manic good men among them of a good conscience and worthy to dwell in a Christian common-weale but I must needes say they are hard to be found and a man shal a great deale sooner light vppon the quite contrary so great a number there is of that profession I had almost said of that disposition In all knowledge the ground-worke and foundation ought to be a holy life godly coÌ„uersation the glory of god the benefit of his church and common-weale This knowledge is rectified knowledge the other is wrested greatly abusing so excellent a gift and so worthy an ornament And what grace is it to see a precious ring in a swines snout Godly vertuous is better then wise learned without the which wisedome and learning is like a sword in a mad bodies hand who careth not whoÌ„ he strike yea though he slay himselfe A learned man without vertue wisedom and gouernment ouerthroweth himselfe many more by his euill example false doctrine First learne to knowe God rightly truly and then thy learning shal stand thee in steed psal 119. First the prophet Dauid praieth that the Lord vvould teach him the way of his statuts theÌ„ that he would giue him vnderstanding Let lerning be built vpon the foundation of vertue Put a precious garment vpon a dead body and it warmeth not because there wanteth naturall heate in the body which giueth life and moouing So if the fire of Gods loue doth not burn in thy hart all other external matters be they neuer so glorious in the sight of the world as authoritie learning knowledge eloquence wisedom shall doe thee but little good This Lawyer vnder the shewe to be instructed commeth to tempt Christ the deuill vnder the shew to aduance our first Parents Tentation vndermineth them seeking to relieue Christ in the Desert went about to make him offende God and to obey him Math. 4.3 The Euangelist calleth the deuill by the name of a Tempter because it is his chiefest worke And in diuers places of the gospell we shall read that many asked questions of Christ or rather vvere sent from his enemies to intangle him in his talke To whom he sometimes wel answered Why tempt ye me ye hypocrites As in the cause of giuing tribute vnto Caesar for when they shewed him a peece of siluer hee asked whose Image and superscription it was they said vnto him Caesars Giue therefore saith he vnto Caesar the things that are Caesars and to GOD those things that are Gods Many aske questions not because they are ignorant but because they woulde intrap Achab asked of Micheas the Prophet 1. Kin. 22. whether he should goe to battell not that he would know the truth but onely to satis-fie his minde So many aske needlesse questions not to be instructed but to shew theyr vnprofitable curiositie But let vs heare what his question is Maister what shall I do to inherite eternall life Hearing Christ speake of blessednes Maister c. he enquireth the meanes that leade there-vnto beeing not ignorant thereof as appeareth by his answere Thou shalt loue the Lord thy God c. But temptingly he spake it Besides hee calleth him Maister that vnder the shew of good wil he might the sooner deceiue him iâ— as the Scorpion hath aslattering countenaunce but stingeth with the â—aile Vnder fine coucht words mallice doth not alwaies appeare God in his law coÌ„maunded we should not weare a garment of linsie wolsie as they do which haue one thing in their mouth another in their hart The world is too full of such people which can speake well of thee to thy face but behind thy back sell thee and stil making thee beleeue they are thy especiall friends They haue a policie to speak vvell of others whom they hate to make thee do the like that they may intrap thee and bring thee into trouble by som words that may fall from thee vnawares vvhich shal be made farre worse Woe to the double hart to the lyps that speake vvicked things and to the sinner that goeth two manner of waies Ecclus. 5.15 6.13 He might also call him Maister in mockery as in the court of Pontius Pilate they clapt a crowne of thornes vpon his head put a reed in his hands bowed the knee disdainfully and sang Haile King of the Iewes and all to deride him Also in the house of Caiaphas making a iest of his propheticall function they hid his eyes strooke him on the face saying Prophecie who it was that smote thee And as in his passion and prophecy they scorned him so now in his doctrine they call him maister but in the way of mockage He is desirous to know howe to obtaine euerlasting life because it is the marke that euery one shooteth at though there be few that vse the means This life although it seeme neuer so long yet is it but of short coÌ„tinuance in respect of the time to come for he that shall recount with himselfe the time past it seemeth vnto him but as yesterday or rather but as a moment So Iacob at his first comming into Egypt when Pharao demaunded of him how olde hee was aunswered The dayes of my pilgrimage are a hundred and thirtie yeeres fewe euill are the dayes of my life Few because they suddainly vanish and euill because of the manifold miseries vvearisome labours that fall out continually in our life VVherefore as the fowles desire to flie the fishes to swimme and creeping things to craule vpon the earth neither is nature deceaued in these operations so doe men naturally desire euerlasting felicitie the which the minde dooth alwayes long after and cannot be satis-fied and neuer resteth vntil it hath obtained it which happinesse cannot bee accomplished in thys life but in that which is to come So that the soule desireth GOD most inwardly for onely in his presence is life and at his right hand are ioyes for euer-more Thys Doctour of the Lawe although hee be vvoorthy of reproofe because hee tempted our Sauiour Christ yet heerein hee is vvorthy to be commended because he dooth not put foorth vnprofitable and vaine questions Curiosities needlesse questions to be auoyded but is rather desirous to know vnderstand the way that leadeth to euerlasting lyfe VVould GOD all our speeches conferences and meetings were to this end that we might know how to bee saued Yee shall see many mens mindes runne vpon needlesse curiosities vineyard gaue vnto euery one a penny he hyred labourers not loyterers painefull dooers not vaine boasters Christ saith in the gospell of Saint Iohn Euery branch that beareth not fruite hee taketh away by taking away hee meaneth casting into the fire that it may burne because it bringeth not foorth fruite And the Prophet Esay chapter 1. vvilleth the people of his ty me to doe well He sayth not Learne to say well though that be good but learne to doe well which is harder and
