16 fullnesse of ioye for there is nothing to abate our ioye as it is heere seeing the first things are past neyther shall there want any thing that may further our ioye there wee shall beholde more goodlye things then euer wee sawe not onelye the perfect beautye and excellencye of the Saints but the shyning glory and maiesty of God Wee shall heare more pleasant things then euer wee heard As the singing of prayse honour and glorye to God for his wisedome power trueth mercye and goodnesse shewed to the elect and for his wisedome power and iustice to the reprobate with such matter in such order and with such varyetie of voyces great and small of Angelles men women and children flowing from the perfection of that estate as to the which no harmonye in the worlde can bee compared and there are not onelye such comfortable things as the bodye is capable of but also those that shall fullye satisfie and delight the soule largenesse of vnderstanding plentifull remembrance notable and perfect holynesse and righteousnesse Neyther shall there bee any abatement of our comforte by feare of change for these shall bee euerlasting and vnchangeable One saith If a man did know him that should enioye this kingdome hee would kisse the grounde whereon hee treades and salute him with Happye man that thou arte who shalt enioye the presence of God the company of Angelles the fellowshippe of Saints and possesse infinite and euerlasting honour treasure and pleasure happye was the daye wherein thou wert borne and more happye shall bee the daye wherein thou shalt dye for then thou shalt be happy infinitely this is the estate that Lazarus was lifted vp vnto If hee had changed his former poore and base estate to bee like to the ritch man in his pompe and brauerie it had beene a great thing but when he is preferred imcomporably to this high estate of excellencie it passes all speech This is the glory that Paul saith Rom. 8. all the afflictions of this life are not worthy of Therefore our Sauiour Christ saith Blessed are yee when men reuile you persecute Mat. 5. you and falsely say all manner of euill against you for my sake reioyce and be glad for great is your rewarde in heauen which Moses saw by faith and therefore as the Apostle saith Heb. 11. refused to be called the sonne of Pharoes daughter and chose rather to suffer aduersitie with the people of God then to enioye the pleasures of sinne for a season esteeming the rebukes of Christ greater ritches then the treasures of Aegipt for hee had respect to the recompence of rewarde The ritch man also dyed Where we see the saying of the Prophet verified All flesh is grasse and the glorie thereof as the floure Esai 40. of the fielde Not some but all flesh not the flesh of the poore onelye but of the such also Dauid in the person of the Lorde speakes of great men saying I haue saide Psalm 82 yee are Gods but yee shall dye like men and fall like one of the Princes meaning that are gone the difference betweene men serues but for this life as in a cast of counters one hath the place of one thousand pound another of a halfe penny but shuffle them togeather and there is no difference and all of them are not worth a groate Nabuchadonazer Iulius Caesar Phillip of Spaine and all the great men that haue liued formerly in the worlde are dead And the Scripture saith There is not a man liuing that shall not see death this man in his life was like to a man that playes on a stage for an houre in kingly robes but when his part is played hee is turned into his Canuas dublet Now what did all his possessions auaile him when a little peece of ground of fiue foote must containe him what did his stately house profit him when a smale and base coffin of boordes must hould him what did his braue apparrell helpe him when a Linnen sheete must windo him what did the pampering of his bodye pleasure him when the Wormes must eate him and what did his delicate fare and sweete meate bring him but sharpe and sowre sawce weâ—l all his wealth could not buie of death for it is said he dyed Hee was buryed There is no mention made of the buriall of Lazarus it may be he was not buryed at all because hee was poore and loathsome but it is no matter to him for wheresoeuer the bodies of godly men are bestowed they shall bee found out at the resurrection and glorified in heauen But this man because he was ritch was buried and it is like in stately maner as the fashion is now with a Harrald of Armes mourning gownes and a painted Tombe but it is no matter for wheresoeuer the bodies of wicked men are bestowed they shall be called for againe at the last iudgement and be burned in hell But here is no mencion made of any thing hee gaue to the poore at his death neither some ritche men who will giue nothing while they liue yet when they dye will giue some small matter although the poore are beholding to death for that and not to them therefore it might bee wished that such ritche men would dye quickly that there might bee some good done at their death for they do hurt while they liue Yee see the last of him he is buried so many men flante it out in their brauerie and in their iniquitie but the next newes wee here of them they are in their graue But what became of his soule as Lazarus was carryed by the Angels into Abrahams bosome so he was carryed by the deuils into hell for it is sayd he was in hell in torments Wee see many dye and because wee here no more tidings of them wee doe not regarde it but the Scripture and this example telles vs what becomes of them namely that good men are in heauen and bad men are in hell Many men at their death do bequeath their land to such a one their goods to such a one and know not what shall become of themselues but afterwarde they knowe what is become of themselues but know not what is become of any thing else There bee manie like this man that neuer thinke seriouslie of hell till they come there some will say scoffinglie and desperately they will caste fire-brandes there but they shall bee tormented as this man was and crye out for paine and griefe with weeping and gnashing of teeth As his ritches could not buye of death so it could not buie of hell For riâ—ches auailes not in the day of vengeance saith Dauid for though the Prophet saith there bee some wicked men haue made a couenant with death a league with damnation yet he meanes not as if they could doe so indeed but in their owne imagination for it is saide this man was in hell in torments which is the place of all wicked men for saith one If
strength and at night make their end and are gone Wee now mourne for our friends departed and shortlye other shall mourne for vs. Wee supply the places of those that are gone and shortly other shall supplie ours Wee haue heere no abiding Cittie saith the Apostle wee seeke one to come in which respect wee are called strangers and Pilgrams 1. Pet. 2. vpon earth It is reported of one Artabanus who seeing the huge armie of Zearxes containing a hundred thousand men wept and being asked why he did so because sayde he within a hundred yeares there shall not bee a man left aliue of this great companie as I suppose this small companie of lesse then a thousand men shall meete no more vntill we meete vnto iudgement as wee see many men shake hands purposing but a shorte absence but it prooues their last farewell And as the Scripture teaches Mans life is shorte so that it passes swiftly away if the waye bee shorte and the motion swift there can bee no hope of any long continuance where the waye is shorte and the motion slowe it may stay the longer as the children of Israell were fortye yeares passing thorowe the wildernesse because they went softely which a swifte moouer might haue done in fortie dayes but where the way is shorte and the motion swift it must needes come soone to an end such is mans life it is in the Scripture compared to a Poast that hasteth on the Kings businesse it is compared to a Weauers shuttle that soone passes from one end of the Loome to the other It is compared to a thought that runneth ouer the world in a moment how shorte doe wee thinke the time that is past how soone doe we thinke a weeke a month a yeare to bee gone Therefore this is a necessarie peticion of Moses Teach vs so to number our dayes that wee may applye our heartes to wisedome For what is it by Geometrie to take the bredth and length of the most huge things and spacious prospects and not to measure our life which Dauid sayth is but a Spanne long What is it with the cunning Philosopher to knowe the causes and effectes of many things and neglect to consider our owne frailety with the Historiographer to know and report what other haue done and to neclect the knowledge of himselfe with the lawyer to prescribe many preceptes and to forget the common law of nature with the Arithmetitian to be exact in numbring and deuiding the least fractions and not to bee able to number our dayes What is it to liue like doctors in diuers faculties and to dye God knowes like simple men therefore saith Moses Teach vs so to number our daies that we may apply our hartes to wisedome For numbring of men we haue an example in Dauid for numbring of mony we haue examples 1. Sam. 24 in Marchantes for numbring of sheepe oxen it is found among Grasiers and euery man hath Arithmetick enough to number the things of this life but there be few that do rightly number their dayes for where is there one of a hundred that dooth not eyther forget his mortality or if he doe remember