hath forsaken him persecute and take him because there is none to deliuer him Therefore the prophet prayeth Psal 51.11 Cast me not away from thy presence and take not thy holy Spirit from me VVhen the King leaueth his Court all goe with him and when God departeth from the soule all his blessings goe after neyther doe they stay behind As if they should say God is not in thys place in this man or this vvoman therefore let vs depart hence and be gone Ezech. 3.20 If a righteous man turne from his righteousnesse and commit iniquitie I will lay a stumbling block before him and hee shall die Hee that hath gone the right way and hath turned backe with resolution or vpon presumption I wil giue him vp into a reprobate minde Againe chap. 18.24 If the righteous turne away from his righteousnes commit iniquity and do according to all the abhorninations that the wicked man doth shal he hue All his righteousnes that hee hath doone shall not be mentioned but in his transgression that he hath committed and in his sin that he hath sinned in them shall he die Were it not great follie in that man which had brought great treasure from a far country with his owne danger and hazard that hee should venture all at the throwe of a Die which hee hath laboured so painfully for and shall we for a little pleasure of sin lose all the hope of a vertuous life runne into so great danger as may follow there-after Yea wee shall shewe our selues farre more mad for he that hath lost his treasure may vndertake the iourney and bring as much more againe But the presumptuous sinner GOD forsaketh him and sildome or neuer doth helpe him The deuill tempteth man consenteth and obeyeth God forsaketh Such a one shal be like vnto Lots wife that was turned into a piller of salt the earth which is sowed with salt can bring foorth no fruite Of turning of Lots wife into salt Maister Doctor Babington writeth very effectually in his comfortable notes on Genesis to this present purpose When Zedekiah was taken his eyes were put out and hee was led into captiuity so whē the deuil taketh vs the second time he blindeth the eyes of our mind and keepeth vs in continual bondage vntil the time doe come that he may thrust vs into hell That shippe which is without a guide goeth not where it were best but where the tempest enforceth it So that man or woman which is destitute of Gods grace doth not that which is meete and conuenient but that which the deuil tempteth thē vnto leading them along with sweete and sugred baites If one onely offence of our first parents brought so great mischiefe vnto all mankind how much more dangerous shall our manifold daily and hainous offences be The light of nature doth shew vnto vs the dishonesty and shame of sinne because it makes vs to be noted and pointed at For this cause we hide our selues would not be seene or knowne perceauing well how great honour credite we loose by sinne and that thereby we fall into publique disgrace and discredit I let passe the wofull punishment after this life and think good to make mention of those griping sorrowes where-with an euill conscience is tormented in this life First End the end of sinne is dolefull and hath such a sting with it The sting of conscience that it often-times bringeth despaire vnto the party that for want of Gods grace and true repentance grounded vppon the promises of Gods sweete and euerlasting mercies they become the lamentable executioners of them-selues The sting of thy conscience is a sharpe thorne and as a dagger to stab thee at the hart The sound of feare is alwayes in thy eares and when thou thinkest of peace thē treason is toward thee and when thy body would take rest thy restlesse mind will suffer no sleepe When Ammon defiled his sister his conscience abhorred the deede and his sister was loathsome vnto him Iudas the Traytour when he had solde his Maister his guilty conscience neuer rested vntill it had brought his damned body to a shamefull death Shame The second torment of a guiltie conscience is vvorldly shame That woman that hath a spotte in her face is alwayes desirous to hide it but being beautifull and faire shee reioyceth to be seene Adam getteth Figge leaues to couer his shame and afterward hideth himselfe out of sight Dauid would hide his adultery by sending for Vriah home to his house that he might take her home vnto him and lie with her and to this intent hee sendeth him delicate fare to prouoke him to lust all which when hee refused and nothing would serue he sent him into the vvarre to be slaine The thirde torment of an euill conscience Feare of punishment is the restlesse feare of punishment in the vvorlde to come which the distrustfull minde by the light of reason and guilt of sinne and the threatnings of Gods lawe doth fore-cast so that wee neede not eyther Scripture to prooue it or fayth to perwade it seeing that GOD is a iust Iudge and sendeth punishments in this vvorld as fore-runners of the punishmentes in the world to come The wicked man is alwaies fearefull and distrustfull and leades a life without comfort He flyeth when no man pursueth him Pro. 28. The thiefe flyeth at euery least suspition The Viper is not killed with his owne poyson but sinne destroyeth that conscience wherein it enhabiteth it ray seth vp feares and prouoketh to despaire The last state of that man that is fallen into sinne agayne not so much of infirmity as of delight and purpose The last state worse in three respects continuance in sinne is worse then the first in three respects First in respect of the deuill Secondly in respect of the sinner himselfe and thirdly In respect of the deuill in respect of God In respect of the deuil because he handleth him more cruelly and watcheth him more narrowly giuing him no liberty nor scope to escape The laylour fearing not his prisoner giueth him some liberty but if he escape and returne againe he layeth on double fetters looking to him day and night least eyther he should file his irons in sunder or breake prison In like case the deuill hauing vs within his compasse he takes little thought and care perswading himselfe that we are sure enough Well by Gods help and by his grace and goodnes we escape his hands we are freed from his thraldom and set him at defiance and find in our selues a meruailous readines and cheerefulnes there-vnto But if thou beest so vnhappy as to fall into his thraldom againe then is thy second misery worse then the first then wil he lay on load of irons and watch euery instant and at euery turne Where before he offered thee a few temptations he wil now practise a thousand wayes he will lay many stumbling blockes before thee