extremities this ought to stay his minde that hee shall be blessed in another life This ought also to comfort him and much to reioyce him that he hath his maisters good will For the more faythfull a Steward shal shew himselfe in his maisters affayres the more shall hee procure vnto him the euill will of the seruants and houshold The which he must not so much regard though it greatly molest and vexe his mind as he ought especially to consider eyther the fauour or the displeasure of his Maister that hath put him in trust The faythfull seruaunt shall not labour in vaine and for nothing neyther is the Word and promise of God to be compared to the vnmerciful dealing of many couetous Maisters who when the seruaunt hath vsed all diligence and hath been answerable to all trust that might be required at his hands and hath spent the best of his time in his affayres hath been greatly for his profit yet hath no caâ—â— and conscience to reward him but send him away empty But the Lord is most plentifull in 〈…〉 and vvhen wee thinke be 〈…〉 and that vvee 〈…〉 of his remembrance then wil 〈…〉 himselfe a gracious and bountifull GOD. For shall there be a liberall thoughtâ—◠〈◊〉 and shall it not be farre more in God 〈…〉 riches and treasured 〈…〉 this disposition 〈…〉 not so much as once dreame that he should be arrayed in the royall apparrell which the King did weare 〈◊〉 that he should be set vpon the King horse and that the crowne-royall shoulde be placed vppon his head and that one of the Kings most noble princes shoulde see it performer and that such a ioyfull proclamation should goe before him Thus shall it be done vnto the man whom the king wil honour This resemblance and comparison may stiâ—e vp the weak minds of faithfull ministers who through manifold mistries are in a manner discouraged For the recompense that GOD hath in store for them inâ—â—â—e greater them can be vttured or can be imagined so that the Apostle might wâ—ll say Ro. 8.18 I count that the affliction of this present time are not worthy of the glory which shal be shewed vntovâ— And although wee may comfort our selues that wee are the sonnes of God yet this heapeth infinite comfoâ—â— vppon vs to thinke that yet it 〈…〉 what wee shall bee 1 Iohn 3.2 â—â—â—â—â—ing that when our ioyfull Redeemer 〈◊〉 â—â—peare we shall be like him as he is And if wee continue in our faithfull and painfull endeuours let vs assure our selues this saying of Christ pertayneth vnto vs Luk. 22.29 I appoynt vnto you a kingdome as â—oy Father hath appoynted vnto me that yee may eate and drinke at my Table in my kingdome and sit on seates and iudge the twelue Trybes of Israell Heereof dooth Christ himselfe assure vs Luk. 10. â—â— Blessed are those seruaunts whom the Lorde when hee commeth shall finde so waking verily I say vnto you he will gird himselfe about and make them to sit downe at table and will come forth serue them Setting before themselues the diligence of the Apostle Saint Paule they may looke for the same recompence 2 Tim â—â— I haue fought a good fight and haue finished my course therefore in full hope of Gods mercifull acceptance he might wâ—ll comfort himselfe From hence forth is layd vp for 〈…〉 owne of righteousnes And though theyr diligence be not equall to that of the Apostle yet if it be to the vtmost of our power the Apostle himselfe doâ—th pâ—â— vs in comfort of the same recompence as wee may read in the same place Which vnspeakable recompence is well compared to no lesser a dignitie then a mouâ—â—e which is the chiefest heere in this vvouldes nay the comparison of a crowne is inferiour to that reward seeing the excellencie thereof neyther eye hath soma nor â—aro hath heard nor hath euer entrediâ—â—â— the hâ—rt of man 1. Cor. 2.9 It behoueth them therefore to consider that are â—â—lled to so honourable a worke as to he Seaâ—â—â—â—aâ—dâ— of the most high GOD the God of heauen and earth that they performe not theyr charge negligently but if it be possible beyond theyr power and strength For if the coÌ„mon seruants bring in their taâ—ke appoynted how much more painfull must the Steward of the house shewe himselfe to be who hath a far greaten charge For to what purpose doth the Lord so highly prefer them but that they should pasâ—â— all other in faithfulnes wisedome and diligence Generally all haue a charge to looke to their busines and to set themselues roundly there vnto and therefore slothfulnes and negligence in a Minister is too great a blot blemish If they were sluggish vnmindful yet the hope of so excellent exceeding reward shold rouse them also make theÌ„ most cheerfull and forward to be angry with them selues to behold their owne backwardnesâ— What my sonne what the sonne of my wombe what the sonne of my desires giue not thy strength to the vanities of this bewitching world Let no man take thy crowne from thee Reu. 3.11 but remember how honorable a maister thou seâ—uest who wilful wel accept of thy diligence recoÌ„pence thee more then a hundredfold Faint not be not weary Behold saith be I com shortly ver 21. To him that ouercommeth wil I grant to sit with me in my throne The Angels appeared to the shepherds watching their flocks Luk. 2.8 But if the euill seruant shal say in his hart My master doth defer his coÌ„ming begin to smite his fellowes c. How commendable a faythfull vvise Minister is that continueth in his painfull endeuours stil looking for his Maisters comming is are fully perswaded they shal neuer be called to account Psal 14.1 The foole hath said in his hare there is no God because he feeth thâ—â— the wicked are not alwaies punished who are let run on that their iudgement may be both greater and more iust 2. Peter 3.3 There shall come in the last dives mockers which will walk after their lustâ— and say Where is the promise of his comming for since the Fathers clied all things continue alike from the beginning of the creation Eze. 12.22.23 Zeph. 1.12 Ames 5.18 Although Christ doth defer his comming it is not because hee is slacke 〈…〉 his promise as som men count slaâ—â—â—â—â— 2. Pet. 3.9 but he is patient toward 〈◊〉 and would haue no man to perrish but would all men to com to repentance The 〈◊〉 the day of iudgement and Christ his comming are fearâ—full remembrances to euil senâ—â—â—â—nes they are matters most certaine and â—ur◠〈◊〉 come to passâ—s we thinke it long and therefore make bolde to doe 〈…〉 lift bâ—â— thee oâ—e certified to the 〈…〉 Peâ— â— 7 Nâ—we the end of all â—sapanâ— hand The time of thy death which thou knowest not whether it shall be to morrowe is the day of iudgement vnto thou and the 〈◊〉 of Christâ—â— comming to call thee to thy
shew of holines In outward seruices they are obedient as Esau iâ— the meane time they can hardly abide that Gods mercy should â—e shewed to sinners being ready in a manner to â—all GOD to account as though â—â—ne were 〈…〉 of Gods faâ—ouâ— but â—â—â—ly they themselues who although they seeme still to be in the fathers presence yet are not alwaies heires For the last shall be first and the first last Hipocrites who may be â—â—â—med the sonnes of Agâ—◠〈◊〉 are preferred and for a whiâ—â— they stand for â—eiâ—â—â— who like Ismaâ—ll vaunt themselues of their birth-right and 〈◊〉 disdainâ— their younger brethren Whose intolleâ—aâ—â—e pride and seuerity doth further appeare in that they must be entreated of no lower a man them the fathâ—◠〈◊〉 they â—â—ould not think hardly thâ—â— mercy should be shewed to their brethren By the example of the father 〈…〉 learne to be â—â—â—ourable toward the 〈◊〉 faulâ—â— of 〈◊〉 brethren although God doth 〈◊〉 request vs thereâ—â—to To 〈◊〉 effect 〈…〉 chap of Maister 〈…〉 vpon these wordes My brethren be not manie Maisters knowing that wee shall reâ—â—aue the greator condemnation For in manie things we sâ—â—all Which words heâ—deâ—idoth first intâ—â—â—â— exhortation or admonition that the godly and Saints of God doe not ambitiously or rigorously censure theyr brethreâ— Secondly into the reasons of that his exhortation which are two 1. From Gods â—â—â—ine â—â—dgement which shall be the â—â—â—uien â—nâ—â—nvs liâ— wee shall iudge otheâ—â— sâ— sâ—aâ—ply â— From the imbecilitie frailty of our nature which are subiect to sin as well as other then are VVeâ—sâ—â— in thoughts in speecheâ— and deedes as the examples of holier men then we are being recited in Scriptures do declare Three respects there are in men wherby their rigour towards other should be abâ—teâ— First to recount what in former times themselues haue beene Secondly to think what here-after they may be Thirdly to remember what presently they are Ouâ— of other mens falls a foure-fold profit insueth 1. The glory of god his power mercy is made