it dooth not proroge his life and perswade himselfe of manye yeares or if not yet that dooth apply his hart to wisedome in his time therefore although Moses himselfe had well learned his lesson as appeares by taking such a fit occasion as I named in the beginning to fall into this meditation and as appeares by the diuers sutable speeches hee vses in this prayer yet because hee sawe the most men still ignorant forgetfull secure and vnwise He prayes God to giue them grace to consider their fraile and mortall estate and wisely to make vse of it But some may say what neede we seeke any further Moses himselfe in the 10. verse hath set downe the number of our dayes where he saith The dayes of a man are threescore yeares and ten but wee must marke there he compares the shortnesse of mans life in his time with the length of mans life in the dayes of his fathers who liued seauen hundred eight hundred and nine hundred yeares and now the age or life of man was but threescore yeares and ten or foure score as Ieremie prophesied that the Isralites should be in captiuitie in Babell seuentie yeares that is a whole generation and yet in the tenth verse in those wordes Moses meant not to set downe the certaine terme of euery mans life for then hee needed not to haue made this petition Teach vs to number our dayes but hee had experience as wee haue that some dyed in their infancie some in their childhood some in their middle age and some liue till that full terme then they dye yet whereas one Apple hangs on the Tree tell it be mellow and falles of it selfe there be a hundred that are broken off with violent hands and violent windes But suppose a man should liue till hee bee threescore yeares and tenne halfe that time is spent in sleeping which may be subtracted from the grose summe and then there remaines but thirtie and fiue yeares whereof wee may deduct fifteene yeeres of our childhood wherein we are rather troublesome then profitable and not fitte to doe any great seruice eyther to God or men and so there remaines but twentie yeares now take from that the time that is spent in wickednesse the time that is spent in idlenesse the time that is spent in superfluous eating drinking and other necessary things and then consider how little time remaines wherein wee applye our heartes to wisedome euen of those who liue threescore yeares and tenne how much lesse of those who dye sooner But this was but a supposition that a man may liue so long for Saint Iames saythe A man cannot tell Iam. 5. whether hee shall liue tell to morrowe Now the time that is past is gone and cannot bee called againe therefore Time was wonte to bee painted with hayre before and balde behinde the time that is to come is none and cannot bee presumed vppon Therefore it is sayde of a wise man hee woulde make no promise for to morrowe so that wee haue none but the present time to applye our hearts to wisedome Moses hath doone what hee can in this Psalme to instructe all men in the knowledge of the breuitie of their life and vncertaine certaintye of their death and prayes to God in these wordes to teach them further and better for all that is sayde in the Scripture aswell in this as anye other matter shall bee vnfruitfull except God doth teache the hart aswell as the eare for it is not the planting of Paul nor the watring of Apollo 1. Cor. 3. but God that giues the increase Nowe wee haue seene his peticion for the numbring of our dayes let vs come to his reason that wee may applye our hearts to wisedome He desires God not onely to teach vs to number our dayes but so to teache it
which hee will not doe with the like but with a caste of his office cutting large thonges of other mâ—ns leather The reason why the Maiestrate must take no rewardes is because rewards blind the eyes and peruert the iudgement it keepes him from seeing the right of the other side and makes him see that side where the bribe is to glister like the gold put a staffe in the water and it will seeme crooked not that it is crooked but we cannot see it right for the water so looke on a cause t 〈…〉 owe bribes and that which is â—ght will seeme crooked If therefore we loue to be kept in vpright iudgement and sight let vs abhor gifts we mislike theÌ„ that put out our bodily eyes though it be with a siluer Bodkin how much more those that put out the eyes of our minde The Philiâ—ines thought they could put Sampson to no greater shame then to put out his eyes so it is a great shame to a Maiestrate to bee blinded with bribes for then all men may see his partiality therefore though men thinke they are honoured of them that giue them bribes yet they are dishonoured and though they thinke they will see right and doe iustice notwithstanding but thereby they are blinded and corrupted a bribe will drawe his iudgement and affection like an Adamant stone It is with the Maiestrate and a bribe as it is with the fishe and the bayte if the fish take the baite she is taken of the baite so if the Maiestrate take a bribe he is taken of the bribe as rewardes doe blinde the Maiestrate so it peruerts him It peruertes his iudgement of the man that sends him guifts it makes him thinke the man is louing and kinde to him when it is not the loue of the Maiestrate but the loue of himselfe that mooues him also it peruerts his iudgement of the matter for hee will thinke of all circumstances and straine and drawe them to the vttermost for that part and lend a deafe eare to the other side at least a slender regarde Some Officers looke not to God but to Mammon not how they may giue euery man his owne but how they may make other mens their owne not how they may dispatch causes rightly and commodiously for the people but how they may eyther release or linger causes for their owne commoditie but it is said Thou shalt take us rewardes and the Maiestrate should say to him that offers him a bribe what wouldest thou put out my eyes I suspect your cause is naught because you would colour it with corruption I will looke so much the more narrowly into it because you seeke thus to daube it We are highly to thanke God that this precept is religiously regarded of our Lorde chiefe Iustice and Lorde chiefe Baron and I hope of many other superiour Maiestrates I would it were aswell of inferiour officers I once heard a Maiestrate saye to one that offered him certaine Capons to stand his friend Why saith hee doe yee bring â—ee these filthie things I will none of them the creatures were good but hee called them so in respect of the filthie working effect and ende of them If all Maiestrates did beare such a minde and would giue like answere to such persons they should preuent sinne and shame to themselues and danger to other and further iustice to the glory of God That which is iust and right shalt thou doe Whatsoeuer is iust and right that is within the compasse of thine office thou shalt doe and not bee drawne from it by respect of bribes or persons God will haue Maiestrates precise in Iustice and to goe as it were by a thred therefore it is said in another place They should not 〈…〉 ne to the right hand nor to the left That thou mayest liue This is a promise â—ade to good Maiestrates that execute iustice right as Salomon saith It shall establish the throne of the Prince whereby wee may see how iustice doth please God and not onely because it is a dutie that he commandes but because it is a meanes to keepe a number in their duties Contrarywise heere is included a secret threatning that if Maiestrates doe not execute iustice But wrest the law and peruert iudgement eyther by respect of persons or bribes they shall dye and not onely because they doe neglect this dutie but because a great number of sinnes will growe thorow impietie If Iudges that bee Gods debuties will not doe iustice then the Iudge of all must doe it himselfe both vpon the Iudges themselues and vpon the people therefore it is said thou shalt cut of a wicked person from the earth and so take euil from Israel both the euill that else he will do and the euill that the people shall suffer from the hand of God for bearing with such things when Eli would not punish his sonnes how did God punish not onelye him and his house but the whole people When Saule would not punish Agag and the witch how did God punish him so if Maiestrates loue their owne peace and the peace of the people let them execute iustice if they doe not God will and when we see fayling this way on earth let vs appeale to heauen ¶ A Iewell for Gentlewomen 1. PETER 3. 3. Whose apparelling let it not be outwarde as with broydered hayre and golde put about or in putting on of apparell 4. But let the hid man of the heart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by 5. For euen after this manner in time past did the holy women which trusted in God tire themselues and were subiect to their husbands THe Apostle Peter in this Epistle after hee hath taught the generall duties of Christians that are to bee performed to God and to all men hee hath proceeded to the perticular duties belonging to some of inferiours to superiours and because the King is both the highest superior and to be honored of all he hath begunne with him in the former Chapter and hath proceeded from the publike gouernours of the Common-wealth to the priuate gouernours of families and taught the duties of seruants to their maisters And because God will haue order in euery societie euen in the least societie aswell as in the greatest in the beginning of this Chapter hee teaches wiues to bee subiect to their husbands for although a wife in other places of Scripture be called her husbands companion Mal. 2. and yoake-fellow because of the neere coniunction and affection that is betweene them and because in some things especially in the marriage bed they bee equall yet the husband is appointed of God to be her head and superiour therfore shee is commanded to bee subiect to Gen. 3. him in her desire and in her behauior both in words and in deeds for since our first parents 1. Pet. 3. 5 did exalt themselues and would bee like God all their posteritie haue