to allure and to prouoke vs he commeth neere vnto vs and feeleth our affections and inclinations and offreth matters to our sences If wee be giuen to drunkennes he will intice vs by the pleasantnes of the wine and the sweetnesse of the drinke If vnto gluttony he will entice vs with plenty of meate and belly-cheere If possessed by the lustes of the flesh he will tempt vs with the beautie of women who haue no care of theyr chastitie and make small account of theyr honestie and good name If vnto anie of these or the like motions and temptations wee giue our consent then hath the deuill what he would and so will hee vse meanes to proceed fâ—rther so will hee take aduantage against vs by watching and prying into the corruption of our owne nature and so becomming daily and continually our domesticall foe And although wee may keepe our selues in neuer so warily and restraine our selues and haue an eye vnto our own inclinations yet if we be too hard for him one way hee will venture vpon vs another way hee will neuer leaue but stil be tempting of vs. And therefore our life is truely said to be a warfare that wee might alwaies stand in a readines to fight against these temptations to be alwaies practised in auoiding that which is euill When one temptation vvill not take place our enemy tryeth another as an inuincible fighter that is still prepared vnto the combat One temptation followeth in the necke of another either in matters which concerne the body and outward affayres or such as pertaine to the spirit and minde of man and to the estate of another life Therefore vvhen one temptation is past and the trouble ended we must not thinke to rest vnmolested as flesh blood naturally perswadeth it selfe we must not be lulled in the cradle of security but we must alwayes prepare our selues to a newe fresh assault to be ready to incounter with euery new temptation And this is the cause why many are ouer-come by temptations because they promise peace and safetie vnto themselues in this life because they are alwayes vnprouided and neuer looke for the worst neuer looke to preuent temptations Beeing altogether ignorant of the deuils diligence who is ready at all assaies and looketh after euery occasion But wee in this matter are altogether as carelesse as they that are recouered from some great and dangerous sicknesse vvee thinke vvee shall not fall into the same or the like againe Howbeit we must knowe that temptations are more rife with vs then sicknesses and the dangers of the one farre greater then the other Most men and wemens mindes hee inforceth to grosse and shamefull sinnes The vncleane Spirit and foule faults whose harts by custome hee hath fully possessed and who lye open to his assaults And aboue all other his ordinary temptation is by adultery whoredome vncleannes and wantonnesse and therefore he is truly termed in this place to be the vncleane Spirit Hee is called an vncleane spirit not onely because he hath lost his purity and his innocencie wherein hee was first created but also because hee delights in all vncleannesse is an vtter enemy to all holines Knowing well our inclination and howe prone our corrupt nature flesh blood is to this sinne he maketh vs to fight against our selues while hee standeth by to behold the conquest According to that the Apostle Saint Peter giueth vs warning of saying Deerely beloued I beseech you as strangers and pilgrims to abstaine from fleshly lusts which fight against the soule It is not barely sayd the Spirit but the vncleane Spirit to put a difference betwixt it and the Spirit of God which is mentioned without any addition Gal. 5. 6. Rom. 8. Esay 41. An euill spirit possessed Saul The deuill is sayd to be vncleane principally in respect of his vncleane qualities because he prouoketh vs to vncleanenesse making vs to fall from goodnes that hee may draw vs to eternall torments But how subtle craftie how powerfull and maisterfull soeuer his temptations be 2. There is a time when hee goeth out yet there is a time when he goeth out of vs though it be much against his wil. By good counsell much is brought to passe vvhich is the meanes which GOD vseth to bring some into the way againe Theyr owne conscience also testifying vnto them howe farre they goe astray and mouing them to forsake the deuill and all his workes But the cheefest meanes whereby he is throwne out is the conuerting grace of God which doth not onely minister good thoughts good wishes and good desires but giueth sufficient effect and power thereunto making vs able to throw out the deuill and to resist him The effect of this grace is that it prouoketh vs to true repentance vvhich doth not consist in the shedding of teares so much as in the conuersion of the hart the amendement of our life and conuersation All this notwithstanding how soeuer he be throwne out like a male-content he neuer resteth but seekes to enter in againe being ful loth to be long without his Mansion and dwelling place The force of Christ his redemption doth principally work this exile and banishment of the deuill his daily intercession in the behalfe of the godly doth worke it more and more Where by the way wee haue a notable instruction to consider how miserable the estate of mankinde is by nature that he is the habitation resting place of the deuill and of the vncleane spirit Neyther is it true onely in this or that man but in all the posterity of Adam And this is the glory renowne of our naturall or rather corrupt integrity that both in body in soule the deuill raigneth in vs. By howe much the more therefore haue we cause to extoll the vnspeakable mercy of God who of filthy and lothsome stables of the deuill maketh vs temples to himselfe consecrat places for his holy spirit to rest in Only diligent carefulnes is heere required that we continually remember how great a benefit we haue receaued in that we are freed from so troublesome a guest and so deadly an enemie And now haue we time to consider Gods goodnes to continue therein and to behold the great dangers we were in and to learne to auoide them and to detest the deuils malice and mischieuous working to make a vow with our selues not to be ouercome and ruled by him By good counsell hee may be throwne out and yet no sufficient discharge but as he will thrust in againe so will he easily be admitted Some doe vtterly refuse good counsaile and cannot abide to heare it and hate them that bring it shew their good will herein And they that shew themselues tractable for a while may giue consent and also haue a purpose to order themselues there-after and yet the deuill can alter all and make them stoope againe and they that were at defiance
