iourney except he trauell forward continually We must goe to heauen and the iourney is long for we must ouercome many tentations and kéepe many commaundements and doe many good workes and endure many tribulations before we can come thither The time for trauelling to heauen is this life whose daies are short and we cannot be sure of to morrowe Why then doe we loyter in the waie Nay why doe we slumber When there are many impediments in our waie as when it is hard to finde or théeues lye in ambush or the passage is rough and vneasie is it not néedefull that the Traueller should walke so much the more spéedily In the path of life there are many trials many conteruailes of Sathan many difficulties therefore we must neuer loyter but hold on continually If a friend offer vnto vs the meanes whereby we may be deliuered from inconueniences doth not he abuse his friend that neglects those meanes God daily affoordes vs his grace by meanes of which we are certainly freed from the daunger of leesing our soules and shall we abuse the long suffering of God in not apprehending the grace and fauour of the Almightie At a word is not he to be blamed iustly that omits the opportunitie and iust occasion to obtaine any thing It is vsually said that time and tide tarrie for none And Ausonius thus describes the statue and representation of Occasion and opportunitie which Pâ—â—dias carued that she stoode on a wheele to shew her rowling inconstancie that she had wings on her féete to shew her haâ—tie departure that she had a loâ—ke of haire on her forehead to shew how hardly she can be discerned and that she must be apprehended when she offers her selfe that the hinder part of her head was bald to shew that she could not be caught if she were once escaped and that her companion is Repentance to shew that sorrowe waits on those as a due portion that reiect iust occasion of doing good when it is offred vnto them Apelles the famous painter was wont to complaine that he had lost that day in which he had drawne no line and shall not the godly be grieued if they haue spent a day without procéeding and profiting in godlines and in the feare of God One saies that we must chiefly be héedfull of two times the morning and the euening that is we must consider what we will doe and what we haue done for so we shall in good sort both dispose our time and order our dutie And therefore Catoes manner was to repeat in the Euening what he had done séene or read in the day before and to recall himselfe to an account not onely for his busines but for his leisure The wise man fully perceiued that time is most pretious and the losse of time vnrecouerable Which thing if all men would consider the sharpe reprehension of the graue Censurer of depraued manners should not be renued in our age when he saies That we haue not little time Sen. but we leese much time that we receiue not a short life but make it short that we want not life but are wastfull of life and that whereas men are sparing in keeping their patrimony when they come to losse of time they are most prodigall in that in which couetousnesse and pinching deserues commendation If we must thinke all time lost wherein we haue not thought of God as Bernard saies when we call our selues to a reckoning how slender a part of our life shall we finde imparted on God how few houres spent in his seruice how rare the thoughts directed and erected towards Heauen Let many carefully recount what they haue thought spoken done in the day what shall they sée but innumerable wicked vnbridled thoughts idle words redounding neither to the profite of the speaker nor hearer backbitings slaunders lyings blasphemies swearings and a whole haruest of vanitie and iniquitie Indéed all our life is the time appointed of God for the laying hold on his grace which bringeth saluation vnto beléeuers but let vs suppose euery day to be our last day and this time to be the accepted time and this day to be the day of saluation and then we will in no case permit this time of grace to slip and slide away and we shall performe the Prophets exhortation Esai 55.6.7 Seeke ye the Lord while he may be found call ye vpon him while he is neere let the wicked forsake his waies and the vnrighteous hiâ— owne imaginations and returne vnto the Lord and he will haue mercie vpon him and to our God for he is very readie to forgiue Wherefore let vs not curiously prie into other mens actions but descend euery man into his owne soule and sée how we haue laboured in Gods vineyard And that we may be the willinger to worke in the vineyard and to employ the talents with which we are entrusted to the glorie of our Maister Christ and the edifying of his elect let vs haue an eye to that wages and pennie which shall be paied vnto vs in the Euening when this transitorie and wretched life is ended And what is that peÌ„nie It is eternal life it is our Masters ioy it is the glorie of heauen it is the wiping away of all teares it is the resting from all labors it is the end of sorrowe sicknes trouble care hatred anger it is the beginning perpetuall enioying of true pleasure ioy blessednes Austen saith excellently Soliloq c. 21. If thou O Lord hast ordained for this base corruptible body so great and so many blessings from the heauen aire the earth the sea the light and darkenes the heate and shadow the deaw and shewers the wind and raine the birds and fishes the beasts and trées and the varietie of hearbs plants which successiuely serue our turnes ease our tedious loathing what maner how great infinite are those good things which thou hast prepared for those that loue thée in that heaueÌ„ly countrie where we shall sée thée face to face If thou bestowe so great things on vs now being in prison what wilt thou bestowe vpoÌ„ vs when we are in the Palace If thou giue vs such comforts pledges of thy loue in the day of teares what wilt thou giue vs on the mariage day If thy gifts are so infinite diuerse which thou impartest both on thy friends and enemies how swéete and delectable shall those be which thou wilt bestowe vpon thy friends alone And elsewhere he saith Enarrat in Psal 85. ô my brethren thinke on and consider the good things which God giueth to sinners and by them vnderstand what he kéepeth for his seruants God giueth the heauen and the earth God giueth fountaines fruits health children plentie abundance to sinners that doe blaspheme him daily He that giueth these things to sinners what must we suppose doth he reserue for his faithfull people This hath béene the wisedome of the Saints when
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
church of God so none can of his own power and naturall forwardnes abound with good works or doe any thing acceptable to the Lorde except his heart be renued by the holie Ghost for none wrought in the vineyard but those that were hyred and effectually called Therefore they that are delighted with doing well must acknowledge Gods grace on this behalfe and not either flatter themselues as if they performed it by their owne strength or despise others that doe not so well as if by nature they were better then they And those that were called and sent into the vineyarde were not called all together and in one houre but some were called at the Dawning of the day and some about the third houre and some about the sixth ninth houre and some about the eleuēth houre that is but one houre before the setting of the Sūne So all they on whom God hath decreed to bestow Eternall life are not effectually called at the same moment and minute of life but some are called sooner some latter some in their Childehood some in their youth some in their constant and setled age some in their olde age Luk. 23.40 some but euen a little before the end of their life as appeareth by the exāple of the thiefe vpon the crosse And therefore charitie willeth vs not to despaire or misdoubt of those whom we sée not yet reclaimed but to continue in vsing all the best means for their conuersion since God calls whome hee will and when hee will and how he will and where hee will Yet though the Lorde all the day long stretch foorth his hand readie to receiue sinners that repent in the armes of mercie we must not be a disobedient gainsaying people deferring procrastinating our amēdment because none can promise to himselfe grace and space to repent Therfore euery one must hearken to that voice of the holy Ghost To day if yee shall heare his voyce harden not your hearts On which Paul infers Heb. 4.12.13 Take heed brethren least at any time there be in any of you an euil hart vnfaithful to depart away from the liuing God but exhort one another daily while it is called to day least anie of you bee hardened through the deceitfulnes of sinne For vnto those that post ouer and delay their reformation the words of the Housekéeper to those that stood idle in the Market place about the eleuenth houre may be spoken Why stand yee here all the day idle So that the purpose of CHRIST in the parable of the laborers in the vineyard is no other but to pricke prouoke vs forward to a continual diligēce in discharging the charge of our vocation state of life and to teach vs not to be weary of well-doing through a vain perswasion that we haue done enough not when halfe the course is scarce ended to sit downe in the mids of the race but to forget that is behinde endeuor our selues to that which is before follow hard toward the marke for the price of the high calling of God Phil. 3.13 14. in Christ Iesus to protest with the kingly Prophet that we wil not suffer our eyes to sléepe nor our eye-lids to stūber vntill we find out a place for the Lord Psal 132.4.5 an habitation for the mightie God of Iaacob that is till we haue built a spiritual temple in our hearts wherin Gods grace mercy fauor may delite to dwel This industry in our seuerall rancks places is that which God enioyned to the first man Adam whē he had said vnto him In the sweate of thy face shalt thou eate bread Gen. 3.19 till thou returne to the earth In which we are taught that euery man must take paines in that condition state of life which God hath cast vpon him For so S. Paul séemes to expound that cōmandement giuen to Adam his posteritie Rom. 12.9.7.8 and thus to comment thereupon Seeing then that we haue gifts that are diuers according to the grace that is giuē vnto vs whither we haue prophecie let vs prophecie according to the portiō of faith or an office let vs waite on the office or he that teacheth on