to coÌ„demne vs. Seeing then that as by the disobedieÌ„ce of Adam many were made sinners so by the obedience of Christ many are made righteous Why came the lawe To this Saint Paul answereth that the lawe entred that sinne might abounde but where sinne abounded there grace hath superabounded The greater the sinne was the more plenteous was the grace of God in Christ in taking it away That as sinne had raigned vnto death so grace should raigne through righteousnes vnto life eternall by Iesus Christ Then the more that sinne abounded the greater is the riches of the grace of God in Christ that doth pardon it and so the greater is the praise and glorie of God All this is true Now hereupon the wisedome of the flesh doth argue thus If the more the sinne be increased the greater is the glorie of God in pardoning it then is it good for those which beleeue in Christe to continue still in sinne to commit all abundance of sinne that so God may haue the greater glorie This is a pleasant doctrine to mans corrupt nature and much followed in all places for albeit you shall not heare many vse the same words which S. Paule setteth downe to bolden themselues to continue in sinne yet marke iâ— well and you shall perceiue that there is the same reason in effect Great multitudes as you knowe doe professe Christ and they say they looke to haue all their sinnes forgiuen only be his death and bloudshedding Look vpon then liues and you shall finde that the greatest paâ—â— are eueÌ„ ouerwhelmed and lie as it were drowned in all manner of vncleane and abominable vices Deale particularly with any one and say but thus vnto him These foule sinnes which you continue in and daylie commit are such as God doeth threaten vengeance against will he not answere I know they be grieuous sins but I hope to haue them al forgiueÌ„ me through the bloud of Iesus Christ yea are there not many which will say I hope I shall call for mercie and pardon at the last This is the doctrine of the holy Ghost the grace of God which bringeth saluation hath appeared vnto all men teaching vs to denie vngodlines worldly lustes and to liue soberly iustly and godly in this present world Tit. 2. ver 11.12 Behold how contrary to the doctrine of GOD such men be He saith that the grace giueÌ„ vs in Christ doth teach vs to deny all wicked waies and to liue a godly â—â—fer and they say because there is pardon in Christ we will continue still in our wickednes and â—all for mercy at the last Al such men doth the holy Apostle heere quite cut downe proâ—â—â—g indeed that they haue no part in Christ they doe but deceiue themselues Also he doth heere meete with the Papistes which are enimies to the crosse of Christ and can by no meanes indure to heare that we haue our iustification only in Christ but they will haue mens owne good works and merites to iustifie them before God And thus they cry out against vs you open a gappe vnto all loosenes and licentiousnes of life you destroy all zeale and care of good works when you teach that men are iustified onely by faith in Christ for if a man shall haue all his sinnes forgiuen by the grace of Christ what wil he eare what sinnes he commit Also if a man shall be made righteous only by grace in Christ and not by his own good deedes who will care to doe anie This also I say doth S. Paul here meete withal shewing and proouing by strong reasons that all they which haue a true faith in Christ and so haue al their sinnes forgiuen by his bloude and haue also his obedience imputed vnto them and be fully iustified cannot but liue a godly life Iustification in Christ and true sanctification cannot be parted asunder first therefore propounding the question Shall we continue still in sâ—â—â— that grace may abound he reiecteth it with detestation saying God forbid as if he should say It is a thinge that ought not to enter into our thoughts And then he propoundeth the first reason in these words How shall we that are dead to sinne yet liue therein This is a principle in the light of natural reason so that if a man haue not lost the common vnderstanding he cannot deny it We all doe know that contraries cannot be together in the same subiect at one time in the same part and in the same respect but the one necessarily doth exclude the other and if the one be it is vnpossible that the other should also be And that is the cause why S. Paule saith How can we which are dead to sinne yet liue therein As much as to say it is vnpossible for to be aliue to sinne and to be dead to sinne at the same time which are so flat and perfect contraries cannot be He that is aliue is