he cast out to dwel with swine before he was fed with Angels foode now is he glad with huskes and cannot fill his belly Consider this depart not froÌ„ God But if thou hast gone astray despayre not marke what followeth and thereby receiue comfort Then he came to himselfe and sayde And this is the sixt generall matter worthy the noting containing the effectuall conuersion of a sinner shewing where â—â—nce it proceedâ—â—h â—â—â—â—â—ly from affliction and the knowledge and feeling of our oâ—â—ne misery He came to himselfe He came to himselfe and therfore it is a token he went farre astray and was in a deadly swoune of sinne but being a long while in a trance at lâ—st â—e reuiued Erring in religion disordering himselfe in lyfe and conuersation dooing those thinâ—â—â— which were quite contrary to Gods Laws now his returne is first begunne in and 〈◊〉 his vnderstanding calling himselfe to remembrance what kindnesse hee had in his Fathers house comparing his former happines to his present misery beeing not in so good case as his Fathers hirelings and now hee entreth into discourse debates the maâ—â—er with himselfe Esay 16.12 Heare mee vee stubborne harted that are far from iustice For there is nothing so farre from vs as we are from our seâ—â—es Therefore men beeing intangled and insoared in sinne and giuen vp to the vanities of this world are without theÌ„ selues and wander in the world He came to him selfe which was estranged from him-selfe hee vvent out forsooke him selfe and lâ—ft hys Father and calling him-selfe to better remembrance found him-selfe beeing lost vnto himselfe Considering his former happines hee is raised vp with hope of pardon forgiuenes for his offences and now knowing feeling his misery he beginneth to be another manner of man then erst hee was before bethinking himselfe how wel he was before and howe vnhappy a change hee had made by falling into sin The feare of â—od and coÌ„mon reason is banished when sin commeth in place Wee say that a mad man or a drunken man is not his owne man because he speaketh and dooth those things which a man in his right wits would neuer do but when he is sober and fencible and hath left his foolishnes then vvee say he is returned to himselfe So hee that forsaketh God and cleaueth to the deuill is either mad or deuilish beeing possessed with an euill spirit Christ said of his perfecutours They know not what they doe and Saint Stephen to the like sence Lord lay not this sin to theyr charge WheÌ„ thou seest a foole or a mad body or one possest to raue and to rage then looke vpon thy selfe who through sinne doost shewe thy selfe aâ— foolish before GOD as the other dooth in thy sight If it bee a thing to be wondred at to see the body possest with a deuill howe much more horrible is it to thinke that the soule should bee possessed by the deuill If it be a matter to be laughed at a thing very vndecent that which a drunken man saith or doth how great is the foolishnes of that soule that is left vnto it selfe and hath not God for his guide If it be a miserable and a lamentable thing to behold a mad man howe much more vnhappy is that man who neither lâ—â—â—th according to reason nor yet frameth him-selfe to be ruled according to Gods word and the direction thereof Happy is that man which being recouered from spirituall mad nâ—â— or drunkennesse and from the power of the deuill dooth come to him-selfe Hee runnes farre they say that neuer returnes surely therebâ— many that neuer come to themselues forgetting God and themselues not knowing that they are manicled and fettered who if they vverâ— not too much their owne foes might enioy most gracious and heauenly freedome There were two vrgent causes that prouoked this prodigall Son to come to him-selfe The first was his famine and miserie The second the great plenty which was in his fathers house vvhich made him to breake forth into these speeches to say How many lined seruants at my fathers 〈◊〉 bread enough and I die for hunger God fendeth sinners fâ—â—â—ne Affliction that they may seeke sustenaunce from him as also they may acknowledge theyr faulte in abusing his bâ—â—â—â—â—â—s before that they may make the more account of them when they are stiâ—â—e partakers thereof For if this prodigan bonne hall not beene punished thys way he would hardly or neuer haue come to a better mind Many are the plagues and punishments which God vseâ—h to make vs returne vnto him Esay â—8 Affliction giueth vnder-standing 80 after Moses had recited many plagues and punishments which vvere to come vppon the people of Israel Deuâ—onom 30. 〈◊〉 he aâ—â—â—â—â— this And it shall be when all these shall come vppon thee that thou shalâ— returne into thy hart Mark the vvordes how hee fore-telleth that they shall returne into theyr hart 1. Kings 18. In the tyme of Eâ—â—as the people through fimâ—â—re called vnto the Lord Mathew 3. Iohn Baptist threatning the paines of hell did in his time drawe the people to God Nowe is the axe sayth hee sette to the roote of the Tree euery Tree that bringeth not foorth good fruite shall be hewen downe and cast into the fire First Paule was strooken to the earth made blinde before hee vvas wonne to the semice of GOD Acts chap. 9. Hosea 5.15 In their affliction they will seeke mee earlie Ieremie 2 2â— In the time of theyr trouble they will say Arise and helpe vs psal 83.16 Make theyr faces ashamed ô Lord that they may seeke thy name Psal 30. In my prosperitie I say de I shall neuer bere-mooued Then didst thou turne thy face from me and I was troubled Then cryed I vnto thee ô Lord and gate me vnto my Lord right humbly All the miseries and punishments which here fall vpon vs doe nothing els but inforce vs to goe to God Ezech. 7.4 My eye shall not spare thee and ye shall know that I am the Lord. 2. Chr. 26. Manasses being imprison prayed the Tsralites bitten with Serpents knew the lord Therfore Nehemias saith chap. 9. In the time of their tribulation and affliction they cryed vnto thee thou hem dâ—st them out of heauen Iudg. 6.1 Afterward the children of Israel committed wickednessem the sight of the Lorde and the Lord gaue them into the hands of Midian seuen yeeres ver 6. So was Israell exceedingly impouerished by the Midianites therefore the chyldren of Israell cryed vnto the Lord ver 7.8 And when the chyldren of Israell cryed vnto the Lorde the Lord sent a Prophet who willed theÌ„ not to feare but there-with-all putteth in this Item But ye haue not obeâ—ed my voyce As the mother desirous to weane the chylde putteth some sowre thing vppon her teates that by that meanes the milke may be forsaken so GOD doth alwaies mingle bitter matters with the pleasures of this world that
