in his heart and when he was straitned betwéene the commaundement of his Creator and the request of his yoke-fellowe should we not haue cried out and said vnto him ô thou wretch Bernard inser om sanct take heede to thy selfe see thou doe it not the woman is seduced beleeue not her entisements Should this haue béene our perswasion to Adam that he should looke to himselfe and shal we not perswade our selues after the same manner when we are compassed thronged with the like tentations As the dogge that stands by the table Chrys hom 3. de Laz. if he that eateth cast some bone or crust vnto him he tarrieth and waites still for more but if nothing be giuen him at length he departs and waites for sustenance no longer so Sathan that gréedie and biting dogge standing about our life if he receiue from vs some vngodly spéeches or wicked doings he remaines and expects longer but if we nourish him not by word nor déede he forsakes vs and séekes after another preie Therefore if we will subdue Sathan we must quickly flée all appearance of euill 1. Thess 5.22 we must spéedily flée the time the place the opportunitie to commit sinne we must by and by feare the baite suspecting that it couers the hooke and we must neuer forget that the fowler carries himselfe most guilefully when he calls and allures most pleasantly And this is the adiuration and coniuration that repels Sathan namely a true and stedfast faith that knowes the mercies of God towards mankinde reuealed in Gods word and that assureth and perswadeth vs of those mercies towards our selues also and that depends and relies wholly vpon those mercies and that is not barren idle or dead but abounding with good workes The summe of all is this we must liue soberly and watchfully and wâ—y because we haue an Aduersarie to witt the Diuell that as a roaring Lyon doth walke about seeking whom he may deuoure But we must be of good courage and coÌ„stantly beléeue on Christ the séede of the woman that hath bruised the Serpents head and hath not onely vanquished the infernall powers but also is our grand-captaine in these spirituall wars and hath promised victorie to those that fight valiantly vnder his banner Ioh. 16.33 and hath willed vs to be of good heart because he hath ouercome the world and commaunds his holy Angels to pitch a campe round about the godly and to put those wicked spirits to flight We reade 2. King 6.14 that when the king of Aram had sent horses and charets and a mightie hoast and they came and compassed the citie Dothan by night where the Prophet Elizâ—us lay and when the seruant of the man of God arose early to goe out saw the citie coÌ„passed with horses and charets he said vnto Elizans alas Maister how shall we doe his Maister answered feare not for they that be with vs are moe then they that be with them Then Elizeus prayed and sad Lord I beseech thee open his eyes that he may see and the Lord opened the eyes of the seruant and he looked and behold the mountaine was full of horses and charets of fire round about Elizeus Euen so forasmuch as we are weake of our selues and vnable to defend our selues and we haue a great companie of spirituall foes which inuent a thousand waies to entrap vs and to bring vs to euerlasting shame and lay waite to ensnare vs both in wealth and pouertie both in pleasure and affliction both in our words and in our workes and are vigilant when we are negligent let vs beseech our mightie and mercifull God to haue mercie on vs and to encrease our faith that being harnessed in compleate Armor we may doe valiantly and tread downe Sathan our Arch-enemie vnder our feete and we may haue the eyes of our minds opened to behold the inuincible charets and spirituall horsemen that are on our side and that being strengthened through the power of his might we may be able to resist and stand against all the assaults of that wicked one and that holding the faith and finishing our course and fighting a good fight we may in the end triumph eternally with our Sauiour Christ Iesus in the kingdome of Heauen Amen PRACTISE MVST ACCOMPAnie profession Tit. 3. 8. This is a true saying and these things I will thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good workes These things are good and profitable vnto men AS he caÌ„not rightly be called a good Citizen or commonwealths man that doth not obserue the lawes of the cittie or common-wealth so he cannot be truely called a Christian that followes not the direction of the Christian faith and of the Church of God And that we may followe this it is necessarie that we knowe what it is What it is the Apostle declares a little before Verse 3.4.5.6.7 saying We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another but when that bountifulnes and that loue of God our Sauiour toward man appeared not by the worke of righteousnes which we had done but according