on Christ our Mediatour and Aduocate and to declare our faith by vertue and godlines of liuing that we may be absolued and preuaile against the daungerous enemies and accusees of our soules in the last and great day of iudgement For where our Sauiour saith That the houre shall come in the which all that are in the graues shall heare his voyce Ioh. 5.28 we must attentiuely consider that it is said that the houre of the last day shall come For because we doe often so much pursue the vanitie of this world therein passeth away the tediousnes of houres and times in that we are taught that the houre of iudgement shall come and we knowe not how soone this must make vs carefull and watchfull in the loue and embracing of godlines For they that affirme that all shall at the last be said how can they aunswere to that spéech of him that cannot lie when he speaketh of the resurrection and last iudgement saying They shall come foorth that haue done good Ioh. 5.29 vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation In which words Christ sheweth that the twofold state of men shall appeare in the end of the world also and not without iust cause For as men haue béene diuerse in this life some elect some reprobate so euery one shall haue his reward and Christ shall gather all nations before him and separate them as the Shepheard separates the shéepe and goates setting the shéepe on the right hand and the goates on the left hand All shall liue indéed after the generall iudgement but there shall be a distinction of this life by the iudgement of Christ the iust Iudge For Christ béeing God that taketh no pleasure in iniquitie when he hath gathered the wheate into his gainer that is when he hath called and receiued the faithfull and godly to the perpetuall possession of his kingdome Matt. 3.11 then he will burnethe chaffe that is vnfruitful persons workers of iniquitie with fire that cannot be extinguished and the Angels shall goe forth and separate the euill from the iust Matt. 13.41 Mar. 9.41 and throwe them into the fornace of flaming fire where shall be wéeping and gnashing of téeth and the worme will neuer die This the Diuine expresseth in these words He that ouercometh shall inherite all things and I will be his God â—eu 21.7.8.27 and he shall be my son but the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall haue their part in the lake which burneth with fire and brimstone which is the second death for none vncleane thing shall enter into Heauen neither whatsoeuer worketh abomination or lyes but they which are written in the lambes booke of life The Apostle preaching to the Athenians Act. 17.31 said that God hath appointed a day in the which he will iudge the world in righteousnes As if Saint Paul had said that the circumstance and consideration of the time must stir vs vp to repentance and amendment of life for this is the time of grace in which men may be partakers of Gods mercie if they repent But if men stubbornely reiect the mercie of the Lord offered vnto them they must knowe that all men shall in the prefixed day be arraigned before Gods Tribunall seate which can neither be auoyded nor refused For albeit God suffer the vngodly for a time yet he doth it not for that he alloweth their wickednes but that by his forbearance he may allure them to repentance and if they contemne his kindnes and long suffering when he inuiteth them to his feare at length will they nill they they shall finde him a sharpe and seuere Iudge As he patiently for a long time expected the conuersion of the old world in the daies of Noah but at last said Gen. 6.3 That his spirit should not alway striue with man because he is but flesh and that his daies should be an hundreth and twentie yeares that is because men could not be wonne by Gods lenitie and long sufferance whereby as it were he stroue to ouercome them he would no longer stay his vengeance but definitely prescribe the terme of an hundreth and twentie yeares in which the inhabitants of the earth might repâ—nt before the Earth were destroyed Gen. 19.19.24.25 and as God patiently for a long time expected the conuersion of the Sodomites in the daies of Lot but at last for their hardnes of heart consumed them with fire and brimstone from heauen and their cities and that that grew vpon the Earth and as God patiently expected for a long time the conuersion of the Israelites sending his seruants the Prophets daily vnto them that they might be spared 2. King 17.13.14 but at last for reiecting and contemning of his admonitions and threatnings he destroyed Samaria Ierusalem so whosoeuer shall doe wickedly and yet shall thinke to escape Gods iudgement Rom. 2. â— 4 5.6.7.8 â— 10 despising the riches of Gods bountifulnes and patience and long sufferance not knowing that the bountifulnes of God should lead him to repentance he after his hardnes and heart that cannot repent heapeth vp as a treasure vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his works that is to them which through patience in well doing séeke glorie and honor and immortalitie eternall life but vnto them that are contentions and disobey the truth and obey vnrighteousnes shall be indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian but to euery man that doth good shall be glorie and honour and peace to the Iewe first and also to the Grecian And why is the separation of the good and bad expressed by the comparison of the shéepe and goates but partly for the consolation of the godly who in this mixture of good and bad are manifoldly molested by the reprobate as the shéepe are by the goates partly for the instruction and admonition of the godly that we should be most studious in this life to cast aside the manners and malice of goates and to expresse the simplicitie and innocencie of shéepe When the world goes about to draw vs to the pleasures of youth and by addicting our selues to vanitie to forget God and his worship let vs call to minde what Salomon saith of this matter reioyce saith he Eccles. 11.9 ô young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but knowe that for all these things God will bring thee to iudgement When the loue of the world and the desire of riches and honour shall moue vs to be vnconscionable vnmercifull readie
Gods mercies the third is obedience which must needs be yeelded to Gods commandements For that which feare begins hope of pardon helpes forwards but no good ensueth except there be added thereunto obedience to the precepts of the Lord. Many haue the two first they feare punishment and hope for pardon but where is there obedience But they that will not follow Christ thrée daies in the desert of this life shall not taste of his loaues When the hound hunts an hare or some other beast if he finde not of it he goes sloathfully carelesly but if he perceiue that sent of the beast he runnes nimbly busily and he runnes till he finde the game So if we haue tasted indéed of God if the fragrant perfume of his goodnes do come to our nosthrils if we duely vnderstand Gods present blessings future promises questionles we would runne after the sauour of these good oyntments and we would runne chéerefully euen to the end till we came to the heauenly house of God But they that are vnacquainted with the sauour of these heauenly things Heb. 6.4.5 that haue not tasted of the heauenly gift of the good word of God of the powers of the world to come that haue not seene how gratious the Lord is Psal 34.8 73.1 and how good he is to Israel euen to the pure in heart these walke remissely and doe not follow Christ so much as one day nay they caÌ„not watch with Christ one houre but they follow their owne desires and the coÌ„cupiscences of the sinfull flesh The faint harted souldiour sinkes shrinkes at the first and he that hath bene daintily brought vp at home either staggers or flies at the first brunt of the battell whereas the old souldiour and experienced in labours will feare neither the shott ouer him nor the slaine before him nor the thundring Canons about him nor the troupes of the enemies neere him but affrighted with the sight of no daunger he expects the end of the