maruelous consideratition that subiects had sinned and the Lord must be beaten that seruantes had offended and the maister must die that the guilty should be spared the innocent punished and yet Gods iustice not impeached On the other side if he had not beene God almighty how could he haue encountred and conquered the deuill hell sinne death and all the great enemies of our saluation that were too strong for mā to battell with all if he had not beene euerlasting God how could he by temporall suffering haue discharged vs of eternall torment and how should the merite of his suffering haue reached to those that liued long before long after his death if he had not beene infinite God how should the father haue accepted so many sinners in him and him for so many sinners which he was angry withall and how should he be present with his people throughout the world therefore it was necessary he shuld be both God and man that being man he might be sufficient to suffer whatsoeuer was due from God do whatsoeuer was being God he might be all sufficient to make that acceptable and effectuall which was suffered and done for vs. Therfore this is a great mistery that God was manifested in the flesh 1 Hereof comes that neere coniunction that is betweene Christ and his Church set forth in the Scripture by many similitudes he is called the head and we the body not Col. 1. his naturall body but his misticall body as all true Christians are the body of Christ so euery one is a member of his body not hipocrites for they are no more true members 1. Cor. 12 of Christes body then a brasen noase or a woden leg is a member of a mans body but true christians that are by faith and the spirit of regeneration vnited to Christ for though Christ be in heauen and we in earth yet as the foote which is a great way distant from the head is by certaine sinues and vaines springing from the head ioyned to the head so Christians are by certaine spiritual vaines as faith hope loue c. ioyned vnto Christ he is also called the husband the Church is called his wife therfore as the wife looses her owne name and beares the name of her husband so we loose our owne name and beare the name of Christ and are called christians and as a Acts. 14. wife is indowed with the goods of her husband so are we with the riches of Christ He is called the vine we the branches Iohn 15. from whom we receiue spiritual iuce and vertue to bring forth fruite acceptable to God profitable to men for as Adam did not only make vs guilty but also corrupt vs so Christ doth not onely make vs innocent but also sanctifieth vs. 2 Hereof comes that misticall and spirituall aliance and kindred that is betweene Christ and his people therefore he calles those that doe his fathers will his mother Mat. 12. his brother and sister how poore or base soeuer they be in the world yet if they be of the right streine of christianity they be of the most royall blood and more honorable then they which come of the houses of Valoys of Austria or any earthly discent because they haue God for their father the Church for their mother Christ for their elder brother and are made kings and Queenes of heauen as one saith Those that be noble by their first birth in the worlde doe become vnnoble by vices so those that be vnnoble by their first birth may become noble by a new birth and by vertues therefore Peter calles the faithfull a chosen generation a royall Priesthood a holy nation a peculiar people 1. Pet. 2. 3 Hereof comes that mutuall exchange that is betweene Christ and vs hee was made with vs the sonne of man that wee might be made with him the sonnes of God he by imputation and communication tooke on him our sinnes and miseries that they might be imputed to vs his vertues and merites as the Apostle saith he 2. Cor. 5. was made sinne for vs that we might be made the righteousnesse of God by him This is a great mistery that his pouerty should be our fitches that his bondage 2. Cor. 8. 9. should be our liberty that his condemnation before Pilate should be our iustificatibefore God that his stripes should be the Rom. 8. 2. cure of our woundes that he should bee Esa 53. 5. ioyned with theeues and robbers that we might be ioyned with Saints and Angels Luk. 23 Gal. 3. 13 that his curse should be our blessing that he should ouercome death by dying and that his death should be our life that hee He. 2. 14. should discend into hell that is into hellish tormentes that he might lift vs vp to Mat. 26. heauen and happinesse Therefore we are saide to be crucified with him to be buried Gal. 2. 19 Rom. 6. 4 Col. 3. 1. Ephe. 2. 6 with him to be quickned with him Eph. 2. 5. to be raysed vp with him Col. 3. 1. to be ascended into heauen with him for at the first Adam was not a priuate but a publike person in whome all mankinde was included so Christ the second Adam was not a priuate but a publike person in whom the whole Church is to bee considered therefore in Christes death and satisfaction in Christes resurrection and iustification in Christes ascention and glorification we must see the death resurrection and ascention of the whole Church for as he hath done and suffered all these things for the Church so the Church hath done and suffered all those things in him and shal at the last receiue the fruite of those things by with him this is a great mistery that God is manyfested in the flesh therefore he is called our Sauiour which is set foorth in his Mat. 1. 21 1. Tim. 2. 5. name Iesus he is called our mediatour to make intercession for vs where by the way noate that the Popish booke called the Ladies Psalter made by Bonauenter is blasphemous because it appoints other mediators besides him he is called our Lord to 1. Cor. 8. 6. Ioh. 10. 9 defend gouerne vs he is called our dore and way to bring vs to the father he is called our Phisition to cure our spirituall diseases Mat. 9. 12 and to restore vs to health he is called Iohn 10. 11. Iohn 6. our shepheard to gather vs into the Church he is called the bread of life to norish vs to life euerlasting he is called our Ephe. 2. peace to pacific our conscience he is called Tim. our hope because he is all in all vnto vs. Therefore it is said we are complet in him Col. 2. 16 and therefore Paule saith I desire to know Cor. nothing but Iesus Christ and him crucified Phil. 3. 8. I count all things dung that I may winne
be Because he could not conceiue them by reason he thought they could not be but there bee many things done that wee cannot perceiue how they bee done An Adamant stone drawes Yron to it though we cannot perceiue how it dooth it a Diamond stone will write vppon Glasse though wee cannot perceiue how wee see the shadow of a Dyall is gone but we cannot perceiue how it is gone so a childe in a short time is growne but we cannot perceiue how it growes Now if our reason be confounded in so many earthly things how much more in this heauenly worke of regeneration Iesus answered Art thou a teacher in Israel Verse 10 and knowest not these things Seeing he lost his speech on him he fals to rebuking of him as if hee should say takest thou vpon thee to teach and guide other and art ignorant thy selfe and knowest not the principles that are as it were the A. B. C. to religion they had read the Scripture that said Circumcise the foreskin of your heartes turne to God repent c. but they vnderstood it not for if they had they should haue seene it all one with this that Christ saith Yee must be borne againe but Nichodemus knew not these things I doubt there be many men yea some ministers at this day which yet is more strange that can but onely reade the Scripture and repeate the letter but in the spirituall sence are as ignorant as Nichodemus to whome this reproofe doth no lesse but much more iustly belong Our Sauiour Christ hath vsed doctrine and confutation before and now he vseth reprehension but if the two former would haue serued he would haue spared the third so after men haue beene taught conuinced if they will not learne and practise they must be reprooued and so much the more earnestly as their faults are more vnworthy as Christ saith here to Nichodemus Art thou a teacher in Israel the choise people in the world and art ignorant of the chiefe point of religion As if it should be said to a maister art thou a iudge or iustice and dealest vniustly to a rich man art thou wealthy and liuest nigardly to a Christian professest thou trueth and speakest and dealest falsly and this is as necessary a part of the ministry as any other it as the purging part of a medicine that setteth all the rest of working for Nichodemus goeth away and is sharpned by this and by this makes vse of the rest for we heare no more of him till Iohn saith afterwarde hee was a Disciple of Christ indeede and though nowe hee came to Christ secretly yet afterward he professed Christ boldelye and ioyned with Ioseph of Aramathia to burie him honourablie Let Ministers learne by our Sauiour Christes example to vse all meanes doctrine confutation and reprehension euen to great men when neede require they perish else and learne by Nichodemus his example to make vse of these things though it bee long first by doctrine to reforme our ignorance by confutation to reforme our errors and by reprehension to reforme our sinnes and amend our liues Afterwarde the spirite of God in his good time did blowe vpon Nichodemus and by the grace thereof he was made capable of those things which he could not perceiue when hee was a naturall man Therefore let vs learne once more and once for euer that though the Minister vses neuer so great wisedome neuer so great zeale neuer so great faithfulnesse constancie and patience in teaching and admonishing of men yet without Gods blessing and grace all shall be in vaine vnto them and let vs knowe it is wante of grace that men continue ignorant after so much teaching it is wante of grace that men are frowarde and spurne against iust reprehension And to conclude let vs knowe that those onely who conforme themselues in iudgement affection and conuersation to the word of God are gratious men 〈◊〉 The little flocke of Christ. MARK 4. 