teaching or he that exhorteth on exhortation he that distributeth let him doe it with simplicitie he that ruleth with diligence he that sheweth mercie with cheerfulnes Therefore that we may haue prosperous successe in our vocation first euery one must knowe and vnderstand the offices and duties appertaining to the calling vnto which God hath put him apart and he must diligently busily and constantly labour in that his calling Secondly euery one must onely meddle with those things which are prescribed and belonging to his vocation auoyding curiositie and things impertinent to his calling 1. Thess 4.11 For so the Apostle teacheth the Thessalonians to studie to be quiet and to meddle with their owne busines and to worke with their owne hands Thirdly we must with true humilitie and feare of God acknowledge our owne great infirmitie and call vpon God and craue helpe and happie successe of him and with assured confidence of Gods assistance labouring thus diligently in our places let vs knowe for a suretie that as the labours and counsels of men cannot prosper without God so when we desire aid of God our labour shall not be in vaine in the Lord Psal 37.5 but as we commit our waie vnto the Lord and hope in him so he will bring it to passe And if any difficulties and crosses fall out in our waie let vs not be dismaied and broken in courage neither forsake our vocation but constantly and confidently let vs expect deliuerance from God with quiet mindes If then we be commaunded by God himselfe to be industrious and painefull in our calling we are also in the same forbidden to be idle and negligent For idlenes is Sathans cushion or featherbed on which he secretly takes his ease rules turnes the idle person at his owne pleasure and therefore because idlenes is the mother and nurse of all vices we must carefully flie from it When men doe nothing they learne to doe ill For when they are not embusied in the lawfull offices of their calling then they muse how to entrap their neighbour how to defraude the simple how to preuent the vnaduised how to slaunder the harmeles how to reuenge wrongs how to raise vp dissention among brethren and how to liue * Oite melissáon cámaton trú chousin aergoà Hes like droane bées by the hony of other mens labours The Loyterer is an open marke for Sathan to shoote his arrowes against the Loyterer is a citie castle without wal exposed to the irruption inuasion of spirituall foes the Loyterer is an odious loathsome sinke that receiues all ill suggestiōs tentations cogitations As Nature admits no vacuū emptines for where there is no body to fill there the aire fils so
they haue séene the beautie and brauerie of this world not to be bewitched and beguiled therwith but thereby to climbe vp as it were by staires and steps to the contemplation of the happines of that other world As it is reported of Fulgentius when he fled the persecution of the Arrians and soiourned at Rome and when he sawe the glorie of the citie and Senate of Rome that he spake thus to the companions of his exile How beautifull may the heauenly Ierusalem be if earthly Rome doe so shine and if in this world there be giuen such dignitie and honour to those that loue vanitie and errour what honour and glory shall be giuen in heauen to the Saints that loue veritie and vertue It is too apparant how gréedily we doe gape after earthly treasure and fading riches which is either lost by shipwracke or cōsumed by fire or stolne by théeues or taken away by fraude and oppression or corrupted and empaired by rust canker and long space of time or at last left behind in death But how backward and vnwilling are we to labour for the riches and wealth that neuer decaieth Wherein we forget why God hath placed the mettals which we so much estéem in the bowels and entrailes of the earth and hath displayed the face and cope of heauen where the true treasure is stored vp namely because we should not so gréedily séeke and search for the one but thirst and long after the other Neither hath he onely laid open the heauen to our view and fight that we might alway remember the maker thereof and for what place we were ordained after the race of mortalitie is finished but whereas other creatures are so formed that they bend downward to the earth God hath giuen to men a shape erected and lifted vp toward heauen that they may more easily contemplate heauenly and spirituall things When Anaxagoras was asked for what purpose he thought himselfe to be borne he said It was to behold the Heauen and Sunne Which spéech though otherwise men haue much admired Instit l. 3. c. 9. yet Lactantius laughed at it affirming that he brake foorth into these words not knowing what true answere to yéeld and that if a man indéed with wisedome indéed should be demanded why he was borne he would answere presently that he was created to serue God his Creator Psal 19.1 Rom. 1.20 But with Lactantius fauor doth not the Maiestie of God cléerely shine in the outward beautie of the heauen and doth not the heauen declare and proclaime his glorie and doth not God as it were stretch out his hand to lift vs vp from groueling on the ground to behold the fairenes of his worke and thereby also to extoll his power wisedome goodnes and mercy Wherefore we must blush to beare a crooked minde in a straight body and to suffer our soule to wallowe in dirte and drosse of the earth whose conuersation should be in heauen and which was created for heauenly and diuine things Heauen then is the pennie giuen for working in the Lords vineyard and that we may be diligēt in that working let vs fixe our minds in the consideration of the celestiall and new Ierusalem where that pennie of immortalitie shall be deliuered vs whose Ruler King is the sacred Trinitie whose lawe is perfect charitie whose walls are of Iasper and the citie pure gold like to cleere glasse Reu. 21.18.21 Reu. 22.1.2 Heb. 12.22 1. Cor. 13.12.13 1. Pet. 2.24 whose gats are pearles and euery gate is of one pearle whose inhabitants are Angels the Spirits of iust perfect men where is the pure riuer of water of life the tree of life and where all vnperfect things shall be done away we shal no more see darkely through a glasse but cleerely face to face shall knowe God as we are knowne Of all which good things Christ Iesus the Shepheard Bishop of our soules who his owne selfe bare our sinnes on his body on the tree that we being dead to sinne should liue in righteousnesse and by whose stripes we were healed make vs euerlasting beholders possessors for his endles incomprehensible goodnes and mercies sake that at last as the marriner after surging stormes quietly arriues in the harbor and the patient after drinking of a bitter medicine obtaines health and the souldiour after brunts in the battell is rewarded by his Captaine so we diligently continually walking in our calling and in the narrow way to life may in the end be partakers of the end of this way which is endles ioy blessednesse and may rest in the kingdome of Christ with the Patriarks Prophets Apostles Martyrs and Saints of all ages Amen HYPOCRISIE VNMASKED Matt. 22. 11. Then the King came in to see the guests and sawe there a man which had not on a wedding garment 12. And he said vnto him Friend how camest thou in hither hast not on a wedding garment And he was speechles 13. Then said the king to the seruants bind him hand and foote take him away and cast him into vtter darkenes there shall be weeping and gnashing of teeth THe name of a Christian is deriued from Christ our Sauiour signifieth a scholler of Christ one that followes the precepts life of Christ and one that hath fellowship with Christ and is engraft into Christ But as the Apostle saith of the Iewes Rom. 9.16 that all they are not Israell that are of Israell so it may be said truely that all are not Christians in déede that beare the Name of Christ For there are two sorts of Christians the one appearing and séeming the other right and true They are onely seeming Christians that are baptized and are of the outward congregation and professe Christ yet without true conuersion and repentance that is they are dissembling Hypocrites and christians but in tongue Of these séeming Christians our Sauiour saith Many are called but few chosen Matt. 20.16 They are right and true christians who are not only baptized and professe the Faith of Christ but also are indued with a liuely Faith doe declare the same by fruits of Repentance and by faith are made the members of Christ and partakers of his anointing that is by Faith and the holy Ghost 1. Ioh. 2.27 who is signified by the name of annoynting true christians are ioyned to Christ and engraft into him euen as a branch is fastned to the stocke and a member knit to the head whereby wee are made partakers of his iuyce and of his life and being truely made one with him do bring forth fruits worthy of our calling All true Christians are appearing christians For Christ saith Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Iam. 2.18 And S. Iames saith Shew me thy faith out of thy works and I will shewe thee my faith