manifest in making theÌ„ vessels of glory who by theys fins deserued A soft aunswere putteth away wrath but greeuous words stir vp strife An enemies hasty nature may bee appeased by gentle words and all strife and contention by this meanes may soone cease So the Apostle S. Paule teacheth vs not to bee quarrelsome but to be modest shewing al gentlenes vnto all men But he aunswered and said to his father Loe these many yeeres haue I doone thee seruice neyther broke I at any tyme thy commaundement and yet thou neuer ganest me a Kidde that I might make merry with my friends But when this thy sonne was com which hath deuoured thy goods with harlots thou hast for his sake killed the sat Calfe Hipocrites accuse God of iniquitie and iudge themselues iust For when they haue performed the outward obedience of the law they think they haue perfectly fulfilled the whole law that by right they ought to haue not onely the blessings of this life but also the loves of another For say they wee neuer broke thy commaundement As the young rich man sayde All these things haue I obserued from my youth Math. 19.20 But when they heare out of the gospell that GOD doth not respect mens merrits and deserts but dooth freely forgiue sinnes receiue sinners vnto mercie of his owne good will and vndeserued fauour they by and by iudge GOD to be most vnrighteous which doth reiect those which haue deserued so worthy well in the sight of the world and doth receiue notorious sinners and knowne offenders Esay 58.3 Wee haue fasted say they and thou hast not regarded we haue humbled our soules and thou knewest not What righteousnes is this to condemne vs that haue fulfilled the lawe and to saue them which haue so diuersly transgressed it This is the foolish boasting of hypocrites Thys elder brother is worthy of reproofe in two respects First that he had no cause to â—e angry to see his younger brother to be sâ— well dealt withall seeing it was no hurt oâ— harme or any disaduantage vnto him Secondly hauing no regard of the welfare of his brother he is sad and heauy to see him so ioyfully receiued This elder brother this Pharise this bâ—sting iusticiary saith not So many yeer oâ— thou hast bredde mee vp thou hast taken great sorrow and care for mee and I shall neuer be able to make recompence and amends But hee forgetting his dutie is vp with his deserts So many yeeres haue I serued thee As the other sayd I fast twice in the weeke I pay tythes of all that I possesse and so forth What could be spoken more arrogantly then to say he neuer broke his commandement Who coulde of right say so but the onely sonne of God who truly might say I do those things which please my Father Ioh. 8. All other may say Wee haue gone astray and are vnprofitable seruants psal 14. Luk. 17. If he had committed no other sinne yet in this he broke the rule of charitie enuying at the good estate of his brother and taking no compassion of his former misery Neyther dooth he say My brother but in contempt Thy sonne So great was his pride and high mind These Pharises would haue Christ to be conuersant with none but themselues and these iusticiaries would haue none to haue part in Christ but onely themselues But now let vs marke how tenderly and mildly Christ answereth vnto this murmuring and grudging sonne not stirring him vp or prouoking him to anger but rather by all meanes making him to know his bountifull minde toward him what he mindeth to doe for him that with all thankfulnes hâ—e might accept of his goodnesse and be well content with his Fathers dealings And hee sayd vnto him sonne thou art euer with mee and all that I haue is thine It was meete that we should make merrie be glad for this thy brother was deade and is aliue againe and he was lost but he is found The great gentlenes of God is heerein seene in that so graciously he beareth with the faults of murmurers vouchsafeth to call him sonne although hee were a most grudging sonne He would also winne weane him from his fault by making him consider the daily bessings that are powred vpon him the great abundance that he is like hereafter to be partaker of Neyther doth he reproue him sharply but exhorteth by milde perswasions saying It vvas meete that we should make merrie and be gladde and why art thou thus offended seeing thou shouldst be in thys case as ioyfull as vvee For thys thy Brother Note how hee saith not My sonne but This thy brother to allure him to mutuall concord loue good will Whereby we also haue a warning to shew compassion one toward another and to reioyce at the good one of another seeing wee are the same people Nation hauing one God one Redeemer one Baptisme Exod. 32. When the
to Gods will in all his distresses and wayting for comfort and deliuerance according to Gods good will and pleasure Among worldly men the rich men are knowne aboue the rest and when wee talke of them their names are perfectly remembred but as for the pore their names are vnknowne or if wee doe know them we can scarcely vouchsafe to call them by their names Howbeit the Pastours and Ministers ought to haue care of them as if they were their own children Where we reade in the booke of Deut. That there should be no poore we must not think it a cōmaundement that none should beg but that the rich shold not see the poore want that they should minister all things necessary for thē And indeed if the rich men were such as they should be there should be no begger nor any to beg from dore to dore For if they duly consider it they are but stewards God hath put thē in trust to dispose those riches which he hath put into their hands Many wonder and fay Why doth God grant to the wicked rich man such store of wealth riches why doth he suffer poore Lazarus Why the godly afflicted the godly for the most part to be subiect to such extremities to endure so many inconueniences In which question they are so entangled that they cannot finde out any fit answere to satisfie their minds But Gods works doe proceede in such order that if any thing doe seeme to vs to goe out of order wee must blame the weakenes of our owne capacity and not the wisedome of God which is farre beyond our reach The vviddowe of Sarepta which gaue Eliah entertainment lost nothing 1 King 17. The Shunamite also that entertained Elisha 2 Kings 4 gained an especiall fauour and doubtlesse they that haue done good to the poore somtime or other finde it God appointed Lazarus to be the rich mans triall who was found to be mercilesse and therefore in his greatest need did misse of mercy and fauour when he required but one drop of water for he vouchsafed not to giue Lazarus of the crums that fell from his table Which was laid at his gate full of sores This other circumstances Which c. are set down to make the rich mans fault without excuse If he should say that there were many poore he could not satisfie all there was but Lazarus onely If hee should say I knewe him not I saw him not why he lay at his gate Or that hee was not so sicke but that hee might labour for his lyuing hee was full of sores or that hee stoode not in so great neede he desired to bee refreshed with the crummes that fell from the rich mans table and could not haue them So iust shall his punishment be at the day of iudgment that he hath no excuse for himselfe but must needes stand dumb and speechlesse Lazarus shewed no token of impatience all this while Affliction so the godly reioyce in tribulations knowing that patience bringeth foorth experience and experience hope and hope maketh not ashamed By Lazarus example let vs learne to take our crosse and affliction patiently In short space things shall be altered Reue. 22. Behold