not dead and he that is dead is not aliue Thus now the matter standeth wee that is all true Christians are dead to sinne howe can wee then liue to sinne And so if it bee vnpossible for a man which is a right Christian and therefore dead to sinne yet to liue in it how should wee continue still in sinne that grace may abounde Well may some man say This is a cleare case that such contraries as these to be aliue and to be dead cannot stand together but how shall thâ—â— appeare that a true Christian of necessitie is dead to sinnâ— for S. Paule hath but affirmed that we are deâ—d to sinne and therefore in the 〈◊〉 words he proueth it for the death to sinne being proued the life to sinne is thereby of necessity excluded Knowe ye not sayth he that all wee which haue beene baptized into Iesus Christ haue beene baptized into his death Loe heere is his proofe and this is a plaine a strong and an inuincible demonstration that euery true christian is deade to sinne and so by consequence cannot possibly be aliue to sinne It is drawen from the vse of Baptisme or from that which Baptisme doth represent vnto vs. It representeth that we are ingrafted into Christ therefore he saith Knowe you not that wee which haue bene baptized into Iesus Christ Beeing then baptized into Christ the holie Baptisme doth represent vnto vs that wee are washed in his bloude and so haue the free remission of our sins but also that in him wee haue the new the spirituall and the heauenly birth Now the death of Christ is as it were the fountaine of this regeneration therefore the Apostle putteth vs in minde that wee are baptized into the death of Christ He that is baptized must remeÌ„ber that hee is baptized into Christ crucified and therefore into the death of Christ To what end then was the death of Christ Not onely to make satisfaction for sinnes but also to destroy and vtterly to abolish sâ—nne in his mistical bodie which is the Church 〈◊〉 Iohn
Then he addeth further Euerie one that loueth him which begate loueth him also which is begotten This must needes be so for it is as a principle in nature whereby it is euidēt that whosoeuer loueth not the childrē of God he loueth not God for he that entirely doeth loue the Father cannot but for his sake loue the children which are begotten of him Then it is thus hee that loueth not the children of God is not borne of God and therefore hee hath not the true faith in Christ And he that is borne of God hee loueth God and therefore also he loueth his children and by this he saith we know we loue the children of God when we loue God and keepe his commandements The triall that men loue Gods children is from hence that they loue God and the triall that we loue God is if we keepe his commaundements for so hee affirmeth in the third verse where he also saith that the commandements of God are not grieuous or heauie According as Christ willeth vs to take his yoke vpon vs adding further That his yoke is easie and his burthen light Math. 11.29.30 Is the law then easie to be kept Surely there is nothing more grieuous to the vnregenerate man thē the law of God for as S. Paule saith the law is spirituall and wee are carnall soulde vnder sinne Rom. 7.14 There is such a disagreement betweene the heauenly puritie of Gods law and our corrupt and defiled nature that when they meete wee are so farre off from hauing anie power to fulfill the lawe or any part of it that by it the lusts of sinne worke in our members to bring forth fruite vnto death Rom. 7.5 Not that the law is to be blamed but as the Apostle there disputeth at large sinne taketh occasion by the law It is not then S. Iohns meaning to teach that the commandements be not grieuous or light and easie to the naturall man for sure to him they bee grieuous How then the commaundements are not grieuous to the spirituall man to the regenerate man euen to him that is borne of God for so S. Iohn applyeth the matter and rendereth a reason in these words Because whatsoeuer is borne of God ouercommeth the world By the world is meant what soeuer either within vs or without vs is corrupt and contrarie to Gods will as chap. 2. ver 16. of this Epistle hee doth expound the lust of the flesh the lust of the eyes and the pride of life to be in the world and of the world Then looke how far a man is regenerate and borne of God so farre hee ouercommeth and subdueth all vncleane lustes he hateth the remnants of them and delighteth in the law of GOD. Rom. 7.15.22 How then can the commaundements be grieuous vnto him The lustes of sinne are sweete to the natural man and therefore the lawe which condemneth