3. Hearken beholde there went out a sower to sowe 4. And as he sowed some fell by the waye side and the fowles of the heauen came and deuoured it vp 5. And some fell on stonie ground where it had not much earth and by and by sprung vp because it had not depth of earth 6. But assoone as the sunne was vp it caught heate and because it had not roote it withered away 7. And some fell among thornes and the thornes grew vp and choaked it that it gaue no fruite 8. Some againe fell in good ground and did yeeld fruite some thirtie fould some sixtie fould and some an hundred fould 9. Then he said vnto them he that hath an eare to heare let him heare OVr Sauiour Christ being sent to preache glad tidings of mercie fauour and saluation to poore and penitent sinners many came to heare him and at this time the number of hearers being great he left the house where he was and went into a larger roome by the Sea Mat. 13. â— side and went it to a ship that was insteed of a Pulpit which beeing remooued a little from the land that he might be free from crowding and interruption he sate downe and taught the people This place of scripture I haue chosen as I promised in the beginning to shew howe small a number in comparison are pertakers of the misterie of godlinesse These wordes doe containe a Parable wherein our Sauiour Christ as is vsuall in Parables dooth by similitudes and familier examples borrowed from earthly things Prou. 1. set foorth heauenly things Salomon calles Parables darke sayings and so they are if they bee not expounded as this Parable were darke if the explanation that Christ makes of it afterwarde were not added This is called the Parable of the sower and containes certaine borrowed speaches taken from husbandrie and such things as concernes the body whereby is set foorth such things as concerne the soule When Christ had propounded this Parable the Disciples did aske him the meaning Verse 10 of it as wee may â—ee in verse 10. and in the 14. verse hee comes to expound it to them To the sower he compares the Minister 1. Cor. 3. 9. who is by Paul called Gods labourer to the seed he compares the worde in the 14. 1. Pet. 1. 23. verse which Peter calles immortall seede of our new birth to the ground he compares 1. Cor. 3. 9. the heartes of men which Paul calls Gods husbandrie and â—erem 4. 4. calles them fallowe ground that had neede bee plowed vp to the fruite he compares the duties of holinesse and righteousnes which Rom. 6. the word requires and workes in men The drift of the Parable is to shewe though many doe heare yet the worde takes no effect nor brings foorth no fruite in the most because of their vnfitnesse for it some giue the worde no entertainment at all but it goeth in at one eare and out at the other Some receiues it but so shallowly that
it vanishes againe quickly some doe more deepely consider of it But there be other things that spred further and thriue better which choake the worde so that it comes to nothing onely there bee a fewe of manie that doe heare the worde conceiue it retaine it and bring foorth the fruite of it But before we come to the perticulers of the parable let vs marke generally that the Minister who is called Gods labourer must sowe the seede of the worde that is he must preach the Gospell or else he hath the name of a sower in vaine This our Sauiour Christ commaunds his Disciples saying Goe to all nations and preach and Mat. 28. Paul commaundes Timothie and others to preach in season and out of season 2. Tim. 4. and sayth of himselfe Woe vnto mee if I 1. Cor. 9. preach not the Gospell The reason is that Salomon speakes Where Prophesiyng or Preaching fayles the Prou. 29. people perish And that the Lorde speakes Eze. 33. to Ezechiel If thou tell not the people of their sinnes they shall dye in their sinnes but their bloud I will require at thy band Secondly let vs marke that as the Minister must preach so the people must heare for it is a necessarye consequent from the preaching of the Minister to the hearing of the people therefore it is a great and common accusation in the scripture against the people that God sent hiâ— Prophets early and they would not heare It is in the end of this Parable and often in other places said Hee that hath an eare let him heare and he that will not is compared to the deaâ—e Adder that stoppes his eares and will not heare the voyce of the charmer charme hee neuer so wisely As there can bee no fruite looked for where seede is not sowne so there can bee no goodnesse in them that doe not heare for although all bee not good that doe heare yet there bee none good but those that are to bee picked out among hearers both which are shewed by the course of this parable Thirdly let vs marke it is not enough to heare for in this Parable Christ shews manye doe so and are neuer the better but men and women must obey and practise that they heare as Iames saith Be doâ—ers of Iam. 2. the word and not hearers onely deceiuing your owne selues For our Sauiour saith They are Luk. 12. blessed that heare the worde of God and keepe it And the Apostle to the Hebrews saith Those that doe not are cursed Now because Heb. 6. the most hearers do not practise the word our Sauiour Christ in this Parable shewes where the fault is not in the sower or minister hee is one to all nor in the seede or worde of God that is one in all but in the ground that is the peoples hearts they are not one but diuers some are hard harted some are fickle minded some are couetouslie and carnally affected fewe are carefully and conscionablie disposed to the loue reuerence and obedience of that they heare Now we come to the parts of the parable Some fell by the highway Our Sauiour Verse 4. Christ saith When the sower sowes his feed some falls by the highway side in the filding countries the highway for trauellers to walke and ride in lyes hard by their corne grounds and headlands vppon the which when the husbandman sowes his seed some of the corne doth sprinckle and fall but the ground whereon it fals is hard trampled and vnfit therefore the seed cannot enter but lyeth aloft and the fowles that followe the sower pick it vp so saith Verse 15. our Sauiour Christ some mens hearts are like to this kinde of ground they are harde earth the custome of sinning trampling of sathan and vnfit to receiue instruction In Luke it is said These men vnderstand noâ— Luk. 8. the word the reason is the deuill comes takes it away as the fowles doe picke vp the seede this is that Paul saith of such men The God of this worlde hath blinded 2. Cor. 4. their eyes that the light of the Gospell should not shine vnto them These be such men as Esay speakes of that must haue precept Esa 28. vpon precept line vpon line here a little and there a little and yet are neuer the wiser they grow no better in their iudgment nor in their affection they sit at the Sermon like blocks haue neither discerning noâ— estimation of heauenly things neither the law humbles them nor the Gospell comforts them these be such men as the Apostle Heb. 5. speakes of You that for your time ought to haue bin teachers haue need to be taught the first principles of the word of God Of this sort of men we haue many which Iam. 2. Iames calles forgetfull hearers who though they can marke a tale of Robin-hood as we say though they can repeat a story or olde wiues fable yet they cannot rehearse any profitable point of the Sermon but are like those that goe to a faire or market neither to buy nor sell but to see be seene such be these church Papists that come to spare their 20. pound a month ciuill men that come to spare their 12. pence a sunday but not to seeke nor serue God nor edifie theÌ„selues the reason of their vnprofitable hearing is because the deuill is present with them either to rock them a sleep that they might not heare at all or to cast in by-thoughts of other matters to occupie their mindes that though they heare a sound they might vnderstand or beare away nothing or if they doe marke any thing it is some sentence of Fathers or Heathen writers if there be any aleaged to garnish their talke withall that they might be like Butter-flies who fasten vpon the flowers only to paint their wings Or if they marke any thing out of the word the deuill causes theÌ„ to put it of to others to thinke that it coÌ„cernes not them as some wil say such a one had a good lesson to day but if they take any thing to be spoken to themselues the deuil perswades them the preacher speakes of malice and so reape no good by it but Luk. 8. rather hurt S. Luke shewes the reason why the deuill seekes thus to take away the seed that is sowne in their hearts least they should beleeue and be saued Therefore as M. Gyfford saith vpon this Parable When we goe to heare the worde let vs thinke wee goe about a hard businesse wee shall haue much a doe to keepe our eyes from sleeping to keepe our thoughts from wandring and our hearts from rebelling and if we pray not to God striue not against the deuil we shall either not heare though we come to heare or else as the prouerbe is As good neuer a whit as neuer the better Some fell on stonie ground This ground is somwhat better theÌ„ the former for