the money not to regard so much as religion in the poore but only to haue an eye to this that the néedie might be sustained not to prefer those that do liue as Christians should liue yet he addes wtall that they should haue most giueÌ„ to them that did blush to beg not that did make a trade trafficke to beg Ad Olympiad for the filling of their bellies S. Chrysost also prescribing a forme of giuing Alms saith among other things that Bountifulnes is to be measured by the need of those the craue This is the sum Nazianz. It is far better to do good to the vnworthy for the sake of the worthy then not to do good to the worthy for the sake of the vnworthy For what if the poore do not their dutie wilt that therfore not do thy duty Althogh in many respects they are not worthy of alms yet giue them for Gods sake for the CoÌ„mandements sake for Christs sake for the declaration of the faith godlines If that caÌ„st not giue to them as they are faithful belieuers people worthy of liberality yet giue to them as they are men womeÌ„ created of the same God coÌ„sisting of the same substaÌ„ce drawing the same ayre attainted with the like passions infirmities subiect to the same dissolution death and due to the same earth the generall Mother of euery mothers sonne daughter Matt. 5.45 Herein thou shalt imitate thy heaueÌ„ly father be merciful as he is mercifull making his Sun to arise on the euil the good sending raine on the iust and vniust The force of which reasoÌ„ is so pregnaÌ„t that if coÌ„pelled euen a Pagan to say that it is the part of liberalitie to giue to euery one that asketh Sen. lib. de beneficijs therin to imitate God If thou doest imitate God saith he giue also to the vnthankfull For the Sun arisetth vpon the wicked the Seas are open to Pyrates God the good author of things begins to bestow benefits vpon them that know it not holds on to bestow benefits vpoÌ„ the vngratefull God ceaseth not to heape vp his blessings onely with this intent that he may doe good let vs therfore imitate him let vs giue though many things be giuen in vaine WheÌ„ thou hast seriously considered the néedie caÌ„st find in them nothing worthy of reliefe yet call to mind that thogh they are vnworthy of help yet they were created after the image of God as thy selfe wert and therefore weigh whether Lactantius speake not fitly wheÌ„ he saies that if the worshippers of the false Gods doe adorne the senseles Images Lib. 6. c. 13. de vero cultu and bestowe all their pretious things on that which can neither vse it nor render thankes for it how much méeter and righter is it to adorne the liuing Images of the true God which as they make vse of it and yéeld thankes so God in whose fight we doe good will both allowâ— of it and also reward our pietie It is to be wished that when this obiection is cast against the most part of the poore it might be answered with a single deniall that it is false and slaunderous But he should be conuinced by daily experience that should absolutely denie it Wherfore as the rich haue bene exhorted to be liberall to the poore so the néedie are to be admonished that they endeuour to be worthy of liberalitie and to be thankfull for charitie deuotion extended towards them and to pray for the happie state of their benefactors and to carrie themselues soberly and truely and humbly and contentedly in their state of life that so the graces and blessings of God may be multiplied vpon all both rich and poore in this life and at last we may be all inheritors of eternall blessednes in Heauen through Iesus Christ our Lord. Amen PITTIFVLL PERSONS LEND TO the Lord. Prou. 19.17 He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen THis goldeÌ„ Aphorisme and sentence of Salomon the wise king of Israel is a most pithie commendation of liberalitie towards the poore and néedie and therewithall an effectuall exhortation to embrace the same In which spéech two things are presented to our consideration the first is a description of mercie to the poore what it is the second is the fruite and profitablenes thereof what it brings vnto vs. If any would knowe what mercie to the poore is he heares it called héere A lending to the Lord he that hath mercy vpon the poore lendeth vnto the Lord. If any aske what commoditie redounds to the mercifull he heares it heere affirmed that the mercifull giuer of Almes shall be rewarded The Lord will recompence him that which he hath giuen So that the wise man mounts by degrées almes on the poore is no léesing of our goods saith he but a giuing it is no giuing away of our goods neuer to haue them againe it is but onely a lending of them it is no hazardous lending of them to a debter either beggarly that cannot repaye or careles that will be bankrupt or deceitfull that will defraude his Creditor or denie his due but it is a lending to the Lord of heauen and earth who is both a faithfull God and therefore will performe his promise made to the mercifull and an almightie Lord and therefore is able to recompence what is bestowed on the néedie As if Salomon had thus spoken Hoorde not vp treasure in this world neither fixe your hearts on the riches of the earth which is the broken bag that cannot holde For if treasure be heaped vp on earth it is vncertaine it prouokes enuious eyes it stirs vp those of a mans owne house and that conuerse familiarly with him to endeuour to spoyle him But if you desire to haue your riches safely kept why do you desire and seeke mens helpe The Lord is readie to receiue them and to kéepe them and to recompence them with large vsurie None can take them out of his hands for he will keepe you and your riches safe and when he hath done it he craues not a recompence for kéeping as men doe but he himselfe will bestowe a reward vpon you If you respect gaine and wish that your coyne may encrease with great vsurie behold rare and vnheard of gaine promised by him that cannot lye namely a large recompence from the Lord of Lords Men doe oftentimes lend great summes of monie vpon hope of gaine and aduantage and they take but the word or the band of a mortall man whose breath is in his nostrils but you that giue to the poore lend not to men nor haue not assurance from men to be repâ—ied but you lend to the Lord and you haue his word that abideth for euer and his obligation and hand writing for repaiment If some great Prince or Potentate should commaund a crier
by my workes But on the contrarie all appearing christians are not true christiās For to many that will say Lord Matt. 7.22 Lord haue we not by thy name prophecied by thy name cast out diuels by thy name don manie great works Christ wil thus professe I neuer knewe you depart from me yee that worke iniquitie So that the visible outward Church in this world hath good and bad hath worthy vnworthy hath elect and reprobate Matt. 13.24 Mat. 13.47 Mat. 13.3 For it is the fielde wherein there growes wheate tares and it is the draw-net which cast into the sea gathereth of all kindes of things and it is the receiuer of the séede of Gods word which sowne fell foure wayes some by the way side some vpon stony groūd some among thornes some in good ground And all this is plainely set foorth by our Sauiour in the parable of them that were called vnto the marriage Of which parable partly out of the words of Christ partly out of the circumstance of the time persons when and to whō they were spoken we may gather this to be the sense meaning The King that made a mariage for his Sonne is God the Father The Kings Sonne is Christ The mariage is the blessednes of heauen which the elect after this life shall for euer enioy with Christ The first worthier sorte that were called are the Iewes The seruāts whom the King sent are the prophets The calling to the marriage is the drawing to faith and repentāce This calling the Iews despised being giuē to the loue of earthly things many of them chiefly the rulers of the people contumeliously entreated the prophets slew them Therfore God destroied them by his hoasts warriors that is by the armies of the Romans First vnder the cōducting of Vespasian after of Titus his sonne and hée burnt vp Ierusalem their Citie with fire Afterwards reiecting the Iewes God sent the Apostles vnto the Gentiles and called thē into the place room of the Iews in whose stéed they were are and shall be vnto the ende of the world as wel good as bad that is as well elect as reprobate of whō the one are of euill made good by the holy Ghost the other are left in their natural wickednes The marriage garmēt is true holines which is of 2. sorts th' one is the holinesse of Christs sacrifice imputed vnto vs by Faith the other is an holines wrought in our mindes by the sanctification of the holie Ghost which shews it selfe by holines of life Whosoeuer are not clothed which this wedding garment shal be throwne out from the marriage into vtter darknes that is into the eternall torments of Hell and that shall bee done by the Seruants that is Gods holie Angels Therefore beeing all inuited and called to the marriage of the Kings Sonne that is to the fruition and participation of the ioyes of heauen Wée must neither contemne and refuse the abundant mercie of God that so louingly bids vs either by addicting our selues whollie to the vanitie and mucke of this world or by despising of Gods Messengers who are sent to inuite vs neither must wee presume to approach without the marriage garment making onely a bare profession naked shew without any sinceritie For though we spin Hypocrisie with neuer so small a thréede so that the eyes of man cannot discerne it yet when the King of heauen whose eyes are ten thousand times more bright then the Sunne shall come in to sée the Guests hée will pull off the vizard from the masked dissembler and discouer the counterfeiter and as the Hypocrite pretends onely loue amitie to Christs religion and entends far otherwise with his heart So the King shall Ironically and colourably call him Friend but a painted friēd and therefore hée shall say How camest thou in hither and hast not on a Wedding garmēt Binde him hand and foote Take him away and cast him into vtter darknes Wherefore that wee may examine our selues our soules and consciences the better whether wée are arrayed with the Wedding garment or not and that we may labour and pray that we may be more and more apparelled therewith whereby we may neuer be cast out of the presence of the King of Kings and Lord of Lords and that we may know how to professe CHRIST aright For it is a most important matter and to professe is not enough except wee professe aright it shall be vnfolded First what the Wedding garment is without which wee cannot be partakers of Heauenly blessednes secondly what Hypocrisie is and how detestable and odious it is in the sight of God The Wedding garment is Iustification 1 What the Wedding garmēt is and Sanctification or Faith good workes or to belieue well and to liue well All this is but true holinesse which is of two sorts Namely the righteousnes of Christs sacrifice imputed to vs by Faith and inherent righteousnes wrought in vs and brought into vs by the holy Ghost So that this garment is of two colours partly red partly white It is red by reason of Christs blood shead on the Crosse for the purging of our soules and this is our Iustification and Righteousnes before God It is white by reason of holy harmeles cōuersation which shines before the world this is the putting on of the new man Christ Iesus the washing of our robes the makīg of them white in the bloud of the lambe our sāctification holines in the eyes of men Iustificatiō is attained by Faith sanctification brīgeth forth good works iustificatiō cānot be wtout faith faith cānot be wtout good works iustification therfore holines are inseparable companions where the one is there is also the other They agrée in the efficient cause For God is the Author and worker of them both by the merit of Christ They agree in the instrument which is Faith for faith receiues Iustification and Faith brings foorth sanctification they agrée in the scope ende that is our eternall life but iustificatiō as the cause sāctification as the way therfore the Apostle saith Eph. 2.10 that we are Gods workmāship created in Christ Iesus vnto good works which god hath ordained that we should walk in them What then is this true faith by which we are iustified before God accounted righteous absolued frō the guiltines of all our sins Rom. 11. reputed as holy as if wee had neuer sinned had our selues fulfilled all the cōmandements of God Faith is the means helpe instrumēt whereby a sinner doth apprehēd Christ which all his benefits Eph. 3.17 Luk. 2.11 doth applie them particularly to himself is ioyned to Christ doth liue in Christ This faith is liuely effectuall both in respect of our affections in respect of our actions It is liuely in respect of our affectiōs for it works in
