that runne after their shadowe but neuer ouerget it and those that lye in a slumbering sléepe and called vpon say We will come yet fall asléepe againe and those that doe parturire non parere trauell in the birth of newnes of life but bring foorth no childe of righteousnesse and those that would faine wade ouer the water but looke till the running water stop his course that they may passe drie and those of whom the Satyrist saies Pers sat 5. Nam quamuis propete quamuis temone sub vno Vertentem sese frustra sectabere canthum Cum rotaposterior curras in axe secundo That sitting by the second whéele of the chariot imagine they shall catch the former and first whéele that still rowles from them these must be content to haue this spéech of the householder applied to them Why stand ye heere all the day idle This carelesnesse and negligence in the matter of saluation is both perillous and pernitious Christianitie is a warfare and by Baptisme we are enrolled soldiers in the Armie of Christ therefore we must be circumspect we must be watchfull we must be couragious Ephes 6.11.12.13 Our enemies are Sathan and his vngodly complices for we wrestle not against flesh and blood but against principalities against powers and against the worldly gouernours the Princes of the darkenes of this world against spirituall wickednesses which are in the high places And therefore we must put on the whole armour of God that we may be able to stand against the assaults of the diuell and that we may be able to resist in the euill day 2. Tim. 4.7.8 and hauing finished all things to stand fast If we fight a good fight and finish our course and kéepe the faith from henceforth is laid vp for vs the crowne of righteousnesse which the Lord the righteous iudge shall giue to vs at that day and to all them that loue that his appearing They that haue giuen their names to Christ and that shall be so plenteously rewarded for their labours in the Lord is it not a shame for them to loyter or be found in the campe of Sathan Christianitie is a wrestling and against what must we wrestle against the darkenes and ignorance of the flesh 1. Cor. 1.20 Ioh. â— 3.5 whose wisedom is foolishnes before God and cannot comprehend the mysterie of saluation for except a man be borne againe be borne of water and of the Spirit he cannot sée the kingdome of God nor enter into the kingdome of God And we must wrestle against the hatred and enmitie of the flesh and world Ioh. 15 1â—.20 for we must resolue our selues that since the world hated Christ it will hate vs also the seruant is not greater then his maister if they haue persecuted him they will persecute vs also And we must wrestle against the alluâ—â—ments and tentations of the â—â—â—sh which is an intestine and secret foe and â— dâ—mâ—sticall Iudas readie alwaies so betray vs into the power of our spirituall Enemie For 〈◊〉 our flesh naturally dwelleth no good Rom â— 1â— c. the fleâ—â—h 〈◊〉 finde no meanes to performe that is good the flesh suffers vs not to doe the good we would but the euill that we would not doe that we doe the flesh expels the delight that the inner man hath in the lawe of God and rebelling against the lawe of our minde lâ—ades vs captiue into the lawe of sinne Neb. 4.17 Saâ—â—allaâ— and â—obâ—ah and the Arabians and the Ammâ—â—â—â—es and the Ashdodims did not more withstand the repayring and reedefying of Ierusalem then the flesh and the sinfull motions thereof doe resist the saluation of the soule and the subiecting of it to the will of God The buâ—â—â—ers of Ierusalem being hindered by their malignâ—rs when they builded on the walls and when they bare burdens and when they laded did the worke with one hand and with the other hold the sword And they that are to wrestle against such so importunate strong and flattering an Aduersarie may not be secure and remisse and cast aside their spirituall furniture séeing an old and most practised wrestler not ignorant of Sathans sleights cries out on this sort Rom. 7.24 O wretched man that I am who shall deliuer me from the bodie of this death Christianitie is a race and that we may so runne that we obtaine mortification patience â— Cor. 9.24.25 and perseuerance is required of vs. They that runne and prooue maisteries for a corruptible crowne vse a most exquisite diet and abstaine from all things that may make them vnfit for the race they are not rewarded with the prize vnles they runne to the goale and will any imagine that he shall receiue the incorruptible crowne of life except he perseuere in faith and godlines What shall it auaile to heare the word to participate of the Sacraments to follow the calling of Christ for a while and at length and last to faile and faint either enchanted by pleasures or corrupted by the examples of the world for not he that fighteth and fainteth or flieth but he that ouercommeth shall haue power giuen him ouer the nations Reu. 2.26.27 Reu. 3 1â— and he shall rule them with a rod of yron and as the vessels of a potter shall they be broken he that ouercommeth shall be made a pillar in the temple of God and shall goe no more out and vpon him shall be written the name of God and of the citie of God and that new name Vâ—rse 21. he that ouercommeth shall sit with Christ in his throne And what meaneth our Sauiour when he saith Luk. 9.62 No man that putteth his hand to the plough and looketh backe is apt to the kingdome of God but that he admits no such schollars that doe not wholly consecrate themselues to him but reflect an eye to worldly desires and vanities For as the Ploughman that lookes not directly forward but doth cast his eye aside makes no right furrowe but a balke so they that doe not bend their whole endeuour to promote Gods glorie and to renounce the cares of the world cannot procéede aright in the way of life but must néeds decline either to the one hand or to the other And this our race is not in a corner Mâ—tt 5.14.15 nor without beholders for we are as a citie that is set on a hill cannot be hid as a candle that is not lighteâ— to be put vnder a bushell but on a candlesticke 1. Cor. 4.9 that it may giue light to all that are in the house and we are as gazing stocks vnto the world and vnto Angels and vnto men Matt. 5.16 and therefore being placed in such open view Let our Light so shine before men that they may see our good works and glorifie our father which is in Heauen He that hath a long iourney and but a short time in which he must make it will neuer end his