to his mercie he saued vs by the washing of the new birth and the renuing of the holy ghost which he shed on vs abundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life In which words the holy Apostle shewes first what we are by nature namely vnwise disobedient deceiued seruing lustes and diuerse pleasures liuing in malitiousnes spight and hatred Secondly he shewes the cause of our saluation namely the bountifulnes and loue of God our Sauiour by which two namely our owne vildenes and Gods mercy he excludes vtterly in the matter of saluation our righteousnes and our merites Thirdly he shewes the manner how we are saued namely by regeneration and the renuing of the holy ghost and in Christ we haue aswell the one as other Out of all which this may be gathered that this is the summe of our saluation that God so loued the world Ioh. 3.16 that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And therefore whosoeuer haue not this faith they are destitute of the spirit of God For heereby shall we know the spirit of God 1. Ioh. 4.2.3 euery spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist But because in this summe of the Christian faith either distrust and doubling or carnall securitie and the libertie of the flesh doe assaile vs S. Paul preuents and stops both those when he saith This is a true saying and these things I will thou shouldest affirme
vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
it is cut downe and withereth the time of our life is threescore yeeres ten and if they be of strength fourscore yeeres yet their streÌ„gth is but labour sorrow for it is cut off quickly we flee away Note what the great Apostle doctor of the GeÌ„â—iles Paul saith Ephes 6.12.13 We wrestle not against flesh and blood but against Principalities against powers and against the worldly gouernours the Princes of the darknes of this world against spirituall wickednesses which are the high places And therefore he addes presently For this cause take vnto you the whole armor of God that yee may be able to resist in the euill day and hauing finished all things stand fast Euen so doth Peter in this present place declaring vnto vs the couÌ„terwaites of Sathan and exhorting vs diligently to beware take héed of them And therefore he saith Besober and watch for yuur aduersarie c. In which words the holy Apostle doth thrée things first he exhortes vs vnto a continuall care for our saluation which care consisteth in Sobrietie vigilancie or watchfulnes in these words Be sober watch secoÌ„dly he addes a reason of his exhortation and therein is contained a description of our grand-enemie Sathan in these words For your aduersarie the Diuell as a roaring Lyon walketh about seeking whoÌ„ he may deuoure Thirdly he shewes what we must doe in this case in these wordes Whom resist stedfast in the faith 1. We must continually care for our saluation First then the Apostle commends vnto vs a perpetual care and studie for the sauing and health of our soules And because he hath an eye and respect to warfare he vseth a double metaphore borrowed spéech from the things that are requisite and necessarie in Earth Warfare and Militarie discipline The first borrowed phrase is this Be sober that is vse temperaÌ„cie in all your actioÌ„s For as surfeting druÌ„kennes makes the body vnapt for worldly busines So they that drowne their soules in the sinke of earthly delights pleasures they caÌ„not desire follow the kingdome of heauen And as the worldly souldior that stuffes crains himselfe too full with meate and drinke cannot readily nimbly resist his bodily enemie So CHRISTS souldior that liues intemperately cannot withstand the enemies of his soule as he ought to doe And therefore the Apostle sayes Be sober When Peter saith Be sober hee saith no other then that which Christ saith Take heede to your selues Luk. 21.34.35.39 least at any time your hearts be oppressed with surfetting drunkennes and cares of this life least that day come on you at vnawares For as a Snare shall it come on all them that dwel on the face of the whole earth watch therefore pray continually that yee may bee counted worthie to escape all these things that shal come to passe that yee may stand before the Sonne of man When Pâ—ter saith be sober he saith no other theÌ„ that which Paul saith It is now time that wee should arise froÌ„ sleepe for now is our saluation neerer theÌ„ when wee belieued it the night is past Rom 13 11.12.1â— the day is at hand let vs therefore cast away the works of darknes let vs put on the armor of light so that we walke honestly as in the day not in gluttony druÌ„kennes neither in chaÌ„bering wantonnes nor in strife and enuie WheÌ„ Peter saith 1. Thess 5.5.9.7.8 Be sober it is no other then that which Paul saith againe Yee are all the childreÌ„ of light the childreÌ„ of the day we are not of the