in his heart and when he was straitned betwéene the commaundement of his Creator and the request of his yoke-fellowe should we not haue cried out and said vnto him ô thou wretch Bernard inser om sanct take heede to thy selfe see thou doe it not the woman is seduced beleeue not her entisements Should this haue béene our perswasion to Adam that he should looke to himselfe and shal we not perswade our selues after the same manner when we are compassed thronged with the like tentations As the dogge that stands by the table Chrys hom 3. de Laz. if he that eateth cast some bone or crust vnto him he tarrieth and waites still for more but if nothing be giuen him at length he departs and waites for sustenance no longer so Sathan that gréedie and biting dogge standing about our life if he receiue from vs some vngodly spéeches or wicked doings he remaines and expects longer but if we nourish him not by word nor déede he forsakes vs and séekes after another preie Therefore if we will subdue Sathan we must quickly flée all appearance of euill 1. Thess 5.22 we must spéedily flée the time the place the opportunitie to commit sinne we must by and by feare the baite suspecting that it couers the hooke and we must neuer forget that the fowler carries himselfe most guilefully when he calls and allures most pleasantly And this is the adiuration and coniuration that repels Sathan namely a true and stedfast faith that knowes the mercies of God towards mankinde reuealed in Gods word and that assureth and perswadeth vs of those mercies towards our selues also and that depends and relies wholly vpon those mercies and that is not barren idle or dead but abounding with good workes The summe of all is this we must liue soberly and watchfully and wâ—y because we haue an Aduersarie to witt the Diuell that as a roaring Lyon doth walke about seeking whom he may deuoure But we must be of good courage and coÌ„stantly beléeue on Christ the séede of the woman that hath bruised the Serpents head and hath not onely vanquished the infernall powers but also is our grand-captaine in these spirituall wars and hath promised victorie to those that fight valiantly vnder his banner Ioh. 16.33 and hath willed vs to be of good heart because he hath ouercome the world and commaunds his holy Angels to pitch a campe round about the godly and to put those wicked spirits to flight We reade 2. King 6.14 that when the king of Aram had sent horses and charets and a mightie hoast and they came and compassed the citie Dothan by night where the Prophet Elizâ—us lay and when the seruant of the man of God arose early to goe out saw the citie coÌ„passed with horses and charets he said vnto Elizans alas Maister how shall we doe his Maister answered feare not for they that be with vs are moe then they that be with them Then Elizeus prayed and sad Lord I beseech thee open his eyes that he may see and the Lord opened the eyes of the seruant and he looked and behold the mountaine was full of horses and charets of fire round about Elizeus Euen so forasmuch as we are weake of our selues and vnable to defend our selues and we haue a great companie of spirituall foes which inuent a thousand waies to entrap vs and to bring vs to euerlasting shame and lay waite to ensnare vs both in wealth and pouertie both in pleasure and affliction both in our words and in our workes and are vigilant when we are negligent let vs beseech our mightie and mercifull God to haue mercie on vs and to encrease our faith that being harnessed in compleate Armor we may doe valiantly and tread downe Sathan our Arch-enemie vnder our feete and we may haue the eyes of our minds opened to behold the inuincible charets and spirituall horsemen that are on our side and that being strengthened through the power of his might we may be able to resist and stand against all the assaults of that wicked one and that holding the faith and finishing our course and fighting a good fight we may in the end triumph eternally with our Sauiour Christ Iesus in the kingdome of Heauen Amen PRACTISE MVST ACCOMPAnie profession Tit. 3. 8. This is a true saying and these things I will thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good workes These things are good and profitable vnto men AS he caÌ„not rightly be called a good Citizen or commonwealths man that doth not obserue the lawes of the cittie or common-wealth so he cannot be truely called a Christian that followes not the direction of the Christian faith and of the Church of God And that we may followe this it is necessarie that we knowe what it is What it is the Apostle declares a little before Verse 3.4.5.6.7 saying We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another but when that bountifulnes and that loue of God our Sauiour toward man appeared not by the worke of righteousnes which we had done but according to his mercie he saued vs by the washing of the new birth and the renuing of the holy ghost which he shed on vs abundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life In which words the holy Apostle shewes first what we are by nature namely vnwise disobedient deceiued seruing lustes and diuerse pleasures liuing in malitiousnes spight and hatred Secondly he shewes the cause of our saluation namely the bountifulnes and loue of God our Sauiour by which two namely our owne vildenes and Gods mercy he excludes vtterly in the matter of saluation our righteousnes and our merites Thirdly he shewes the manner how we are saued namely by regeneration and the renuing of the holy ghost and in Christ we haue aswell the one as other Out of all which this may be gathered that this is the summe of our saluation that God so loued the world Ioh. 3.16 that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And therefore whosoeuer haue not this faith they are destitute of the spirit of God For heereby shall we know the spirit of God 1. Ioh. 4.2.3 euery spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist But because in this summe of the Christian faith either distrust and doubling or carnall securitie and the libertie of the flesh doe assaile vs S. Paul preuents and stops both those when he saith This is a true saying and these things I will thou shouldest affirme
name of God and that they may be kept from euill and that they may be sanctified by the word of truth and that they may liue in vnitie and concord and that at last they may be with him in heauen to be hold his vnspeakable glorie This is he Matt. 13.2 vnto whom the multitudes resorted and that taught with authoritie and at whose doctrine they were astonied and at whose gratious words they maruailed And Christ is he whom the Apostles preached Act. 4.11.12 namely that he is the stone cast aside of the builders which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen 1. Tim. 2.5.6 whereby we must be saued And that there is one God and one Mediator betwéene God and man which is the man Christ Iesus which gaue himselfe a ransome for all men to be that testimonie in due time 1. Ioh. 2.1.2 And that if any man sinne we haue an aduocate with the father Iesus Christ the iust and he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world Ioh. 14.6 So true is it which our Sauiour saies to Thomas I am the way and the truth and the life Aug. super Ioan. Which words Saint Austin thus interprets Ambulare vis ego sum via falli non vis ego sum veritas mori non vi◠ego sum vita Wilt thou walke I am the waie wilt thou not be deceiued I am the truth wilt thou not die I am the life Man is héere a pilgrim and a soiourner and a traueller and hath no abiding Citie and the place we séeke for and aspire vnto is Heauen Euery Christian aimes at this marke and sailes to this Harborow and runnes to this goale yet there is but one right way path course Namely CHRIST IESVS And therefore Christ sayes to Thomas that hée is the way to the heauenly Father and to euerlasting ioyes If any be trauelling towards Rome Cōstantinople Ierusalē or any other famous place that he may trauell the beter he enquires the certaine way So they that will trauell to Heauen must learne the true way which is to walke in Christ and by Christ through Christ Man is sinfull and heauen is purer man is mortall the ioyes of Heauen eternal man is carnall and cannot discerne spirituall things And therefore since flesh and blood as it is méerely naturall vnregenerate cannot inherite the Kingdom of God man must néedes walke in the right and straight path CHRIST IESVS And Christ is mot onely the way to Heauen but also the doore of Heauen as he sayes Ioh. 10.9 I am the doore by mee if a man enter in hee shall be safe and hee shall goe in and out and finde pasture Christ is not onely the doore of heauen but he hath the Keye of heauen Reu. 3.7 for hée is the holie one the true one who hath the key of Dauid who opēs none shuts shuts none opēs CHRIST hath not only the key of heauen but hée is the Light of heauen For that Citie néedes nor Sunne nor Moone to lighten it Reu. 21.23 but the glorie of God doth enlighten it the light thereof is the Lambe Christ Iesus CHRIST is not only the light burning lampe of Heauen but the leader féeder of the heauenly Saints for they shall hunger no more nor thirst no more neither shall Sunne or any heate scorch them because the Lambe which is in the mids of the Throne Reu. 7.16 17. shall féede them leade them to the fresh and liuely Fountaines of waters and God shall wipe away all teares from their eyes CHRIST is not onely the