eares that they should not heare yea they made their hearts as an adamant stone least they should heare the law and the words which the Lord of hoasts sent in his spirit by the ministerie of the Prophets There is no stone so hard as the Diamond yet the disobedient were as hard as the Diamond Let not vs Christians equall their hardnesse and let not vs be found harder then the Diamond so that the spéech of an auncient Father may be appropriated to vs when hee sayes that the Diamond though most hard Cyp. de dâ—p martyriâ— yet it is mollified and maistered with the blood of an hee Goate but that we doe not east aside our hardnesse nor as yet are softened by the blood of Christ who was the true scape goate Leu. 16.21 shadowed out in the types of the olde sacrifices vpon which Aaron was to put his hands and to confesse ouer him all the iniquities and trespasses and sinnes of the children of Israel and to send him away by the hand of a man appointed into the wildernesse and which was a true figure of Iesus Christ that beareth the sinnes of the people Moses strake the rocke with his rod Isai 53.4 Psal 78 2â—.2 and the waters gushed out so let the remembrance of Christes sufferings and the infinite benefites that wee receiue thereby pierce our hearts and draw forth teares of true repentance and of amendment of life Psal 78.8.9.10.11 For as the Israelites were a rebellious generation a generation that fet not their heart aright and whose spirit was not faithfull to GOD and the children of Ephraim being armed and shooting with the bowe turned backe in the day of battell and kept not the couenant of God but refused to walke in his law because they forgot his Acts and his wonderfull workes that hée had shewed them so what truer reason can be giuen of rebellion against Gods ordinances but our forgetting of Gods incomprehensible loue Rom. 8.32 Ioh. 3.16 who spared not his owne Sonne but gaue him for vs all to death and that so loued the world that hée gaue his onely begotten Sonne that whoseuer beleeueth in him should not perish but haue euerlasting life Shall wee so long exhilerate and encourage our spirituall foes by wallowing in the filthinesse of sinne and giue them occasion to say in their hearts O our soules reioyce Psa 35.25 wee haue deuoured them And shall wée not by our conuersion procure ioy to the holy Angels of GOD Luk. 15.7 that reioyce more for one sinner that conuerteth then for ninety and nine iust men that neede none amendment of life Let vs dash the young children of Babylon against the stones that is Psa 137.9 let vs destroy the broode of sinne in the cradle and infancie before it wholly possesse vs and let vs spéedily driue away the tentations and enticements to wickednes that wee may say with the man of God Psâ—l 18.37.38 We haue pursued our enemies and taken them and haue not turned againe till we haue consumed them â—e haue wounded them and they were not able to rise they are fallen vnder our feete Let vs beware how sinne take roote in vs for as inueterate maladies of the body craue long and sharpe curing and as cloath often and deepely dipped in the fatte hardly or neuer leeseth his colour so the inâ—eterate vices of the soule are not easily remooued and the corruption of the minde that becomes an habite cannot be washed away without much adoe Ier. 3.23 Can the blacke Moore change his skin or the Leopard his spots then may they also doe good that are accustomed to euill saith the Lord by his holy Prophet Let vs breake the bands of Sathan and escape out of his snare wherin he would hold vs at his pleasure and let vs not suffer him to deale with vs as the childe deales with the bird which he tieth with a threede by the foote permitting it sometimes to skip fréely but then pulling it backe when it thinkes to escape so let not Sathan tie vs by the vse and custome of iniquitie that though we séeme likely sometimes to flie from him yet he may drawe vs backe because we are fettered in the traps of sinne Let vs auoid and shun the baite of wickednes with the warie fish least if we swallow downe the baite the hooke also catch vs and then our ghostly Enemie leade vs hither and thither as the fisher drawes and carries the ensnared fish according as himselfe desireth At a word 〈◊〉 not the tumults of our sinfull desires breede in vs a spirituall deafeneâ— that we cannot heare the distinct and piercing sound of the word of God that doth admonish vs Heb. 12.1 To cast away euery thing that prâ—sseth downe and the sinne that hangeth so fast on as the dwellers by some places of the Riuer Nâ—us in Egypt Cic. in sâ—m Scip. called Catadupae can heare no sound because they haue gotten a deafenes by the continual rumbling of the Riuer that rusheth downe from high mountaines but let vs beseech God to open our eares both inwardly and outwardly that we may abandon vngodlines learne to doe well and pray vnfainedly vnto the Lord Psal 69.14.15.16 that he would deliuer vs out of the mire that we sinke not and that he would deliuer vs from them that hate vs and from the déepe waters and that the water floud may not drawe vs nor the deepe swallowe vs vp nor the pit shut her mouth vpon vs and that the Lord would heare vs For his louing â—iâ—dnes is good and turne vnto vs according to the multitude of his tender mercies Contrarily to them that hunger and thirst after righteousnesse to them that haue taken vp the crosse of Christ and follow him to them that sigh vnder the burthen of iniquitie to them that are desirous to remooue hence and to dwell with the Lord to them that loue prayer the word and all good workes this spéech of the Apostle is to be proposed Let vs not be wearie of well doing for in due season we shall reape if we faint not Hast thou begun to renounce sinne and to embrace righteousnesse Let not the old Prouerbe be verified of thee 2 Pet. 2.20.21.22 The Dogge is returned to his owne vomite and the Sow that was washed to the wallowing in the miâ—e For if thou after thou hast escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ art yet entangled therein and ouercome the latter end is worse then the beginning for it had béene better for thée not to haue acknowledged the way of righteousnesse then after thou hast acknowledged it to turne from the holy commaundement giuen vnto thée As the Scripture doeth witnesse that Christ should not surcease in the progresse of Mediatorship Math. 12.20 Luk. 1.74 75. till â—ee brought iudgement into victorie that is till hee shewed
vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