I come quickly to giue euery man as his work shall be And then shall this our short affliction be turned into euerlasting ioy And desired to bee refreshed with the crummes And c. that fell from the rich mans table but no man gaue him The rich mans vnmercifulnes The vvorlde most liberally graunteth all thinges necessary to the rich man beeing most plentifully prouided and enioying all thinges at his vvill and contrarivvise it suffereth poore Lazarus to haue many wantes Hovve ignoraunt or forgetfull is the vvorlde vvhich makes no more account of that vvhich God eommaundeth and which heereafter shall redound so greatly to theyr good I meane to be mercifull to the poore uants and if the Maister be cruell the seruants also be as vnmercifull Ecclus 10 2. As the Iudge of the people is him selfe so are his Officers and what manner of man the Ruler of the Citty is such are all they that dwell therein If the Maister be a dicer or a whore maister such also are his seruants if the maister be pittifull and mercifull and of good behauiour such also are his seruants and his children most willing and glad to helpe the poore Gene. 24 12. and 43 23. 2 Sam. 13 28. And the younger take example by the elder by course of nature Abraham being giuen to hospitality his vvife and his seruaunt were as willing to giue entertainement such also was Lot beeing brought vppe in Abrahams house Ioseph beeing godly had a godly seruant which said to his Maisters brethren Peace be vnto you feare not your GOD and the GOD of your Father hath giuen you that treasure in your sacks I had your money and hee brought foorth Simeon vnto them Contrariwise wicked Absolon had wicked seruaunts which killed his Brother Ammon at theyr Maisters cōmaundement 2 Samuel 13.28 Let Fathers and Mothers therfore teach theyr people vnder them not onely in wordes but in deedes and godly qualities But how this is performed nowe a-dayes no man can be ignorant when as in steede of vertuous qualities they teach them all manner of vices bringing them vp in idlenes and all licentious liberty It is no meruaile therfore to see the seruants out of order when the Maisters are without any godly behauiour or good gouernment who beeing by nature giuen to follovve all euill vvayes will quickly prooue as bad as their Maisters The distempered behauiour of many rich men in these dayes is such that what to mayntayne theyr brauery and other excessiue charges they runne into other mens debt and seeing they are not good to themselues hovve can they be good to the poore Rich men giue giftes to the rich but towarde the poore they are too sparing too prodigall tovvard the vvorlde and toward GOD too wretched As the Israelites gaue their Iewels to the making of a golden calfe so doe the rich men to their harlots and to the committing of outrages they care not what they spend Oh howe wicked are these daies wherein no man loues the poore no man doth cōfort them for Gods sake yea few or none will scarcely vouchsafe to looke vpō them These louers of the world and enemies of their owne soules how many Lazarus doe they see will not see turning away their eyes being more carefull for their Horses and Hounds Pages then for the poore whom Christ hath cōmended vnto them Of such maner of people the Lord complaineth by his prophet Amos chap. 6. They put farre away the euill day and approach to the seate of iniquity They lie vpon beds of Iuory stretch themselues vpon their beds and eate the Lambs of the flocke and the fat Calues They sing to the sound of the Violl they drinke vvine in boules and annoynt
into our harts and minds he repeateth his wordes againe least we should not remember theÌ„ or least we should not regard them As we said before saith he so say I now againe If any man preach vnto you otherwise then that ye haue receiued let him be accursed He addeth a reason here-vnto For now preach I mans doctrine or Gods or goe I about to please men For if I should yet please men I were not the seruaunt of Christ What did the Lycaonians to Paule and Barnabas Gods sayd they are com downe to vs in the likenes of men therefore they would needes doe sacrifice vnto them So soone 〈◊〉 mans hart withdrawne from the seruice of God and great neede it was the Apostle should instruct them otherwise The worlde in this great light of Gods truth is yet deceaued wandring in darknes when the sunne shineth faire to direct theyr steppes Thy Word saith the prophet is a Lanterne vnto my feete and a light vnto my steps but the foolish world she from the light of Gods word to mans traditions And the gospell is yet hidde to them that perrish 2. Cor. 4. In whom the god of this world hath blinded the minds that is of the infidels that the light of the glorious gospell of Christ which is the Image of God should not shine vnto them But to theÌ„ that are yet stedfast in the profession of Gods truth and are perswaded in the true Religion which is grounded vpon the warrant of Gods World let mee speake vnto them as the Apostle S. Iohn speaketh 1. Epist 4.1 Deerely beloued beleeue not euery spirit but try the spirits whether they are of God For many false prophets are gone out into the world and are euen at this day rife in the world and so will be towardâ— the worlds end principally then Which shal be a token of the latter day For many shal say here iâ— Christ and there is Christ this is the true religion and that is the true religion spreading lies menâ— traditions beleeue them not Yea they shall be so forcible in theyr perswasions that if it were possible they should deceiue the â—â—â—y elect But those harts which are established in true religion wil alwaies make the Word of God theyr guide and theyr warrant come signes or vvonders Angels 〈…〉 froÌ„ the dead to shew them otherwise If one came from the dead they vvould amend The rich man is deceiued for Lazarus no this that heâ—â—â— is spoken of but the brother of Martha of whom vvee read Iohn 1â— being raised from the dead yet woâ—lde they not beleeue but woulde haue slaine him Nay they would not beleeue Christ to be raised from the deade but hired the fouldlours to make a contrarie tale lusty the are they reproued which seek after miracles after death me us doâ—â— trines According to that we read Deut. 18. Let none be found among 〈◊〉 that asketh doun sell at the dead Foâ—â—â—â— that doe such things aâ—â—â—o abhomidation the Lord. They are heere reproched Which vvould haue religion taught them by miracles for as a learned Father saith Hee that seeketh after miracles that he may beleeue he him selfe is a miracle who beleeueth not when all the world else beleeueth Againe at the beginning of Christ his doctrine and true religion it was necessary that miracles should haue beene shewed as Christ vvas plentifull in them but after his doctrine was plaine and euident the ordinaunce of miracles is now taken away and the vvarrant of Gods Word ought onely to take place Being instructed of Gods will and Worde by godly and faithfull Ministers we ought with all reuerence to embrace it and to make speciall regarde and account thereof seeing that GOD hath ordained it a meane for our happy conuersion and repentance for the working of amendment and newnesse of life in vs. For according to the rule of Gods Word both our fayth must be directed and our sinfull life conâ—â—â—ted and amended and ordered The saying of Abraham pleased not the rich man that his brethren shold hear Moses the prophets for the rich mighty of this world do doâ—â—â—â—â—neuer vouchsafe to hear the word at the mouthes of the preachers least 〈◊〉 thereby they should be counted good godly or least they should be reproued of theyr