gouernour and leader of the heauenly soules but heauen is his kingdome And therefore the théefe saide to Christ hanging on the Crosse Lord remēber me when thou cōmest into thy kingdom And Christ presently answered him Today thou shalt be with me in Paradise Luk. 23. to teach vs that as the first Adam for sin was shut out of earthly Paradise the Cherubims or Angels kept the gate thereof with a flaming sword Gen. 3. So Christ the secōd Adam hath satisfied for sin hath sheathed the sword of Anger in the scabberd mercie hath opened the heauenly Paradise to all belieuers CHRIST is the true Iordane that doeth wash away the spots of our sinnes like Naamans leprosie and the true Arke that saues our soules frō sinking in iniquitie and the true ladder of Iaacob whereby we mount to heauen and the true Ioseph that féeds our soules in the naturall famine and scarcitie of grace and godlines and the true Moses that conducteth vs through the wildernes manifold Assaults of this wicked world the true Ioshuah that leades vs into the land of Promise and the heauenly Canaan flowing with milke and honie the tender-harted compassionate Samaritane that powreth into our wounds of minde both corrasiue wine to fret clense them restauratiue oyle to heale cōfort them Therefore since man is by nature odious in the sight of God since man cannot saue himself since sacrifices oblatiōs are vnauaileable since Christ is that alone recōciler of God man promised before the law expressed represented in the ceremonies of the law preached vnto all Belieuers by God himselfe frō heauē by the blessed Apostles in their sermons writings Let vs all relie on this sure foundation say with Paul God forbid that wee should reioice but in the Crosse of Christ Iesus Gal. 6.14 For this is a true saying that we sinners are saued not by our own works of righteousnes but by the bountifulnes mercie of the Lord in Christ Iesus our Sauiour 2. Tim. 3.16 And without controuersie great is the mysterie of godlines which is GOD is manifested in the flesh iustified in the spirite séene of Angels preached vnto the Gentiles belieued on in the World and receiued vp in glorie Secondly the holy Apostle stops the securitie libertie of the flesh when he saith These thinges I will thou shouldest affirme That they which haue beleeued God might bee carefull to shew foorth good works It is naturally engraft in all men to pamper the flesh and the concupiscences thereof and they are loth to haue their pleasing Appetites and Affections brideled But it is the dutie part of the minister to rebuke sinne and to perswade to holines of life Trusse vp thy loynes saith the Lord to Ieremiah Ier. 1.17.18 And arise and speake vnto them all that I commaund thee Bee not afraide of their Faces least I destroy thee before I destroy them For I behold I this day haue made thee a defenced Citie an yron Pillar and walles of brasse against the whole land against the Kings of Iudah against the Princes thereof against the
Is it any thing vnto the Almightie that thou are righteous or is it profitable to him that thou makest thy wayes vpright Or what things wants God that is in our power Is it the beasts of the Forrest Psa 50.12 or the fowles on the Mountaines or the wilde beasts of the fielde If I be hungrie I will not tell thee saith the Lord for all the world is mine and all that therein is Thirdly it is required that the thing done or offered by vs be equiualent and answerable in price and dignitie to that which we reâ—iue againe and which hee at whose handes â—e merite rewards vs withall but no works â—ours are couÌ„teruailable and méete to be laid â—n the balance against Saluation and eternall life which we receiue of God For what proportion can there be betwéene our works and eternall life Rom. 8.18 which made the blessed Apostle to conclude and count That the Afflictions of this present time are not worthy of the glory Rom. 6.23 which shall be shewed vnto vs. So that our Almes and workes of mercie can merite nothing with God Chárisma and the eternall inheritance is the free gift of God And therefore when the Scripture sayes that God shall render to euery man according to his works Psa 62.13 Matth. 16 27. Ro. 2.6 Reuel 22.12 and that Christ shall pronounce the sentence of the last Iudgement after the workes of Mercie done or not done by the shéepe and goates The meaning is not that works are the causes that doe merite saluation but that the Elect shal be rewarded according to their workes not as if they were the causes of life and reward but as they are vndoubted effects arguments and declarations giuing true testimonie of the causes both of the one and the other For the true and onely causes of life and recompence are the decree of God from euerlasting and his calling of vs to life and iustifying of vs at the due time For in that Christ when he calls the Elect and sends them into possession of eternall life sayes vnto them Come yee blessed These words shew sufficiently the cause of their sending into eternall life to bee for that they are blessed with all spirituall blessings in Christ and freed from the curse of the law Eph. 1.13 Gal. 3.14 and heires and sonnes of God by his frée promise consequently cal ed and iustified For Adoption and Calling and Iustification are partes of that blessednes which in due season shal be reuealed And therefore whom Christ first called Blessâ—d of his Father Matt. 25.34.37 he calls after Righteous and he calls the kingdome of heauen an Inheritance Neither must wee suppose when Christ sayes For I was an hungred that hee yéeldes a reason of the blessednes of the Elect that it doth flowe from their Almes works but the reason is drawne from the effects that demonstrate the cause and beare infallible recorde thereof As though our Sauiour should say thus Goe into Heauen because yee are blessed and ordained to the Kingdome of heauen For by your Almes and works of mercie you haue giuen plaine testimony that you are blessed and prepared from euerlasting to that heauenly Kingdome Why then sayest thou doth he pronounce the sentence in the last doome after works because workes are more perspicuous better knowne vnto vs as effects are better knowne then the causes For God wil haue all things in the last iudgement to be apparent and manifest to our senses that true and liuely Faith may be discerned by her natural properties and true fruits least otherwise the maske vizard of Faith should be pretended in stéed of true and effectuall Faith And Christ speakes onely of the works of mercie not to shew the cause of saluation but to commend thsoe works vnto vs and to excite and encourage vs to performe embrace them the more readilie in that our labour in the Lord in the works of godlines shall not be frustrate or lost to shew that the inheritance possession of heauen pertaines onely to the Sonnes of God For who so much prooue themselues to be the sonnes of God to be like vnto him as the mercifull doe Therefore Christ sayes Bee yee mercifull as your Father also is mercifull And when he calls the Elect to the possession of Heauen hee sayes Luk. 6.36 Come in herite the kingdome as your owne and duely belonging vnto you by right of inheritance For the Sonnes of GOD ought also to inherite the Kingdome of God Wherefore if wee will haue mercie we must shewe mercie Iam. 2.13 for there shal be condemnation merciles to him that sheweth no mercie 2. To whom wee must giue Next wee must impart our Almes and works of mercie vpon all those that shall staÌ„d in neede of helpe For wée are commanded to loue our Neighbour as our selues and who is our Neighbour but hee that may be succoured and ayded by vs in his distresse of whatsoeuer state sorte or condition hee be This Christ prooues Luk. 10.29 by the example of him that fell among Théeues and was wounded and robbed and therefore was to be comforted by anie that should finde him in that pitifull plight Howbeit the Priest and the Leuite that passed that way did disdainefully neglect to affoorde him reliefe vpon a false supposall that hee was not ioyned to them by the band of Neighbor-hood and onely the Samaritane considering his lamentable case did estéeme him for his Brother and Neighbour therefore executed on him the offices of kindnes and Charitie Lib. 6. c. 11 For this cause Lactantius iustly calls the saying of Plautus detestable when he sayes Malè meretur qui mendico dat quòd edat Nam illud quod dat perit Et illi producit vitam ad miseriam That is Hee doth ill that giues meate to a beggar for that he giues is lost and hee prolongs the miserable life of the beggar Indéed the couetous and Machiauillian miser is very ingenious to deuise such reasons that he may pretend some colourable excuses why he hardens his hart and turnes his eyes and refraines his hands from imparting out of his superfluitie on the wants of the poore But we ought not to deuise such causes why we should withholde our bountie rather we ought to regard the commaundement of our gratious God and Lord who commands vs not to turne our eies from our owne flesh that is from the poore who are made of the sâ—me substance of which our selues are And therefore worthilie also Lactantius reprooues that spéech of Cicero Namely Ibid. apud Lactant. That wee must often giue of our goods vnto men that neede if they be meete to receiue and he checks it saying Quid personas eligis quid membra inspicis pro homine tibi habendus est quisquis precatur ideò quiâ— te hominem putat Why doest thou chuse persons why doest thou behold the