Battell This Suldiour obtaines glorie the other reapes shame So it fals out in the spirituall warfare of Christians He that continues in the loue of God and of his neighbour in the feare worship and seruice of God in performance of good workes regardeth neither the proaches of the vngodly that flie ouer his head nor the multitude of sinners before him nor the raging of Sathan about him nor the entisements of the flesh and of the world néere him but he abides continually in the seruice of God and shall in the end receiue the eternall waight of glorie Gâ—â— 15. â—â— As Abrahaâ— when the fowles fell on his sacrifice still draue them away and was not by their importunitie hindred from so good a worke so we must repell all lets and stops that may bréed wearines in well doing If we will obtaine the reward and reape the fruit of eternall life we must not onely begin well but perseuere to doe well and we must not onely sowe the séede with the sloathfull husbandman who after he hath plowed and sowne leaues the worke vnperfect but there must be harrowing and hedging and wéeding least the fowles deuoure the séede or the cold starue it or the Sunne parch it or the beasts breake in and spoile it or the noysome wéedes choake it Euery trée almost in the Spring will beare flowers and blossomes but that trée is most regarded which brings foorth timely fruit Almost euery field will make shew of corne at the beginning but we regard that field most that yéeldes sure and plenteous encrease Deâ—â—â—â— credonae cap. 7. The schooles of Rhetoricians saith Saint Austen are replenished euery where with companies of young men but few do attaine to the eloquence of Tully fewer doe become good Orators and most few are famous such a thing is religion for the multitude of the vnskilfull and sinfull do frequent the Churches yet few doe get perfection in the mysteries of Religion Commonly with many in the race and course of Vertue the beginning is hotte the procéeding luke warme the end kaie cold A type of this was in the Image which Nabuchadnezar saw in his dreame Dan. 2. whose head was of fine gold whose breast and armes were of siluer whose bellie and thighes were of brasse whose legs were of yron and whose féete were part of yron and part of clay So many waxe worse and worse begin in the Spirit and and in the flesh as the Apostle saies of the Galathians Many at first comparable to fine gold Gal. 3.3 Lam. 4.2 may after be esteemed as earthen pitchers euen the worke of the hands of the pottar as Ieremiah saies of the men of Zâ—on Many may haue that renewed of them which Isaiah spake of Ierusalem Isai 1.21 How is the faithfull Citie become an harlot thy siluer is become drosse thy wine is mixt with water Many will begin their iournie well from the slauerie of sinne toward the land of righteousnes as the Israelites did march at the first willingly out of Egypt toward the land of Canaan Num. 11.5 but after a little while they will murmure for they change and fall to lusting after the wonted pleasures and baites of iniquitie as the Israelites longed for the fish cucumbers and other fruit of Egypt Many will begin to leaue the Sodome of vngodlines but as Lots wise looked backe when she had left Sodome either of a loue to her old nest and dwelling place or else to trie whether the Lord would bring the destruction threatned so they will reflect their eyes and hands at least their hearts to their former vanitie and impietie either enchanted with their accustomed delectation or else doubting of the certaintie of Gods promises and comminations Gen. 19. But such must call to minde the punishment inflicted vpon the wife of Lot for fainting from her good beginning and must perswade themselues that a relapse into wickednes neuer goes vnpunished therefore our Sauiour saith Remember Lots wife Luk. 17.52 Many will trauell a little way to the kingdome of heauen but when they finde the voyage long and the way vneasie then they returne to the land of sinne againe as Orpah brought her mother in lawe Naomi going towards the land of Israel but then left her at one disswasion but what scarsitie is there of Ruthes that will depart out of the borders of their sinnes and be so linked in societie and company of the faithfull and godly that they will say constantly against all repulses Ruth 1.14.16.17 Entreat me not to leaue thee nor to depart from thee for whither thou goest I will goe and where thou dwellest I will dwell thy people shall be my people and thy God my God where thou diest will I die and there will I be buried Many will pretend zeale to religion and the preaching of the Gospell but at small occasions will be so incensed that they will goe backe with those
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
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
of Nabal Indeed I haue kept all in vaine that this fellowe had in the wildernes so that nothing was missed of all that pertained to him for he hath requited me euill for good so and more also doe God vnto the enemies of Dauid for surely I will not leaue of all that he hath by the dawning of the day any that pisseth against the wall Euen so Christ may say Indéed in vaine haue I bestowed so many benefites on wicked and obstinate mankind in vaine haue I shewed so many mercies in vaine haue I taken flesh for vngodly and vnfaithfull men and suffered death and preach the Gospell and sent my Apostles and offered the graces of my holy spirit and instituted my Sacraments and winked at them so often and imparted on them so many good things of nature and of the earth and what lay in me for my part I haue caused that nothing hath perished of all that pertained to man in vaine haue I done all this for vngodly and vnfaithfull men since they requite euill for good Vngratefull and foolish men are like to sottish Babel for they haue receiued my benefits yet haue seâ—ued Sathan and the flesh and when I sent my children my poore and my distresied members vnto them they did not couer the naked nor féede the hungrie nor comfort the afflicted God doe so and more also vnto mine enemies For I will destroy them and make them know how dangerous a thing it is to fall into the hands of the liuing God who is euen a consuming fire Abigail met with angrie Dauid Heb. 12.29 and appeased him but in the last Iudgement when Christ shall descend to reuenge the contempt of the vngodly that regarded not his saluation offered vnto them No Abigail shall make Intercession for sinners as S. Chrysostome prooues clearely out of the Scriptures Hom. 22. ad pocul AntiocheÌ„ Behold saith he how he that was not arrayed with the Wedding robe was cast out at the doores and none was a petitioner for him Behold how he that gained not with his Talent was punished and none made Intercession for him Behold how the fiue foolish Virg nes were excluded and their fellowes made no request for them Therfore the terror of this day is vnutterable and cannot be expressed because the Iudge shall be inexorable and cannot be intreated Then shall be heard the great and loude voyce of the Archangell and the Trumpet of God which all the Elements obey which cleaues the Rockes opens Hell breakes the bondes of the dead Chrys sup 1. Cor. 15. calles soules out of the depth and ioyned them againe with their bodies and all this it doth sooner then an Arrow doeth flie through the Ayre For the Apostle saith that it shall be done in a moment or twinkling of an eye Then shall come the time when the vnbeléeuing and vnrepenting shall say to the hils Fall vpon vs to the Mountaines Couer vs Luk. 23.30 and shall hide themselues from the presence of him that sitteth on the Throane and from the wrath of the Lambe and shall séeke death Reu. 6.16 Reu. 9.6 and shall not finde it and shall desire to die and death shall flie from them and shall goe into the holes of the Rockes Isai 2.19 and into the Caues of the earth from before the feare of the Lord and from the glory of his Maiestie when hee shall arise to destroy the earth Then there shall be a most strickt examination For what is lesse then an idle word yet the Lord saith Mat. 12.39 That of euery idle word