faults or debarred of their pleasures They loue their beds better then the Church plesure and pastime is their paradice So farre of are they from honouring God as they ought that they can scarcely vouchsafe to giue their presence in the Church when as many with their lips serue god but their harts may be farre away from him No meruell that he remembred his fiue brethren who were drowned in the depth of worldly busines whose chiefest delight was to spende whole nights at cardes and dice but could not yeeld theyr presence for an howre or two to heare Gods Word it was irksome vnto them and they were awearie thereof As for bookes of pastime and merry tales they could heare them all day and not be aweary The foode of the soule the heauenly Manna they loathed desiring to satis-fie their minds in the lusts of the flesh euen as the rebellious Isralites longed after the flesh-pots of Egipt And such as the world was then so is it now if not worse full of Atheists and Epicures O yee foolish when will ye vnderstand seeke after God has your soules may liue See the importunity and rashnes of this rich man which goeth about to reach Abraham Nay father Abraham c. So we beeing reprooued by the mouth of the Preacher begin to repine thereat being as willing to be spoken vnto from the dead rather then to heare the voyce of the lyuing and that is full little or nothing at all Saule was desirous to be instructed by Samuell beeing dead whose wordes beeing aliue he did not regard Abraham seeing his wordes cannot preuaile vvith this importunate rich man breaketh of his talke and leaueth him vnto himselfe For as silence is the best answere to a foole so a discreet aunswere may satis-fie and importunate and troublesome person Then hee saide vnto him If they heare not Moses and the Prophets neyther will they be perswaded though one rise from the dead againe When Christ was dead many bodies of the Saints arose and vvent into the holy Citty and appeared vnto many But were the Iewes euer awhit the better for it nay rather the worse and a great deale more hard harted The Angels although they be in high degree and the ministers of the highest yet are we rather to beleeue the Maister then the seruaunt And the onely way to learne well is to giue credit to the wordes of our Maister and Teacher And that we may cut of the rebellion of our own sinfull disposition wee must be prepared to the hearing and reading of God word and pray that God would open our eyes and that it may bring forth fruite in vs to the glorie of his
chapter of the first 〈…〉 Elders also that are among you I beseech and earnestlie 〈…〉 and a 〈…〉 of Christ and also◠〈…〉 of God which dependeth 〈◊〉 you â—â—â—ing 〈…〉 â—ot by 〈…〉 for filthy lucre but of a 〈…〉 Not aâ— though yee 〈…〉 God 's herâ—â—â—gh but that â—e 〈…〉 flocke And beâ—â—â—◠〈…〉 of man is to doâ— that 〈…〉 and with a courage whereof 〈…〉 therfore the Apostle leâ—â—â—th nothing 〈◊〉 that 〈…〉 them to so not essâ—â—â— a word adding to his exhortation 〈◊〉 of 〈…〉 And 〈…〉 appeare sayth 〈…〉 aâ— incorruptible drowne of glory The Apoâ—â—â— Saint Paule one of the most faithfull 〈◊〉 that 〈…〉 in Gods selâ—â—â— â—â—king â—iâ— leaue of the Epheâ—ians Act◠〈◊〉 giâ—â—eth thyâ— last speciall noâ—â— of remembrance 〈…〉 therefore 〈…〉 selues and â—o all the flocke whereof the holy Ghost 〈◊〉 made you ouer-seers to feede the Church of God which he hath purchased vvith 〈◊〉 owne blood And there-withall sheweth the cause of his earnest exhortation in the two verses following that after his departure greeuous Wolues should griter in among them not sparing the flocke And moreouer that of themselues 〈◊〉 should arise speaking perâ—â—â—se thinges â—o dravvâ— disciples after them Therefore if they would shew themselues faithfull sâ—â—uâ—â—â—es they must watch and looke to these matters putting them in minde by his ovvâ—â—â—â—â—mple I ceased not sayth he to vvarâ—â—â— euery one both day and night with â—eareâ—â— That hee might well say 1. Cor. 11. â— â—â—ye followers of me euen as I am of Christ Whose painfull labour how graâ—â—â— iâ— vvas not onely appeareth by his Epistles which he wrote but also by his owne 〈◊〉 without boasting or faâ—ning 1. Coâ— â—◠〈◊〉 By the gâ—â—â—â— of God I am that I am and his grace which is in me was not 〈…〉 But I laboured â—ore â—hoâ—â—danâ—â—y theâ— they all 〈…〉 but 〈◊〉 grace of GOD which is wâ—â—h are â— Tim. 1.12 Therefore I thank him which haâ—â— made me strong which is Christ â—esus ouâ— Lorde for heâ— couâ—â—ed mee faythfull and put mee in his 〈…〉 And how faythfull he was and all Ministers ought to be he expresseth by a fit simiâ—â—â—â—â— 1. Cor. 3.9 For we together 〈◊〉 God labourers ye are Gods husbandry and godâ— building And as hee himselfe according to the glace of GOD 〈◊〉 him was a skilfull master buildâ—â— so ought we to be diligent and painfull neuer to leaue till we haue brought the building from the foundation to the very rooâ—e And as husbandmen cease not from theyr labour in tilling the earth by fallowing and dunging and stâ—â—ing and sowing till they haue prepared the â—â—and to bring forth fruite then 〈…〉 rest to Gods good will to giue 〈…〉 and a plentifull haâ—â—â—â— So ought the Ministers vvhich are 〈…〉 of the grounde of mans 〈…〉 in rooting 〈…〉 king againsting denoâ—â—ting 〈…〉 of God as also in 〈…〉 at 〈◊〉 other was the teâ—â—ing vs 〈…〉 is the 〈◊〉 of the ground They must 〈…〉 of instructing and 〈…〉 theyr best by sowing the seede of Gods word so as men that can goe no 〈◊〉 they commit the prosperous successâ— of theyr labours vnto gods wisedome who saith what is most fit and conuenient For 〈…〉 that plantâ—â—h any thing 〈…〉 but God that giueth the iâ— crease And although we 〈…〉 our selues in the performance of ouâ— dâ—tie and that acknowledging our manifold waâ—â—â— and great insufficiencie as indeede who is sufficient for these things and that in consideration we begin to fayâ—â— and 〈◊〉 be discouraged yeâ— let vs. 〈…〉 comfort which we read â— Cor. â— â—â— Thâ—â— if thâ—â— be first a willing minâ—◠〈…〉 according to that a man hath and not according to that hee hath 〈…〉 also consider that God hath not 〈…〉 one and that 〈…〉 himselfe any sufficiency 〈…〉 a 〈…〉 and 〈…〉 â—e 〈◊〉 faithfull and painfull Nowâ—â—e is 〈…〉 a faithfull 〈◊〉 which 〈…〉 but he 〈◊〉 with all can 〈…〉 and for 〈◊〉 see 〈◊〉 the 〈◊〉 of his power 〈◊〉 proâ—â—ore the glory of God the coâ—â—â—ing of the Church and the 〈◊〉 of 〈…〉 And what it is to be 〈◊〉 â—ll and â—â—ytâ—ull in thi◠〈…〉 Apostle shewed 〈…〉 I â—â—â—â—ge 〈…〉 Timoâ—â—â—y before God 〈…〉 before the but do Iesus Christ which 〈…〉 â—â—dge the quicke and 〈◊〉 at 〈…〉 kingdome 〈◊〉 the word be 〈…〉 â—â—ason and our of 〈◊〉 improus reboâ—es exhort with all long 〈◊〉 and doctrine You see howe straight a charge the Miâ—â—◠〈◊〉 to be painfull and least hee â—â—ould â—â—â—age excuses for his negligence 〈…〉 howe and wherein he should 〈◊〉 Towe 〈◊〉 paines They that haue the greatest gâ—â—â—â— haue the greatest abiditie yet I know not how it sommeth to passe 〈…〉 out most oftenâ— that they become 〈◊〉 painfull 〈◊〉 the deuilly to 〈…〉 gospell to take aâ—â—â—â— the soâ—â— of the soâ—â—â—e and to â—â—â—pe 〈…〉 blin 〈◊〉 and ignorable 〈…〉 such Pallours 〈…〉 〈…〉 of 〈…〉 probation pleasure are our apped vpon a 〈…〉 and 〈◊〉 obâ—â—â— the â—â—th 〈…〉 that the 〈…〉 patse 〈◊〉 does shall be 〈◊〉 to they 〈…〉 〈◊〉 But many 〈◊〉 they 〈…〉 discharged them 〈◊〉 if 〈…〉 â—nd therâ—in theyr Bâ—â—rl effces 〈…〉 for the most part of the years 〈…〉 〈◊〉 Yet they doe same butter 〈…〉 leaue in they 〈…〉 a godly 〈…〉 and diligent Pastour allowith go him sufficient 〈…〉 our age him the 〈◊〉 for God pegardeth a 〈◊〉 recall and 〈◊〉 niggardly giuâ—â— If weath and â—stimation