was defiled and that he was cast downe to the pit and died the death of a man Where is Nebuchadnezar Dan. 3.15 that said who is that God that can deliuer you out of mine hands Is not this great Babel that I haue built for the house of the kingdome by the might of my power for the honour of my Maiestie Where is Edom 4.27 Obad. that because he dwelt in the clefts of the rocke and on high said in his heart Who shall bring me downe to the ground Though thou exalt thy selfe as the Eagle and make thy nest among the stars theÌ„ce will I bring thee downe saith the Lord. Where is the reioycing citie Niniueh Zeph. 2.13.14.15 that dwelt careles and said in her heart â—am and there is none bâ—sideâ—â—e how was she made wast and â—esolate like a wildernes for the flocks did â—â—e in the midst of her and all the beasts of the nations and the Peâ—câ—ne and the owle did abide in the vpper posts and the voice of birds did sing in the windowes and desolation wa vâ—oÌ„ the posts 2. Macc. 9.8.10 Where is Annochus that was so proud beyond the condition of man that he thought he might commaund the flouds of the Sea and weigh the high mountaines in the balance and reach to the stars of heauen Matt. 3.9 Io. 8.23.39 9.28 Where are the haughtie Scribes and Pharises that gloried of their honorable discent and that they were the disciples of Moses were not all these consumed in their pride and compelled to féele the puissant and yron scepter of the Lord and forced to confesse that all honour and glorie is to be ascribed to the highest If then the proud haue still vanished away as a vapor and cloud and haue perished in the imaginatioÌ„s of their owne harts let vs learne to be humble Gregor l. 25. Morâ—l either remeÌ„bring our miseries coÌ„sidering where we haue bene or fearing the senteÌ„ce of Gods iudgmeÌ„ts considering where we shall be or hauing an eye to the afflictions of this life considering where we are or contemplating the ioy of the supernall countrie considering where we are not by which fower considerations one saith Ieâ— 9.23.24 That humilitie is engraft in our minds and let not the wife man glorie in his wisedome nor the strong man glorie in his strength neither the rich man glorie in his riches but let him that glorieth glory in this that he vnderstandeth and knoweth the Lordâ— and let euery one say with the humble Centurion Maister I am not worthy that thou shouldest come vnder my roofe For why our soules naturally are depraued and corrupted with the pollution of originall sinne which is deriued from Adam our great grandsire by which originall pollution the Image of God after which we were at first formed is deformed in vs and all innocencie is defaced in vs and we are depriued of the knowledge of God and spirituall things and we are fraught with pride darkenes ignorance and vnholines Our soules being thus originally by the grace and mercie of the Lord they are made temples and dwelling places of the holy Ghost who formes and frames vs anew who shuts out at doores the old man with his deceiueable workes and brings the new man in possession which is created in holines and true righteousnes after the Image of him that at first created him and who refines our thoughts and casteth our mindes in a newe mould Isa 11.6.7.8 so that the Wolfe forgets his greedines and the Leopard his fiercenes and the Lyon his sauagenes and the Beare his rauenousnes and the Cockatrice his poyson Mic. 4.3 and the warriour turnes his speare into a sithe and sword into a mattock that is by the spirit of God we are regenerate new borne and made new creatures In that then our mindes which naturally are cages receptacles of pollution and vngodlines are made mansions pallaces and temples for the holy Ghost his sacred motions to dwell and lodge in we may iustly say Lord we are not worthy that thy grace and holy spirit should come vnder the roofe of our soules Againe by nature we are the children of wrath subiect to eternall death and of our selues we had no power or meanes to deliuer and saue our selues But God so loued vs that he gaue not an Arkangell or an Angell or a Patriarke or a Prophet to pay our ransome but he gaue his only and beloued sonne Iesus Christ to the death and the cursed and ignominious death of the crosse for vs wretched sinners that sate in darkenes and in the shadowe of death Christ is our Redeemer our mediatour our aduocate our Moses that stood in the gap betweene vs and Gods anger that made peace betweene God and man that cancelled the handwriting of the law that was against vs that brake downe the partition wall and of strangers made vs fellow citizens with the Saints and that combines and vnites our soules as members to himselfe by a liuely and sauing faith By this faith we apply the promises of mercie and Christs merites and worthines to our soules by this faith we appeare iust and vnblamable in the fight of God by this faith in Christ we are accounted as holy and righteous before the Tribunall seate of God as if we had neuer committed any sinne and as if we our selues had wrought that atonement satisfaction which Christ hath wrought for vs. In that then we are so metamorphosed and altered that of sonnes of damnation we are become heires of saluatioÌ„ we may iustly say O Lord we are not worthy that this vnconceiueable loue of God this all-sufficient satisfaction of Christ this iustifying faith should come vnder the roofe of our soules Againe who knowes not how manifold the afflictions of the godly are in this present world Sathan coÌ„tinually séekes to pray vpon vs the world labours to fashion vs like it selfe the flesh which we carrie about vs like an intestine traitour is readie to beguile vs and to draw vs from the narrowe way of life to the wide way of destruction Vnto these may be added the vnfaithfulnes of men the ingratitude of the world the maladies and sundrie infirmities of the body the anguish terrors of conscience the variable crosses and tribulations which coÌ„tinually succéed one the other as Iobs messengers reported il newes one vpon the other Iob. 1. If the God of coÌ„â—olation did not arme vs with strength to quench and repell the firie darts of the wicked with constancie to fight valiantly till we be more theÌ„ Conquerors in all tentations with patience to submit our selues to the blessed will of God in all changes chances of this mortall life and with firme hope of remission of sinnes by the blood of Christ and of obtaining eternall life by his intercession theâ—e surging and swelling flouds of tribulation would goe ouer our soules and ouerwhelme vs. In that then the holy spirit
of God the onely comforter doth swéeten the bitternes of affliction and doth strengthen our féeble knées and stablish our fainting hearts we may iustly say O Lord wee are not worthy that such consolation should come vnder the roofe of our soules Besides this as the Centurion said Maister I am not worthy that thou shouldest come vnder my roofe so we may inuert and turne about and stretch his spéech farther and say O Lord we are not worthy that we should come vnder thy roofe And why The world in which we inhabite is Gods house and we are all Tenants at will to be put out at our liue lords pleasure In this house of the world Man is a great commander hauing dominion ouer the workes of Gods hands and hauing all things put vnder his féete The Sunne and the Moone giue him light the shéepe and oxen and beasts of the field the foules of the aire and fishes of the Sea yéeld him sustenance the birds delight him with singing the flowers solace him with smelling all the workes of Gods fingers serue either for this profite or pleasure or both In that then Man a worme and the sonne of rottennes and corruption is brought into such a spacious and specious a great and gay house of God as the world is and made little lower then God and crowned with glorie and worship we may iustly say Psal 8.4 O Lord our Lord what is man that thou art mindfull of him and the Sonne of man that thou visitest him We are not worthy that we should come vnder the roofe of thy house Nay when we consider our houses that protect and shroud vs from the furie and violence of the weather our beds whereon we case our selues when we are wearie and sicke our liuings and goods by which we sustaine our selues our children which are an heritage and gift that commeth from the Lord and which possesse the fruit of our labours and which preserue our memoriall on earth when we consider these and many other blessings which God bestowes on vs that daily and hourely offend him and transgresse his commaundements and which many others doe want who notwithstanding are redéemed with the pretious blood of Christ aswell as we may we not procéed farther and say O Lord we are not worthy that we should come vnder the roofe of our owne house Furthermore the materiall temple and Church is called the house of God For why In the Church we are taught the statutes and lawes of God and God speakes vnto vs in his sacred word In the Church we speake vnto God by praier and we worship God by singing foorth the swéet praises of his mercie and goodnes In the Church we are by Baptisme clensed from our sinnes and receiued into Christs Church and congregation which is the spirituall house of God and we are incorporated into Christs bodie made members thereof In the Church we spiritually feede on the body and blood of our Sauiour Christ and we are thereby partakers of Christs merites righteousnes to the fruition of eternall life In that then the materiall Church is the house of God and the soueraigne Apothecary shop where euery sinner may finde a spirituall medicine and salue to cure the maladies infirmities of his soule we may truely say when we are going into the temple and Church where we participate of so many diuine things O Lord we are not worthy that we should come vnder the roofe of thine house Lastly let vs contemplate on the ioyes and felicitie of Heauen where is ioy without sorrowe plentie without scarsitie glorie without enuie life without death where is the trée of life and the riuer of the water of life where the Seraphins sing continually Holy holy holy and all the Angels and Saints praise God vncessantly with most sugred and harmonious melodie where the elect receiue the pennie of immortalitie for working in the vineyard and sit downe with Abraham Isaak and Iaakob and where are those vnspeakable good things which eye hath not séene nor eare heard nor heart of man can conceiue In that then God hath ordained vs to this eternall rest and from the dust hath exalted vs to his heauenly kingdome we may truely say O Lord we are not worthy that we should come vnder the roofe of Heauen Thales Milesius being old and hauing deuised some admirable inuention of the motion of the Heauens he did communicate it with Mandrita another Philosopher who gaue him thankes for the instruction and asked what recompence he should giue him for the document to whom Thales said O Mandrita it shall be sufficient to me if when thou wilt vtter this which thou hast learned of me thou doe not ascribe it to thy selfe but confesse that it was mine inuention This a man craues of a Man how much more iustly doth God require of vs that if we haue any vertue or any knowledge or any wisedome or any strength or any good thing when we make vse of it we attribute it not to our selues but acknowledge that it is receiued from him Wherefore let vs humble and prostrate our