that men shal speak they shal giue account therof at the day of Iudgement Then the hidden and secret cogitations shall be disclosed 1. Cor. 4.5 For when the Lord doeth come hee will lighten things that are hid in darknes and make the counsels of the hearts manifest and then shal euery man haue praise of GOD. Then shall bee done to the wicked and impenitent sinners which Nathan threatned to Dauid Thou didst it secretly 2. Sam. 12 12 but I will doe this thing before all Israell and before the Sunne That is the lurking sinnes of the vngodly shall be displayed before the view of the whole world 2. Cor. 5.10 Then we must all appeare before the iudgement seate of God that euery man may receiue the things which aâ—e done in his body according to that he hath done whither it be good or euill Eccles 12.14 for God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill Then Ierusalem shall be searched with lanterns Ezek. 8.12 and the wall shall be digged downe and the abominations shall be seene at an open doore which sinners haue done in the darke and in their priuie chambers when they fondly said in their imagination The Lord seeth vs not the Lord hath forsaken the earth Then the Sonnes of men shall be called to a reckoning for all their workes as schollers are brought to repetitions in the end of the weeke and laborers receiue their wages in the euening and merchants pay when the faire is done for the wares which they haue staied and taken vp Then the wicked shall feele the shâ—rpenes of the two edged sword of Gods wrath which now is shut vp in the scabberd of mercie and the burning flame of Gods displeasure which is now couered like the Sunne vnder the cloude of long suffering and they shall no more be able to resist Gods firie anger Matt. 3.12 then the chaffe can resist the fire for they are the chaffe that shall be burnt vp with vnquenchable fire Then Sathan will conuince the obdurate transgressor by his owne offences and charge him with the debts he oweth him euen as the Creditor conuinceth his debter by his owne hand-writing Then the sinnes of the vnbeléeuers shall be opened as a fardell in the market and shall appeare in iudgement against them and like bastard children borne of wickednes Wisedom 4.6 shall be witnesses of the wickednes against their parents when they be asked If any should haue his secret faults reuealed in an open assembly in this world Chrys hom 5. ad Rom. would he not rather wish to die and to be swallowed vp quicke of the earth then to haue so many witnesses of his sinnes What then shall become of wretched sinners when all their doings shall be disclosed to the whole world vpon an open and perspicuous stage and shall be séene of infinite thousands whom they neuer knewe Now the sinnes of the wicked are so hidden as if they were written in Gods booke not with cléere Inke but with the iuyce of a citron or orenge Those things which are written with the iuyce of an orenge appeare not till they be brought to the fire and then they may be read plainely euen so the secret iniquities of the vngodly shall clearely appeare in the fire of the last iudgement For in Fire
by thy self and thy friends to performe that condition This life is as it were an houre neither canst thou assure thy self of one houre it is promised thee of God that thou shalt obtaine the euerlasting in heritance if thou watch and pray Why then dost thou cease to watch against sin to pray for Gods grace mercy that thou maist be counted worthy to escape all these things to staÌ„d before the Sonne of man That is to appeare boldly to obtaine fauor of the iudge and not to be reiected either in the general iudgment when all flesh shall receiue their doome or in the particular iudgment of thy soule when it shal be separated from the tabernacle of the bodie by death But perhaps because thou seest many to liue long thou doest promise to thy selfe ling life therefore dost deferre to prepare for thy iudgement And doest thou not also sée that many are takeÌ„ hence in their flourishing Age and on the sudden Who will not beware of a madde Dogge that bites all that passeth by Death is like a furious Dogge that spares none and warnes fewe But in this regard we are like vnto Swine For when Swine sée their fellowe killing and heare his grunting they all run about him and grunt and make a great sturre but when their Fellowe is killed and cryes no more presently they returne to the dyrt and dongue and care no longer for it So worldly carnall and voluptuous men when one of their acquaintaÌ„ce dyeth as long as the Funerals last they are mooued and serrified and troubled but anon after the Funerals are finished they soone forget it and returne againe to the filthinesse of their pleasures and former iniquities The deferring of repentance and doubling of sinnes is most perillous A Shippe bâ—eares many burdens yet it may be laden so long till it sincke againe God is gratious but if he be prouoked euery day he will whet his sword and bend his Bowe and shoote his Arrowes against the obstinate offenders Patience too much wronged Psal 7. â—â— is turned into Furie at last It is reported of the Diamond that it is the hardest of all stones but when it is broken it is scattered into most smal pieces that can hardly be discerned with the eyes and can neuer be ioyned together againe Let vs beware that the Lord be not by so much the more seuere against vs if we abuse his louing kindnes by how much the more fauour he hath formerly shewed vnto vs. He that heares the Thunder is afraid of the lightning The preaching of the word is a thundring of the iudgemeÌ„t to come Let vs next feare the lightning of the iustice of God The loÌ„ger we haue liued and the more punishments we haue escaped that were due to our sinnes the more let vs expect the iudgement that will come spéedily and surely Tâ—eramenes a Citizen of Athens when he had auoided the fall of an house which fell as soone as he was out of it cryed out Aelian de vaer histor l. 9. O Iupiter cuinam metemporâ—reseruea ô God for what time doest thou keepe me And anon after he was compelled by the thirtie Tyrants to drinke poyson and so dyed The like thing must the sinner expect that remaines impenitent and hath not yet felt the hand of God Wherefore say not Ecclus â— 4 5.6.7 I haue sinned and what euill hath come vnto me for the Almightie is a patient rewarder but he will not leaue thee vnpunished because thy sinne is forgiuen be not without feare to heape sinne vpon sinne and say not the mercie of God is great he will forgiue my manifold sinnes for mercy and wrath come from him and his indignation commeth downe vpon sinners Make no tarrying to turne vnto the Lord and put not off from day to day for suddenly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance Thirdly Let vs sée to what the remembrance 3. To what the remembrance of the iudgement auaileth the Feare and the expectation of the last iudgement auaileth To meditate on the day of iudgement will bridle and refraine the desire and delight in sinning And therefore Saint Basil saies well If thou perceiue thy selfe to be prouoked to any sinne saith he call to minde that fearefull iudgement of Christ which no mortall man may endure and stay thy soule as it were with this bridle For as the Sunne obscures and darkens all the Starres with his brightnes In Psal 33 So the remembrance onely of this iudgement puts out all the concupiscences of the soule by the terriblenes thereof And therefore the Prophet Dauid shewes that the forgetting of this iudgement is the cause of sinne For when he had said that the vngodly doeth persecute the poore make boast of his owne hearts desire is so proud that he cares not for his God hath his mouth full of cursing deceit and fraude He yéeldes the reason Psal 10.6.11 when he saies That Gods iudgements are farre aboue out of his sight For he hath said in his heart God hath forgotten he hideth away his face and will neuer see it I shall neuer be mooued nor be in danger Therefore when we are allured and tempted to euill let vs resist temptations and say to our selues I will not doe this euill and I will not commit