be the vtmost scope of they desires if they haue â—yes â—o 〈◊〉 â—o hares to confider the 〈…〉 did promotion is not in this world 〈◊〉 in another God said to Abraham 〈…〉 crâ—â—eding great reward and the Lodâ—â—â—â— had no part among their brethren 〈◊〉 God is they 〈◊〉 If they looke for 〈◊〉 things in this world they haue 〈…〉 Mathâ—â—â— But how 〈…〉 no out God Rom 〈◊〉 What is it 〈…〉 dindering among the 〈…〉 and then how can they prospeâ—â— poâ—â—â—◠〈…〉 If the day 〈◊〉 of Israel 〈…〉 had 〈◊〉 from heauen â—â—â—rie 〈…〉 pâ—â—â—shâ—d for want of foode You that 〈◊〉 great 〈◊〉 for the most part 〈◊〉 of people committed 〈◊〉 your charge in 〈◊〉 on three places â—more or lesse consider what I say and God put it into your harts in haue due care thereof it is â—â—â—â—site and shall hereafter no doubt 〈◊〉 required 〈◊〉 your hands when you shall be called to your account vvhich tyme you your saldes know you cannot eseape And these words To whoâ—â—â—seâ—ues much is giuen of him shal be much required are annexed to the punishment of the slothfull and negligent senâ—â—nt Luke 12.47 That sâ—uant that knew his Maisters will 〈◊〉 not himselfe neither did accouding to has will shall be beaten vvith many stripes 1. Tim. 4.16 Take heed vnto thy selfe and vnto learning continue 〈◊〉 For is dooing this thou shalt both save thy selfe them that heare thâ—e But if thou beâ—â—egligent therein assure thy selfe 〈◊〉 in â—â—â—â—ing thou runnest into greaten 〈◊〉 then thou are well divine of And 〈◊〉 the rather because a number do punish son 〈◊〉 of â—â—ode that
for their Masters comming that they thinke there is no such matter at all that after death there is no more remembrance VVho had great neede to be often put in mindâ— that they be not deceaued for such â—uill wordes doe not onely corrupt their 〈◊〉 that vtter them but make them also farre worse that heare them and euill speeches often-times proue more offensiue then euill deedes because we are far more easilie drawne to sin and vice then to goodnes and euill wordes doe soone corrupt good manners Awake therefore to liue righteously and sin not For some haue not the knowledge of God nay many haue the knowledge of God and yet make theyr Christian profession reprochfull through their euill behauiour and to them it may well be so spoken to theyr shame To whom theyr maisters comming shall be in the twinckling of an eye vvhen as the dreadfull sound of a trumpet shall call summon them in all hast to appeare before his tribunall seate of iudgement there to giue their accounts who no doubt will be found altogether vnprepared and vnreadie They vvhich in the vvhole course of theyr life haue refused the grace of God offred vnto them and haue not harkned vnto the Lorde knocking at the doore of theyr harts and consciences Reu. 3.20 shal at the time of theyr death and in theyr â—â—st neede misse of that grace fauour which so often negligently and carelessie they haue refused and despised When the time is let theÌ„ accept thereof god knowes when euer the time shal be againe and let them take heede it be not said vnto them The time was and the time is pastâ— Gods grace and fauour is not at our commaundement as time and tyde tarrieth no man so the time of Gods grace must peâ—â—â—â—e neglected of any For such a sudden time of death may come that all thought of â—â—pentance may be out of the way when as feare and horror shall wholy possesse their mindes The second part of the punishment of an euill and negligent minister is that has shall be cut of and that his porâ—â—n shal be with hypocrites He shall be cut of and separated from the company of the godlie foreuer During this life the tares and the wheaâ—e grow both together and the wicked shall be mingled with the godly 〈◊〉 in this life it so falleth out that the wicked shall be preferred and set ouer the godlie also are in their company but in the life to come then they shall be parted asâ—â—der the sheepe from the Goates the â—lâ—ct froÌ„ the reprobates After death there shall be a separation and by death they shall be 〈◊〉 off they shall 〈◊〉 no part in the ioyâ—l of the elect they shall haue neyther fellowship not company with them They shall not onely be not off from the compaâ—â—â— of the godlie but also from the presence of GOD. They shall not come into the mount Sioâ—â— to the Cane of the lining God the celestiall Ierusalem neyther 〈◊〉 the cornpâ—â—ie of innumerable Angâ—â—â— Nor to the congregation of the first boâ—â—â— that are written in heauen neyther to the Spirits of inst â—â—dip erfect them But as the Wheate and chaffe are both vppon one floorâ—â—â—ll the time 〈◊〉 voin noing und then the winde bloweth away the 〈◊〉 Mathew chap 13.47 In the Net there are all fifâ—â—â—â— good and bâ—dde but whâ—â— they come to the Sea-shore they 〈…〉 gather the good into vessels and â—â—st the badde away The golde and the â—â—â—sse 〈◊〉 joynedâ—ogether insper ably till 〈…〉 puâ— in the fire then the golde goeth one way and the â—â—osse anothers in the 〈◊〉 of hâ—â—uest the Tares are first gathered and bound in sheaues to be burnt but 〈…〉 being gathered shal be brought 〈◊〉 the Barne So shall it be at the end of the world the time of cutting off the time of triall the time of sepâ—â—â—â—â—â— the Angels shal goe foorth and soâ—â—◠〈◊〉 from among the iust shal cask them into a sâ—â—â—nace of fire there shall be wayding gnashing of teeth And the shall the ins◠〈◊〉 in the king dome of their 〈◊〉 This separation shal be farre worse then was that of king Nabuchadnezzer Dan chap 4 20 when as the watchman and the Holie one came downe from he auen and said Hour downe the wee and destroy it for though he vvas driuen from the company of men to liue among the beasts being thrust 〈◊〉 of his throne to liue a long time in great dishonour and disgrace yâ—â— he reâ—orned againe to his kingdome But these euill â—â—â—uaunts and negligent ministers being dâ—câ— cut off shall neuer come to thâ—â—r place c neure reconer their for men estate again The maister vvhen he coÌ„meth shall not only put this euill seruant beside his office but also he wil out him off separate him ioyne his part with hypocsiles vvhich haue the title and name of the office of the gospell which haue the name of christians but their liues behauiâ—â— are quite â—â—â—â—â—ry betwixt whose inward coÌ„science 〈◊〉 ward profession there is great difference 〈◊〉 appeare vnto you For a hard iudgement shall they haue that bear eâ—â—le Principally all euill stewards vnfaithfull seruants and negligent ministers generals lie all that haue knowledge if they leade a wicked life shall haue a greater iudgment because of theyr knowledge where-with God hath youchsafed to open the eyes of theyr minde that they may discerne betweene good and euill Luke 12. That seruant that knew his maisters will and prepared not himselfe neither did according to his wil shal be beaten with many stripes For knowledge without a life aunswerable there-vnto is like the Letters which Vâ—iah carried against himselfe it draweth with it a greater iudgement oftentimes condemnes the bearer Knowledge vvithout vertue leanes a man without excuse and is a witnesse against him because hee vnderstandeth what is good and yet vvill not doe it Iam. 4.17 To him that knoweth howe to doe well and doth it not to him it is sin To him it is sin with a witnes with a witnes of forwarning with a witnes of a â—â—â—ful conâ—sâ—â—ence with a witnesse of Godâ— displeasure and of the grieuous punishments that hang ouer our heads He that wittingly offendeth GOD is woorthy of the greater iudgement For if that seruant which ignorantly doth fal into sin shall not escape punishment what is he worthy of who vpon set purpose shall transgresse his maisters commandement They which haue charge ouer gods people if they offend they doe it not vpon ignorance but beeing ouer-come of theyr owne euill affections they dishonor theyr Lord and maister and prouoke his great displeasure against theÌ„ In the mean time let no man thinke that ignorance shall excuse him from his fault and from the punishment thereof For lightly ignorance commeth through negligence and many may know which refuse to know A great difference is betwixt them that sin of ignorance and them that violently and furiously rush