that are lost c. But these is one of the assaults of the diuell that we must wrastle against for the Scripture forbids vs to haue familiarity with the deuil the enemy of mankinde neither will this be any colour that they goe not to the diuell but to a witch seeing God forbiddeth that also Leui. 20. 6. And Leui. seeing though not themselues yet the witch hath familiarity with the deuill and they haue familiarity with him in his instrument and it is all one to take counsell from the deuill at the first hand and at the second hand there is a curse pronounced against them that seeke to witches Our Sauiour Christ rebuked Sathan when hee spake the trueth because we would not receiue it from him no more should we seeing whensoeuer he speakes either he lyes or speakes the trueth to deceiue I cannot better compare this seeking to the deuill by witches then to those that seeke mony at the handes of biting vsurers I say byting vsurers who haue no respect to the good of the borrower but to their owne aduantage to wrap the partie in bondes till they ouerthrow his estate for howsoeuer it seemes a benefit that serues their turne to know that they seeke at the handes of the deuill or witches which yet is not so commonly but in foolish conceit only yet it turnes to their great hurt and damage bringing their soules further into thraledome Saul went to the witch of Endor to 1. Sam. 18. call vp Samuell but it was not Samuell but a sinnelesse conceite it was the deuill in the likenesse of Samuell for they would not bury Samuell in a mantle that was his ordinary attyre but they did bury him doubtlesse in a lynen cloath as the manner was but this practise of Saul hastened 1. Cro. 10. 13. his distruction As the deuill hath great knowledge so hee hath great agility and nimblenesse to passe from place to place for though hee be not infinite but finite yet he compasses the whole earth as it is sade in Job and that in short time some Iob. 1. men haue beene saide to sayle about the worlde in three yeares the Sunne that is a bodily substance as wee see compasses the worlde in 24. houres how much more the deuill that is a spirite therefore wheresoeuer a man dwelles hee must looke to bee assaulted of this enemie hee tempted Adam in Paradise Iob in the land of Vz our Sauiour Christ in the wildernes the sea cannot hinder him stone walles cannot barre him as it may other enemies but hee hath a spirituall passage and spirituall accesse to euerye place and euerye person Wickednesses As the deuill is a spirite so he is a wicked spirite they were at the first created good as were the other Angelles but the Apostle saieth they kept not their first estate but fell and became Iude. diuelles therefore as in the Scripture the other Angels that stoode are called elect and holy Angels so they that fell are called euill and wicked spirytes the diuell is called an vncleane spirite he is called a lier and a murderer Iohn 8. And as he is a wicked spirit so he temptes men and women to wickednesse he tempted Adam and Eue to pride and rebellion Gne 3. he tempted Iob to blasphemy for though he afflicted him in his goodes and bodie yet his purpose was to draw him to blasphemy Iob. 1. as appeares by his wordes to the Lord dooth Iob feare thee for naught but touch him and hee will curse thee to thy face he tempted Ahabs falce Prophets King 22. to lying he tempted our Sauiour Christ to Mat. 4. distrust and presumption he tempted Ananias and Saphira to hipocrise and dissembling Acts. 5. he tempted Iudas to couetousnesse Mat. 26. and theft So he temptes all men to one sin or other and some time to one sinne and somtime to another He will tempt men to continue in ignorance and not to heare sermons nor reade good bookes if he preuaile not that way he will tempt them with error that they should belieue lyes insteed of the truth if he cānot preuaile that way he wil tempt thē to holde the truth in hipocrisie if he cānot corrupt their religion he will seeke to corrupt their conuersation make them leaprous christians he wil tempt men to iniustice as he did Achab to vnmercifulnesse as he did Diues to vncleanenesse as he did Herode to intemperance as hee did the prodigall childe if hee cannot preuaile to drawe men neither from religion nor good conuersation he will tempt them to be proud of their knowledge and proud of their vertues that will mare all the good things that are in them as he did the Pharises The diuell hath diuers nets to take men withall he hath ease wherewith hee hath intrapped Dauid he hath pleasure wherewith he caught Salomon he hath the beauty of women wherewith hee vanquished the two iudges spoken of in Susanna hee hath profit whereby he inthralled Iudas hee hath euill company by which hee indangered Iehosaphat hee hath euill examples wherewith hee corrupted the Isralites they would haue a king like other nations He doth endeuor and that by all meanes to draw all men to wickednesse Alexander was not so vnsatiable to conquer the world corporally as he is to conquer the worlde spiritually Alexander fought to conquer but one age but the diuell all ages If he were an aduersary that had any goodnesse in him we might expect some gentle handling by yeelding to him but he is a wicked aduersary such a one that delightes in bloud therefore in the Scripture hee is called a Lyon and a Dragon full of cruelty those that he ouercomes hee will tyrannize ouer them and bring them to greater miserye then can bee imagined for this cause take the whole Verse 13. armour of God c. as if he should saye seeing we haue a battell to fight and not with one enemy but with many not with bodily enemies but spirituall not with weake enemies but strong not with simple enemies but subtill not with honest gentle enemies but wicked and cruell and seeing euery Christian euen the weakest woman must passe these perils and pikes of the diuelles temptations arme your selues thorowly the Apostle hauing told vs of the danger shewes vs the remedy hee hath exhorted to the same thing in verse 11. before and now hee repeates it againe giuing vs to vnderstand there is necessity in vsing this remedy and that there is no remedy but this Wise men will be prouided against all enemies especially against domesticall and dangerous enemies that euery houre waite their opportunitie to hurt them and if men be so carefull to take heede of corporall enemies that can but kil the body how careful should we be to take heede of these enemies that seeke to destroy the soule auoide them we cānot but prepare our selues to withstand them we may or else the Apostle
armour of God we are not able to resist the deuill for what power is therein a subiect to resist a Prince what strength is in weake flesh to withstand a mighty spirite what wisedome is there in a foolish man to counteruaile the subtill Serpent but if we bee armed with the armour of God and furnished with his deuine grace then and there by we are made able to c. Therefore saide our Sauiour Christ to this Apostle when 2. Cor. 12. he was in this battell and prayed for aide My grace is sufficient for thee and hee hauing experience that it was so saith I am able to doe all things by the heple of him that strengthens me and if it should be obiected Paul was an olde man therefore we cannot doe as he did Saint Iohn writes to the church and speaking of common Christians saith Hee that is borne of God ouercomes 1. Ioh. 5. 