night neither of darknes therefore let vs not sleepe as doe other but let vs watch and be sober for they that sleepe sleepe in the night they that be druÌ„ken are druÌ„ken in the night but let vs which are of the dai be sober WheÌ„ Peter saith Ephes 4.22.23.24 be sober it is no other theÌ„ that which Paul saith againe cast off concerning the coÌ„uersation in time past that old maÌ„ which is corrupt through the deceiuable lusts be renued in the spirite of your minde put on the new man which after God is created vnto righteousnes true holines And what is teÌ„peraÌ„cie or sobrietie It is a vertue that moderates the desires of meat drink that we may neither by excesse hinder meditation prayer the labors of our calling nor yet on the other side hurte our bodily health by too much abstineÌ„ce Therefore else-where our Apostle saith Be sober watching in praier For what atteÌ„tion â— Pet. 4.7 or intention caÌ„ druÌ„kards vse in praier how caÌ„ they muse thinke deuoutly of God godly things S Basil saith truely DrunkeÌ„nes chaseth away the gifts of the no yâ— Spirit smoke driueth away Bees druÌ„kennes driuet away the gifts of the holy Ghost And the Hathenish Poet saith well Corpus onustum Hesternis vitijs animum quoque praegnauat vnà Horat. ser l. 2. sat 2. Atque affigit humi diuinae particulam aurae When the body is surcharged with excessiue diet it burdens the minde also and fasteneth to the earth that portion of the diuine breath Drunkennesse saith Austin is a flattering Diuell a sweet poyson a pleasant sinne In sermons quod which whosoeuer hath hath nor himselfe which whosoeuer commits not so much commits sinne as is altogheter made sinne Drunkennesse is the bewitching Circe that metamorphoseth turneth men into Swine Dogs and Lyons Apes discouering and setting on fire the vices that were before secret and drawing foorth into the light of the Sunne those qualities of the minde which were lurking in close caues and cabbines Then the vnchast professeth and publisheth his disease then the wanton refraines Sen. ep 8 nor tongue nor hand then appeares the pride of the insolent the crueltie of the vnmercifull the enuie of the malignant Omne vitium grassatur prodit Euery vâ—ce then rageth and rusheth foorth And who becomes not a Beast in his Drunkennesse when he knowes not himselfe nor others hée cannot speake plainely intelligiblie he speakes to no purpose hee rowles his eyes he staggars and réeles hee vtters and vomits his owne secrets and shame hée féeles the swimming of the head he imagineth one candle to be two and that the very house whirleth round about him he findes that of the Poet verified in himself â—agnuÌ„ hec vitium est vinc Plautus in Pseudolo Pedes captat primuâ— luctator dolosus est That the great faulte of immoderatie drinking of wine is this that like a craftie wrestler it first seekes to trippe vp the héeles Drunkennesse makes men worse then beasts For beasts will not by compulsion take more meate or drinke then their neede craueth And therefore Drunkards those that enforce others to drinke excessiuely are in this respect to be iudged worse then Asses and worse then Dogs saith S. Chrysostome Hom. 58.
the trauell vpon a woman with childe and they shall not escape Luk. 21.35 And our Sauiour saith also that that day shall come as a snare on all them that dwell on the face of the whole earth Very fitly may the comming of that great day be compared vnto a snare For as a bird or beast feares nothing lesse then the snare but they flee and wâ—nder freely and without feare in the fields and woods seeking their foode and yet by the câ—aft and Arte of men of which they are not aware they fall into traps and snares and so are slaine euen so vpon earthly men which dwell vpon the face of the earth and which still gape on gaine of the world the prouidence of God which such people thinke not of brings the iudgement of God suddenly and so holdes them entangled in eternall condemnation The day then of iudgement must néedes be vncertaine since Christ sets it forth by very sudden things to wit Noahs floud a théefe a snare And the cause of the vncertaine day thereof is that we should take héede beware watch pray and be prepared If the bird or beast did know of the snare before hand how carefully would they auoid it For if the bird or beast once escape out of the snare they will hardly returne to that place againe Against théeues men build strong houses and shut their doores with lockes and barres and kéepe their dwellings with dogges and watchmen and weapons If there were as great care for the soule and eternall saluation as for the life temporall and earthly treasures and possessions who would not be readie for the day of iudgement And as God hath hidden the time of this last iudgement from vs that we should daily and hourely expect Christs comming and be watchfull that that