selues with this Noble and godly Centurion let vs praise the Lord for all his blessings with vnfained thankefulnes let vs confesse our vnworthines either that God should come vnder our roofe or that we should come vnder Gods roofe let vs amend our liues repent for our iniquities and expresse true gratitude by our good workes that God may augment and heape his mercies vpon vs continually and that Christ may heare vs as he heard the Centurion and that as by the mercy of God we entered into the house of God the world and dwell therein and as by the same mercy we enter from time to time into the materiall Church which is the house of God so at last by the fauour and grace of Christ we may ascend and mount into the glorious and magnificent house of Heauen there to remaine with him for euermore Amen CONSTANCIES CROWNE Gal. 6.9 Let vs not therefore be wearie of well doing for in due season we shall reape if we faint not THe holy Apostle Paul in these words doth admonish the Galathians and in the Galathians all other Christians to be plenteous in good works and to bring foorth the fruits of the Spirit neither this onely but to persist and perseuere in well doing that they may obtaine the reward of eternall life The spéech containes first an exhortation to continue in well doing secondly a reason and motiue why we should not faint in well doing The exhortation is this Let vs not therefore be wearie of well doing If we refer this well doing to beneficence and liberalitie towards the néedie which is spoken of in the verse following where the Apostle saith While we haue time Calon poioûntes 1. eupoioûntes euergetoûntes let vs doe good to all men as if well doing were doing well and bestowing well on the poore then where Paul saith Let vs not be
wearie of well doing he meaneth that we should not be wearie of succouring and reléeuing the néedie and wretched But if we refer well doing to the exhortation in the sixth verse Keckerman in analys Gym Log. where the Apostle exhorts the hearers to maintaine their Minister saying Let him that is taught in the word make him that hath taught him partaker of all his goods then the meaning is that Paul procéeding in his exhortation to maintaine the Minister doth in these words preoccupate and preuent an obiection which some might make saying If we be so liberall to the Ministers and continue in it we shall wast consume our substance To which the Apostle answeres that we shall not consume but encrease our store for God will not forget our workes of pietie charitie that please him so well but in due time we shall reape if we faint not But howsoeuer we refer well doing either to the reléeuing of the néedie or to the maintenance of the Ministerie this exhortation serues also for continuing in good workes of what sort or nature soeuer they be The reason and motiue why we should continue in well doing is this For in due season we shall reape if we faint not Eccakein Eclúesthai To be wearie and to faint is all one thing and to faint or to be wearie is as it were to be dissolued and loosed as if one ioynt or finew were separated from another So that Paul saith that in due season we shall reape the fruit of our good works if we make no breach and interruption of well doing and if we conioyne one vertue to another vertue and one good worke to another good worke as the ioynts and sinewes of the body are compacted and vnited among themselues and as the linkes of a chaine are knit and fastned one to the other The Apostle had said before Verse 7.8 Whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruptiō but he that soweth to the spirit shall of the spirit reape life euerlasting In which words he vseth a Metaphor borrowed spéech cōparing the life aswell of the godly as of the vngodly vnto sowing of séede as though the Apostle in those words did say generally that euery one shal receiue either a reward or a punishment according to his déeds done in this world And he procéedes in the same metaphoricall spéech saying In due season we shall reape if we saint not In which words he puts a difference betwéene the time of sowing and the time of reaping Now is the time to sowe and to doe good to other while Christ doth shine vnto vs in this life by his Gospel but the time of reaping and of haruest shall be in the world to come Ecclus. 11.4 Salomon saith He that obserueth the winde shall not sowe and he that regardeth the cloudes shall not reape that is he that will alwaies looke for happie and prosperous successe in well doing shall neuer doe good For men will euer be vngratefull and the world will euer recompence euill for good to the godly And therefore least we should be wearie and faint in well doing S. Pau sets before vs a most ample and large reward when he compares eternall life vnto an haruest or a reaping What doe good workes merite then since they are rewarded No for well doing is the path leading to Heauen but Heauen it selfe and eternall life is the gift of God Rom. 6.23 through Iesus Christ our Lord. When we doe well we are in the way to Heauen and well doing shall be plenteously rewarded but none by his godlines deserues the reward In psal 120. for God rewarding our works dona sua coronat crowneth his owne gifts saith S. Augustine Why is it called a reward then Not because it is a reward merited but freely giuen of Gods mercie and because as the day labourer workes all the day and receiues his wages in the euening so when we haue done good workes all our life long in the euening of our daies that is in the end of our life we shall receiue the reward of euerlasting ioy Although good workes cannot saue vs nor make vs righteous before Gods iudgement throne Isai 64.6 Psal 130.3 for all our righteousnes is a menstruous cloath and if God should be extreame to marke what is done amisse who may abide it yet we must labour diligently to abound in all good workes and to perseuere in them whether we consider God or whether we consider our neighbour or whether we consider our selues If we respect God we must doe well and continue in well doing that his commaundements may be obeyed 1. Io 5.3 1. Thes 4.3 1. Pet. 1.14 Tit. 2.14 Eph. 4.30 Gal. 5.22 Matt. 5.16 Eph. 5.1 that his will may be done that we may shew our selues obedient children to God our father that we may shew our selues thankefull for our redemption by Christ that we may not grieue the spirit of God but walke according to the same that God by our good workes may be glorified and that we may be good imitators and followers of God If we respect men we must doe well and continue in well doing Luk. 6.38 1. Pet. 3.14 1. Cor. 10.32 that our neighbour may be holpen in worldly things that he may be wonne by our example to godlines that we may preuent the giuing of any offence and that by doing good we may stop the mouthes of our aduersaries Lastly if we respect our selues we must doe well 2. Cor. 5.17 Eph. 5.8 2. Pet. 1.8 10. Iam. 2.17 2. Tim. 2.6 Psal 89.32 Gal. 6.9 and continue in well doing that we may shew our selues to be new creatures that we may walke as the children of light that we may be assured of our faith and saluation that we may discerne true faith from counterfait and dead faith that faith and the gifts of God may be continued vnto the end that the punishments of sinne both temporall and eternall may be auoided and that the reward may be obtained which God fréely in mercie hath promised to men for their good workes These are the causes for which we must doe well and continue in well doing not to merite eternall life by our good works for when we haue done all that we can doe we are vnprofitable seruants Luk. 17.10 and we haue done but that was our commanded dutie but we must doe good workes continue in them for Gods glorie our brethrens edification and the declaration of the truth of our faith This doctrine we propose this doctrine we perswade this doctrine we vrge presse and therefore our aduersaries slaunderously abuse our Church when they call vs licentious Libertines and those that open a schoole to sinne wickednes that dehort and disswade men from good works For though we teach not that good workes are to be done because they merite the reward
also I was diligent to doe How diligent Paul was to remember the poore of Ierusalem may be séene 1. Cor. 16. where he ordaines among the Corinthians as he had ordained among the Galathians that euery first day of the wéeke euery one should put aside and lay vp as God had prospered him that when he came he might receiue their liberalitie and from thence sâ—nd it or goe with it himselfe vnto Ierusalem And they that would knowe more of Pauls diligence on this behalfe may peruse the 8. and 9. chapters of the latter epistle to the Corinthians where the Apostle moues and excites the Corintâ—s to take compassion on the needie brethren of Ierusalem both with arguments and exhortations and with the example both of the Macedonians who though they were much afflicted their selues yet their extreame pouertie abounded to their rich liberalitie and of Christ Iesus himselfe who being rich for our sakes became poore that we through his pouertie might be made rich Neither was Paul onely diligent for the poore of Ierusalem but he cares for the néedie people of Ephesus 1. Tim. 6.17.18.19 exhorting Timothie the first elected Bishop of the place To charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God which giueth vs abundantly all things to enioy that they doe good and be rich in good workes and be readie to distribute and communicate laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life Besides this he was diligent for the procuring of reliefe for whatsoeuer poore for thus he writes to the Galathians Gal. 6.6 While we haue time let vs doe good to all mâ—n Thus we sée how carefull the chiefe Apostles Iames Peter and Iohn were to marrie Paul and Bâ—rnabas to remember their poore and we sée how diligent Paul was to execute their warning and by all meanes waies both of preaching and writing to procure reliefe for the distressed Christians And may it not be inferred héerevpon that it is the dutie of euery Minister of the Gospell to remember the poore and to stir vp mens mindes to liberalitie toward the neâ—die since the Apostles themselues were so diligent in this case Act. 2. and 4. and 5. and 6. as that they vndertooke the busines at first and afterward ordained and selected Deacons for that purpose And as it is the dutie of the Minister to perswade and exhort so it is the