against the witnesse of theyr own conscience Let vs therfore pray that Gods will may be done that our rebellious will may yeeld obedience vnto him And the more froward that we finde our affections the greater neede haue wee to pray to God for grace Rom. 7.23 I 〈◊〉 an other lawe in my members rebelâ—â—g against the law of my minde leading me captiue vnto the law of sin which is in my members O wretched man that I am who shall deliuer mee 2 Cor. 12.8 I besought the Lord thrice And he said vnto me My grace is sufficient for thee For my power is made perfect through weaknes Ministers are chosen to bee the light of the world and the salt of the earth and therefore greater watchfulnes is required at their handes Our Sauiour considering mans weaknet and frailtie and the great charge of his disciples willeth them instantlie to watch and pray least temptation should ouercome them least theyr own vnruly dispositions shoulde ouer-rule them least when they had preached to others they should become like vnto the Carpenters that made Noahs Arke 1 Cor. 9 27. Wee are all the seruaunts of God and therefore we ought all of vs to be painfull in the works of godlines they that haue greatest knowledge and greatest gyfts graces froÌ„ God ought to shew themselues Good examples to win other not to destroy manie by giuing great offence All in 〈◊〉 case are not funished alike vvith Gods â—yfts and therefore more is requiâ—â—◠〈◊〉 theyr handes to whom God hath shewed himselfe more beneficiall He that hath the greater knowledge must be more circumspect warie in his behaviour not only before God who knoweth all things but also before men that wee giue no offence as much as is possible and to the vtmost of our power Hee also whom God hath inriched with temporall blessings seeing God hath put him in trust there-with must haue care and conscience to be beneficiall where God appoynteth Else shall we be like to that euill and vnfaithfull seruaunt who negligently and vnwillinglie let passe and set light by his maisters commaundement For he that knoweth howe to doe vvell and dooth not heapeth sin and heapeth vvrath Many heare Gods Word preached good exhortations and good admonitions and yet sinne wilfully hauing knowledge forwarning to forbeare The contempt of Gods word shall neuer goe long without punishment And this was the cause that made our Sauiour to denounce so great a iudgment Math. 14 21. Woe be to thee Chorazin wee be to thee Bethsaida for if the great 〈◊〉 vvhich were doone in you had beene done in Tirus and Sidon they had repented long agone in sack-cloth ashes But I say to you it shall be easier for Tirus and Sidon at the day of iudgement then for you The dissolute behauiour of Tirus Sidon might haue excuse through ignorance wherein Gods Word was not preached to call them to repentance vvho though they wanted Gods word yet had they the light of nature and the lavve of theyr conscience to direct them But Chorazin and Bethsaida which heards Gods Word and yet were neuer the better shall be worthy of greater iudgement Whom God doth not vouchsafe of mercy them he doth iustly appoynt to destruction and from whom he with-draweth the blessing of his Word them doth he suffer to perrish Acts. 16.6.7 Againe to make other without excuse he causeth his Word to be preached and that they should be exhorted vnto repentance But of all other the Ministers are heerin to looke to themselues and as they knowe most so to frame themselues to liue best and 〈◊〉 suspect a fall in the greatest time of theyr strength 2. Pet. 2.20 For if they after they haue escaped from the filthines of the vvorld through the knowledge of the Lord of the Sauior Iesus Christ are yet intangled againe and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement psal 125. Vnto those that are good and true of hart the Lord no doubt will doe well But as for such as turne back vnto their owne wickednes the Lord shal leade them forth with the euill dooers It was said to the Scribes and Pharises who had the interpreting of Gods law and to deale in Gods affaires Math. 23. Woe be to you Scribes and Pharises hipocrites for you shall receiue the greater condemnation And let the saying of the apostle to the Heb. chap. 10.26.27 preuaile sufficiently to admonish vs. If we sinne willingly after that wee haue receaued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement The Lorde therefore in mercy grant vs his grace to liue in his feare let vs endeuour what we can to make an end of our saluation with feare and trembling phil 2.12 and 3.14 And let vs follow hard toward the marke for the price of the high calling of God in Christ Iesus and continue so vnto the end For as none shal be crowned before the end of their race so before the day of our death we may fall away from GOD. Solomon that was perfect in Gods seruice yet toward his latter end his out-landish wiues woone his hart vnto idolatry This second part of the punishment of the euill seruant and negligent minister is aggrauated and made more greeuous by that which is added thereunto that their portion wofull inheritance shall be in that place where shall be nothing else but weeping and gnashing of teeth perpetuall sorrowe without the least tast of comfort no not so much as the least droppe of colde water shall be granted to them that shal be tormented in those flames Iere. 48.10 Cursed be he that doth the work of the Lord negligently 1. Cor. 9.16 They that preach the Gospell haue nothing to reioyce of in respect of merrit desert Luk. 17.9 10. for necessity is laid vpon them But if they preach not they must looke for a woe For if they doe it willingly they haue a rewarde of Gods bountifulnes but and if they doe it against their will notwithstanding the dispensation is coÌ„mitted vnto them I would to God they would consider this that haue the greatest gifts and yet vse them least which are fit instruments to glorifie God and yet make themselues the vassalls of this present world forgetting the Apostles earnest perswasion Ro. 12.1 I beseech you brethren by the mercies of God that ye fashion not your selues like vnto this present world 1. Iohn 2.17 For the worlde passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer Such hipocrites and loose-liuers and also carelesse and forgetfull ministers for their sweet pleasures where-with they are drunken in this world taking so deepe a draught of this cuppe of transitory fornication estranging their harts from God vnto whom once they had espoused themselues in holy marriage and giuen their names vnto him shall be punished with intollerable torments And they that by the dutifull performance of their office and calling would not waite for their maisters comming but gaue them selues in the meane time to all libertie and licentiousnes their laughing shall be turned into weeping and their songs into gnashing of teeth The worme of their conscience shall neuer die they shall be vexed with perpetuall greefe for the neglect of their duty and they shall alwayes weepe and mourne that they had no better grace They that behaue themselues most negligentlie thinke least of all to come to this torment I could wish that men would betimes looke vnto themselues and haue a due consideration of their waighty charge and not so much to be exhorted thereunto through the feare of hell torments as to be allured with the consideration of the vnspeakable reward of eternall ioyes As the Apostle S. Peter 1. Epistle 5.4 doth most comfortably perswade all ministers Feede the flock of God which dependeth vppon you willingly and with a ready mind And when the chiefe sheepheard shall appeare ye shall receaue an incorruptible crowne of glory Which he hath promised that cannot lie and with whom is no variablenes nor shadowing by turning Iames 1.17 Heauen and earth shall passe away but the promises of GOD shall be most sure and certaine To which gracious God be all prayse and thanks-giuing in the congregation for euer Amen Soli Deo omnis laus sit et gloria et gratia