we may grow in dislike of theÌ„ which is a token of his fatherly goodnesse Hoseâ— 2. The foolish man hath said in his hart I wil goe after my louers which giue me my bread and my water my wooll and my flaxe But the Lord in merty saith I will hedge thy way with thornes that thou shalt not finde thy pathes Though she follow after her louers yet shall shee not come at them though she seeke them yet shall shee not come nigh them Then shall she say I will goe and returne to my first husband Now she did not know that I gaâ—â— her her corne and wine therefore will I returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll my flaxe lent to couer her shame And nowe will discouer her lâ—w dnesle in the fight of her louers no man shall deliuer her out of my hand I will also cause all her mirth to cease Afterward I will allure 〈◊〉 and bring her into the wildernesse and speake freendly vnto her What place of Scripture more significant to set forth this matter in hand The Lord â—ath hedged vvith thornes the way of that foulâ— that departeth from him as this prodigalb sunne is pinched with famine penury that went from his fathers house Wherefore he resolueth to goe to his former friendes where he was farre better before as this pindig all sonne comparing his former alâ—â—â—dance with this preâ—ent want went and remined The dog when her is hungry looketh vp to his maister waiting when â—eo will cast him somwhat to care and been a full begins to play the wanton so for these transitory things of this world we cal to God and when our turne is seued then eâ—ther we play rioâ—â—or goe wandâ—ing from God How profitable therefore in follow affliction and labour which make vs returne againe The great famine hunger which the sonnet of Iacob felt was the cause that they founde out their great friend Ioseph and that their Father might receiue great ioy for the recouery of his lost sonne and that they should confesse their fault say Worthly â—â—o we suffer these things which sinned against our brother did not consider him in his misery Gene. 42. As thys prâ—dâ—gâ—ll some returned 〈◊〉 his Father so his father first did giue him this grace that he might returne opening the eyes of his mind and soule that hee might knowe his offenceâ— and hate the sin considering the great misery that should far vpon him if he did it noâ— This made him lift vp his soule to God as Nabuchadnezzer did after his seauemyâ—râ—s banishment among the wilde beâ—stes Then he rose and find I wil goe to my Father calling his former life to remeÌ„branâ—â— sorrowling therefore purposing afterward most fled fastly to amend For they that resâ—â—ue to continue in sinne are not yet â—lsem Awake from sinne thou that sâ—eâ—pest and â—â—llâ— west in sinne and stand vp froÌ„ death 〈…〉 He wisely consideâ—eth all 〈◊〉 〈◊〉 〈◊〉 ces I am his somâ—e they are but hirelings I do not onely hunger but am almost farm sâ—ed they haue plenty I am one and they many though I haue offended yet my father is pittifull My former life hath not beene so bad but by Gods grace I may amend come into sauour againe Which is well wooâ—â—y the noâ—ng for many see theyr saâ—lâ—e are sorry and repent them and yet through the want of the hope of Gods mercy and forgiuenes fall into despane It had beene no coÌ„fort to say I perish with â—aâ—â—â—e vnlesse hee had raised vp himselfe to thinkâ— howe many hirelings were in his Fathers house whoÌ„ he fed to the full so great was his bounty and goodnesse Iohn Bapâ—â—st threatned hell torments to sinners but yet raised them vp with comfort of forgiuenes hope of Gods mercy Behold sâ—â—th he the lamb or god which takeâ—â— away the sins of the world Peter wheÌ„ he had sharply rebuked the Iewes for Christes death doth exhort euery one to repentance and to be baptized Acts. 2. Paul being sâ—â—â—â—en blind was willed to rise to goe into the city there he should know what he should do Acts. 9. After Peter had forswoâ—ne Christ wept bitterly he heard of this comfort Tel Pâ—ter also that christ is risen Mar. 16.7 Two things are heere apparant the acknowledgement of sinne and the mercie of God feare and hope Both come from God by the one he casteth vs downe by the other he raiseth vs vp againe Considering the hirelings this whetteth on his miserie and moueth vnto repentance in that his estate is farre worse then the hirelings I had almost said then any mans else Preferriâ—â— the worst before himselfe and desiring but the lowest roome in the house of God aâ— the prophet Dauid mourneth that hâ— coâ—ld not com into gods presence seeing the sparrowe buildeth her nest by thy Altarâ—â—o Lord Hee thinketh himselfe vnworthy to aspire to a high roome Many of Gods children haue spirituall and temporall comfort enough and I want am like to perâ—ish There are many in godâ— house which serue God rather for feare of punishment then for the loue of GOD. But bâ—tter it is to bee a seruaunt in Gods â—â—â—se then to bee a Prince in the worlde The greatest part seeke after goods and riâ—â—â—â— do iâ—â—â—â—race but Lord graunt vs thy 〈◊〉 thy fauour and thy grace psal to And if GOD be so gracious and bountiful to them that serue him for feare how much more tender care will hee haue ouer his owne children whose hope hee will not make voyde not leaue their good deedes vnrewarded I will rise and goe to my Father In that he saith he wil rise he sheweth that he was falne seeing none can rise but they that are falne In that he saith he will goe vnto his father he thereby confesseth hee went farre away from him Calling him his Father hee maketh it euident that since his departure hee hath beene in the hand of a Tyrant Heereby wee also perceiue that a sinner can finde no comfort refuge but from him whom he hath offended Finding no rest but rather great dangers in that course of life for the choyce whereof hee forsooke God now he decreeth to return to God in whom onely is his lyfe and his hope The soule beeing made to the Image of GOD can be satis-fied with nothing but God Therefore the prophet Dauid saith What haue I in heauen or earth that I desire in coÌ„parison of thee If a ghâ—tton haue a little meate set before him he sayth What is this for mee In like sort the prophet saith psaâ— 16. All things in the world are nothing to him I shall be satis-fied when he shal appearâ— in his glory perfect beauty But wherefore doe wee desire so much the goods of this world and hauing obtained them why doe wee sette so little by them because aboue all these the