dutie of the people to be perswaded and to suffer the words of exhortation which that all may be the readier to performe let vs weigh first the commaundement that we must be liberall to the poore Secondly the example of such as haue excelled therein Thirdly the reward of liberalitie to the néedie and lastly threatnings against the vnmercifull thundred out in the Bookâ— of God In the lawe written by Moses First motiue to mercy Deut. 15.7.8.9.10 God gaue commaundement for prouiding for the poore charging the children of Israel on this sort If one of thy brethren with thee be poore within any of thy gates in thy land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother But thou shalt open thine hand vnto him and shalt lend him sufficient for his neede which he hath beware that there be not a wicked thought in thine heart to say the seuenth yeare the yeare of freedome is at hand therefore it greeueth thee to looke on thy poore brother and thou giuest him nought and he crie vnto the Lord against thee so that sinne be in thee Thou shalt giue him and let it not grieue thine heart to giue him for because of this the Lord thy God shall blesse thee in all thy workes and in all that thou putteâ—t thine hand to And God coÌ„manded also that when the Israelites did reape their haruest Leu. 19.9.10 they should not reape euery corner of their field neither should they gather the gleanings of their haruest and that they should not gather the grapes of their vineyard cleane neither gather euery grape of their vineyard but that they should leaue them for the poore and for the straunger Mercifulnes so much pleaseth God that whereas fasting is a preparatiue to prayer and repentance and thereby a meanes to obtaine foregiuenes of sins yet it is distastfull to God if it be not seasâ—ned with workes of mercie Isai 58.3.4.5.6.7.8.9.0 and therefore God saies by his holy Prophet to the fasting Iewes You say Wherefore haue we fasted and thou seest it not we haue punished our selues and thou regardest it not behold in the day of your fast you will seeke your will and reqiure all your debts behold ye fast to strife and debate and to smite with the fist of wickednes Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bowe downe his head as a bulrush and to lye downe in sackcloth and ashes wilt thou call this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen to loose the bands of wickednes to take off the heauie burdens and to let the oppressed goe free and that ye breake euery yoke Is it not to deale thy bread to the hungrie and that thou bring the poore that wander to thine house when thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh Then shall thy light breake foorth as the morning and thine health shall growe speedily thy righteousnes shall goe before thee and the glory of the Lord shall embrace thee then shalt thou call and the Lord shall aunswere thou shalt cry and he shall say here I am Neither is almes and bountifulnes an adorning of our fastes onely but it is an infallible note and marke of sincere and vnfained deuotion Iam. 1.27 as Saint Iames affirmeth saying Pure religion and vndefiâ—ed before God euen the Father is this to visite the fatherles and widowes in their aduersitie This is the true treasure which our Sauiour â—ids vs to lay vp in heauen Matt. 6.19.20 Lay not vp saith he treasures for your selues vpon the earth where the moth and canker corrupt and where theeues dig through and steale but lay vp treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale And neuer to be forgotten is that saying of Christ by those that either ambitiously lauish out their goods to win praise of men or else couetously hunt after recompence in all their feastings when he saith When thou makest a dinner Luk. 14.12.13.14 or a supper call not thy friends nor thy brethren neither thy kinsmen nor the rich neighbours least they also bid thee againe and a recompence be made thee but when thou makest a feast call the
poore the maimed the lame and the blinde and thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the Resurrection of the iust And this commaundement to shew mercy to the néedie is perpetuall and still stands in force and therefore the poore we haue alwaies amongst vs as God said to the Israelites Because there shall be euer some poore in the land therefore I commaund thee saying Deut. 15.11 thou shalt open thine hand to thy brother to thy needie and to thy poore in thy land The commaundement to loue one another and consequently to aid and succour one another is both new and old old because it was giuen in the lawe written by Moses Leu. 19.18 and engrauen by the finger of Naâ—ure in the tables of our harts and new because it was renued by our Sauiour Christ in the Gospell Ioh. 13.34 and therefore must neuer waxe old or decay Is it not méete that we should acknowledge that good things come vnto vs not by chaunce but by the good prouidence of God and how can we acknowledge this better then by yéelding obedience to Gods commandement that requires to impart of our store on the necessitie of other If thou confesse Hom. 1. that temporall good things saith S. Bâ—sill procéed from the diuine ordinance canst thou thinke that God is vniust in distributing vnequally these temporall things vnto vs Why doest thou abound and another beg but that thou maiest be recompenced for thy bountie he be adorned with the strength and arme of patience It is the bread of the hungry which thou withdrawest it is the garment of the naked that thou layest vp in thy wardrope it is the shoe of the bare-footed which rottes in thy custodie it is the siluer of the needie which thou possessest and therefore in not distributing thou destroyest all those whom thou mayest assist and succour Shall we daily and hourely receiue good things from our heauenly father and shall we denie benefits to our brethren Ecclus. 28.3.4 or shall we expect mercie from our maker that withhold mercie from men like to our selues Bernard reduceth the mercies of the Lord towards vs vnto the number of seuen In Cant. ser 88. saying that The first mercie is that God doth stay vs from failing into many sinnes into which otherwise we should fall the second is that God doth beare with vs when we sinne and doth patiently expect our conuersion the third is that God doth visite our heart with his holy spirit and cause vs to loath the sinne which before we loued the fourth is that God doth mercifully receiue vs when we repent so as we may be found among them of whom the Psalme speaketh Psal 32.1 Blessed are they whose iniquities are forgiuen the fift is that God giues vs power to liue more circumspectly héereafter and not to commit a relapse least the last error be worse then the first these fiue mercies are in deliuering from euill the other two are in bestowing of good for the sixth is in that God giues vs the grace to liue in new and holy conuersation and the seuenth is in that vpon so often experiment of his goodnes he permits vs vnworthy and sinfull wretches to assure our selues of heauenly good things Are these the mercies of the Lord towards vs and shall we be vnmercifull to our afflicted brethren Hâ—th God so loued vs 1. Ioh 4.11 and shall not we loue one another If thou were distressed and in necessitie thy selfe wouldest thou not be glad to be comforted and wouldest thou not desire and expect aide from other that could doe it Matt. 7.12 Therefore whatsoeuer thou wouldest that men should doe to thee euen so doe thou to them for this is the lawe and the Prophets And that more is doest thou know what may betide thée before thou die Art thou sure of the permanencie of thy flourishing estate Wilt thou in miserie looke for reliefe that in prosperitie wert merciles Wâ—th what measure thou metest Matt. 7.2 Nazianz. in Oratione de panperibus amandis it shall be measured to thee againe It was grauely spoken by that great Diuine long since as he that saileth is néere to shipwracke and the néerer the more audacious he is so he that is cloathed with this mortall body is obnoxious and subiect to bodily calamities and the more the prouder he is and the more disdainefull hee is toward those that lie vnder his féete While thou say lest saith he with prosperous windes stretch out thine hand to him that hath suffered shipwracke while thou art helthy and welthy aide the miserable Stay not so long till thou learne in thy selfe how great an euill in humanitie and vnmercifulnes is and how great a good thing it is to open the bowels of compassion to the distressed How requisite and necessarie then is it for Christians to shew mercie that receiue of God such continuall mercie stand in continuall néede of mercie and how highly is the commaundement of shewing mercie to be estéemed of vs since both the law and gospell doe enioyne it so strictly and since Paul as a learned father well obserues doth not barely say Chrys hom 35. ad Heb. Col. 3.12 Antisthenes apud Stob ser 1. de prud that we must shew mercie but that we must put on the bowels of mercie to teach vs that Almes must be as a garment which is still about vs and since the Pagane Philosopher could affirme that they are alike impious that remoue the Altar out of the Temple and that remoue compassion out of mans nature and since the Latine Orator could giue no greater commendation to Caesar then to praise him for his mercie when he said vnto him Cic. prâ— Lagar that among his manie vertues none was more admirable acceptable then his mercie For men approach by nothing so neere vnto God as by sauing and succouring of others that in his estate there was nothing greater then that hee was able and in his Nature there was nothing better then that hee was willing to saue and shewe mercie This then is the precept and commaundement 2. Motiue to mercie to bee liberall and compassionate to the afflicted and poore but who hath performed it Holie religious and faithâ—ull men and women in all Ages Looke vpon Iob Iob. 29.12 13.15 â—6 who in his Golden and Halcyon dayes deliuered the poore that cryed and the fatherles him that had none to helpe him had the blessing vpon him of him that was readie to perish and caused the widowes heart to reioyce and was the Eyes to the blinde and the feete to the lame Iob. 31.16 17.19.20 and a Father to the poore and restrained not the poore of their desire nor caused the eyes of the widow to faile and ate not his morsels alone but the Fatherles ate with him and suffered none to perish for want of clothing but