day finde vs not vnreadie and that the number of the elect may be fulfilled 2. Pet. 3.9 Reu. 6.11 and the remnant of the faithfull may be called by the Gospell to the Church of Christ and that our faith hope and patience may be tryed and we stird vp to repentance and that the vngodly that contemne the lenitie of God Rom. 2.4.5 and the space that he hath so bountifully granted for their amendment may be made more and more inexcusable 2. Pet. 3.8.9 so also God hath hidden the time of the iudgement from vs to bridle our curiositie that we should not enquire after his hidden and secret Counsels For Christ himselfe saies That of that day and houre knoweth no man Mar. 13.32 not the Angels which are in heauen neither the Son himselfe but the Father In which words our Sauiour would hold the mindes of the faithfull in suspence least by false imagination they should prefixe a day and certaine time for the last redemption For such is mens curiositie that neglecting things necessarie to be knowne they most scrupulously desire to know that which God hath not vouchsafed to reueale vnto them The Apostles themselues were attainted of this curiositie and for this cause Christ said vnto them when they asked whether hee would restore the kingdome to Israel It is not for you Act. 1.6.7 said he to know the times or the seasons which the Father hath put in his owne power Therefore to draw vs from this curiositie and to cut off all occasion of enquirie after that Christ had discouered of his comming and the occurrences thereof hee presently speakes of the vncertaine day and houre therof For hee would haue the day of his comming to be so looked for and hoped for as that none should presume to enquire when hee would come and he would haue his disciples to walke in such light of faith as that being vncertaine of the time they should patiently waite for the reuelation thereof And therefore we must take héede that we be not more carefull and curious in the seasons and moments of time then the Lord doth permit For the chiefest part of Christian wisedome consisteth herein that we containe our selues within the limits and precincts of the word of God And therefore when the Apostle for the consolation of the godly had fore-tolde some things of the last times and Christes comming hee immediately addeth against this curiositie But of the times and seasons 1. Thess 5.1 brethren saith he yee haue no neede that I write vnto you Yea why should it gréeue men to be ignorant of that day since the Angels of GOD know it not Were it not too great pride and too importunate desire for vs wormes and wretches that créepe on the earth to séeke to know more then the Angels of heauen Therefore let vs be willing to be ignorant of that of which God would haue vs to be ignorant Yea were it not the extreamest folly to be vnwilling to submit our selues to that ignorance which the very Sonne of God himselfe hath not refused to vndertake for our sake Indéede for that many haue thought that it becommeth not Christ to be ignorant of any thing they haue endeuoured to mollifiâ— the hardnesse of the spéech as they accounted it with their owne inuention And it may be that the malice of the Arrians who by this place laboured to prooue that Christ was not the true and onely God enforced them to this starting hole as to say that Christ knew not the houre of the Iudgement because he would not reueale it vnto other But séeing it is cleare that an ignorance is attributed to Christ common with the Angels some other fitter meaning must be sought out of these words For it is nothing to say that Christ is God and God is ignorant of nothing for there are in Christ two natures so ioyned in one person that each nature retaineth it owne proprieties and specially the Deitie did as it were rest and not shew it selfe foorth as often as for the accomplishing of the office of the Mediator it was requisite that the humane nature should by it selfe worke that which appertained vnto it Therefore it is no absurditie for Christ that knew all things as hee is God to be ignorant of something as he is man How else could he haue beene like vnto vs and subiect to griefe and heauinesse And it is a great absurditie for any to reply that ignorance which is the punishment for sinne beséemeth not Christ For first it is folly to thinke that the ignorance which is here ascribed to the Angels procéedeth from sinne and againe it is folly not to acknowledge that Christ tooke vpon him our flesh to the end he might vndergoe the punishments that were due to our sinnes And that Christ knew not the day and haâ—re of the last iudgement according to his humanitie it derogates no more from his diuine nature then that hee was once mortall and subiect to death Now questionlesse Christ in attributing this ignorance to himselfe had respect to the office enioyned him by his Father as he did when he said that it was not his