this sinne For a day will come wherein I shall not be able to answere for it in which the Heauen and Earth the Aire and water and whole world will stand vp and giue witnesse of my sinnes and though all things should hold their peace yet my very thoughts and workes shall be before mine eyes and shal accuse me before the Lord. When Sathan shall perswade vs that we shall finde fauour in that day though we persist and wallow in vngodlines let vs oppose and set against this assault the sort and qualitie of the last iudgement which shall be horrible intollerable vnauoydable sudden and wherein the iudge shall not be miscarried by fauour and entreatie For on the right hand shall be sinne to accuse On the left hand infinite Diuels to torment Vnder the hydeous Gulfe of Hell Ouer an Angrie Iudge Without the World flaming Within Conscience burning There the Righteous shall onely be saued Ah wretched Sinner whither wilt thou flie being so taken To be hidden it is impossible To appeare it is intollerable Nothing can be so auaileable to leade our life in the feare of God Ambros de Gffic as firmely to beléeue that he shall be the iudge whom no secret thing can deceiue and none offence hurt and who is delighted with vertue godlines the feare of the Lord. And if when our cause is to be heard of an earthly iudge we be so heedefull to prepare an Aduocate and to make readie all prooâ—es that may doe vs good how diligent should we be to haue our faith fixed
our hearts that otherwise would rebell against his decrées and because he comforts vs both by the swéete promises reuealed in his word and by that comforter Ioh. 14.16.17.26 and Ioh. 16.13 that abideth with the godly for euer euen the spirit of truth who shall leade into all truth and teach the faithfull all things requisite to their saluation and bring all things to remembrance that Christ hath told vs. Matt. 5.4 Christ saies expressely Blessed are they that mourne for they shall be comforted One Prophet thus comforts the Iewes Sorrow and mourne Micah 4.10 ô daughter Zion like a woman in trauell for now thou shalt goe forth of the citie and dwell in the field and shalt goe into Babel but there shalt thou be deliuered there the Lord shall deliuer thee from the hand of thine enemies And another Prophet thus Isay 54.7.8 for a little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hâ—d my face from thee for a little season but wâ—th euerlasting mâ—rcie haue I had compassion on thee saith the Lord thy Redéemer And another Prophet thus Come Hos 6.1.2 and let vs returne to the Lord for he hath spoyled and hee will heale vs hee hath wounded vs and hee will binde vs vp after two daies will he reuiue vs and in the third day wâ—ll hee raise vs vp and we shall liue in his sight These words are fully fraught with heauenly consolation and may be appropriated to all and euery one of the faithfull Sée the truth héereof in the beggar Lazarus who though he were full of sores in this world yet he was after this life in Abrahams bosome but the rich glutton though he fared deliciously and were clad gorgeously euery day yet after this life he was in hell tormented in firie flames And héereof Abraham yéeldes no other reason but this Sonne remember Luk. 16. â— 26. that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented Wherefore as in the workes of nature God declares his prouidence not in taking away diseases vtterly from mens bodies but in prouiding fit remedies for all maladies so in the workes of grace God declares his goodnes in that he hath not altogether taken away tribulation from his elect neither would he haue them exonerated from all sorrowes but against all afflictions and crosses he hath giuen vs the certaine expectation of the life to come as a shield and rocke of defence and therefore Christ saith your sorrowe shall be turned to ioy As it is appointed for the godly to be sorrie in this world and then to reioyce so on the contrarie the vngodly reioyce héere but at length their gladnes is chaunged into sorrowe Isay 65.13.14 So saith the Lord by the Prophet Isayah Behold my seruants shall eate and ye shall be hungrie behold my seruants shall drinke and ye shall be thirstie behold my seruants shall reioyce and yee shall be ashamed behold my seruants shall sing for ioy of heart and ye shall cry for sorrowe of heart and shall houle for vexation of minde Reu. 18.6.7.8 Ihon the Diuine saith of the great whore of Babylon reward her euen as she hath rewarded you and giue her double according to her workes and in the cup that she hath filled to you fill her the double in as much as she glorified her selfe and liued in pleasure so much giue you to her torment and sorrow for she saith in her heart I sit being a Queene and am no widdowe and shall see no mourning therefore shall her plagues come at one day death and sorrowe and famine and she shall be burnt with fire for that God which condemneth her he is a strong Lord. As it is said of the godly Matt. 5.4 Luk. 6.25 Blessed are they that mourne for they shall be comforted so also it is said of the vngodly woe be to you that are full for ye shall hunger Woe be to you that now laugh for ye shall wayle and weepe Worldlings desire to conforme and fashion themselues according to this present world to fulfill the lusts of the flesh to walke after the flesh to reioyce in strife enuying chambering wantonnes drunkennes gluttonie deceit guile lying couetousnes backbiting reuenge hatred malice anger These are the workes of the old man these are the desires of the world these are the reioycings of the vnregenerate of the children of disobedience But all this what is it but to heape vp wrath against the day of wrath and of the declaration of the iust Iudgment For though the wicked act their parts neuer so plausibly yet when the Tragedie is ended and the stage broken downe then they shall crie out one to another We haue wearied our selues in the way of wickednes and destruction Wisd 5.7.8 c. and wee haue gone through dangerous wayes but wee haue not knowne the way of the Lorde What hath pride profited vs or what profite hath the pompe of Riches brought vs All those things are passed away like a shadowe and as a Post that passeth by As a ship that passeth ouer the waues of the water which when it is gone by the trace thereof cannot be found neither the pathes of it in the Floods or as a Bird that flieth through the Ayre and no man can sée any token of her passage but onely heare the noyse of her wings beating the light winde parting the aire through the vehemencie of her going and fléesh on shaking her wings whereas afterward no token of her way can be found or as when an Arrow is shotte at a marke it parteth the Aire which immediatly commeth together againe so that a man cannot knowe where it went thorough Euen so wee as soone as we were borne we beganne to drawe to our ende and haue shewed no token of vertue but are consumed in our owne wickednes And how can it be otherwise For the hope of the vngodly is like the dust that is blowne away with the winde and like a thinne fome that is scattered abroade with the storme and as the smoke which is dispersed with the winde and as the remembraÌ„ce of him passeth that tarrieth but for a day Is the matter euen so why then it is vanitie to trust in the ioyes of the world For all the imaginations of worldlings of their golde and siluer of their honors and promotions of their houses and possessions of their wiues and children of their Banquets and sportes doe fade away in a moment as if they had nere bene What are the ioyes of the world but the dreames of them that sléepe For so saith the Prophet Isay 29.8 And it shall bee like as an hungrie man dreameth and behold he eateth when he awaketh his soule is emptie or like as a thirsty man dreameth and loe he is drinking and when he awaketh behold
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