thy songs and merriment continuall weeping and howling And now by the iust iudgement of God which cannot be changed thy due place is limitted vnto thee where thou must remaine for euer He is comforted who suffered so many miseries and distresses of this life which no man must foolishly so interpret as to apply the same to all that haue endured miseries heere in this life to whom it shall be so far off that their afflictions shall doe them good that it shall be vnto theÌ„ a beginning of endlesse miseries Howbeit the patience of Lazarus is heere commended because it ariseth of faith and of the true feare of God For euery one that suffereth miseries doth not deserue the praise of patience but they which for the triall of theyr faith and in a good cause obaying God haue abidden endured great extreamities in hope of a better life For theÌ„ which haue endured such a christian warfare is reserued a crowne and perpetuall rest and heauenly ioyes Contrariwise the prophane contemners of God and the deriders scorners of all godlines which wallow in all fleshly pleasures and who haue so choaked vp the light of nature that all desire and care of godlines is quenched vanished for such perpetuall torments are prepared to make a wofull and sorrowfull change for their earthly vaine delights Furthermore we must remember that the comfort which the children of God doe enioy consisteth heerem that they beholding this blisful estate in meditation mind and contemplation should stedfastly goe through the course of a godly life resting themselues vpon the sure certaine hope of enioying the same As on the other side the wicked are miserably vexed as it were with a sence and feeling of hellish torments which hang ouer then heads that they may haue of his grace to liue a godly life in all holy obedience according to the will of God for feare least it be said Depart ye cursed into hell fire there shall be weeping gnashing of teeth But this godly course of exhorting and praying one for another is not practised but rather scorned and contemned of this vvicked world which how necessary it is they shall know heereafter when they feele the smart of it His desire of his brethrens repentance proceeded not from the loue of God that by their conuersion God might be glorified but onely that his paines might be eased their torments preuented not least in their life they should not offend God but least after death their estate should not fall out to be most damnable Let Lazarus coole my tongue for I am tormented in this flame the ease of tormentes is all the matter they ayme at they are not grâ—eued that God is not serued or many offended by their example but these among the vngodly are the rich mans speeches I am tormented and least they also should come into this place of torment As they that by doctrine and counsell and perswasion and godly life and conuersation haue wone many to God shall haue a singuler prerogatiue aboue many other so also they that haue been the cause of other mens falls sins and offences either in doctrine or wicked counuersation theyr torment thereby shall be the more increased Therefore S. Austine saith that the paine of Arrius the Heritique is daily encreased because by his euill doctrine hee led away many from the knowledge of the truth and of their owne saluation For as wicked people while they liue heere seeke only their own things not those things which are Iesus Christs as also neglecting their poore brethren not regarding theyr good or commodity so in hell likewise they care for no more but their owne affaires What burnes in hell but our owne wilfull will what destroyeth the world but selfe-will inclined to stubbernes and all rebellion disobedience And heere are they cÌ„ofuted that think the dead haue care of the affaires of them that are liuing For heere is no doctrine deliuered to confirme it but that which is heere set downe is to shew the miserable estate of the rich wicked man and of all wicked men in that requests and others would faine heare voyces out of the ayre But such strange desires of men God will not satisfie neither will hee by this meanes derogate from the authority of his word Againe faith doth not depend vpon miracles wonders but is the special gift of Gods holy spirit which proceedeth froÌ„ the hearing of the word And it is the proper gift of God to draw vs vnto him which worketh effectually by his worde Therefore there is no hope that those meanes may profit vs which draw vs from the obedience of Gods word Wee must confesse that our nature is inclined to nothing more then to vaine reuelations and we see how eagerly they throw themselues into sathans snares that refuse the word From hence came Negromancie and the blacke vnlawfull Arts which the world doth greedily hunt after in a mad mood doth search to the bottome We must not therefore harken vnto the dead by which meanes the deuil spreadeth his lies and illusions neither must we look to be taught by Angels from heauen Ga. 1 8 The wisedome of men must be lay de a-side which is altogether foolish in Gods affaires 1. Cor. 2 14 3 18. And we must desire to bee instructed by Moses and the prophets that is by Gods word onely that we may be edified and take profit thereby and especially that we may heerein shewe our obedience to God who hath appointed this meanes onely to knowe his vvill And he that will not beleeue Gods word will not beleeue Christ if hee should returne againe much lesse the Angels or them that arise from the dead When a voyce came down from heauen concerning Christ saying This is my beloued sonne in whom I am wel pleased heare him should the disciples haue said Nay but an Angell from heauen shal certifie vs better of thy will The chiefest seruice we can shew to God is to obey him according to his will Should Moses after God had prescribed him how his tabernacle should bee made haue caused it to be made and fashioned after his owne mind When Saule was appointed by GOD to smite Ameleck and to slay both man and woman infant and suckling both oxen sheepe camell and asse hee spared Agag the King and the better sheepe and the oxen and the fat beasts and the Lambes all that was good would not destroy vnbeleeuing world hath had more care giue greater credit then vnto the direction of Gods word by that meanes hath many a soule perrished which otherwise might haue beene saued But if there be any godlinesse sence or reason in vs let vs marke the wordes of the holy Apostle S. Paule Gala. 1.8 Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And that it might sineke more deepely
