our hearts condemne vs not we haue boldnesse with God Chap. 4. 18. There is no feare in loue for perfect loue casteth out feare For feare hath painefulnesse hee that feareth is not perfect in loue Thus much of feare And keepe his Commandements This is the effect of true feare The roote is faith the sappe or iuyce is feare the fruit is obedience As is the inward man so is the outward man the heart is deceitfull but the hypocrit cannot be hid for the tree shall be knowne by his fruite not by the sight or outward shew thereof for the wilding maketh a fairer shew then many a good apple but by the taste Who is he that in sincerity keepeth the Commaundements Hee that setteth God alway before his face Moreouer obedience is Legall or Euangelicall of the latter Solomon here speaketh For both the curse and rigorous exaction of the Lawe is remoued away from them that beleeue which are the ingenuous and free borne sonnes of God In these times there are many maisters but few doers therefore shall they receiue the greater condemnation They would haue good done so that they themselues haue no hand in it Here is no feare of God but a deceitfull and wicked spirit For how much a man doth so much he feareth He that doth the commandements is true the rest are babblers Neither haue there bene so many tongue-tied Christians in times of Popery as there shall be phantasticall babblers and deceitfull Satanists in these last times whose words and deeds are all falshoods and lies yet it is but that multitude of malignants who wil either be idolaters or Atheists of a false religion or of no religion For this is the whole dutie of man A reason drawne from the end of creation and redemption which is nothing else but to feare God and keepe his commandements which who so doth not is a son of perdition Eph. 1. 4. He hath chosen vs in Christ that we should be holy and blamelesse before him in loue Tit. 2. 14. He gaue himselfe for vs that he might redeem vs from all iniquitie and purifie vs vnto himselfe a peculiar people zealous of good workes By zeale he meaneth not the bare pulpit zeale but deuotion Many can counterfeit zeale as vpon a stage but when they are out of the pulpit they are of a quite contrary fashion gallants proud stately But the Frier shall rise vp in iudgement against them To conclude to feare God and keep his commandements is the adequate obiect or subiect of the whole man inward outward To this one thing must a man haue respect in euery thing Hither must he refer all his studies and labours if he will be partaker of true felicitie This onely is true profite and all exccept this is