righteous dealing shal not only be approued applauded in this world of God Angels and men but also shall be adorned with eternall reward in that other life Pro. 19.17 The wise King of Israel saies He that hath mercie vpon the poore lendeth vnto the Lord and the Lord will recompence him in that which he hath giuen Men desire commonly to commit their money and goods to trusty persons that will re pay surely according to promise In Epist Therfore as Saint Austin sayes If thou wilt be a good Marchant and a notable Vsurer giue that which thou canst not keepe to th' ende that thou mayest receiue that which thou canst not leese giue a little that thou mayest receiue an hundreth folde giue of thy temporall possession that thou mayest obtaine the euerlasting inheritance Who is it the will not most gladly Till the Fielde that will neuer misse to yéelde increase And who desires not to bee guided in his iourney by signes and directions that hee may not swerue straye Heare then In serm de verb. Domin what the same Father sayes Foecundus est ager pauperum The Fielde of the poore is fertile and soone yeeldes fruite to them that giue Via coeli est pauper The poore man is the way to Heauen by which wee come to our heauenly Father Begin therefore to bestowe on the néedy if thou wilt not erre from the straight way As flowing Wells Clâ—m Alex Pedag lib. 5. cap. 7. though they be emptied yet they returne to their former measure and fulnes and the more they are exhausted the more they are replenished the purer the water is So giuing to the poore which is the fountaine of liberalitie that giues drinke to the thirsty and succour to the néedy is encreased filled againe Hom. 33. aâ— pop Antioch as milke comes againe in the breasts that haue bin suckt And for this S. Chrysostome doubts not to call liberalitie to the poore â—he gainefullest Arte Trade in the world Hâ—m 37. ad pop An. And he asketh the question whether a man can be so ignorant as not to know that God commaunded vs to giue Almes not so much for the benefite of the poore that take as for the recompence of them that giue Hee that would enter into a Potentates Pallace procures the Porters fauor to be admitted wilt thou be admitted into the Pallace of Heauen the poore are the Porters as our Sauiour witnesseth when he saies Make yee Friends with the riches of iniquitie Luk. 16.9 that when ye shal want they may receiue you into euerlasting habitatioÌ„s He that giues Almes is like one that agréeth with the owner of an Orchard to eate as much as he caÌ„ wtin the Orchard but to carry no fruite out of the Orchard which condition because he findes somwhat strict he eates in the Orchard till he be satiate carries indéede no apples with him out of the Orchard yet while he is eating he now then flings an apple ouer the Orchard wall or hedge which when he comes foorth he may find and enioy So they that are rich in the world and rich in God though they haue receiued their riches on this condition that they shall carrie away nothing with them out of the world yet they shew a godly wisedome while they vse héere the blessings of this life and in bestowing on the poore they doe as it were cast ouer the wall of the Orchard that which they shall finde recompenced in the world to come A man that knowes certainely that after a small time he shall be remooued into a strange countrey where forsaking his natiue soile he shall liue in neede all daies of his life if he be not sottish he will be well content to haue his goods carried before him into that countrey where he shall after enioy them though for a little space he want them where he now dwels and who will not account them foolish that knowing the brittle and fading state of this life and the short abode that they haue héere doe refuse by Almes and liberalitie to the poore to send their goods before them into Heauen where they most assuredly knowe that they shall liue in all affluence and plentie and receiue the eternall reward specially since now we liue Heb. 13.14 not in our abiding citie and true countrey but in a strange countrey and since by liberalitie to poore and distressed Christians our goods are conueyed into our vnmooueable abiding place What follie is it then to leaue our riches there whence we must depart and not to send it thither before hand Chrys in Matth. Hom. 6. whither we shall goe Place therefore thy substance there where thy countrey is Hee that placeth his treasure in Earth hath not what to hope for in Heauen Why should hee looke vp toward Heauen where he hath nothing layed stored vp for him Manus pauperis est Gazophylacium Christi Petr. Rau. in quadam Serm. The hand of the poore is the Treasury of Christ and whatsoeuer the poore receiue Christ doth accept as giuen to himselfe Giue therefore earthly things to the poore that thou mayest receiue heauenly things giue a crumbe and piece that thou mayest receiue the whole giue to the poore that it may be giuen to thée For whatsoeuer thou giuest to the poore thy selfe shalt haue whatsoeuer thou giuest not to the poore another shal haue And all this the Sonne of Syrach hath summarily comprehended in few words when he saith EccluÌ„â— 19.9.1.11 12.13 16. Helpe the poore for the commaundements sake and turne him not away because of his pouertie Lose thy money for thy brothers and neighbours sake and let it not rust vnder a stone to thy destruction Bestow the treasure after the commandemeÌ„t of the most Hâ—gh and it shall bring thee more profit then gold lay vp thine almes in thy secret chamber and it shall keepe thee from all affliction A mans almes is as a purse with him shall keepe a mans fauour as the apple of the eye and afterward shall it arise and pay euery man his reward vpon his head it shall fight for thee against thine enemies better then the shield of a strong man or speare of the mightie If the plentifull reward of liberalitie moue thée not Fourth motiue to mercy Prou. 21.13 Prou. 28.27 yet haue remorse at the terrible manaces against the vnmercifull Heare Salomon He that stoppeth his eare at the crying of the poore he shall also cry and not be heard Againe He that giueth to the poore shall not want but he that hideth his eyes shall haue many curses Doest thou not tremble at the remembrance of the fearefull iudgement of Sodome that was destroyed with fire and brimstone from heauen How grieuous a punishment was it to be heard of how grieuous to be séene nay how grieuous to be suffered And wilt thou knowe their sinnes that caused this horrible
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
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
parts of the bodie whosoeuer begges of thee is to be accouÌ„ted a man by thee Li. 6. c. 12 because hee accounts thee a man And elsewhere hee sayes Vbicunque homo desiderabitur ibi exigi officium nostrum putabimus Wheresoeuer the helpe of man shall bee needefull there let vs thinke that our dutie is required For as hee that doeth any worke considers in his minde the person of him for whose sake hee doth it Chrys in ca. 6. Mat. So hee that writeth an Epistle wherein hee salutes his friend as long as he is writing hee sees in his thoughts the person of his friend to whom he endites the Epistle So an Artificer that holdes his worke in his hand alwayes thinkes on him that committed the worke vnto him that it may be finished accordingly as he enioyned in like manner he that doeth Almes for Gods sake doeth respect the person of none in his heart but of God for whom he doth it Chrys ser de poenit Consider how the Lord when many daily blaspheme him and commit Fornication and theft and diuerse enormities yet hée ceaseth not to be Bountifull but to declare his mercie hee sendes on them his common Sunne-shining his common Raine his common fruits of the earth so doe thou also and while there is time of mercie helpe the poore féede the hungrie succour the afflicted and cast aside curious enquirie Hier. in Epist Whether the distressed bee a Priest or a Coosen or of acquaintance Nihil in illo aliud consideres nisi paupertatem Take notice of nothing in him sauing of his pouertie Giue in simplicitie to all that néede not respecting to whome but for whose sake thou giuest It was well answered of Aristotle when he was blamed for giuing to a miserable person yet wicked Lâ—ërt lib. 6. cap. 1 that he pittied not the manners but the man and that he gaue not