them is grieuous vnto him But can they that are borne of God then perfectly fulfill the lawe and so become righteous in themselues In no wise For then should such as are borne of God be without sinne but in the first chapter of this Epistle ver 8. he saith If we say we haue no sinne we deceiue our selues and the truth is not in vs. In many thinges we sinne all Iam. 3. ver 2. There is no man saith Salomon which sinneth not 1 King 8.46 Yea no man can tell how often Psal 19. Wherefore Saint Peter saide thus vnto such as would haue men iustified by the lawe Now therefore why doe you tempt God to laye a yoake vpon the necke of the disciples which neither our fathers nor we are able to beare Acts 15.10 Well to proceede Saint Iohn commeth neerer and saith This is the victorie that ouercommeth the world euen our faith There is then a marueilous excellencie in faith for by it we ouercome the world euen all the vncleane lustes of sinne and by it we ouercome Sathan the prince of the world who hath no power not authoritie but by those lustes But now wee must vnderstand that this faith is onely the instrument of our victorie for the whole matter and power of our victorie is in Christ whome the faith layeth holde on Wherefore he saith Who is it that ouercommeth the world but he which beleeueth that Iesus is the sonne of God And then he sheweth that there is the fulnesse of victorie in Christ because he came both by water and bloud In the time of the lawe there was figured by bloud and by water the full satisfaction and the full purification or cleansing from all sinne both these are performed by Christ he hath by his blood made full satisfaction of and hee doth sanctifie and purge his chosen from all vncleannesse Therefore in him is a full victorie For the curse of the lawe being satisfied and then we washed and sanctified from all spotte what power can Satan or death haue ouer vs This being a matter so great and waightie and faith bearing vp the whole waight of it most necessarie it is that the faith it selfe haue a mightie sure ground worke or foundation to rest vpon That which beareth vp so mightie a building must not rest vpon a foundation that is from any creature And therefore S. Iohn sheweth that faith which is our victorie is grounded vpon the testimonie of sixe great witnesses of which three are in heauen and the other three in earth The three which beare record in heauen are the father and the worde that is the sonne and the holy ghost These three are one that is they doe all testifie one thing or agree all in one For what the father from heauen witnessed of his sonne the same did the sonne witnes of himselfe the holy ghost also did confirme it This is a most cleare place of scripture against those heretikes which denied the distinction of persons in the godhead for if the father were not a distinct person from the Sonne and so the Sonne from the holy Ghost howe could he say there bee three which beare record in heauen Then faith hath the witnesse of God the father of GOD the sonne and of God the holy Ghost to rest vpon Here is that sure foundation which can not faile They bee seducers which teach their schollers to ground their faith vppon men as the Papistes which draw men from grounding their faith vpon the testimonie of God the father the Sonne and the holy Ghost expressed and deliuered vnto vs in the scriptures and will haue them rest vpon the authoritie of the Pope and his popish clergie This testimonie of their owne they proclaime to be sound and infallible boasting that they can not erre the voice testimonie of God in the holy scriptures they charge to be darke doubtful and vncertaine most blasphemous wretches Then he addeth that there be also three which beare record in earth the spirite and the water and the bloud and these three agree in one Where first it may be demanded
Can any thing be more plaine then this do you not marke the reason Such as will not heare the Lord calling so earnestly to them offring so great kindnes he will not regard nor heare them when in their distresse they shall cry vnto him In the 28. chapter of the Prou. ver 9. it is written He that turneth away his earâ— fâ—â— hearing the lawe euen his prayer shall be abominable Is not this a most fearefull thing Is not thiâ— the same also in effect with that which is heeâ—â— spoken of Esau Then the doctrine is generall Let euery man then take heed to it God doesâ— now offer vnto vs grace hee hath sent vnto vs the word of reconciliation he openeth vnto vs the heauens calleth vs with an holy calling then take heede wee be not so prophane aâ—â—o