darkenesse but waxeth pale in the light for as Isidorus saith in the night it shineth like fire but in the day time looketh pale like gold So in the night of aduersity the vertues of Gods children shine most cleere which when men are in prosperity are obscured and couered The godly then count it exceeding ioy when they fall into diuers temptations knowing that afflictions are therefore sent of God for the triall of their faith and this is the first reason of the confirmation taken from the profite of affliction Knowing that the triall of your faith bringeth forth patience Heere is now the second profite that commeth of affliction The second profite of Afflictions namely patience the beauty foundation and crowne of all other vertues A vertue saith Tertullian which hath such a preheminence in the ranke of vertues Tertul. that without it no man can fulfill any precept The praise of patience or doe any worke acceptable vnto God as contrarywise impatience is the mother of all finnes and euery vice may bee ascribed to impatiencie God himselfe is vnto vs a daily example of patience From the example of God the Father which maketh his Sunne to arise vpon the iust and vniust and bestoweth innumerable benefites vpon vnthankefull men and such as fight against him and maketh as though hee saw not the sinne of men Wis 11.20 because they should amend And the same Sonne of God Of Christ shewed his wonderfull patience at his Conception Natiuity Death and Passion hee cured his enemies hee washed the traitors feete and gaue him a kisse Esay 53.7 Hee was led as a sheep to the slaughter and as a sheepe dumbe before the Shearer so opened not hee his mouth When hee was reuiled 1. Pet. 2.23 hee reuiled not againe when hee suffered hee threatned not but committed it to him that iudgeth righteously The faith and patience of Abraham was proued by many and hard peregrinations Of the faithfull by domesticall broyles by the sacrificing of his onely sonne The patience of Esay was proued being cut asunder with a saw Of Ieremy by imprisonements captiuity and stoning Of Micheas by reproches and buffeting Of Elias by the terrible threatnings of Kings in the Desart and of famine Of Iob by his plagues of body and losse of all his temporall goods And to conclude with Saint Paul Heb. 11.25 they chose rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season Who now would not embrace this noble vertue who would not aspire to such a treasure But with what Simile should I delineate this noble vertue vnto you Simile Let vs compare it with the purest mettall Patience is like vnto pure gold and that in three respects First Patience compared vnto gold in regard of the soliditie of it for nothing is more solide and compact then gold for being put into the fire it neither cuaporateth or is diminished in the weight or consumed but when through the violence of heat it is dissolued if it haue any admixtion of impurity it is cleansed and becommeth more bright So the patient man hath such soliditie of minde that being put into the fire of tribulation doth neither euaporate through anger and impatiency neither is diminished in the weight of vertue through diffidence and distrust or consumed through pusillanimity or faint-heartednesse but is made the more pure and shineth the more bright in vertue 1. Pet. 1.6 Though now for a season yee bee in heauinesse through manifold temptations that the triall of your faith being much more precious then gold that perisheth though it bee tried with fire might be found to your praise and honour and glory at the appearing of Iesus Christ Secondly in regard of the ductibility thereof in working for gold is so ductible that betwixt the Anuile and hammer without any diuision or interruption of parts it is dilated and extenuated into most thin plates So the patient minde resisteth not persecution but is so flexible that it is not broken through inconstancy not diuided of his persecutor through wrath but is dilated into charitie through patience So were the holy Martyrs when they prayed for their persecutors Thirdly in regard of the tranquility thereof For nothing among mettals in working maketh lesse noise for being stricken it soundeth not as doth brasse and yron So the true patient minde resoundeth not in murmuring cursing rayling or scolding against a contumacious tongue after the example of Christ Who when hee was reuiled 1. Pet. 2.23 reuiled not againe when hee suffered hee threatned not but committed it to him that iudgeth righteously Such also was the patience of the blessed Martyrs which being scourged and buffeted of their persecutors answered not againe nor resisted through impatiency if then wee will retaine this noble vertue wee must in these properties resemble the pure gold Contrariwise the deuill himselfe is the perswader and authour to impatience for not able to suffer that God had made all things subiect vnto man through enuy deceiued he our first parents discontented with their estate which brought all misery to them and their posterity Cain Gen. 4. not able patiently to beare the felicity of Abel oppressed and slew him The Israelites alwaies sinned through impatience The want of patience was the cause that they rose vp against Moses and Aaron yea against the Lord himselfe The Iewes and Gentiles persecuted the Apostles