so much to the Man as to the nature of man Shall I will some say maintaine those that haue liued wickedly shall I be liberall to those that shew small godliues or religion shall I not passe by the vnworthie Indeede the best are to be best relieued and most succoured the faithfull and zealous are to be preferred before the irreligious and prophane They which in their youth haue bene honest true sober and painefull if they fall into penurie and scarcitie they are to bee better prouided for then those which haue bene Loyterers Drunkards inciuill and inordinate persons as Saint Ierome sayes well In Epist ad Paulin. that Wee must haue regarde of Christs substance that we doe not foolishly waste it that is that wee doe not with inconsiderate iudgement giue the goods of the poore least as the wise man saide Liberalitie be lost by liberalitie And we may deseruedly say to the loytering sturdy beggar that is able not willing to get his liuing by his own paines labour Plutare in Lacon as that Lacedemonian said when a certaine beggar asked somwhat of him If I giue thee ought saith he thou wilt continue the longer a beggar For hee was the câ—use of this thy reprochfull life that first gaue vnto thee and made thee ydle But yet howsoeuer the poore fall into want if they suffer want indeede none are to bee neglected But for that the Obiection of the vnworthines of the poore and debarres many from Liberalitie Let vs note the full Answere therevnto vttered by the Golden mouthed Father in his second Homilie of the beggar Lazarus Chrysoct these are his words If it bee the worst person that liues and wants necessarie sustenance let vs supplie his neede For so Christ commaunded vs to doe saying Doe good to them that hate you pray for them which hurt you and persecute you Matth. 5.44.45 that you may be the children of your Father that is in Heauen For he maketh his Sunne to arise on the euill the good and sendeth raine on the iust vniust The mercifull man is an Harborow for those that are in necessitie an harborow receiues all that suffer shipwracke and frees them from daÌ„ger be they good be they bad bee they of what sort soeuer that are in daÌ„ger it receiues them into it bosome EueÌ„ so thou when thou seest on earth a man falne into the shipwrack of pouertie censure him not enquire not after his deeds but ease his misery Why doest thou procure thy selfe more busines then is needfull God hath freed thee froÌ„ all this curiositie What excuses delayes would many make if God had coÌ„manded vs to search out the life coÌ„uersation of the poore then to shew mercie on them But now God hath eased vs of all this care Why then do we plucke vpon vs vnnecessary cares It is one thing to be a Iudge another thing to be a mercifull man When we giue an Almes though it be to the vnworthy yet it is an alms If we be curious about the vnworthy perchaunce also the worthy may escape vs but if wee giue to vnworthy both the one the other will come to our hands So it came to passe to blessed AbrahaÌ„ Gen. 18.3 Heb. 13.2 For hee not being inquisitiue touching those that came by to his house at length hee lodged Angels also vnawares Let vs follow Abraham Lot also descended froÌ„ the same stocke who so diligently imitated the munificencie of his Ancestour Abraham that he sayes of himselfe My dore was opeÌ„ to euery one that came it was not open to one shut to another Iob. 31.32 but it was open absolutely to euery one that came So let vs do without curious examining of the needy It is the pouertie of a beggar that deserues an almes whosoeuer brings this pouertie vnto vs let vs respect no more We giue not to the manners but to the man neither doe we shew compassion on any for his vertue but for his miserie that our selues may obtaine the mercie of our Lord and that our selues being vnworthy may receiue kindnes For if we will narrowly and precisely search and seeke out the worthines of our fellow-seruants Math. 7.1.1 so will God also deale with vs for as we iudge so shall we be iudged again saith Christ And thus far out of Chrysostome to whoÌ„ we must giue Now as Paul requires that the rich be charged that they be not proud nor repose assuraÌ„ce in wealth 1. Tim. 6.17.18.19 but that they be liberall and abounding in good works willing to bestow coÌ„municat whereby they may lay vp in store for theÌ„selues a good fouÌ„dation against the time to come and obtaine euerlasting life so there is a charge also to be deliuered to the poore And what is it but this That if they will haue the welthier sort to contribute to their necessities they must remoue and take away one of the greatest stops and hinderances of liberalitie which is their owne vnworthines They must shew
heauie loding sinckes the vessell but by a moderate loding it hath prosperous sailing so if we fill our houses with too much vnnecessarie store the inuasion of an vnexpected matter may drowne the boate but if we lay vp what is méete and bestowe the ouerplus on the poore though a vehement whirlewind blow vpon vs yet we shall passe through the waues and not leese all Hoord not vp then too much least thou leese euen that is necessarie And that thou maiest accomplish these things the better ponder earnestly that of the wise sonne of Syrach My sonne Ecclus. 14.11 Aug. in enchir doe good to thy selfe of that thou hast As if he should say He that will proceed aright in giuing of almes must begin from himselfe and bestow it first vpon himselfe for almes is the worke of mercy and if mercie be fit for other is it not for thee If we must loue our neighbour as our selues we must first loue our selues in the feare of the Lord and with godly and Christian charitie as we ought to doe and then secondarily loue our brethren by the same Rule For charitie begins from it selfe and none can so loue his neighbour as he ought to doe except he first earnestly loue himselfe and wish well to himselfe Vâ—â—enâ—â—s 〈◊〉 â—â—è 〈…〉 For that which the Philosopher spake of the good man may be much more rightly spoken of the godly man namely that he is the greatest selfelouer that is he loues himselfe most and first with the true loue commanded and allowed of God Are we commanded then to loue our enemies and to pray for our enemies and to blesse and doe good to our enemies and shall we not loue our selues and séeke to doe good to our selues Shall we take remorse on those that are shut vp in prison and visite them and shall we be regardles of our sillie soule and cruell towards it that is fettered by sinne like a captiue in the chaines of this mortall bodie and neuer visite it and consider in what state it is Shall we féede the hungrie giue drinke to the thirstie cloath the naked and shall we not labour to haue our soules fed with the heauenly Manna of Gods word and refreshed with the swéete water of the fountaine of life and apparelled with the robe of Christs righteousnes by a liuely faith that it may appeare holy and vnspotted in the sight of God Shall we comfort the distrefied with aduersitie giuing them kinde spéeches and shall we not speake kindly to our owne â—â—les and rehearse and relaie vnto them the manifold and maruellous merceies of God Shall we haue more care of our bodies that they may be in health quiet and good liking nay shall we haue more care of the bodies of others that they want not thinges requisite for this life which is so fading and fickle then we haue of our soules that were bought not with siluer and gold or corruptible things but with the inestimable price of Christs blood that immaculate lambe of God that they may be partakers of the eternall and vnchangeable life Wherefore that we may giue bountifully to those that want and as we ought to giue let vs be first compassionate charitable and tender harted towards our owne selues and let vs be carefull not to pollute that which the pretious blood of Christ hath purified and let vs labour to gouerne our vnderstanding and our will and our desire as we ought to doe and because our frailtie is such that we must néedes fall often while we liue in this world let vs beséech our heauenly father so to enlighten our vnderstanding and so to subiect