all their distresses so that by faith they subdued kingdomes wrought rigteousnes obtained the promises stopped the mouthes of lions quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the Aliants Consider these things well and may we not truely say Rom. 8.28.35.36 c. that all things worke together ioyntly for the good and saluation of them that loue God and may we not say who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword In all these things we are more then conquerors through him that loued vs. For we must be perswaded with the Apostle that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to separate vs from the loue of GOD which is in Christ Iesus our Lord. We thinke amisse if we thinke that God doth chastise vs by crosses because hee hateth vs. Was not Abraham beloued of God the Patriarkes beloued of God and Moses and Dauid and the Prophets beloued of God yet all these sayled in the Sea of Tribulation Luk. 22.40.41 c. 24 26. Which is most of all was not CHRIST our Sauiour most déerely beloued of GOD yet was he not afflicted troubled tossed tormented and doth not the Scripture testifie that he must suffer many things and so enter into his glorie Wherefore by Tribulation the Lord maketh vs like the Image of his own Sonne and being faithfull we are the children of God and if wee be Children Rom. 8.17.18 wee are also heires euen the heires of GOD and heires annexed with Christ if so bee that wee suffer with him that we may also be glorified with him For wee must count that the afflictions of this present time are not worthy to be laied in comparison with the glory that shall be shewed vnto vs. Let vs then run with patience the race that is set before vs Hebr. 12.1.2 c. looking vnto IESVS the Author and finisher of our Faith who for the ioy that was set before him endured the Crosse and despised the shame and is set at the right hand of the Throne of God Let vs consider him that endured such speaking against of sinners least we shuld be wearied faint in our minds For whom the Lord loueth he chasteneth and he scourgeth euery sonne whom he receiueth If we endure chastening God offreth himselfe to vs as vnto sonnes for what sonne is it whom the father chasteneth not If therefore we be without correction whereof all are partakers then are we bastards and not sonnes When fathers chastise their vnruly sonnes by remouing them from their table by correcting them with stripes by giuing them vilde and reproachfull termes or after any other fashion yet when they doe thus they loue their sonnes and cease not to be fathers nay they shew themselues most of all to be fathers when they doe these things Shall men that are often transported with furie and rage be thought to punish their sonnes whom they loue not of crueltie but of care and loue and is it not much more méete to thinke that the loue of God in afflicting his children doth excéede the greatest loue and affection whatsoeuer of earthly and naturall fathers for as Parents when their children are too much delighted with their play mates thereby departe farther from them then they should doe cause their Seruants or some other to fraye them that being terrified they may runne home to their parents and wander no farther So God oftentimes not onely permits other things to afflict and molest vs but also himselfe now and then séemes to threaten vs and to shew an angrie and seuere countenance towards vs not to confound and discourage vs but to reclaime and bring vs home vnto himselfe againe Gregor in Iob. lib. 23. cap. 22. And what is this life but a way to Heauen our abiding Citie and desired Countrey and therefore we are often exercised with tribulation to the end we should not loue the way to our countrey more then our countrey it selfe We sée manie Trauellers when they behold plesant and alluring Fieldes in the way to turne aside and to fall from their former haste and to preuent this God doth make the way of this world rough vneasie to his Elect that are trauelling towards him least whiles they are delighted with the ioyes of this present life they should forgot their Countrey to which they trauell Solon one of the seuen Sages of Greece when his friend bewailed his miserie immoderately hée tooke him with him into the Castle of Athens from which he might behold the Citie vnder him and hee willed his friend to cōsider what sorrow there had bene and then was would be after vnder so many Roofes thereby admonishing him to take griefe and miserie more patiently that was generally incident to all mankinde And hee said also that if all men should lay their Troubles into one common masse and heape out of which euery man should take his equall portion Hée that did endure great anguish were better to rest content with his portion that befalleth him then take it by due proportion out of that generall heape If then no new thing happeneth vnto vs when we are afflicted but such as agréeth with the nature condition of man we must arme our selues with patience that thereby we may possesse our soules and declare our selues to be the Sonnes of God For God afflicteth the Faithfull and the vnfaithfull also but yet in diuerse manners The Faithfull he afflicteth as a Father the vnfaithfull as a Iudge And therfore the Faithfull haue comfort in their sorrow knowing that light will rise out of darknes and that their bitter potion will bréede health of soule but the vnfaithful murmure vnder the hand of God increase their affliction with impatiencie as the Horse that is fallen vnder the loade hurts himselfe by too much strugling Saint Austin sayes excellently As by one and the same fire De Ciuit. Dei lib. 1 cap. 8. Golde shineth and Chaffe smoketh and vnder one and the same threshing instrument the stubble is broken and the graine purged and the Fome is not mixed with the Oyle because it is wroong out vnder one and the same presse So one and the same force of Affliction when it comes it approoueth purifieth and clarifieth the good but it condemnes spoyles and destroyes the wicked And therefore in one and the same affliction the wicked doe detest and blaspheme God the good doe pray and praise God So great is the difference not what things euery one suffereth but what manner of person euery one is that suffereth For wish the like agitation and moouing the Puddle stinckes loathsomely and the Oyntment smells fragrantly One sayes of pleasures that we