hate thine enemies yea spill the deerest blood if it be in thy power But the royall law of God speaketh of peace and loue willing vs to loue our enemies and to doe good to those that hate vs and to pray for them that persecute and hurt vs. If the tentation of the flesh doe trouble thee the world would haue thee to satisfie thy lust to follow thy pleasures to offend God to be vncleane and beastly But God saith heereby thou loosest thy honour thy soule thy conscience the ioyes of heauen and that blessednes which neuer shal haue end thou loosest thy selfe thou loosest with-draw thy loue But seeing there is no howre wherein GOD doth not blesse vs with his benefits wee alwaies owe all dutifull affection vnto him VVho planteth a vinyard and eateth not of the fruite thereof and to whom is the fruite due but to him that planted the viniard Who would not shew loue to him that doth him good The brute beasts are most louing to theyr benefactors the fierce Lyon is as meek mild as a lambe to him that feedeth him How doth the dogge fawne vpon his master yea and mourne for him fight for him committing himselfe to danger and hazard to doe his Maister good Onelie vngratefull man doth not know his Creator which doth sustaine and nourish him and seeketh by all meanes how to befriend him Esay 1. Here-hence it is that the prophet exclaimeth The oxe knoweth his owner and the asse his maisters cryb but Israell hath not knowne my people hath not vnderstood O the sencelesse brutishnes of man who in his duty may bee instructed of the brute beasts Thou louest thy grounds thy cattell thy possessions because they are thine why doost thou not loue GOD who is thine The deuision of the hart is the death of the soule for as the body beeing deuided cannot liue so neither can the hart if it bee deuided How long saith the prophet Eliah doe yee halt betweene two opinions If riches increase saith Dauid set not thy hart vpon thē If God possesse that roome why should wee giue place to any other God is a iealous God who as the husband would haue his wife not to set affection on any but vppon him alone so God requireth thy whole hart If he see our harts and mindes too much set either on wife chyldren or goods hee taketh them away that we should not be forgetfull of him But if we will needes continue in that mind hee giueth vs ouer to our distempered humor I will take away my zeale from them saith the Lorde by his prophet Ezechiell loue what thou wilt fulfill thy desire The Prophet Esay when hee sawe the people of his time so vnbrideled so doted vpon the loue of the world wondred howe God could so patently beare it and being so iealous hee asketh the question Where is thy zeale whereof thou speakest I will put my zeale in them and now doe I see euery soule play an adulterous part God therefore seeing hee is most iealous saith prou 23.26 My sonne giue me thy hart yeelding no part thereof to any other but loue him with all thy hart with all thy soule with all thy vnderstanding Concerning which matter read maister Smiths sermon intituled The Christian sacrifice most excellently penned This commaundement seemeth vnpossible that we should loue the Lord with al our hart so that there be no regard left to any thing else VVhich is especially to be vnderstood in matters of weight great necessity as in the cause of religion in time of persecution and in the tryall of thy honestie when thou art tempted as Ioseph and Susanna and in auoyding any sinne what-soeuer Setting God alwaies before thy eyes and treading vnder foote vvhatsoeuer the world or the deuill or thy flesh shall moue thee vnto beeing either most delightfull pleasant or profitable to the outward man And such a one is truly said to loue God with all his hart and with all his soule In the meane time while there is no occasion of sinne offred wee may loue our parents wife and chyldren friends on this condition that our soule haue alwaies a watchfull cave not to sinne against god at any time for them or for our selues or for any cōsideration in the world whatsoeuer Holy loseph that patterne of humilitie loued god aboue all who being inuited by his Mistresse to commit adultery gaue this wise and discreete aunswere setting God before his eyes Gen. 39. Hovv canst doe this great wickednes and so sin against god He had rather loose his vnlawfull pleasure then loose God Holy Dauid when hee might haue slaine King Saule chose rather not to offeud god then to reuenge himselfe Renouned and chast Susanna when she might haue offended god without any impeachment or open knowledge in respect of the world the thing beeing kept close yet shee had rather in a good cause vndergoe any worldly shame or great wrong iniury what-soeuer then to forsake God her hope her crowne her castle Loue those thinges which god dooth suffer thee to enioy in this vvorlde as much as thou wilt for god dooth giue thee large liberty so that when there is any occasion of offending god offered then wee gather our wits together and looke about vs as did holie Ioseph Dauid Daniell the three chyldren Susanna and the like louing god aboue all and in the highest degree rather submitting our selues to any torment what-soeuer then by offending god to hazzard our soules in euerlasting torments And thy neighbour as thy selfe Our Sauiour may seeme heerein too much to cōmend vnto vs the loue of our neighbor in that he ioynes it so neere vnto the loue of god How-beit the loue of god the loue of thy neighbour spring both from one fountaine from one inward affection frō one cause so that they cannot be separated or parted a sunder Therefore S. Paul saith Hee that loueth his neighbour hath fulfilled the lawe Thou canst not auoid the loue of thy neighbour but thou must shake off the loue of god also Wherin we may cleerly see how much god doth account the loue of thy neighbour that he thinks he is not loued vnlesse for his sake we loue our neighbour also As also that God in the 2. table of his lawe hath spoken more largely of the loue of thy neighbor For the cōmandements of the first table are but 4. in nūber the cōmandements of the second table are sixe and yet in the first table is contayned the loue of God In the second table the commandements are all negatiue but one which doth shew the seueritie and straitnes thereof to make vs take the better heede Therfore our Sauiour saith Ioh. 13. In this shal they know that you are my disciples if ye loue one an other He sayth not that ye are knowne to be my disciples by working miracles or by the gift of prophecie but if yee shall loue one another for
to shew such extremitie towards others And therefore he may be poynted at with a note of wonder VVho woulde haue doone it but that seruaunt that gracelesse and vnthankfull creatureâ— little considering that hee would be loth so to be dealt with all himselfe and as we are went to say in this case shewing himselfe vvorse then a Iew or Turke His cruelty is further expressed from the person of his fellowe seruaunt who kneeled downe to him and could find no mercie a 〈◊〉 hart that had no pittie he coulde haue 〈◊〉 no more if hee had vtterly denied him Again his cruelty in expressed by his gâ—â—sture in that he tooke him by the thrâ—â—â—e vvithout any former ciuill and â—uâ—teous means of demaunding al which did shew a hart fully possessed with cruelty But that all cruell mindes may somwhat relent lâ—t theÌ„ consider the manifold causes to moue them to charitie and forgiuenes The first is Gods commaundement Secondly because reuenge is the honor due onely vnto God Thirdly because we are guiltie of manifold offences wherein wee desire forgiuenes of God and therfore we ought to forgiue others Fourthly the coÌ„mon peace and quietnes of the Church which is mightily troubled by this meanes Fiftly our prayers the