such death and tribulations are not a reproach vnto them but a thing glorious in Gods sight and pleasing vnto him Rom. 5.3 Therefore the Apostle saieth That we reioyce in Tribulations That is we iudge afflictions to be a glorious thing which God will after chaunge into glorie and this is the peculiar wisdome of the Church which the world perceiueth not Lastly hee affirmeth that there remaines a life and iudgement after the death of the bodie For if the death of the godlie be not neglected of God but is pretious in his sight and on the contrarie * Mors impiorum pessima vulgata translatio ex Graeco Psal 6.8 If the death of the vngodly bee euill there must néedes remaine a iudgement wherein this shall bee made manifest to all Tyrants shall receiue punishment for their crueltie but the godly shall be â—dorned w th eternall glorie For if God number the teares of the faithfull and put them into a Bottell Ps 34.21 How can he suffer the blood that is shed for the confession of his diuine Name to perish and vanish away to nothing Doest thou quake and tremble at the remembrance of that horrible day 2. Pet. 3.10 in which the Heauens shall passe away with a noyse and the Elements shall melte with heate and the earth with the workes that are therein shal be burnt vp Bee of good comfort For thy Iudge is also thy Sauiour he is thy Brother he is thy head and thou a member of his bodie Hee loues thée most ardently hee is thy Iesus That is SAVIOVR Patrone Aduocate Redeemer Intercessor Hee layed downe his life for thée Ioh. 5.24 He hath sworne with an oath that if thou belieue in him thou shalt haue eternall life He maketh request for thée and who shall condemne thée He coÌ„meth to finish the troubles of the World and to auenge himselfe of his enemies and to deliuer the godly from the hands of sinners and he commeth not to condemne thée but to absolue thée and not to torture thée but to rid thée from all miserie and to make manifest thy full Redemption and to frée thy bodie also from all calamities to performe that promise of eternall life which so often he hath made vnto thée in his sacred word For he that heareth his word belieueth God that sent him hath euerlasting life shall not come into condemnation but hath passed froÌ„ death to life Therefore as Christ saith Surely Reu. 22.20 I come quickly So thou mayest say with the Euangelist Amen euen so come Lord Iesus It is for the wicked that haue no part in Christ to tremble and be dismaied at the very mention of the great day For what haue they to doe with it Amos. 5.18.19.10 the day of the Lord is as darknes and not light as if a man did flie from a Lyon a Beare met him or went into the house and leaned his hand on the wall and a Serpent bit him shall not the day of the Lord to the wicked be darknes not light euen darknes and no light in it Zach. 9.9 But the Prophet Zachariah bids the Daughter of Zyon to reioyce for the comming of her King And vpon good reason Isai 35.4 for as another Prophet testifieth The same day that brings wrath vengeance to the vngodlie brings a recompence and saluation to the godly For which cause the holie Apostle Paul sets this downe for a marke of the faithfull by which they may be knowne Namely 1. Cor. 1.7 2. Tim. 4.8 that they wayre for the appearing of CHRIST and loue his comming Therefore if we shall happeÌ„ to liue at such time as Christ shall come to Iudgement against the beholding of those ghastly signes which shall be ioyned with his CoÌ„ming we must coÌ„fort our selues with Christs promise that then our Redemption draweth neere that is that he will take vs to himselfe into heauen finally deliuer vs from all miseries In the meane time let vs belieue with the Apostle That there is layed vp for vs the crowne of righteousnes which the Lorde the righteous Iudge shall giue vs at that day not to vs only but vnto all them that loue that his appearing And when we sée the clowds of the Heauen let vs be admonished of these things For as when Christ Ascended Act. 1.11 a clowde tooke him out of sight and as Christ shall so come againe euen as he was takeÌ„ vp that is in the clowds 2. Thess 4.17 so the clowds shall as a Charret to lift vs vp to eternal glorie and we shal be rapt vp into the clowdes to meete the Lorde in the Aire Psal 20.3 c. When we heare the Thunder which is the terrible and mightie voice of God let vs suppose that we heare the lowde voice of the high Iudge pronouncing the Sentence both of the shéepe and goates When wee sée the swift and bright and sudden flashes and flakes of lightning Let them call to our mindes the sudden and vnexpected and * Epipháneian 2. Tim. 4.8 cleere and perspicuous comming and appearing of the supreme Iudge For as the lightening that lighteneth out of the one part vnder heauen shineth vnto the other part