to proclaime that whosoeuer would lend him monie should in short space receiue againe not onely the principall summe and that interest which the lawe tollerates but far more namely twise as much nay an 0. sold there would be none when he should heare of this proclamation that would not presently lend to that Prince as much monie as he had and if he had none that would not sell away his possessions and so procure monie that he might obtaine that extraordinarie munificence and recompence of the Prince But if perhaps the Potentates promise and proclamation should not mooue some but that they would kéepe their monies by them at home and not lend them they must of necessitie either be iustly censured of follie in neglecting of such great gaine or be conuinced of distrustfulnes in not yéelding credit to so royall promises Wherefore saith Salomon since God doth not take away our â—iches but preserue them kéepe them for vs and doth recompence them againe with large and ample vsurie nay doth promise for temporall and transitorie wealth eternall and neuer perishing what excuse can those make or what pardon can those looke for that refuse to lend to the Lord and that regard not the most liberall recompence which God bestowes on them that shew mercie and compassion vpon the poore and miserable And this is the force and meaning of this prouerb of Salomon which of it selfe is sufficient to stir vp tractable and flexible minds to performe the workes of mercie on the afflicted But for that good things cannot be spoken too often nor dilated too plainely and in this last age of the world loue wareth cold as it did before the destruction of Ierusalem Matt 24. according to the words of our Sauiour it will not be impertinent to amplifie this Argument somewhat more For that which we finde in the swellings and infirmities that sticke déepely in our bodies namely that there must be long time much labour and discretion vsed in applying remedies that they may be remooued without endangering the life the same we may perceiue in couetousnes and other vices and diseases of the soule For the gréedie loue of worldly things hath taken such roote in the mindes of many that it cannot be cured by one or two exhortations but manifold admonition must be vsed that at last by often compassing with the armies of godly perswasions and by lowd blowing the trumpets of seuere threatning and by bearing the Arke of the word of the Lord the strong holds and fortresses of couetousnes may be battered and demolished like the wals of Ierico Iosh 6. Plin. i. 32. c. 4. Some write of the Narmensian field that it is the drier for raine and the moister for drouth and therfore Cicero iested thereupon saying that in that place Raine did cause dust and sun-shining dirt so there is a generation of people that will bend contrarie to the force of exhortation and rowe against the streame of perswasion and waxe worse worse for admonition But though dogs bite those Matt. 7.6 that cast holy things vnto them and swine turne backe and rent those that throwe pearles before them and though some stop the eare to the charmer like the deafe Adder Psal 58.5.6 that will not heare the Enchanters voyce charme he neuer so cunningly Matt. 11.16.19 and though some are those stubborne sinners that will neither lament when they heare wéeping nor daunce when they heare piping that is that regard neither the sharpe manaces of the lawe nor the swéet comforts of the Gospell yet wisedome is iustified of all her children and they that are endued with the grace of Gods spirit will hearken to the statutes and voyce of the Lord and will say with the holy Prophet when they are reprooued Heale vs ô Lord Ier. 17.14 31.18 and we shall be whole saue vs and we shall be saued conuert vs and we shall be conuerted The forme of Diogenes supplication when he begd Lâ—â—r l. 6. was this If thou hast before this time giuen to any giue also to me but if thou neuer gauest to any begin now with me whereby he meant that he was in the case of other beggars and therefore desired that he that gaue to euery one would also giue to Diogenes and that it was time for him that was so niggish as to giue to none at length to begin to giue somewhat The same supplication of beggars may be vsed in our age and therefore that we may either learne at length to lend to the Lord and amend our backwardnes or else perseuere in liberalitie and haue the good worke confirmed which is alreadie begun in vs it shall be declared first why we 〈◊〉 giue to the poore secondly to what poore 〈◊〉 must giue thirdly how and after what manner we must giue First why we must giue We must haue compassion on the distressed to declare that we haue loue and who knowes not that euery Christian must entertaine loue and charitie For if the most excellent things are to be embraced as they are indéed what is more excellent then loue They that speake with the tongues of men and Angels 1. Cor. 13.1.2.3.8 and haue not loue are as sounding brasse or a tinckling cymball they that haue the gift of Prophesie and know all secrets and all knowledge yea that haue all faith so that they can remooue mountaines and haue not loue they are nothing they that féede the poore with all their goods and giue their bodies that they be burned and haue not loue it profiteth them nothing When prophecying shall be abolished and tongues cease and knowledge vanish away and when faith and hope shall be determined and ended namely when our soules shall come to that blessed life then loue shall still remaine for loue doth neuer fall away Can there be any vertue comparable to loue that is the soule and life of other vertues and that suruiues and liues after other vertues doe cease and are abolished He that hath mercie on the poore makes it manifest that he hath loue and that he loues 1. Ioh. 3.18 not in word and tongue onely but in déed and truth For to say that we loue our brethren and yet not to giue to their necessities is that cold charitie which Saint Iames reprehends Iam. 2.15.16 when he saies If a brother or a sister be naked and destitute of daily foode and one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding ye giue theÌ„ not those things which are needfull to the body what helpeth it This colourable loue is like faith without workes and a painted fire without warmth and a counterfait streame without moistnes and a tree full of leaues without any fruit Therefore to shew that we are not void of so rare and excellent a vertue as loue is we must haue mercie on the poore Againe we must shew mercy on the poore