our willes to his holy pleasure and so to moderate our desires that we growing in grace and in the knowledge of God and his Christ our Redéemer may liue godly and circumspectly in this world waiting for the blessed hope of eternall life through Iesus Christ our Lord. Amen A GHEST FOR THE SOVLE Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome THe Gospell describing the perillous slipperie state of maÌ„s life in this world proposeth the parable of the vncleane spirit Matt. 12.43.44.45 which being cast out of his hold after many consultations at last entereth into the same person out of whom he was expelled if he finde him emptie and idle And we must diligently marke this For whereas Adam by his fall brought death into the world and corrupted the whole nature of man and therby we are prone and enclined to all euill and vngodlines we are deliuered from this pollution and miserie by our Sauiour Christ Iesus Notwithstanding Sathan retaines his disposition and we retaine ours For Sathan seekes and hunts and allures and laies counterwaits to deuoure vs and we are careleâ—â— and negligent and secure and many times pull â—â—to vs occasions to doe euill And what comes to pâ—pâ— The last end is worse then the beginning for to the Lord is woont to punish our contempt negligence and vnthankfulnes We see then that it sufficeth not to be once fréed from the spirituall tyrannie and thraldome of Sathan but we must striue and endeuour not to looke backe to Sodome and not to defile our garments when they are washed in the blood of the Lambe It is God alone that doth preserue vs from fo doing and therefore we daily pray vnto him That he would not leade vs into tentation And albeit it is God alone that doth defend vs from backsliding yet he hath also left vs a meanes and helpe of this defence and preseruation in which our selues may exercise our selues Of this S. Paul entreates in this passage saying Let the word of Christ dwell in you plenteously in all wisedome As though he should thus say the word of God is the bréeder of faith in your harts and by faith you apprehend Christ his merits and so consequently are saued therefore lay a sure and setled ground worke in this word of God for if you heare the word and surely kéepe iâ— it wil cause you to growe from grace to grace from vertue to vertue from good worke â—o good worke till ye come to the full age of perfite men in Christ This is large commendation of the word of God The cerâ—enâ—◠〈◊〉 â—uiâ—◠〈◊〉 of the 〈◊〉 of God but say some we would willingly knowe how we may be assured that the scripture hath vndoubtedly procéeded from God and hath béene endited by the holy Ghost to the end we may giue the more reuerence vnto it and the rather receiue it Let vs then consider the implacable and irâ—econciliable hatred of Sathan and the world wherwith they pursue the doctrine of the scripture whereas they tolerate other doctrines though neuer so absurde and impious and the vtter downefal of the persecutors and haters thereof for not one of those cruell Romane Emperours that raised the tenne first persecutions in the primitiue Church escaped a miserable end and the
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
eares that they should not heare yea they made their hearts as an adamant stone least they should heare the law and the words which the Lord of hoasts sent in his spirit by the ministerie of the Prophets There is no stone so hard as the Diamond yet the disobedient were as hard as the Diamond Let not vs Christians equall their hardnesse and let not vs be found harder then the Diamond so that the spéech of an auncient Father may be appropriated to vs when hee sayes that the Diamond though most hard Cyp. de dâ—p martyriâ— yet it is mollified and maistered with the blood of an hee Goate but that we doe not east aside our hardnesse nor as yet are softened by the blood of Christ who was the true scape goate Leu. 16.21 shadowed out in the types of the olde sacrifices vpon which Aaron was to put his hands and to confesse ouer him all the iniquities and trespasses and sinnes of the children of Israel and to send him away by the hand of a man appointed into the wildernesse and which was a true figure of Iesus Christ that beareth the sinnes of the people Moses strake the rocke with his rod Isai 53.4 Psal 78 2â—.2 and the waters gushed out so let the remembrance of Christes sufferings and the infinite benefites that wee receiue thereby pierce our hearts and draw forth teares of true repentance and of amendment of life Psal 78.8.9.10.11 For as the Israelites were a rebellious generation a generation that fet not their heart aright and whose spirit was not faithfull to GOD and the children of Ephraim being armed and shooting with the bowe turned backe in the day of battell and kept not the couenant of God but refused to walke in his law because they forgot his Acts and his wonderfull workes that hée had shewed them so what truer reason can be giuen of rebellion against Gods ordinances but our forgetting of Gods incomprehensible loue Rom. 8.32 Ioh. 3.16 who spared not his owne Sonne but gaue him for vs all to death and that so loued the world that hée gaue his onely begotten Sonne that whoseuer beleeueth in him should not perish but haue euerlasting life Shall wee so long exhilerate and encourage our spirituall foes by wallowing in the filthinesse of sinne and giue them occasion to say in their hearts O our soules reioyce Psa 35.25 wee haue deuoured them And shall wée not by our conuersion procure ioy to the holy Angels of GOD Luk. 15.7 that reioyce more for one sinner that conuerteth then for ninety and nine iust men that neede none amendment of life Let vs dash the young children of Babylon against the stones that is Psa 137.9 let vs destroy the broode of sinne in the cradle and infancie before it wholly possesse vs and let vs spéedily driue away the tentations and enticements to wickednes that wee may say with the man of God Psâ—l 18.37.38 We haue pursued our enemies and taken them and haue not turned againe till we haue consumed them â—e haue wounded them and they were not able to rise they are fallen vnder our feete Let vs beware how sinne take roote in vs for as inueterate maladies of the body craue long and sharpe curing and as cloath often and deepely dipped in the fatte hardly or neuer leeseth his colour so the inâ—eterate vices of the soule are not easily remooued and the corruption of the minde that becomes an habite cannot be washed away without much adoe Ier. 3.23 Can the blacke Moore change his skin or the Leopard his spots then may they also doe good that are accustomed to euill saith the Lord by his holy Prophet Let vs breake the bands of Sathan and escape out of his snare wherin he would hold vs at his pleasure and let vs not suffer him to deale with vs as the childe deales with the bird which he tieth with a threede by the foote permitting it sometimes to skip fréely but then pulling it backe when it thinkes to escape so let not Sathan tie vs by the vse and custome of iniquitie that though we séeme likely sometimes to flie from him yet he may drawe vs backe because we are fettered in the traps of sinne Let vs auoid and shun the baite of wickednes with the warie fish least if we swallow downe the baite the hooke also catch vs and then our ghostly Enemie leade vs hither and thither as the fisher drawes and carries the ensnared fish according as himselfe desireth At a word 〈◊〉 not the tumults of our sinfull desires breede in vs a spirituall deafeneâ— that we cannot heare the distinct and piercing sound of the word of God that doth admonish vs Heb. 12.1 To cast away euery thing that prâ—sseth downe and the sinne that hangeth so fast on as the dwellers by some places of the Riuer Nâ—us in Egypt Cic. in sâ—m Scip. called Catadupae can heare no sound because they haue gotten a deafenes by the continual rumbling of the Riuer that rusheth downe from high mountaines but let vs beseech God to open our eares both inwardly and outwardly that we may abandon vngodlines learne to doe well and pray vnfainedly vnto the Lord Psal 69.14.15.16 that he would