most necessary work in this life are hindered by continuall hatred which thirsteth after reuenge And lastly heereby many waightie affayres of this life are broken of Either the second third or fourth warning may take place and it is the dutie of Christians to seek peace insue it If they be iniuries doone vnto our selues then be pacified and mittigâ— to thy anger forgiue them for the causes afore-sayd If they coÌ„cerne the honour of God then may vvee be 〈…〉 let our zeale be 〈…〉 with wiseâ—â—â—â— As in the case of blasphemy heresie and Atheisme which we â—â—ght to redressâ— to the vtmost of our 〈◊〉 and such stubborne people whom we cannot 〈◊〉 wee ought to leaue to the iudgement of God 2. Tim. 4.14 The godly often times â—â—ire and giue offence among them also â—re dissentions These 〈◊〉 fall out among them that are more perfect then others and therfore the scripture doth so manifestly set down the faults and offences of the godly The reprobate euill disposed after twice or thrice warring are to be left vnto themselues and to GOD 〈◊〉 those that haue any sparke of grace cannot be too often warned This vnmercifull seruaunt should haue 〈…〉 what power his Maister had 〈◊〉 him when hee kneeled downe vnto him asking forgiuenes in a case very despâ—â—â—â— and past hope His maisters boundtifulnes and his 〈…〉 should haue drawne him to mercy and compassion 〈…〉 all thâ—se 〈◊〉 vvere 〈…〉 had so fraught him and possessed him with cruelty and 〈…〉 him 〈…〉 into 〈◊〉 Whose 〈…〉 selfe in these 〈…〉 had 〈◊〉 from hi◠〈…〉 had 〈…〉 with him and â—â—â—ecting with 〈…〉 by will 〈…〉 of his crueltie Secondly â—panâ— toward a stranger which 〈…〉 but 〈◊〉 his owne fâ—llow 〈◊〉 Thirdly for a finall 〈…〉 himselfe was 〈…〉 forgiuen for what is a 〈…〉 hâ—ndred penâ—â— Where by talâ—â—â—â— are signified our greâ—â—ous and haâ—nous of 〈◊〉 and by the persee câ—sâ—el 〈…〉 and finall 〈◊〉 fâ—â—lts His 〈…〉 â—â—â—â—leth downe yet doth 〈…〉 His fellowe seruaunts 〈…〉 and cruelâ— behaued 〈…〉 hart for the godly haue a fellow 〈…〉 world be to passe by oâ— full 〈…〉 The godly are not only 〈…〉 when they cannot 〈…〉 vnto God 〈…〉 and 〈◊〉 prayer for redresse 〈…〉 The 〈…〉 vnmercifull of 〈…〉 〈…〉 and what iniâ—de 〈…〉 will not put in practise hauing 〈◊〉 â—â—â—enly coÌ„sideration Christ his 〈◊〉 death for them and the heauy anâ—â—â— and distresses of his soule are not 〈…〉 Heb. 4.15 Rom. 5. 〈◊〉 〈…〉 No such 〈◊〉 doe enter into theyr 〈◊〉 VVell the poore cryeth comâ—â—â— his cause to God and GOD will 〈◊〉 a time to consider it psalme 10. For 〈◊〉 â—â—â—ing â—â—â—ed with the prayers of the godlie who are greened to see such 〈…〉 â—â—â—ing highly offended 〈◊〉 the greaâ— ingratitude of worldlie 〈…〉 for these great disorders punish 〈…〉 with â—â—ueâ—s miseries caâ—â—◠〈◊〉 And now the third matter commeth to he â—andâ—ed which containeth the punishment of this ingratitude â—nd cruell behauiour Then his Maister called him and saâ—d to him 〈◊〉 â—ill sâ—â—â—unt I forgaue thee all 〈…〉 c. This great cruelty cannot 〈◊〉 vnpuâ—â—â—hed though it be toâ—â—erâ—ted for a 〈◊〉 And as God is the god of wisdome so â—ee handleth his matters most 〈…〉 dooth not rashly punish him but first reproâ—ueth him and debt 〈◊〉 the cause with him So doâ—â—â— God by his Ministers and messengers reprooâ—â— vs before he doth punish vs. Ough tell thou not c. Christ requireth of vs thankfulnes for his beneâ—â—â— bestowed and for the forgiuenes of ouâ—â—â—â—nifold offences that wee should not be â—â—gorous vnto our brethren and vnto our neighbours but that wee should be ready and ensie to forgiue So his Maister was wreth This sheweth the infinite anger of God against sin especially against those sinners which 〈◊〉 hard harted towards others and are 〈◊〉 desirous of reuenge theâ— inclined to mercie and forgiuenes And deliuered him to the Iaylers which is spoken concerning the doleful prison of euer lasting damnation For although god do offer mercy vnto all yet this cruel minded people are not worthy of it vvho â—â—ll yeeld no fauour nor pardon Which saying agrâ—â—th with that of Saint Iames chap. 2 1â— Thâ—â—â— shall be iudgement vvithout merâ—â— to him that wil shew no mercy The same punishment is appoynted to them which will not bee reconciled to other in this 〈…〉 Thou shalt not come thence all thou hast paide the vtmost farthing Wheâ— hence the aduersaries of true religion gather theyr fained doctrine of puâ—gatoriâ—◠〈◊〉 will deliuered say they to the â—aylor Purgatory 〈◊〉 he payd which was some time or other though if were long first Though not in this world nor in hell yet 〈◊〉 â—â—â—orie But this place dooth euerâ—â—◠〈◊〉 purgatory For certaine it is that Christ meaneth heâ—re eternall â—amnation no tempoâ—â—â— punishment whereâ—â—◠〈…〉 God 's iudgement And 〈…〉 coÌ„deâ—â—ed to these eternall puâ—â—â— there is no release 〈◊〉 â—â—ylors â—ormenters are his conscience condemning his sin the â—â—â—ble acâ—â—â— of the 〈◊〉 outward punishâ—â—◠〈…〉 warre peâ—â—◠〈◊〉 and 〈…〉 a thousand such dangers and 〈…〉 punishments of this life but 〈…〉 come He 〈◊〉 deliueâ—â—◠〈…〉 any hope of reâ—â—◠〈…〉 so much 〈…〉 is no hope of reâ—â—◠〈…〉 to the â—ayâ—our 〈…〉 To 〈…〉 God 's eternall iudgment and punishmentâ— so griâ—â—ous are the punishments and paines that are appointed to them that will not forgiue So that if men women cannot bet drawn to mercifull dealing by Gods commaundâ—â—â— and for his loue and for his sake 〈◊〉 leâ—â—â—wise for theyr own safetie yet let theÌ„â—â—ue especiall care there vnto for the terrible most eternall torments which are reserued for vnmercifull people Gods plagues in this worlde and his punishments in another The debt of thy manifold
against the witnesse of theyr own conscience Let vs therfore pray that Gods will may be done that our rebellious will may yeeld obedience vnto him And the more froward that we finde our affections the greater neede haue wee to pray to God for grace Rom. 7.23 I 〈◊〉 an other lawe in my members rebelâ—â—g against the law of my minde leading me captiue vnto the law of sin which is in my members O wretched man that I am who shall deliuer mee 2 Cor. 12.8 I besought the Lord thrice And he said vnto me My grace is sufficient for thee For my power is made perfect through weaknes Ministers are chosen to bee the light of the world and the salt of the earth and therefore greater watchfulnes is required at their handes Our Sauiour considering mans weaknet and frailtie and the great charge of his disciples willeth them instantlie to watch and pray least temptation should ouercome them least theyr own vnruly dispositions shoulde ouer-rule them least when they had preached to others they should become like vnto the Carpenters that made Noahs Arke 1 Cor. 9 27. Wee are all the seruaunts of God and therefore we ought all of vs to be painfull in the works of godlines they that haue greatest