4 the world If we reade the Scripture wee shall see what great temptations the seruants of God haue ouercome by grace as Moses Ioseph Iob Daniel and others we must be like the people of Ciuiensis who when the ambassadors of Brutus would haue them deliuer their Citty vnto him returned his answer tel your captaine Brutus our ancestors haue left vs weapons to defend our selues and our Citty so when the diuell tempteth vs to yeelde our selues to him let vs answere our God hath left vs weapons to defend our selues from him Therefore if we would be able to stand vpright against the temptations of the diuell let vs heare reade praye and euery waye labour to furnish our selues with knowledge faith hope trueth iustice mercye loue humilytie patience meekenesse and all the graces of Gods spirite And let vs knowe this is none of the least of Sathans temptations to perswade men they may doe well enough without them or with some though they seeke not for all of them and to thinke that those that haue them doe no great matters with them How great a temptation of the diuell in the person of a woman did Ioseph Gen. 39 ouercome by grace when numbers with farre lesse inticementes are carryed to adulterye how great a temptation did the three children ouercome by grace Dan. 3. when thousandes were for want of grace carryed to idolatrye as one saith this prooues not a man an innocent because hee is not accused but beeing accused he is able also to cleare himselfe so it prooues not a man a Christian that hee is not tempted but beeing tempted he is able to ouercome therefore saieth the Apostle Put on the whole armour of God that yee may bee able to resist As the graces of God doe inable vs to withstand the diuell in his temptations so wee must put foorth our strength and resist him When Peter had sayde 1. Pet. â— your aduersary the diuell goeth about like a roaring Lyon seeking whome he maye deuoure hee addeth whom resist stedfastly in the faith Iames sayeth Resist Iam. 4. the diuell and hee will flye from you some to excuse their falles saye the temptation was so strong that it was vnpossible to withstand it It may bee it was vnpossible for an vnarmed man but not vnpossible for a man furnished with Gods grace Therefore let such a man knowe it was not so much the strength of temptation as his owne weakenesse and cowardise that ouerthrewe him hee wanted grace or did not resist if hee had hee might haue ouercome for there haue beene men yea women that haue ouercome as great temptations as those and let him tell mee did hee not vse his owne handes his owne eyes his owne feete his owne tounge whereof the diuell hath noe power except by speciall license or authoritye in the case of possession which is not ordinary but his power and practise is to intice mens hartes and hauing wonne their Iudgement and wonne their affection they giue their toung to speak euil or their hands or other members of the body to commit euill why doe men these things and not resist but suffer themselues to be ouercome of their spirituall enemy By this time we see cause seeing it stands vs vpon life and death to resist the diuell but some man may aske how we should doe it I answere our resistance must be spirituall as our enemy is spirituall it is not enough to say I defie the diuell as some thinke but if we would resist the diuell we must resist sinne what sinne soeuer it bee that wee are tempted to whether against the first table or the second table of the law whether it be against God directlye as idolitry blasphemy periury or the worship of God as the neclect of the worde sacraments or sabothes or whether it be against men or women in the abridgement of their authority of their liues of their chastity of their goodes of their name for we neuer are mooued to any sinne but we haue to doe with the diuell directly or indirectly If it be asked how we should resist sinne I answere I resist the motions vnto it within and the perswasions and occasions vnto it without resist it in iudgement and saye with our selues the diuell stirres vp my corrupt nature in my hart or stirres vp such a man or such a woman to perswade me to such or such an euill thing I may not doe it resist it in affection such a thing that the diuell or his instrument would drawe me vnto is euill I wisl not doe it resist it in conuersation such a thing that the diuell perswades mee to is euill I will haue no hand I will haue no finger in it I will stop my eares from hearing of it I will shut my mouth from defending it I will turne away my feete from following it Some may aske how a man should know the temptations of the diuell from the corrupt motions of our owne nature I answer there is such an affinity likenes betweene them as it is hard to distinguish them therefore the safest way is to thinke that we haue to deale with both these enemies at once and so to be the more strengthened against them but for a difference let vs know when all euill motion to any sinne is raysed if spirituall force be added to draw vs or spiritual subtilty to perswade vs which be two properties of the diuelles nature let vs thinke besides our owne corruption which is the broker the diuell himselfe is present is the prouoker let vs resist the first corrupt motions of our nature which the Apostle seemeth to call the 2. Cor. 12 messengers of Sathan as hee saith to the Collossians mortifie your earthly members Col. 3. if wee make such faire warres with these spirituall enemies and kill them not as many doe we shall haue foule handes with them and let vs resist the diuell who will double and inforce those suggestions by what reasons or perswasions soeuer he doth it that all the power of hell may not
that can recompence this paine looke of this ritche man who sometime sported himselfe in his sinnes and forgat himselfe of his duties now hee lyes crying out of his paine and desiring release of his miseries and cannot haue it hee may bee compared to a Kings sumpter Horse who all daye goeth loaden with gould and siluer but at night his treasure and trappings are taken from him and he is turned into a foule stable hauing nothing left him but his galled backe So such wicked men that are all their life braue and wealthie but when they dye those things are laide aside and they are turned into the prison of hell hauing nothing left them but their galled conscience It is said being in hell in torments Hee lift vp his eyes and sawe Abraham c. all that follow to the end of the chapter as I saide in the beginning are Parabolicall speeches seruing to amplifie the miserie of this man for it was a great increase of his torments to see Lazarus so exalted and himselfe so cast downe As it was a great vexation to Haman to see Mordecai sitte Hester on the Kings Horse in royall apparrell and himselfe to hould his Stirrop It did much increase this mans torment that hee must begge of Lazarus that had beene his begger and that a droppe of water which was a lesse almes then the other had begged of him and could not haue it it was a great increase of his torment to heare of his faults now when hee could not amend them and to heare of Moses and the Prophets that had shewed him the waye to preuent this miserie and he did not regard them It was a great increase of his miserie to heare that Lazarus was comforted when hee was tormented it was a great increase of his torment to heare that the barre of Gods eternall predestination had so bound him that hee could neuer bee remooued from his condemnation and that Gods election had setled Lazarus in a permanent and happy condition This did greatly increase his miserie that in his life time he had many seruants at commaundement and now no body would doe any thing for him no not the begger in this life he might haue riden or gone whether he would but now hee was bound hand and foote and could goe no whether in this life hee might haue taught his brethren and friends any thing but now hee could doe them no good In this life if hee would haue made an earnest prayer to God for a greater matter hee might haue had it but nowe it was too late the time of mercie was past the time of iustice was come therefore saith the Scripture To daye if yee will heare his voyce harden not your hearts it was to daye with Pharao when Moses and Aaron preached to him it was to morrowe when he was drowned in the Red sea It is to day with men while they liue here and may repent of their sinnes and amend their liues it will bee to morrowe when they are gone from hence for as the day of death leaues vs so the day of doome shall finde vs as we see in this mans example Which glasse let all ritch men looke on and see how it is runne out A Iem for Gentlemen DEVTRO 16. 18. Iudges and officers shalt thou make thee in all thy Citties which the Lord thy God giueth thee thorow-out thy Tribes and they shall iudge the people with righteous iudgement 19. Wrest not the lawe nor respect any person neither take rewarde for the rewarde blindeth the eyes of the wise and peruerteth the words of the iust 20. That which is iust c. that thou mayest liue o. AFter the Lorde had brought the people of Israell out of Aegipt he prescribed thē laws for gouernement and here he willes them to apoint officers to execute them and not in some few places but thorowout all their Citties and Tribes and commaunds those who shall bee chosen for officers to rule and iudge according to trueth and iustice and because they should haue many temptations to doe otherwise he giues them warning of three vices that are most incident to their calling as wresting the lawe respecting of persons and taking rewardes Last of all hee makes a promise to those that gouerne according to this direction they shall liue which hath included in it a secret and contrary threatning to those that doe not they shall dye Whereas God commaundes them to appoint Iudges wee may see that maiestracie is not an ordinance taken vp by the will of man but by the will and commaundemente of God The chiefe maiestracie belongs to God himselfe who is called the King of Kings Lorde Gen. 18. of Lordes and Iudge of all the worlde as appeares by punishing the Angels before Iude. there were any gouernours vppon earth and as appeares by punishing some gouernours for fayling in gouernment as Saul Ieroboham Ahab c. Paul sayth There is no power but of God and Rom. 13. the powers that bee are ordayned of God Therefore hee willeth Christians to bee subiect to them for conscience to paye tribute to them and to praye for them and the Apostle Iude reprooues those that 2. Tim. 2. dispise them and speake euill of them Againe in that God commaunds them to choose Iudges it shewes the necessitie of Maiestrates and not onely among Heathens as the Anabaptistes would haue it but also among Christians in the church as this precept was giuen to Israell and therefore Esay the Propher calles Kings Esa 49. 