and Martyrs because they could not patiently endure their preachings and reprehensions Here brethren wee see that patience and suffering of aduersity None a perfect Christian without patience is so necessary vnto a Christian man that without it hee can indeed bee no perfect Christian For against the fiery darts of the deuill through innumerable snares through infinite assaults wee must passe through and endure to the end before wee come to our heauenly Country vnlesse therefore wee bee armed with a strong and constant patience wee shall often faint before wee come to the midst of our course Heb. 10.36 Nulla anceps luctamen init virtute sine ista Virtas nam vidua est quam non patientia firmat Prudentius therefore saith the Apostle Yee haue need of patience that when yee haue done the will of God yee might receiue the promise No vertue may endure conflict if Patience bee away For vertue like a Widdow goes where Patience doth not stay As wel saith the Christian Poet Prudentius This is the true patience which is not ouercome with any aduersity and is exercised chiefly in suffering three things which are Oris opprobria corporis flagella damna temporalia the reproches of mens mouthes Patience exercised chiefly in three things the stripes of body temporall losses into which a certaine Schoole-man reduceth all aduersity which the true patience must vanquish First it is not ouercome with opprobrious speeches for commonly the wicked are wont to load the
much more precious then gold that perisheth though it bee tried with fire might bee found vnto your praise and honour and glory at the appearing of Iesus Christ For as by the fire gold is tryed whether it bee pure or no so by the crosse faith whether it be without the drosse of hipocrisie Now the comforts that all the faithfull and chiefly Gods Ministers which for their calling sake are most subiect to all crosses and iniuries of the wicked may gather from hence in all their troubles are First that the cause is not theirs but the Lords Secondly that they come forth to battell being armed not with carnall but with spirituall weapons Thirdly that they haue present with them a King or Captaine vnder whom they fight euen Christ himselfe who hath vanquished the whole Kingdome of darknesse Fourthly that they haue regard to the incorruptible crowne of glory which Christ their chiefe Captaine hath reserued in heauen for them Lastly let them consider that as Saint Augustine saith Afflictions to the faithfull are but as files and hammers to the gold Milles to the wheate or the Ouen to the bread gold by the file and hammer wheat by the mill and loaues by the ouen are brought to their perfection So a true Christian is purified and perfected by crosses and afflictions Aug. de tempore ser 78. This is the high-way to our heauenly Country The last thing in the Epigrapha or Title is the salutation or greeting The third point A certaine forme of salutation hath euer bene vsuall among all Nations Three manner of salutations Plat. in Epist 3. Dionis as both holy and prophane Writers witnesse who haue set downe diuers formes thereof Plato expresseth three that were most in vse among the Grecians as to wish Prosperity to wish Health to wish Ioy. The first was common to the Phylosophers the second to the Physitions the third to the vulgar people The ancient Romanes vsed commonly but one forme of greeting as Salutem optare to wish Health as it is euident by Ciceroes Epistles The most vsuall among the Iewes was to wish Peace The Apostle Saint Paul in euery of his Epistles vseth this forme of greeting Rom. 1.7 1. Cor. 1.3 1. Cor. 1.2 Gal. 1.3 Ephe. 1.2 Phil. 1.2 c. Acts 15.23 Grace bee with you and Peace from God our Father and from the Lord Iesus Christ Saint Peter vseth the same forme Saint Iude wisheth Mercy peace and loue to be multiplied The first generall Councell held at Ierusalem vseth the same manner of salutation as this our Apostle Saint Iames doth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Reioyce laetari bono animo esse to bee of good cheere or comfort howsoeuer the externall affaires of this world fall out Hee wisheth them all health and happinesse which may happen to strangers and Pilgrimes in this life both of body and soule He wisheth them a true and constant faith wherby they may acknowledge God He wisheth them a stedfast hope whereby they may cleaue to Gods promises in Iesus Christ He wisheth them true charitie whereby they may loue God with all their heart with all their soule and with all their minde He wisheth them patience in aduersity moderation in prosperity eternall saluation with perfect glorification both of body and soule Obseru 1 Heere obserue that the Apostle wisheth not vnto them the honours of this world great riches or liberty which yet they might seeme to want but spirituall good things that they may lead their liues acceptable vnto God that they may be at last truely happy and blessed for cuermore Math. 6.33 Seeke first saith Christ the Kingdome of heauen For what shall it profite a man though he should winne the whole world Mat. 16.26 if hee loose his owne soule So the Apostle Iohn inspired with the same Spirit wisheth to the Elect Lady 2. John 3. and her children aboue all things Grace mercy and peace from God our Father and from the Lord Iesus Christ And Saint