knowledge and greatest gyfts graces froÌ„ God ought to shew themselues Good examples to win other not to destroy manie by giuing great offence All in 〈◊〉 case are not funished alike vvith Gods â—yfts and therefore more is requiâ—â—◠〈◊〉 theyr handes to whom God hath shewed himselfe more beneficiall He that hath the greater knowledge must be more circumspect warie in his behaviour not only before God who knoweth all things but also before men that wee giue no offence as much as is possible and to the vtmost of our power Hee also whom God hath inriched with temporall blessings seeing God hath put him in trust there-with must haue care and conscience to be beneficiall where God appoynteth Else shall we be like to that euill and vnfaithfull seruaunt who negligently and vnwillinglie let passe and set light by his maisters commaundement For he that knoweth howe to doe vvell and dooth not heapeth sin and heapeth vvrath Many heare Gods Word preached good exhortations and good admonitions and yet sinne wilfully hauing knowledge forwarning to forbeare The contempt of Gods word shall neuer goe long without punishment And this was the cause that made our Sauiour to denounce so great a iudgment Math. 14 21. Woe be to thee Chorazin wee be to thee Bethsaida for if the great 〈◊〉 vvhich were doone in you had beene done in Tirus and Sidon they had repented long agone in sack-cloth ashes But I say to you it shall be easier for Tirus and Sidon at the day of iudgement then for you The dissolute behauiour of Tirus Sidon might haue excuse through ignorance wherein Gods Word was not preached to call them to repentance vvho though they wanted Gods word yet had they the light of nature and the lavve of theyr conscience to direct them But Chorazin and Bethsaida which heards Gods Word and yet were neuer the better shall be worthy of greater iudgement Whom God doth not vouchsafe of mercy them he doth iustly appoynt to destruction and from whom he with-draweth the blessing of his Word them doth he suffer to perrish Acts. 16.6.7 Againe to make other without excuse he causeth his Word to be preached and that they should be exhorted vnto repentance But of all other the Ministers are heerin to looke to themselues and as they knowe most so to frame themselues to liue best and 〈◊〉 suspect a fall in the greatest time of theyr strength 2. Pet. 2.20 For if they after they haue escaped from the filthines of the vvorld through the knowledge of the Lord of the Sauior Iesus Christ are yet intangled againe and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement psal 125. Vnto those that are good and true of hart the Lord no doubt will doe well But as for such as turne back vnto their owne wickednes the Lord shal leade them forth with the euill dooers It was said to the Scribes and Pharises who had the interpreting of Gods law and to deale in Gods affaires Math. 23. Woe be to you Scribes and Pharises hipocrites for you shall receiue the greater condemnation And let the saying of the apostle to the Heb. chap. 10.26.27 preuaile sufficiently to admonish vs. If we sinne willingly after that wee haue receaued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement The Lorde therefore in mercy grant vs his grace to liue in his feare let vs endeuour what we can to make an end of our saluation with feare and trembling phil 2.12 and 3.14 And let vs follow hard toward the marke for the price of the high calling of God in Christ Iesus and continue so vnto the end For as none shal be crowned before the end of their race so before the day of our death we may fall away from GOD. Solomon that was perfect in Gods seruice yet toward his latter end his out-landish wiues woone his hart vnto idolatry This second part of the punishment of the euill seruant and negligent minister is aggrauated and made more greeuous by that which is added thereunto that their portion wofull inheritance shall be in that place where shall be nothing else but weeping and gnashing of teeth perpetuall sorrowe without the least tast of comfort no not so much as the least droppe of colde water shall be granted to them that shal be tormented in those flames Iere. 48.10 Cursed be he that doth the work of the Lord negligently 1. Cor. 9.16 They that preach the Gospell haue nothing to reioyce of in respect of merrit desert Luk. 17.9 10. for necessity is laid vpon them But if they preach not they must looke for a woe For if they doe it willingly they haue a rewarde of Gods bountifulnes but and if they doe it against their will notwithstanding the dispensation is coÌ„mitted vnto them I would to God they would consider this that haue the greatest gifts and yet vse them least which are fit instruments to glorifie God and yet make themselues the vassalls of this present world forgetting the Apostles earnest perswasion Ro. 12.1 I beseech you brethren by the mercies of God that ye fashion not your selues like vnto this present world 1. Iohn 2.17 For the worlde passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer Such hipocrites and loose-liuers and also carelesse and forgetfull ministers for their sweet pleasures where-with they are drunken in this world taking so deepe a draught of this cuppe of transitory fornication estranging their harts from God vnto whom once they had espoused themselues in holy marriage and giuen their names vnto him shall be punished with intollerable torments And they that by the dutifull performance of their office and calling would not waite for their maisters comming but gaue them selues in the meane time to all libertie and licentiousnes their laughing shall be turned into weeping and their songs into gnashing of teeth The worme of their conscience shall neuer die they shall be vexed with perpetuall greefe for the neglect of their duty and they shall alwayes weepe and mourne that they had no better grace They that behaue themselues most negligentlie thinke least of all to come to this torment I could wish that men would betimes looke vnto themselues and haue a due consideration of their waighty charge and not so much to be exhorted thereunto through the feare of hell torments as to be allured with the consideration of the vnspeakable reward of eternall ioyes As the Apostle S. Peter 1. Epistle 5.4 doth most comfortably perswade all ministers Feede the flock of God which dependeth vppon you willingly and with a ready mind And when the chiefe sheepheard shall appeare ye shall receaue an incorruptible crowne of glory Which he hath promised that cannot lie and with whom is no variablenes nor shadowing by turning Iames 1.17 Heauen and earth shall passe away but the promises of GOD shall be most sure and certaine To which gracious God be all prayse and thanks-giuing in the congregation for euer Amen Soli Deo omnis laus sit et gloria et gratia