23. Foster-fathers and Queenes Nursing-mothers of the Church for although there bee some godlye men and women in the Church whose consciences are a lawe to themselues yet there bee also many hipocrites that haue no conscience and although Maiestrates are not so necessarie to restraine the godlye from hurting other yet they are necessarie and needefull to restraine other from hurting them There bee many faultes that God doth not punish himselfe immediately in this worlde especially with apparant punishments but dooth turne them ouer to his Liefetenants and Maiestrates Indeede if sinne had not come into the worlde there should not haue beene so much neede of Maiestrates to bridle men from iniquitie and spurre them to dutie but since pride enuie hatred couetousnesse and such corruptions came into mans nature it was necessarie there should bee authoritie in some to suppresse disorders In the booke of Iudges it is said When there Iudg. 20. was no Maiestrate euery one did that was good in his owne eyes then Micha had a Teraphin then the Beniamites defiled the Leuites wife to death and so it would be now if the feare of the Maiestrate did not restraine the most for the feare of God doth restraine but a fewe it were better to liue vnder the cruellest tyrant in the worlde then in an anarchie where there is no gouernement for then euery one would bee a tyrant It is better saith one to
increase the wages of burlers and such women they would not doe that worke but spinne and if they did not giue competent wages to other men that worke vnder them they would not doe that worke but Weaue And where the Clothiers will obiect then the poore will not doe their worke well if they be tyed to giue them certaine wages the answere is they haue the same bridle for that which they haue now to change their workefolkes But considering the multitude of poore the Clothiers haue gotten the lawe into their owne hand as wee saye the liberty that they haue and practise that they vse to abridge the wages of their workefolkes is a cause of all the misery of the poore people in our countrie at this day But vntill there be a lawe to binde them that be euill in this trade let euery good man as Paul saith to Timothie bee a lawe to himselfe and labour to doe well and well will come on it Although there be some good men Clothiers yet most of them if I may not say all of them doe wante eyther conscience or consideration Nowe to helpe them in this I would haue them diligently marke what the Apostle Iames saith here Goe to howle and weepe for the miserie that shall come vpon you the labourers wages that haue reaped downe your fieldes which is of you kept backe by fraude cryeth against you c. When I preached this Sermon and vrged these wordes against Clothiers some obiected that Iames speakes not against them but against husbandmen but so a man may put all doctrine from himselfe because the Scripture speakes not of his name of his country or trade but we must know if if be the same fault thought it be in another person or trade it deserues the same reproofe and punishment It was further obiected that the Apostle speakes not against those that gaue too little wages but against them that gaue none at all By which kinde of caueling we see how loath this diuell is to be cast out but shall we thinke they were so inhumane and barbarous being of the Church as to giue them nothing at all for their worke if that had beene so the Apostle needed not haue saide after in the eight verse to the poore Be patient therefore brethren till the comming of the Lord for they must haue dyed quickely but hee speakes of such an iniury as was a continuall exercise of their patience To conclude the Apostle saith The cry of the poore is entred into the eares of Gen. 4. the Lord of Hoastes the like is saide That the blood of Abell cryed for vengeance against Caine so it is saide the cry of Sodome was exceeding great the stone in the wall Abac. 2. 11. and the beame in the house shal cry against those that set them vp by euill meanes It is true that all sinnes doe come to the eares of the Lorde but some sinnes bee so monstrous and prodigeous that he dooth vehemently witnesse his knowledge and misliking of them then others God is called the Lord of Hoastes or God of armies because he hath al creatures at commandement to execute his iudgementes he had Beares to deuoure the children that mocked the Prophet Elisha he had dogges to deuoure Iesabell he had Flies Frogs and Lice to deuour the land of Egipt he hath an hoast of Angelles to take vengeance of wicked men it is said Defraude not one another 1. Thes 4. in any matter for God is an auenger of all such things and it is saide No vnrighteous 1. Cor. 6. person shall inherite the kingdome of God meaning if he continue so and repent not to leaue his vnrighteousnesse Lay these Scriptures to your course and then doe that that belonges to your comfort looke without parciality into it and I hope yee will see it looke farre enough vnto the time when yee must answere it and then I doubt not yee will reforme it Now if the sinne be so great to keepe back the wages of those that labour corporally what is it to keepe backe the wages of those that labour spiritually for Christ saith of those The Labourer is worthy of his wages and the more excellent the labour is the greater wages is due vnto it but I would haue the indignitye and iniquitie of this considered by comparing it with the former and so will end with this prayer to God that hee would draw vs and keepe vs from both these euilles and teach and strengthen vs euery waye to doe well FINIS
Certaine godly and necessarie Sermons preached by M. Thomas Carew of Bilston in the countie of Suffolke The first concernes the misterie of godlinesse and religion it selfe 1. Tim. 3. The second concernes regeneration and the necessitie of hauing our part in that misterie Iohn 3. The third containes the meanes of attaining therevnto together with the small number in comparison of those that are partakers thereof Mark 4. The fourth shewes the remedy against Sathans temptations who seekes continually to keepe and draw vs from it Eph. 6. The fift declares the shortnesse of our life and vncertaine certeintie of our death when we shall receiue the reward of it Psal 90. The sixt comprehends an example and discription of that rewarde together with the punishment of those that want it Luke 16. In the end of follovveth three more perticular Sermons The first concerning Gentlemen specially those that are so by office Deut. 16. The second concerning Gentlewomen 1. Pet. 3. The third and last concerning Yeomen and Tradesmen especially Clothiers AT LONDON Printed for George Potter dwelling in Paules Church-yarde at the signe of the Bible 1603. To the right worshipfull M. Thomas Carew of Crokeham in the countie of Sommerset and M. Clipsbie Gawdie of Gawdie hall in the countie of Norffolke HAuing for some reasons begun and by Gods goodnesse finished this little booke being after the vsuall manner to make choise of some person or persons vnder whose name I might commend it to the world my affection caried me as the first so at the last to resolue generally vpon those who are my kinsmen in the flesh both by consanguinitie or affinitie who although by the prouidence of God they be separated and seated as it were in the East and the West yet I desire and indeauour that they may sit together with Abraham Isaac and Iacob in the kingdome of God and particulerly I made choise of you as the chiefe among the rest especially that I am knowne vnto and may be bolde withall to whome for auncient loue and benefits I haue beene most beholding especially because this little booke as a messenger of my thankefulnesse might stand in steed of other duties which the distance of place and other necessities will not suffer me to performe vnto you and yours praying you with all the rest of my friends as if I named them to accept and read it with the same affection that I haue written it which I shall take as a recompence of my trauaile in hope of the fruite thereof that may vnite vs more neerely by a new birth in the spirituall kindred of Christianitie which I beseech Almighty God in Iesus Christ our Lord by his omnipotent and holy spirit to bring to passe in vs all for our mutuall reioysing in this life and eternall saluation in the life to come Amen Your poore kinsman and ready friend to commaund in Christ Tho Carew The Epistle to the Reader ALthough Christian reader that the multitude of Bookes already set forth by worthy men the forbearance of many other to write much more worthy then my selfe and the censures of some that will passe vpon euery thing that is committed to the view of all as their seuerall affections stand either to the man or the matter with some other things might discourage me from this labour yet because I see that ancient bookes though neuer so excellent are laide aside and new bookes are taken into the hands of the common people and that diuers men according as they haue seuerall reasons are of seuerall all dispositions this way and because he that regards the winde shall not sowe I lay aside discouragement and also would haue thee thinke that the reason mentioned in the former Epistle is a sufficient motiue to me though it seeme not so to thee if thou wilt bestowe paines to read this booke bestowe thy charitie to vse it well and pray with me to God that giues increase to the planting of Paul and the watring of Apollo that together with the greater and better labours of other of his seruants it may be blessed at least in some small measure to Gods church especially to those to whom I haue chieflie directed it and so thou shalt further my purpose and binde me to thankfulnesse â— The Summe of Christianitie 1. TIMOTH 3. 