vnder Heauen so shall the Sonne of man be in his day Luk. 17.24 And since these things must be so For heauen and earth shall passe and be changed but the word of the Lorde abideth for euer what manner persons ought wee to be in holy conuersation godlines looking for and hasting vnto the coÌ„ming of that day of God by which the heauens being on fire 2. Pet. 3.11.12.13.14 shal be dissolued the Elements shall melte with heate But we looke for new Heauens and a newe Earth according to his promise wherein dwelleth righteousnes Wherefore seeing we looke for such things Let vs be diligent that wee may bee found of him in peace without spot and blameles Let vs take heed to our selues Luk. 21.34 least at any time our hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on vs at vnawares There are thrée Robes and Garments belonging to a true Christian The first is a Purple robe the second is a white robe the third is a golden robe If we will attaine to true happines and holines Iude. vers 23. wee must cast off our owne polluted rags and denie our selues and we must put on these rich pretious garments First we must be arraied in a purple garment dyed and dipped in the blood of the Sonne of God That is Gal. 3.27 wee must fréely receiue forgiuenes of sinnes and be reconciled to GOD through CHRIST and Faith in his blood and this is our Iustification Next Rom. 13.13 wee must be clothed with a white robe That is it becomes vs to be renued in the spirit of our mind and to serue God in holines and
to proclaime that whosoeuer would lend him monie should in short space receiue againe not onely the principall summe and that interest which the lawe tollerates but far more namely twise as much nay an 0. sold there would be none when he should heare of this proclamation that would not presently lend to that Prince as much monie as he had and if he had none that would not sell away his possessions and so procure monie that he might obtaine that extraordinarie munificence and recompence of the Prince But if perhaps the Potentates promise and proclamation should not mooue some but that they would kéepe their monies by them at home and not lend them they must of necessitie either be iustly censured of follie in neglecting of such great gaine or be conuinced of distrustfulnes in not yéelding credit to so royall promises Wherefore saith Salomon since God doth not take away our â—iches but preserue them kéepe them for vs and doth recompence them againe with large and ample vsurie nay doth promise for temporall and transitorie wealth eternall and neuer perishing what excuse can those make or what pardon can those looke for that refuse to lend to the Lord and that regard not the most liberall recompence which God bestowes on them that shew mercie and compassion vpon the poore and miserable And this is the force and meaning of this prouerb of Salomon which of it selfe is sufficient to stir vp tractable and flexible minds to performe the workes of mercie on the afflicted But for that good things cannot be spoken too often nor dilated too plainely and in this last age of the world loue wareth cold as it did before the destruction of Ierusalem Matt 24. according to the words of our Sauiour it will not be impertinent to amplifie this Argument somewhat more For that which we finde in the swellings and infirmities that sticke déepely in our bodies namely that there must be long time much labour and discretion vsed in applying remedies that they may be remooued without endangering the life the same we may perceiue in couetousnes and other vices and diseases of the soule For the gréedie loue of worldly things hath taken such roote in the mindes of many that it cannot be cured by one or two exhortations but manifold admonition must be vsed that at last by often compassing with the armies of godly perswasions and by lowd blowing the trumpets of seuere threatning and by bearing the Arke of the word of the Lord the strong holds and fortresses of couetousnes may be battered and demolished like the wals of Ierico Iosh 6. Plin. i. 32. c. 4. Some write of the Narmensian field that it is the drier for raine and the moister for drouth and therfore Cicero iested thereupon saying that in that place Raine did cause dust and sun-shining dirt so there is a generation of people that will bend contrarie to the force of exhortation and rowe against the streame of perswasion and waxe worse worse for admonition But though dogs bite those Matt. 7.6 that cast holy things vnto them and swine turne backe and rent those that throwe pearles before them and though some stop the eare to the charmer like the deafe Adder Psal 58.5.6 that will not heare the Enchanters voyce charme he neuer so cunningly Matt. 11.16.19 and though some are those stubborne sinners that will neither lament when they heare wéeping nor daunce when they