because we haue obtained mercy our selues and because when we loue the brethren we declare that we loue God Who is there that will not loue God who made vs of nothing redéemed vs when we were vtterly lost preserueth vs daily and powreth vpon vs his innumerable benefits He that loueth not knoweth not God for God is loue 1. Io. 4.8 saith S. Iohn He vseth a most forcible word when he cals God loue it is far more then if he had said God is mercifull God is kinde and gratious God is gentle and fauourable God loues vs infinitely God saith he is loue it selfe If God then so loued vs ought not we to loue him againe Euery one will héere answere I loue God yea but note what the blessed Apostâ—e saith 1. Ioh 3.17 Whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him 1. Ioh. 4.20 If any man say I loue God and hate his brother he is a lyar for how can he that loleth not his brothâ—â— whom he hath seene loue God whom he hath not seene By this shall all men know that ye are my disciples Ioh. 13.35 if ye haue loue one to another saith our Sauiour Christ Seruants and souldiours are knowne of what retinue and armie they are by their badge cognizance and colours loue and compassion is the true badge and cognizance of Christianitie therefore let vs weare these cognizances and colours that we may be knowne to be the seruants and souldiours of our Maister Christ Iesus Hom. 36. de elecnios As the sonnes of great and rich men doe weare golden ouches and iewels about their necks saith S. Chrysostome and doe not put them off but carrie them alwaies about them as tokens and testimonies of their discent and nobilitie so let vs put on and still carrie about vs the tender bowels of compassiâ—n mercy shewing our selues to be the sonnes of a mercifull father of whom we haue receiued vnspeakable blessings specially since this our mercy will shew that we loue God and dwell in God Againe wee must haue mercie on the poore because we are members one of another and we that are many members seuerally yet are but one body in Christ We sée plainely what an harmonie sympathie and agréement there is in our bodie 1. Cor. 12. For if one member suffer all suffer with it if one member be had in honor all the members reioyce with it There is no deuision in the body but God hath so tempered the body that the parts should haue the same care one for another Verse 14.15.16 c. The body is not one member but many If the foote would say because I am not the hand I am not of the body is it therefore not of the body If the eare would say because I am not the eye I am not of the body is it therefore not of the body If the whole body were an eye where were the hearing If the whole were hearing where were the smelling But God hath disposed the members euery one of them in the bodie at his owne pleasure for if they were all one member where were the bodie But now are there many members yet but one body And the eye caÌ„not say to the hand I haue no néede of thée nor the head againe to the feete I haue no néede of you Euen so since Christians are all members of one body in Christ one depending vpon the other and one hauing an interest in the other let vs weepe with them that wéepe and reioyce with them that reioyce let the learned instruct the ignorant let the wiâ—â— giue counsell to those that want experience let the healthy comfort the sicke let the strong beare with the weake and let them that abound supply the want of those that néede Againe we must haue mercie on the poore because in reléeuing the poore we relieue and succor Christ himselfe who accounts that giuen to himselfe that is giuen to his afflicted members who will reward it plenteously as giuen to himselfe If Christ should come vnto our houses poore and naked hungrie and thirstie sicke and harborles who would not extend his deuotion vpon him But Christ sits at the right hand of God in heauen and he hath left the poore among vs vnto the end of the world and he sends them as his Bailiffes to take vp his rents and reuenues of mercie and if we denie it to them we denie it to Christ himselfe if we deliuer it to them they are a sufficient quittance and discharge of themselues Many refuse to paie rent to these poore Bailiffes and rather repell them for their néedfulnes and deride them for their destortion deformities and diseases of body then receiue and entertaine them But who made them distorted deformed and loathsome for their boyles and infirmities was it not the highest Ruler of heauen and earth that hath power to inflict that punishment vpon many or all that he inflicts vpon any or some He that mocketh the poore Prou. 17.5 14.31 reproacheth him that made him but he that hath mercy on the poore honoureth God saith Salomon Howsoeuer some leath and contemne the poore yet the faithfull poore are most pretious and déere in the eyes of Christ It is written of Lawrence that constant Martyr and worthy Deacon of the Church of Rome that when the Tyrant demanded the treasure of the Church expecting chalices candlesticks and other ornaments of gold he gathered the poore of the citie the lame the maymed the leapers the attainted with manifold maladies that were reléeued by the Almes of the Christians and shewed these to the Tyrant as the riches of the Church but when the Tyrant disdainefully frowned and abhorred those sillie people Lawrence told him that they were the beautie and wealth and gaines of Christs church and that though they were ragged and vnséemely now in the eyes of men yet they should one day shine in incomparable gloriousnes before the throne of God and that they were not to be detested for their outward infirmities of body since the inward foulnes and diseases and vices of him and other worldlings where far more odious loathsome Prudenâ— Peristeph in Laurent Swelling pride saith he is worse then the dropsie pinching couetousnes is worse then the gowte or crampe filthy incontinencie and fornication is worse then dirtie fluttishnes boyling ambition is worse then a burning feuer an vnbrideled tongue is worse then an itching soare malice and enuie is worse then a putrified impostume superstitious Idolatrie is worse then the Kings Euill Peccante nil est tetrius Nâ—lâ—am leprosum aut putridum Cruda est cicatrix criminum Oletque vt antrum tartari There is nothing so foule so leprous so rotten as a sinner the scar that remaines after the wound of iniquitie is neuer whole but still fresh and rawe and smels like the den and