accounth Wherefore put aside thy foolish 〈…〉 that because the maister deferrâ—th his coming thou maist let loose the raines to all licentiousnes but let the instruction of the Apostle Saint Peter in this place be thy direction Be ye therefore sober and â—â—rching vnto prayer The time of the latter end of the worlde and of thy last â—nd is kept close from thee that thou mayst be alwaies in a readines The time of deferring the Maisters comming is no matter whereon thou maist ground but rather thou must looke for the contrary The one is foâ—â—â—ld that it shall be suâ—daâ—â—e 〈◊〉 centaiâ—â— bâ—â— for the other thou hast bâ—ythâ—â— proofâ—â— of warrant And when 〈…〉 be assured of Christ his comming 〈◊〉 it shal not be farre of but thâ—â— thou 〈◊〉 looke for it â—ueâ—â— day and 〈…〉 the very expectation of so 〈…〉 fence so often as it sinkes in 〈…〉 by due consideration 〈◊〉 will 〈…〉 vp our dull and slumbering 〈…〉 〈◊〉 the course of a carelesse 〈◊〉 wicked lyfe and make vs lay aside all vaine and vvorldlie boasting So that there is no perswasion more reheâ—â—â—â— and 〈◊〉 then the fearefull consideration of Gods tribunall seate vvhich 〈◊〉 of vs all shal â—â—oyde or be free from Wherefore that wen may be sâ—â—red up to the 〈◊〉 â—â—formaâ—â—ed of our duties in our seueral câ—llingâ— let euery one of vs giue diligent â—â—eade there vnto setting before our â—eel this suddaine and vnlooked for comming of our lord Sauior in the clowds through the long forbearance wherof the wicked one so forgetfull of God and of themselues and are so hardned in sinne Ti◠〈◊〉 11.10.15 But generally from other degrees of people 〈◊〉 are heard perâ—iculerly to speak 〈…〉 Ministerâ— vvho 〈◊〉 are 〈◊〉 by the euill seruaâ—nt Of vvhom I woulde to GOD I had no oceasion to 〈…〉 as in a great number all 〈◊〉 pâ—â—se â—â—all be not blamelesse 〈…〉 suppose the greatest part to be 〈…〉 if there be any spots 〈…〉 I would they were remoued 〈◊〉 there might 〈◊〉 no offence in the 〈…〉 God The first euill propertie of them is the presuming of the long stay either of the end of theyr liues or of the latter and of the world of the day of â—â—dgment of the comming of 〈◊〉 Sauiour Christ to call them to acoâ—â—â—t â—â—d therevpon they become 〈◊〉 of theyr 〈◊〉 Following the example of Deâ—â—â—â— who forsooke 〈◊〉 â—alling 〈…〉 this present world And this 〈…〉 layd of many Ministers onely to 〈◊〉 rich wealthy whereby they become vnfit for Gods seruice for no man can serue two â—â—nisters for leaning to the one hâ—â— must eyther despise or at leastwise neglect the other Renowne estimation vvealth case â—o hunt after these things this is faâ—â—e from sending And many parents set forth their children to learning for â—hiâ— inteâ—â— â—â—â—pose hauing no further consideration 〈◊〉 wicâ—â—â—â— themselues My sonâ—◠〈…〉 and merry life he shall get 〈◊〉 â—â—ings promotions and digâ—â—â—â— whereby to pleasure himselfe and hiâ— friendâ— And surely the building follower 〈…〉 the most which they come to 〈…〉 this Tesson which they learned of 〈◊〉 â—â—thers doe bâ—â—â—â—â—â—â—â—edy 〈◊〉 of Blâ—â—â—â—â—es and pronâ—◠〈…〉 thâ—◠〈◊〉 fecders of their 〈…〉 though 〈…〉 â—o teach 〈…〉 〈…〉 strange matter and fame from 〈…〉 These are they which if they feed 〈◊〉 flock at all it is rather vppon consâ—â—â—int thâ—â—â—â—â—â—â—gly rather for filthy inâ—â—â— then of â—â—â—â—dy minde rather to inriâ—h their coffeâ—â— then to build to themselues a good 〈◊〉 to seeking that which iâ— their owne not that which it Iesus Christs 1. Pet. 5. Phi. 21. 2. Cor. 1â— 14 And so it falleth out that the greateâ— main 〈…〉 the lesse come thâ— greater 〈◊〉 the lesse diligence so that the deceit of â—icheâ— and the 〈◊〉 of this would do not onely choke the Word and make 〈◊〉 fruiâ—â—ul his them that heart is but also doe stop the 〈◊〉 of the 〈◊〉 of that he cannot speake and weakneth the hand of the sower that he cannot 〈◊〉 for 〈…〉 â—â—ede How many Ministers at 〈…〉 who before they come to wealth and 〈◊〉 into 〈◊〉 â—â—in full but afterward 〈…〉 God 's coÌ„â—â—◠〈…〉 foâ—â—â—â—ting themselues and theâ—◠〈◊〉 what account heere afterthdy 〈…〉 Heb. 18.17 The Apostlegent has 〈◊〉 the people to obey theâ— has 〈◊〉 the our 〈◊〉 of them for they 〈◊〉 â—aith 〈◊〉 for yoâ—â— soulds as they that must 〈…〉 But these has 〈…〉 sight and yet warth notâ— who least 〈◊〉 of giuing ga 〈◊〉 〈◊〉 and yet greate 〈…〉 shall be required at their hands They 〈◊〉 rule well are worthy of double 〈…〉 specially they that labour in the World and doctrine 1 Tim 5 17 but they that labour not but in this case shew them 〈◊〉 grâ—â—â— loâ—â—rers are worthy great reproose who rather séeke the croâ—ite of the wordde then that they will approâ—ue themselues vnto Godâ—d whose dâ—iâ—â—est desire is to become wealtâ—â—â— and to inrielâ— themselues by winning soules vnto God that is â—heyâ— least care Greater wealth they haue from God then they can haue in this world for God doth giue them the gyfts and graces of the holie Ghost whereby they may discharge that waightâ— calling which is 〈◊〉 had vnto them And therfore the Apâ—ste 〈◊〉 1 14 calleth it a woâ—rthy thing and few theâ—â— be that haue that ability from god to dehoâ—â— his Word to the edifigation of the people But many carelesse ministers loose the picâ—iâ—â—s graces of the holy ghost and are the â—â—â—â—ed of that woorthy thing rich treasare through their owne dâ—â—aulâ— and through want of practise See more hereof in Mâ— Smith sermon of he aâ—nly â—â—rife 〈◊〉 Math. â— 13 Ministers are saide to be the 〈◊〉 of the earth whose office is to season man with the sole of heauenly doctriâ—â— But if the salâ— haue lost his sauâ—r wherwith shal it be saltedâ— It is thenceferth good for nothing but to be cast out to be troden â—â—der foâ—â—â— of men Meate not onely becommeth â—â—sâ—â—â—â—ry for want of salt but is â—â—erly lost through the fault of them that should better see to it for want of preaching the people peâ—rish through theyr fâ—â—lt that haue the ouer-fight of theÌ„ Acts. 19 28. Heb. 13.17 And by this meanes such negligent Ministers grows out of faâ—our not onely with God but also vvith 〈…〉 vvho woulde not â—â—â—erly dislike that Phisition that suffereth his patient to die 〈◊〉 his hand who if he would haue 〈…〉 might haue recovered him Timâ—â—hy is willed that he should study 〈◊〉 by all 〈…〉 to shewe himselfe a 〈◊〉 man approued of God that needeth not to 〈…〉 But with what face shal hee appeare before Gods tribunall seate vvhich haâ—â—◠〈◊〉 ded all painful endâ—â—ors suâ—â—ring the people â—â—â—â—â—â—ted 〈◊〉 his charge to 〈◊〉 for want of spirituall food Ezec. 13. If the wicked be not â—â—â—â—ooished they shall die in they 〈◊〉 but 〈◊〉 bluâ—â—â— shall be requâ—red at the 〈…〉 hand of the slothful Minister 〈…〉 and blood spyâ—â— what 〈…〉 the