heare piping that is that regard neither the sharpe manaces of the lawe nor the swéet comforts of the Gospell yet wisedome is iustified of all her children and they that are endued with the grace of Gods spirit will hearken to the statutes and voyce of the Lord and will say with the holy Prophet when they are reprooued Heale vs ô Lord Ier. 17.14 31.18 and we shall be whole saue vs and we shall be saued conuert vs and we shall be conuerted The forme of Diogenes supplication when he begd Lâ—â—r l. 6. was this If thou hast before this time giuen to any giue also to me but if thou neuer gauest to any begin now with me whereby he meant that he was in the case of other beggars and therefore desired that he that gaue to euery one would also giue to Diogenes and that it was time for him that was so niggish as to giue to none at length to begin to giue somewhat The same supplication of beggars may be vsed in our age and therefore that we may either learne at length to lend to the Lord and amend our backwardnes or else perseuere in liberalitie and haue the good worke confirmed which is alreadie begun in vs it shall be declared first why we 〈◊〉 giue to the poore secondly to what poore 〈◊〉 must giue thirdly how and after what manner we must giue First why we must giue We must haue compassion on the distressed to declare that we haue loue and who knowes not that euery Christian must entertaine loue and charitie For if the most excellent things are to be embraced as they are indéed what is more excellent then loue They that speake with the tongues of men and Angels 1. Cor. 13.1.2.3.8 and haue not loue are as sounding brasse or a tinckling cymball they that haue the gift of Prophesie and know all secrets and all knowledge yea that haue all faith so that they can remooue mountaines and haue not loue they are nothing they that féede the poore with all their goods and giue their bodies that they be burned and haue not loue it profiteth them nothing When prophecying shall be abolished and tongues cease and knowledge vanish away and when faith and hope shall be determined and ended namely when our soules shall come to that blessed life then loue shall still remaine for loue doth neuer fall away Can there be any vertue comparable to loue that is the soule and life of other vertues and that suruiues and liues after other vertues doe cease and are abolished He that hath mercie on the poore makes it manifest that he hath loue and that he loues 1. Ioh. 3.18 not in word and tongue onely but in déed and truth For to say that we loue our brethren and yet not to giue to their necessities is that cold charitie which Saint Iames reprehends Iam. 2.15.16 when he saies If a brother or a sister be naked and destitute of daily foode and one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding ye giue theÌ„ not those things which are needfull to the body what helpeth it This colourable loue is like faith without workes and a painted fire without warmth and a counterfait streame without moistnes and a tree full of leaues without any fruit Therefore to shew that we are not void of so rare and excellent a vertue as loue is we must haue mercie on the poore Againe we must shew mercy on the poore
of the soule (f) Basil in exhor ad Baptis Iud. 16. Wherefore they that will dominere ouer the Church of God and kéepe the vulgar sort in such awe as to leade them whither they list as the Philistimes led Sampson after their pleasure when they had shauen his haire and puld out his eyes though otherwise he were strong and big Ioh. 12.35 For he that walketh in the darke knoweth not whither he goeth and they that will neither themselues teach the people nor permit them to reade the scripture that they may teach themselues these must appropriate those places to themselues Matt. 23.13 Woe vnto them that shut vp the kingdome of Heauen before men neither going in themselues nor suffering them that would enter Deut. 27.18 Matt. 15.14 to come in And cursed be he that maketh the blinde to goe out of the way And If the blinde leade the blinde both shall fall into the ditch And where there is like people like Priest Isai 24.1.2 the Lord maketh the earth emptie and turneth it vpside downe and scattereth abroad the inhabitants thereof And Isai 30.10.11.12.13.14 where there is a rebellious people that will not heare the lawe of the Lord Which say vnto the Seers see not and to the Prophets prophesie not vnto vs right things but speake flattering things vnto vs prophesie errors depart out of the way goe aside out of the path cause the holy one of Israel to cease from vs Thus saith the holy one of Israel because you haue cast off this word and trust in violence and wickednes and stay thereupon therefore this iniquitie shall be to you as a breach that falleth or a swelling in a high wall whose breaking commeth suddenly in a