16. Without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory _â—Hen the Apostle Paul had by the preaching of the Gospell planted a Church at Ephesus and Acts. 20. was for like purposes to depart from thence to other places he left Timothie the Euangelist there aswell to confirme his doctrine and water that he had planted as to ordaine ordinarie ministers and officers who might by continuall teaching gouerning and prouiding for the poore keepe that church in good estate carry the same forward vnto perfection Now because Timothie was a young man the businesse committed vnto him waightie and his enemies and temptations many and mightie he writes this Epistle vnto him as he hath said in the former verse that he might know how to behaue himselfe in the Church which for excellencie he calles the house of God the piller and ground of truth Now hauing in the former part of this chapter shewed what Ministers should be chosen and how they should be qualified in these words he shewes a reason thereof drawne from the matter whereabout they must be occupied which is not in genealogies Iewish fables which he hath forbidden them before as too trifling and vnprofitable Chap. 1. things for Ministers to spende their time in but they must be occupyed about the doctrine of pietie and Christianitie now as they must be speciall men so they must bee occupied about speciall matters that are secret and vnknowne to the world that are of great vse and benefit to the Church and that are amiable and admirable to the Angels Great is the misterie of godlinesse Now the former description of Ministers laide with this doctrine for Ministers doth shew they must be wise religious and sanctified men that shall teach religion to the people otherwise they shall preach at the least in a great part that which themselues doe not vnderstand as our Sauiour Christ said to Nichodemus Art thou a Teacher in Israell and knowes not these things and as the Iesuites Iohn 3. who in the Rhemish Testament prooues themselues to be the teachers of all men yet shew they vnderstand not the mysterie of religion for they haue passed ouer these words with silence and speake not a worde of this text that doth containe so great a matter For without controuersie saith the Apostle great is the mysterie of godlinesse or religion When he saith Without controuersie he meanes it is confessed of all nations and of all sortes of men that religion is a great thing for although
there be diuers opinions in the world which is the true religion the Iewes thinke it is contained in their Talmud the Turkes thinke it is contained in their Alcaron the Papists thinke it is contained in their Masse-booke and we say it is contained in the Scripture yet all doe confesse and it is out of controuersie that religion is a great thing and although many doe not approoue of Christian religion yet it being granted that this is the true religion to looke for saluation in and by Iesus Christ who was God manifested in the flesh all will agree it is a great mistery he hath said in the former verse he write in his Epistle to Timothy that he might know how to behaue himselfe in the Church the piller and ground of truth now he saith immediately Great is the misterie of Godlinesse or Religion teaching vs that is the true and godly religion that is grounded in the trueth or word of God and that hath alwayes beene professed in the Church and that all the religions that are out of the Church and that doe dissent from the word are vntrue and vngodly Misterie He calles true religion a mistery because it is hidden from and refused of the most because it is perceiued and therefore imbraced but of a few and because it is preached but in part of any and well may the Apostle call true religion a Mistery for the Heathens dreame not of it the Iewes deny it Papistes peruert it yea many that are in the visible Church doe not perceiue it at least the trueth and godlinesse of it but doe take superficiall knowledge for sound knowledge a dead faith for a liuely faith and counterfeite godlinesse for true godlinesse and no maruell for religion is contrary to nature and reason the eye of religion Adam hath put out and all men are blinde vntill they be againe enlightned by grace therefore the Apostle saith The naturall man perceiues not the things of God neyther can he because 1. Cor. 2. they are spiritually discerned If religion could haue beene perceiued by naturall reason the wise Philosophers would haue found it out but in all their writings there is a perpetuall silence of it No man can by reason iudge certainely of many naturall things subiect to sence as the exceeding swiftnesse magnitude and altitude of the Sunne Moone and Starres of the causes and effects of the thunder lightnings earthquakes and how much lesse can men pearce into Gods secrets with their owne eyes There be many artes and trades in the world and euery of them is called a mistery because the perceiuerance and practise of them is beyond the reach of common men that haue not beene bound prentise to them how much more must the art of Christianity and religion needes be misticall All other religions are not misteries especially not great misteries but may be perceiued and conceiued by naturall reason but true religion cannot Yea the Apostle calles it a mistery not only in respect of those that be irreligious and haue no perceiuerance of it but as I said in respect of those that be religious who although they know it truly yet they know it not perfectly as Paul saith of himselfe and all other Christians We know in part if we know any thing but in part it is misteries 1. Cor. 5. Nay that which is more religion may be called a misterie in respect of the Angels for they knowe it not fully as Peter 1. Pet. 1. saith for hauing spoken of the Prophets foretelling of Christs suffrings and the glorie of Christians he saith the which things the Angels desire to beholde And that religion is a great mysterie we shall more plainely see by the opening of the Text and handling of the wordes as they follow in order But before we come to the particulers of it let vs marke generally that seeing religion is a great thing we must not account it little nor vnderprise it as many doe but iudge and esteeme highly of it and thinke all things in the world little in respect of it and other persons no body in comparison of those that haue it Furthermore let vs marke that seeing religion is a misterie we must neither be so arrogant as to thinke we can easily conceiue and vnderstand it nor so negligent as not to enquire and search after it but humbly and diligently by hearing of Sermons by reading the Scriptures by conferring with good men who are best acquainted with it and especially by prayer vnto God seeke and labour to be instructed in it Men are inquisitiue after court newes and strange newes that concernes great persons and great matters that euery one knowes not then let vs enquire for this heauenlye mysterie that concernes the highest And lastly seeing he calles religion the misterie of godlinesse let vs note it is a misterie both in the knowledge of it and in the practice of it Therefore as none can tell what true godlinesse meanes but those that be religious so none can tell what true religion meanes but those that be godly there is no religious man but hee that is godly and there is no godly man but he that is religious God manifested c. Now we come to the words of the Text wherein the Apostle sets downe the substance of religion which at the first view seemes a matter not hard to conceiue but by the examination of the circumstances of it we shall by the grace of God see how truely and fitly the Apostle hath called it a misterie And although there be some partes of religion that are not plainly expressed in this Text as that of election and the resurrection c. Yet both those and all the parts of religion are comprehended in these words for it is said God hath elected vs in Christ Iesus Ephe. 1. Ioh. 11. and also that we shall be raised vp againe by him Saint Iohn saith Euery spirite which 1. Ioh. 4. confesseth that Iesus Christ is come in the flesh is of God and euery spirit which deemeth that Iesus Christ is not come in the flesh is not of God as there is no heresie or false religion but doth impugne Christ either in whole or in part but doth deny him in his names in his natures or his offices so on the contrarie there is no part of true religion but hath reference vnto Christ therfore when he comes to set downe the misterie of religion he saith it is this God is manifested in the flesh So that religion followes from God to man and againe leades man to God the mistery of it is that God and man the creator and the creature is ioyned togeather which as one saith Is such a thing that to speake of no man is worthy and to vtter no man is able What then shall I doe saith he shall I be silent or shall I speake be silent I dare not least I should conceale so great a benefit speake I cannot least I should