deliuer vs out of the mire that we sinke not and that he would deliuer vs from them that hate vs and from the déepe waters and that the water floud may not drawe vs nor the deepe swallowe vs vp nor the pit shut her mouth vpon vs and that the Lord would heare vs For his louing â—iâ—dnes is good and turne vnto vs according to the multitude of his tender mercies Contrarily to them that hunger and thirst after righteousnesse to them that haue taken vp the crosse of Christ and follow him to them that sigh vnder the burthen of iniquitie to them that are desirous to remooue hence and to dwell with the Lord to them that loue prayer the word and all good workes this spéech of the Apostle is to be proposed Let vs not be wearie of well doing for in due season we shall reape if we faint not Hast thou begun to renounce sinne and to embrace righteousnesse Let not the old Prouerbe be verified of thee 2 Pet. 2.20.21.22 The Dogge is returned to his owne vomite and the Sow that was washed to the wallowing in the miâ—e For if thou after thou hast escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ art yet entangled therein and ouercome the latter end is worse then the beginning for it had béene better for thée not to haue acknowledged the way of righteousnesse then after thou hast acknowledged it to turne from the holy commaundement giuen vnto thée As the Scripture doeth witnesse that Christ should not surcease in the progresse of Mediatorship Math. 12.20 Luk. 1.74 75. till â—ee brought iudgement into victorie that is till hee shewed
Act. 21.11.12.13 there came a certaine Prophet from Iudea named Agabus who tooke Pauls girdle and bound his owne hands féete and said Thus saith the holy Ghost So shall the Iewes at Ierusalem bind the man that oweth this girdle and shall deliuer him into the hands of the Gentiles and when the Brethren besought him that he would goe vp to Ierusalem Paul said What doe yee weeping and breaking mine heart for I am readie not to be bound onely but also to die at Ierusalem for the name of the Lord Iesus What could hinder him from well doing who to finish his course and to hold fast the faith of Christ 2. Cor. 11.23 c. in sufferings excéeded other Ministers For he was in labours more abundant in stripes aboue measure in prison more plenteously in death oft Of the Iewes he receiued fiue times fortie stripes saue one he was thrice beaten with rods he was once stoned he suffered thrice shipwracke he had beene in the deepe Sea night and day he trauelled often in perils of waters in perils of robbers in perils of his owne nation in perils among the gentiles in perils in the citie in perils in the wildernes in perils in the sea in perils among false Brethren in wearines and painefulnesse in waâ—chings often in hunger and thirst in fastings often in cold and nakednes Besides the things which were outward he was cumbred daily and had the care of all the Churches Who was weake and he was not weake who was offended and he did not burne 1. Cor. 9.19 c. Though he were frée from all men yet he made himselfe seruant vnto all men that he might winne the more Vnto the Iewes he became as a Iew that he might winne the Iewes to them that were vnder the law as though he were vnder the lawe that he might winne them that were vnder the lawe to them that were without lawe as though he were without lawe that he might winne them that were without law to the weak he became as weak that he might win the weak he was made all things to all men that he might by all meanes saue some Let the Ethnicks cease to aduance their Cato who was neuer chaunged Plâ—â— is Caâ— though the state of the Commonwealth were often changed and who being exhorted by his friends that his hopes being forlorne he should flée to Caesars clemencie he answered that it became men conquered offenders to be Suppliants but that Cato was not conquered nor taken since he shewed himselfe inuincible in all his life and had excéeded Caesar in valour and iustice and that rather Caesar was vanquished and subdued who denied still that he fought against his country yet was now coÌ„uicted thereof and that therefore other should entreat Caesar for themselues that would but none shuld intreat for Cato Who will admire Socrates any longer whose wife Xantippe was wont to report that when he returned home whatsoeuer brunts and contentions he had borne abroad he kept alwaies one looke and one countenance neither troubled with sad accidents nor ouer ioyous with prosperitie And none may account Diogenes matchlesse who being admonished that in his olde age he should surcease turning of his Tub and the following of his Philosophicall labours studies What if said he â—aÌ„ in a race Lâ—rt l. 6. shuld I slack my course being neer the gole or rather be the earnester in ruÌ„ning Wherby he meÌ„t that the studie of Vertue is the more earnestly to be vrged the lesse space of our life remaineth because it is a shame to growe cold in so laudable a purpose For why the holy Apostle Paul hath declared himselfe Stob. to be no more remoueable from continuance in his calling then the Statue and Image is from the base and pillar that supports it and to be the Salamander Naz. that could liue in the heate and fire of tribulation without any damage rather extinguishing the flame then hurted by the strength thereof Anshel and to be the quadrate stone with sixe corners which stands firmely vpon whatsoeuer side it fall for he abode constant in prosperitie and aduersitie in libertie and captiuitie in open view and in secret places and not to be a resembler of the Chamaeleon that liues by the aire or of the fish Polypus that takes to it the colour of each stone to which it stickes whom many follow in gaping after popular praise and in applying their gloue to euery hand Epiph. in Physiol but to be a resembler of the wise Serpent that chiefely labours to kéepe his head from blowes howsoeuer the rest of his bodie be beaten therein searching vs in all batteries of tribulation to preserue our faith sound and sure by which we apprehend Christ Iesus the head of all beléeuers and finally he declared himselfe to be the mirrour of Constancie that the Poet dreamed of but could not finde in his Paganisme who might be terrified and drawne from his vertuous intent neither by the rage of the multitude nor by the seueritie of Tyrants nor by the blustrous tempests and flakes of lightning but Si fractus illabatur orbis Hor. l 3. Car. Ode 3. Impauidum ferient ruinae If the frame of the whole world fall downe vpon him Act. 9.15 yet the ruine thereof would not dismay him This was the Apostles vnmooueablenes and firmenes in well doing which is recorded for our instruction But thou wilt say that Paul was inimitable being singularly inspired from heauen and selected to be a Vessell that should beare the Gospell of Christ before kings and Potentates and therefore it is no maruell if he abode so firme but we are not to expect such superabundant grace Why then behold the multitude that followed Christ thrée dayes together in the wildernes and therfore Christ said of them Mar. 8 2. I haue compassion of the multitude because they haue now continued with me three daies and haue nothing to eate In which words our Sauiour yéeldes a reason why he had compassion vpon them to wit because they had continued with him thrée daies God doth not forsake his children when his children doe not forsake him So Christ saies to the Apostles Luk. 22.28.29.30 Ye are they which haue continued with me in my tentations therefore I appoint vnto you a kingdome as my father hath appointed vnto me that ye may eate and drinke at my table in my kingdome Of this heauenly banquet which is bestowed on those that are not wearie of well doing we haue a liuely Image and representation in that refreshing and féeding of the multitude in the wildernes when they had followed Christ thrée daies together Bernard saies Ser. 1. de euang 7. panum that We must needs spend three daies in this wildernes the first day is the feare of punishment which workes the beginning of our conuersion the second is the day of godlines in which we rest in the hope of