Iohn vnto the seuen Churches wisheth Grace and peace from him which is Apoc. 1.4 which was and which is to come He wisheth not vnto them these false fading and corruptible goods which are common to the good and bad to the iust and vniust indifferently and which doe perish with vs but the gifts of the Spirit which can neither bee giuen nor taken away of men Obseru 2 Here againe let vs consider with what care and dilligence the first Pastors of the Church performed their office of Preaching and teaching the people when they not onely fed the present with their wholesome word of exhortation examples and doctrine but also laboured to draw the absent dispersed and future age to all piety with their holy Writings They watched ouer the Flock of Christ as they that were to giue account for their soules They knew well the word of the Lord to bee stable and sure Their bloud will I require at thine hands Ezech. 3.18 This care also had all Gods seruants in the succeeding ages as Clemens Alex. Iustinianus Tertullianus Cyprianus c. a president for all true Pastors to haue before their eyes Obseru 3 Againe heere is laid before our eyes the sweete mercy and goodnesse of God towards the exiles and dispersed Christians when he raised vp godly and faithfull Pastors to comfort them and further their saluation The Apostles after His Passion being scattered abroad by sundry apparitions hee comforted them Can a woman forget her child Esa 49.15 and not haue compassion on the sonne of her wombe though she should forget yet will I not forget thee saith the Lord. So Dauid in his exiles in the wildernesse and warres and in his greatest temptations this louing Lord neuer forsooke him but with his comforts alwaies accompanied him The Vse Let not the godly therefore in their sorrow and aduersities despaire let none distrust Gods fatherly care towards them Blessed is the man that maketh the Lord his trust Psal 40.4 and regardeth not the proud nor such as turne after lies Obseru 4 Lastly here wee learne that the duty of kind greetings and salutations is Apostolicall and a worke of charitie whereby as members of one body we wish well one to another This duty of euery true Christian is not to be reiected or proudly to be disdained as all holy and Apostolicall men the Saints of God by their owne examples haue taught vs Yea Christ himselfe most louingly saluted his Disciples Math. 28.9 Luk. 24.36 Ioh. 20.26 The Vse and the women being in distresse God saue you Peace be vnto you Here are reproued the proud Stoicall sullen Sectaries of our time who being puffed vp with selfe-conceite of their owne worthinesse disdaine to afford so much as salutations to any they meete which dissent from them in some opinions concerning their humorous fancies rightly resembling the old Donatists or Anabaptists of this age plainely shewing heereby how far
and falshood may bee more aptly diuided into 1 A lie in words 2 In manners 3 In the things themselues In words as the pernitious officious and iesting lie Where I except honestiests hiperbolicall speeches allegories c. which conteine vtilem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profitable moralizing vpon a fable because there is in it no intent to deceiue neither any inequality betweene the speech and the minde nor will to speake falsely especially if wee haue respect to the equality of the thing The lie in manners includeth all hipocrisie dissimulation flattery c. Natura Cicero frons oculi vultus persaepementiuntur oratio vero saepissimè Nature the countenance the eye M. Curius a noble man in Rome of singular honesty wise dome Bacchus the drunken God of wine whom they honored with beastly ceremonies do oftentimes lie but the speech most often such go in sheepes cloathing but inwardly are rauening wolues Against such the Sonne of God denounceth woe in the Gospell Qui Curios simulant Bachanalia viuunt They Curious graue would seeme to be Yet Bacchus-like their liues we see The lie in substance of things containeth all falshood in buying and selling when naughty and corrupt things are sold and warranted for good or else one thing is sold to the ignorant for another as among the Physitions are many such as false Aloes false Balsamum c. whereby great and intollerable errors are cōmitted by vnskilful Physitians to the destruction of many 1. Thess 4.6 The Lord saith the Apostle is the auēger of such things Now let vs consider how grieuous a sinne it is First How grieuous a sin it is he that lyeth speaketh against God for God is truth and his Law is the rule of truth the lyar therefore sinneth against God himselfe Besides the truth that resteth in his minde against which the lyar speaketh is of the holy Ghost the author of all truth to lie then what is it else but to speak against the truth of God grauen in our hearts and so to bend our tongue against the holy Ghost 2 Euery lie is of the deuill who is a lyer and the father thereof Iohn 8. when hee speaketh a lie he speaketh of his owne And whatsoeuer is of the deuill must needes bee a most detestable vice therefore a wicked spirit is said to speake lies in the mouth of the false Prophets which seduced Ahab 1. Reg. 22. therefore a certaine ancient Writer vpon this place of Iohn the diuill is a lyar c. saith that whosoeuer is a lyer doth as it were couple himselfe with