heauie loding sinckes the vessell but by a moderate loding it hath prosperous sailing so if we fill our houses with too much vnnecessarie store the inuasion of an vnexpected matter may drowne the boate but if we lay vp what is méete and bestowe the ouerplus on the poore though a vehement whirlewind blow vpon vs yet we shall passe through the waues and not leese all Hoord not vp then too much least thou leese euen that is necessarie And that thou maiest accomplish these things the better ponder earnestly that of the wise sonne of Syrach My sonne Ecclus. 14.11 Aug. in enchir doe good to thy selfe of that thou hast As if he should say He that will proceed aright in giuing of almes must begin from himselfe and bestow it first vpon himselfe for almes is the worke of mercy and if mercie be fit for other is it not for thee If we must loue our neighbour as our selues we must first loue our selues in the feare of the Lord and with godly and Christian charitie as we ought to doe and then secondarily loue our brethren by the same Rule For charitie begins from it selfe and none can so loue his neighbour as he ought to doe except he first earnestly loue himselfe and wish well to himselfe Vâ—â—enâ—â—s 〈◊〉 â—â—è 〈…〉 For that which the Philosopher spake of the good man may be much more rightly spoken of the godly man namely that he is the greatest selfelouer that is he loues himselfe most and first with the true loue commanded and allowed of God Are we commanded then to loue our enemies and to pray for our enemies and to blesse and doe good to our enemies and shall we not loue our selues and séeke to doe good to our selues Shall we take remorse on those that are shut vp in prison and visite them and shall we be regardles of our sillie soule and cruell towards it that is fettered by sinne like a captiue in the chaines of this mortall bodie and neuer visite it and consider in what state it is Shall we féede the hungrie giue drinke to the thirstie cloath the naked and shall we not labour to haue our soules fed with the heauenly Manna of Gods word and refreshed with the swéete water of the fountaine of life and apparelled with the robe of Christs righteousnes by a liuely faith that it may appeare holy and vnspotted in the sight of God Shall we comfort the distrefied with aduersitie giuing them kinde spéeches and shall we not speake kindly to our owne â—â—les and rehearse and relaie vnto them the manifold and maruellous merceies of God Shall we haue more care of our bodies that they may be in health quiet and good liking nay shall we haue more care of the bodies of others that they want not thinges requisite for this life which is so fading and fickle then we haue of our soules that were bought not with siluer and gold or corruptible things but with the inestimable price of Christs blood that immaculate lambe of God that they may be partakers of the eternall and vnchangeable life Wherefore that we may giue bountifully to those that want and as we ought to giue let vs be first compassionate charitable and tender harted towards our owne selues and let vs be carefull not to pollute that which the pretious blood of Christ hath purified and let vs labour to gouerne our vnderstanding and our will and our desire as we ought to doe and because our frailtie is such that we must néedes fall often while we liue in this world let vs beséech our heauenly father so to enlighten our vnderstanding and so to subiect our willes to his holy pleasure and so to moderate our desires that we growing in grace and in the knowledge of God and his Christ our Redéemer may liue godly and circumspectly in this world waiting for the blessed hope of eternall life through Iesus Christ our Lord. Amen A GHEST FOR THE SOVLE Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome THe Gospell describing the perillous slipperie state of maÌ„s life in this world proposeth the parable of the vncleane spirit Matt. 12.43.44.45 which being cast out of his hold after many consultations at last entereth into the same person out of whom he was expelled if he finde him emptie and idle And we must diligently marke this For whereas Adam by his fall brought death into the world and corrupted the whole nature of man and therby we are prone and enclined to all euill and vngodlines we are deliuered from this pollution and miserie by our Sauiour Christ Iesus Notwithstanding Sathan retaines his disposition and we retaine ours For Sathan seekes and hunts and allures and laies counterwaits to deuoure vs and we are careleâ—â— and negligent and secure and many times pull â—â—to vs occasions to doe euill And what comes to pâ—pâ— The last end is worse then the beginning for to the Lord is woont to punish our contempt negligence and vnthankfulnes We see then that it sufficeth not to be once fréed from the spirituall tyrannie and thraldome of Sathan but we must striue and endeuour not to looke backe to Sodome and not to defile our garments when they are washed in the blood of the Lambe It is God alone that doth preserue vs from fo doing and therefore we daily pray vnto him That he would not leade vs into tentation And albeit it is God alone that doth defend vs from backsliding yet he hath also left vs a meanes and helpe of this defence and preseruation in which our selues may exercise our selues Of this S. Paul entreates in this passage saying Let the word of Christ dwell in you plenteously in all wisedome As though he should thus say the word of God is the bréeder of faith in your harts and by faith you apprehend Christ his merits and so consequently are saued therefore lay a sure and setled ground worke in this word of God for if you heare the word and surely kéepe iâ— it wil cause you to growe from grace to grace from vertue to vertue from good worke â—o good worke till ye come to the full age of perfite men in Christ This is large commendation of the word of God The cerâ—enâ—◠〈◊〉 â—uiâ—◠〈◊〉 of the 〈◊〉 of God but say some we would willingly knowe how we may be assured that the scripture hath vndoubtedly procéeded from God and hath béene endited by the holy Ghost to the end we may giue the more reuerence vnto it and the rather receiue it Let vs then consider the implacable and irâ—econciliable hatred of Sathan and the world wherwith they pursue the doctrine of the scripture whereas they tolerate other doctrines though neuer so absurde and impious and the vtter downefal of the persecutors and haters thereof for not one of those cruell Romane Emperours that raised the tenne first persecutions in the primitiue Church escaped a miserable end and the