moment And the breaking thereof is like a potters pot which is broken without pittie and in the breaking thereof is not found a sheard to take fire out of the hearth or to take water out of the pit Secondly let vs sée 2. How the word must be heard how the word of God must be heard When meate is conueyed into the stomach euery member and part of the bodie receiues his nourishment and conuerts the sustenance into his owne nature for example that which the liuer receiues is turned all into blood that which the gall receiues is turned all into choller that which the lungs receiue is turned all into fleame and that which the breasts receiue is turned all into milke Chrys hom 38. in Matt. So when the Ministers of the Church speake the word all doe receiue it vnusquisque autem conuertit illud secundum cor suum but euery one doth conuert it according to his owne heart So as one and the selfesame word in good hearts proceedes to life in peruerse hearts it bréedes anger like choller in some it workes loue like swéete milke and in other some it breedes hatred like bitter gall Theodoritus de curatione infidelium Graecerum ser 5. It is commonly experimented that it is the nature of the loade-stone to suffer any matter and substance to lye quiet except yron but to hale or drawe yron to it and sometimes to pull it vp aloft and to cause it to hang there not staied or propped by any thing or bound aboue by any linke or band but onely by an hidden force and vertue not seene of man Euen another such thing euery one that giues héede thereunto may marke in the preaching of the word of God For the greatest part of people will encline the eare vnto it yet onely the faithfull are delighted therewith and drawne after it when for all that vnder them appeares no comfort of worldly felicitie neither is there séene any band by which they are tied from aboue but onely it is by the operation and efficacie of Gods spirit that secretly frameth the motions of our hearts Saint Augustine hath a most excellent saying quicquid loquimur in Dei nomine In Psal 98. quoniâ—m Dei est per nos loquentis imber Dei est vidâ—te vos qualis terra sitis whatsoeuer we speake in the name of God because it is the word of God that speakes by vs it is the showre of God looke you to it what kinde of soyle you are For when the raine fals on the earth if it be good ground it yéeldes good fruit if it be ill ground it brings foorth thornes yet is the raine comfortable both on the fruits and on the thornes He that heares the word and becomes worse and by watring bringeth foorth thornes let him not accuse the raine but looke to be burnt But he that is bettered thereby and brings foorth good fruit out of his good ground let him commend the raine and assure himselfe that his fruit shall be laied vp in the garner of heauen And what is all this but that which our Sauiour plainely expresseth by the séede Matt. 13. which being sowne fell diuersely some by the way side some vpon stonie ground some among thornes and some in good ground the foules deuoured vp that which fell by the way side that which fell on stonie ground withered away for want of depth of earth that which fell among thornes was choaked and that onely fructified which fell in good ground Out of which words who is so simple that he cannot gather that the greater part receiue the word vnprofitably Some haue open hearts to lodge and harbour all ill affections and desires like the common way some are wrapped and tangled in worldly cares as with thornes some are soone ripe soone rotten spring vp quickly and wither quickly because they want déepenes of roote like corne sowne on stonie ground Therefore if the séede shall spéede well it must be sowne in good ground And what is this good ground The chiefest and skilfullest manurer and husbander of the heart doth shew Luk. 8.15 That which fell in good ground saith Christ are they which with an honest and good heart heare the word and kéepe it and bring foorth fruit with patience First then there must be an honest and good heart honest in the outward shew and good in the inward qualities and gifts which not onely séemeth such a one but is such a one indéed The Poet saith Sincerum nisi vas quodcunque infundis acescet If the vessell be not cleane whatsoeuer thou powrest into it it doth léese his sauour If we put a drop of honie into a great vessell full of vineger the honie is lost and the vineger still remaines eagre So where a man lies in wickednes preach the word vnto him the word is fruitles and his sinne abideth When a showre distils on a stone Chrys the stone sweates without but it is drie within because the moysture cannot piecce it The worldly and vnregenerate person is like the hard and drie stone onely the sound of the word beates vpon his carnall eares but nothing descendeth into his heart Psal 25.14 For the secrets