the deuils daughter and hath diuorced himselfe from Verity the off-spring of God For God is the father of truth and verity and a lyer honoureth the deuill as a childe doth his father who so then coupleth himselfe with the childe of the deuill let him looke also for the dowry which he is wont to giue to his children namely eternall damnation Apoc. 22.8 They shall haue their portion in the Lake that burneth with fire and brimestone 3 He that peruerteth the order constituted of God among men he grieuously sinneth and the lyer doth this for the order that God hath appointed is that by words the sense and meaning of the minde should be manifested and therefore words are said to be notes of these things which are conteined in the minde but the lyar saith contrary to that which is in his minde and therefore peruerteth the order of God and grieuously sinneth For this cause the Spirit of God saith Prou. 12. The lying lips are abhomination to the Lord. 4 The lyer saith an ancient Father blasphemeth God as doth the deuill for the deuill as much as in him lyeth Dat esse non enti giueth an essence to that which is not in that he saith that to be that is not but it is onely proper to the power of God to make to be things that are not the lyer therefore sacrilegiously as much as in him lyeth vsurpeth the power of God in affirming and giuing an essence to things which are not 5 What is more cleere then the testimony of the conscience of euery man when he lyeth For there is none that lyeth but perceiueth his conscience to accuse him as a malefactour whereof this is a most euident testimony because he that lyeth would not be counted a lyer nor euer confesse that he hath lyed and why so because it is naturally engraffed in our minds that lying is an euill thing and an offence and wickednesse full of shame and infamy yea the very children when they lie do know they haue done euill by the instinct of nature wherefore being conuicted of a lie they presently blush c. Againe it is a thing among all Nations receiued and obserned that a good man may haue no greater reproach done vnto him then if it be said vnto him tu mentiris thou lyest and what more effectuall then this common iudgement of all Nations to shew the filthinesse of this sinne and how vnworthy it is for a Christian man And surely not without cause for man was created after the image of God and God is Truth what then may bee more vnworthy for a man then to lie and bee a lyer especially seeing that this is the property of deuill as Christ witnesseth in the 8 of Iohn Of this which I haue said wee may easily gather the reasons that should moue vs to cast of lying The motiues and to deale plainely and truely with our brethren First because God in his holy Law hath forbidden vs to lie and commanded vs to speake the truth Secondly because it is very hurtfull to the lyer himselfe for with lying he prouoketh the wrath of God against him Psal 5. Prou. 6. God shall destroy them saith Dauid that speaketh lies And God hateth a lying tongue Wherefore among other causes why the godly are said to be receiued into heauen this is not the least Apoc. 14. Because there was no guile found in their mouthes Againe the lyer looseth his credite among all men so that afterward no man will beleeue him though he speaketh the truth Cicer. in lib. de deuina which Cicero notably expressed saying Homini mendaci ne vera quidem dicenti credere solemus We are not wont to beleeue a lyer though he speake the truth the reason is because Qui semel malus semper praesumitur malus in eodem genere mali It is presumed that he that was once euill is alwaies euill in the same kinde of euill Now it remaineth that I pray and beseech you brethren to whom your life and saluation is deere that yee carefully considering the heape of euils that the wicked tongue bringeth with it you would call daily vpon him in whom it onely lyeth to gouerne the tongue and say with the holy Prophet Psal 141. Set a watch ô Lord before my mouth and keepe the dore of my lips And
able to make no resistance But the true magnanimity of minde taketh vpon it the patronage and defence of the weak the destitute the poore the afflicted which want the succours of this world which is an especiall property of God yea which hee hath engraffed in the nature of the very bruite beasts of the noblest kind and valour as of the Lyon Ouid. Corpora magnanimo satis est prostrasse Leoni The valiant Lyons wrath doth die To see prostrate a body lie And therefore the Lord is said to take especiall charge of them himselfe Hee keepeth the stranger Psal 146. hee releeueth the fatherlesse and widow So in his holy Law hee hath giuen a straight charge vnto men concerning widowes and fatherlesse Yee shall not trouble any widow nor fatherlesse child if you vex or trouble such Ex. 22.22 23.24 and so hee call and cry vnto mee I will surely heare his cry then shall my wrath bee kindled and I will kill you with the sword and your wiues shall bee widowes and your children fatherlesse Againe Releeue the oppressed iudge the fatherlesse and defend the widow And Esay 1.17 enter not into the field of the fatherlesse for hee that redeemeth them is mighty bee will defend their cause against thee Againe Oppresse not the widdow Zach. 7.10 nor the fatherlesse the stranger nor the poore And Ier. 22.3 