heareth and kéepeth will bring foorth none other thing then that it teacheth and deliuereth Faith in Christ amendment of former life knowledge of God loue to God and man are preached and sowne and where there is the honest and good heart and these things are heard kept and dwell there these things spring growe and flourish God required the Israelites Deut. 31.12 to gather the people together men and women and children the strangers that were within their gates that they might heare and that they might learne and feare the Lord their God and kéepe and obserue all the words of his law Hearing and learning and fearing the Lord goeth before and then kéeping and obseruing the words of the law commeth after For God commaunded Moses to teach his ordinances and lawes to the people Deut. 6.1.2 that they might doe them and feare the Lord and doe all that was commanded Therefore when the Israelites would promise an absolute and entire worship of God Deut. 5.27 they said that they would heare all that the Lord God should say vnto them Isa 29 13.15.1â— and doe it For they that come neere to God with their mouth and honour him with their lips but haue their hart remooued from him and doe not feare him in their workes are cursed though they séeke deepe to hide their counsell from the Lord and doe their workes in darkenes and say Who seeth vs and who knoweth vs their turning of deuises shall not be estéemed more then the potters clay for shall the worke say of him that made it He made me not or the thing formed say of him that fashioned it He had none vnderstanding That is for all their craft they shall not be able to escape Gods hands no more then the clay that is in the potters haÌ„ds hath power to deliuer it selfe When Christ gaue coÌ„mission to his Apostles to goe and teach all nations and to baptise Matt. 28.20 he ads how they should teach theÌ„ teaching them saith he to obserue all things whatsoeuer I haue commaunded you Iam. â— 22 Ro. 1.13 We must not only be hearers of the law deceiuing our selues but also doers of the law for not the hearers of the lawe are righteous before God but the doers of the law shall be iustified We must not onely professe good things but practise good things for if we knowe what is good Iob. 13.17 Luk. 12.47 yet we are blessed if we doe it and the seruant that knoweth his maisters will and doth it not shall be beaten with many stripes We must be good trées that doe not onely beare leaues and blossomes Luk. 6.44.46 but also bring forth good fruit in due season otherwise Christ will say vnto vs Why call ye me Lord Lord and doe not the things that I speake We must not deale with the scripture in performance as the Papists deale with it in exposition calling it a nose of waxe that is we must not make it serue our wils affections beléeuing what is promised but not doing what is coÌ„manded Idle boies sometimes strike fire out of the fâ—int not to kindle a fire but to sée how the sparkles flye out praising and admiring sometimes these sometimes those sparkles putting no fewell or substance that may fire a flame so many hearers more curious then Christian bring their vnderstanding as a flint to the preachers voyce which is like the stryking stéele onely to heare how oratoriously and eloquently he speakes and not putting thereunto the fewell of their desire that it may be kindled to vertue and good workes When they haue heard many preachers they will say He is learned another is eloquent this man is copious that man is swift in vtterance Therefore a Sermon to them is like a Musicall songe wherein the voyce of the singer is commended but the subiect of the sonnet is not considered And it often fals out that as when Musicke sounds by night in the stréetes a man may rise out of his bed to heare it but assoone as it is ended he goeth to his bed againe and sléepes as erewhiles he did so many worldly couetous proud and voluptuous persons when the Sermon is heard they profite nothing therby but carrie home the same minds which they brought foorth and lye downe againe to sléepe securely in the bed of iniquitie But if we will haue the word of Christ to dwell in vs and be profitable hearers we must heare with an honest and good heart and we must heare and kéepe and bring foorth fruit And how must we bring foorth fruit with patience For the chiefest fruit that comes of the right receiuing of the word of God is the propagation thereof vnto others also that being freed from Sathans tyrannie they may be made citizens of Christs kingdome This cannot be done in the world without crosses aduersities and persecutions Therefore we must haue patience for without patience this principall fruit of the word cannot be yéelded foorth 2. Tim. 2.12 forasmuch as all that will liue godly in Christ Iesus must suffer persecution This caused the Apostle to say Ro. 2.7 that the way to euerlasting life is patience in well doing he saies not well doing and no more but patience in well doing because without patience we can hardly doe any good 2. Cor. 6.4 This caused him to reckon Patience for the first vertue that must alwaies be in a good Minister of the word howsoeuer other vertues may not alwaies be in him nor without exception vnles it be according to the affection of the minde This caused him to say Heb. 10.36 That we haue néede of patience that after we haue done the will of God we may receiue the promise This caused Christ when he had foretold many and bitter calamities of the professors of his name to conclude the spéech with this Luk. 21.19 By your patience possesse your soules as though he had said when you are pressed with miseries on euery side it will be hard for you to possesse your soules except ye be valiant couragious and beare vp manfully by patience for Vertue without patience is a Widowe Patience can turne reproaches into ioy infirmities into glorie tribulations into gladnes for it made the Apostles to goe away ioyfully Act. 5.41 for that they were counted worthy to suffer rebuke for the name of Christ and it caused Paul to take pleasure in his infirmities 2. Cor. 12.10 Hab. 2.4 Heb. 11.1 Rom. â— 25 Patience is the life of the righteous for the righteous liueth by his faith and faith is the ground of things which are hoped for and hope is propped vp by patience for hoping for that we see not we do with patience abide for it therefore the righteous liue by their patience Patience encreaseth the reward of weldoing and therefore Chrysostome well weighing the force of Pauls words 1. Cor. 3. â— where he saith Euery man shall receiue his wages
himselfe conquerour ouer all his enemies so Christ hath deliuered vs out of the hands of all our enemies that wee should serue him without feare all the dayes of our life in holinesse and righteousnesse before him Wilt thou know then what is the best way of perseuering Christ sheweth Ioh. 15. â—0 when hee saieth If ye keepe my commaudements ye shall abide in my loue as I haue kept my Fathers commaundement and abide in his loue For it is not the specious and gay beginning but the vertuous and firme ending Mat. 19.30 that hath the recompence for many that are first shall be last and the last shall be first Hast thou begun to beléeue the Gospell Col. 1.23 and to professe the faith Continue grounded in the faith and be not moued away from the hope of the Gospell whereof thou hast heard and which hath beene preached vnto thée Eph. 2.18 19. and be thou rooted in the loue of God that Christ may dwell in thine heart by faith and thou mayst be able to comprehend with all Saints what is the breadth and length and depth and heigth and to know the loue of Christ which passeth knowledge that thou mayest be fiâ—led with all fulnesse of GOD and hold fast thy profession Heb. 4.16 That thou mayest goe bouldly vnto the throane of grace that thou mayest receiue mercy and finde grace to helpe in time of neede For he that wauereth Iam. 1.6.7.8 is like a waue of the Sea tost of the winde and carried away neither let that man thinke that he shall receiue any thing of the Lord a double minded man is vnstable in all his wayes Hast thou begun to pray to the Lord and canst not see thy petitions by and by accomplished Pray alwaies and waxe not faint Call to minde the Parable of the vniust Iudge Luk. 18.4.5.6.7 whom the importunitie of the widdowe ouercame and forced to say that though he feared not God nor reuerenced man yet because the widowe troubled him he would doe her right least at last shee should come and make him wearie Heare saith Christ what the vnrighteous Iudge saieth Now shall not GOD the most righteous Iudge auenge his Elect which cry day and night vnto him yea though he suffer long for them Call to minde the woman of Canaan Mat. 15.22.28 who being a suppliant for her daughter so long continued crying Haue mercy on me O Lord the Sonne of Dauid and so long waited the Lords leisure till Iesus answered O woman great is thy faith be it vnto theâ— as thou desirest Call to minde the blinde men that would not be stayed by the rebukes of the multitude Math. 20.31 that willed them to hold their peace but redoubled their crie for mercie till they obtained their request Call to minde our Sauiour himselfe Matt. 26.44 Psal 123.2 how he repeated the same praier thrise in his agonie to teach vs that we must pray continually and that as the eyes of seruants looke vnto the hand of their maisters and as the eyes of a maiden vnto the hand of her mistresse so our eyes must waite vpon the Lord our God vntill he haue mercie vpon vs. Hast thou borne many aduersities and crosses and afflictions Ecclus. 2.1.2 c. Be constant vnto the end For if thou wilt come into the seruice of the Lord prepare thy soule to tentation settle thine heart and be patient ioyne thy selfe vnto him and depart not away that thou maiest be encreased at thy last end whatsoeuer commeth vnto thée receiue it patiently beléeue in God and he will helpe thée order thy way aright and trust in him waite for his mercie shrinke not away from him consider the old generations marke them well Was there euer any confounded that put his trust in the Lord or who hath continued in his feare and was forsaken or whom did he euer despise that called vpon him For God is gratious and mercifull and forgiueth sinnes and saueth in the time of trouble But woe vnto them that haue a fearefull heart woe vnto him that is faint harted and beléeueth not woe vnto them that haue lost patience For what will they doe when thâ— Lord shall visite them We must not still erspect easie and pleasant proceedings in performing of good workes When the children of Israel did trauell in the wildernes by Gods appoyntment Exod. 17. sometimes they wanted water sometimes their enemies set vpon them sometimes other aduersities pressed them yet at length they were put into the possession of the land flowing with milke and honie And when the eleuen tribes did fight against Beniamin Iudg. 20. by Gods commandement in two fights they receiued a great ouerthrowe but in the third battell they vtterly vanquished Beniamin Such difficulties doth the Lord now and then cast in the way of the godly for the greater triall of their faith and patience Howbeit this commonly is done by the fraude of the diuell and the subtiltie of his adherents Gen. 49.17 for he is as a Serpent by the way and an Adder by the path biting the horse héeles so that the Rider shall fall backward For as the hunter when he seeth the beast running into the nett of his owne accord makes no noyse nor yéelds foorth any shouting but if he perceiue the beast to goe a contrarie way he stops his course and by fraying forceth it to runne into the snare so the diuell whom he seeth to perish willingly and to passe their time in sloath and idlenes those he molesteth not but they that haue a diligent regard of their saluation and doe endeuour to doe vertuous and good déeds those he troubleth and terrifieth from their purpose that they may be entangled in his traps and cease from finishing of godly enterprises But the faithfull that know Sathans circumuenting enterprises as Saint Paul cals them 2. Cor. 2.11 and are acquainted with his practises must not foreslacke their forwardnes in the feare of God but must inuocate the aide of the Lord in all aduersities and tribulations and then they shall finde that as the diligent Physitian is euer attending on his patient Psal 145.18 Basil in hom in princip prouerb So the Lord is neere to all that call vpon him yea to all that call vpon him in truth and as the marriners that are woont to behold the Sunne in the day and the North starre or some other cléere starre in the night do thereby finde out a readie course in the Sea so if in euery tribulation danger and difficultie we lift vp our minds vnto God Psal 91.1.3.4 Because we dwell in the secret of the most high we shall alway abide in the shadowe of the Almightie surely he will deliuer vs from the snare of the hunter and from the noysome pestilence he will couer vs vnder his wings and we shall be sure vnder his feathers his trueth shall be our shield and buckler Hast thou béene