Deliuer the oppressed from the hand of the oppressour and vex not the stranger the fatherlesse nor the widow And againe Deut. 10.18 The Lord doth right vnto the fatherlesse and widow and loueth the stranger giuing him food and rayment likewise in many other places So then this place commendeth vnto vs the workes of mercy and loue towards all men that are in misery and distresse but chiefly towards the fatherlesse and widow To this noble vertue the Son of God by the example of our heauenly Father exhorteth vs Be mercifull as your heauenly Father is mercifull Luk. 6.36 In which place some Writers obserue a three-fold mercy to bee vsed towards our neighbout A threefold-mercy Fraternae supportationis benignae condonationis temporalis subuentionis Of brotherly supportation of courteous condonation or forgiuing of succoring him with our temporall goods The first is signified in these words Ver. 37. Iudge not and yee shall not bee iudged condemne not and yee shall not bee condemned The Apostle following this precept of the Lord saith Beare yee one anothers burthen Gal. 6 2. and so fulfill the Law of Christ Where wee are forbidden to iudge rashly of our neighbour and the things that are doubtfull vnto vs in what mind they were done to enterprete them in the better part This Christian charity teacheth and the Ciuill Lawyers haue a saying Semper in dubijs benigniora sunt praeferenda In things doubtfull the most friendly construction is alwaies to bee preferred But of this I haue spoken sufficiently before The second is the mercy of condonation Forgiue and it shall bee forgiuen you All excuse at the day of iudgement is taken from him that is vnmercifull and hard to forgiue for it shall bee done vnto him as he hath done vnto others To this the blessed Apostle Saint Paul counselleth Col. 3. Forbearing one another and forgiuing one another as Christ forgaue you euen so doe yee And to this purpose the Wise-man hath a very true and notable saying Hee that seeketh vengeance shall finde vengeance of the Lord Ecclus. 28 1.2.3.4 and hee surely will keepe his sinnes forgiue thy neighbour the hurt that hee hath done vnto thee so shall thy sinnes bee forgiuen also when thou prayest should man beare hatred against man and desire forgiuenesse of the Lord Hee will shew no mercy to a man that is like himselfe and will he aske forgiuenesse of his owne sins O let all churlish Nabals looke vnto this the kindnesse of whose lips is as if Aspes should vomit which with Philocles are turned into bilem salsuginem choler and brine towards their neighbour and for the least iniury offred will be like Diogenes who was called Canis tuba cōuitiorum a dog and the trumpet of tauntes and reproaches The third kinde is of subuention and liberality towards such as are in necessity there bee three degrees of this perfect charity it must consist in 1 Corde in heart 2 Verbo in word 3 Et opere and in deed This by his owne example the Lord commendeth vnto vs in raysing the widowes sonne to life Luke 7. First in heart hee was moued with compassion towards her then with kind words hee sought lenire dolorem to ease her griefe saying weepe not thirdly in deed for hee restored him to life and deliuered him to his mother So in heart wee should bee touched with compassion of an others misery next with milde and kinde words to comfort our distressed brethren and thirdly if we haue ability to succour and releeue them and if power bee wanting in vs yet let vs not omit the two former whereby wee are made partakers of others misery This was the affection of all the Saints of God as holy Iob witnesseth of himselfe Did not I weepe with him that was in trouble And the Apostle saith Iob 30. Rom. 12.15 Reioyce with them that reioyce weepe with them that weepe And this brethren shouid wee do to all men but especially towards the fatherlesse and widowes For wee are members one of another neither should wee despise them because they are poore and abiect but behold Christ in them who as this our Apostle saith Chap. 2.5 Hath chosen the poore of this world that they should bee rich in faith and heires of the Kingdome which hee hath promised to them that loue him And who accepteth whatsoeuer we do vnto them as done vnto himselfe But who can perswade this in this yron age of the world to men destitute of all sense of humanity which do not onely not helpe such as are in calamity but insult vpon them and by all meanes they may encrease their calamity whose damnation sure shall bee great The Philosopher could tell vs Nihil esse tam secundum naturam quam inuare consortem naturae Nothing more agreeable to nature then to shew mercy That nothing is more naturall then to aide the consort or companion of our nature Put vpon you saith the Apostle as the elect of God the bowels of mercy If seruants count it a credite vnto them to weare their Maisters colours and cognisance why put wee not on the bowels of mercy which the Lord would haue to be his Ensigne and which he so highly esteemeth especially this being so excellent a note of our election If inhumanity and cruelty be vsed among the Barbarians and Infidels if bloud toucheth bloud if reuenge be taken for the least iniury if they deuoure the flesh of their brethren what maruell is this seeing they weare the Ensignes not of our Lord and Maister CHRIST but