set light by it for if we doe it may be that we shall afterwardes seeke it with teares and yet misse thereof Men cannot beleeue this therfore they liue dissolutely trusting that at their end they shall call to God for grace and so obtaine pardon O poore wretches if their prayer it selfe then be abominable wher is their help what shall become of them I pray you le◠〈◊〉 repeat it againe The Lord God doth call vpon men to turne vnto him from their wicked and sinfull wayes he promiseth to become their father as it is written in the Prophet and alleadged by the Apostle 2. Cor. 6. ver 17.18 Therefore come out froÌ„ among them saith the Lord and separate your selues and touch no vncleaâ— thing and I will receiue you and I wil be you father and you shall be my sonnes and daughters saith the Lord God almighty and beeing sonnes they bee the heyres of God and fellow heires with Christ Rom. 8. Nowe while this dignitie and glory is propounded and set before them men prophanelie dispise the same they doe more esteeme a messe of pottage they satisfie their vaine lustes and carnall appetites they haue all threatnings in derision they will repent and cal for grace when age or sicknes shall take holde of them they hope to do euen as well then as the godliest of them all that liue vpon the earth Thus with Esau they fall to their pottage what care they for the birth-right Well sicknes comes terror of conscience ariseth from the sight remembrance of their sins in which they haue walked they must now come before the high Iudge they wish now that they had neuer committed such abominable and filthy vices where is their refuge onely in prayer They cry out with feare with horror and with teares And where are they then if this their prayer be abominable to God Ye see the place which I alleaged Prou. 28. Which telleth vs so They crie and call now vnto Christ and he doth mocke them and laugh at their destruction as he saith hee will Prou. 1. Doe you not see now what a wofull case these prophane men are in which now dispise the grace of God that the prayer and the repentance which they trust vnto is abominable This is hard will some man say For doe not they esteeme highly of Gods blessings which weepe and crie to haue it Againe doth not the Scripture teach that God will forgiue at what time soeuer a sinner doth repent hiâ—â— of his sinne Shall we say that they doe not repent which crie with teares to GOD for mercie To this I answere that Esau woulde faine haue had the blessing at the last but that doth not argue but that he was prophane Who is iâ— that woulde not willingly be saued Or who 〈◊〉 so prophane but that he would bee glad to escape from the damnation of hell And touching their crying with teares it is not true repentance no more then that in Esau He wepâ— not for any detestation of his prophanesse bâ—â— because he had lost the blessing Euen so these doe weepe and crie out not that they loath and hate the sinne by which they haue dishonoured GOD and defiled themselues but because their conscience doeth terrifie them with the losse of heauen and with thâ— feare and horror of hell O beloued learne to knowe true repentance least we bee seduced and caried awrie to destruction It will bee obiected further that the holy Scriptures doe testifie how some haue repented at their ende and haue beene saued as for example the theefe vppon the crosse And Christ in the Parable of the man that hired labourers into his Vineyarde doeth teach that some come at the eleauenth hower Most true it is that God alwayes hath and doth conuert some euen towarde the ende of their life when as they haue spent a long time in wickednesse for thereby the Lorde doth declare the riches of his mercie drawing men euen out of hell which of themselues would neuer haue returned But shall euerie man therefore presume that God will doe the same to him He doth open the eyes of some giuing them faith and repentance which haue liued in blindnesse and ignoraunce al their life will he therefore heare thee which hast for a great part of thy life yea it may bee euen from thine infancie beene taught and hast dispised the grace of GOD boldning thy selfe in sinfull wayes and saying thou wilt cal for mercie and pardon at thine ende Yea thou sayest that thou hast knowne many which haue liued verie wickedly which haue made as good an ende as the godliest calling euen to their last breath for mercie and for pardon Well Esau trust not to such kinde of repentance thinke not that such must needs be saued because they weepe and cry for pardon but heare what Christ hath spoken Maâ—â—â—e the seauenth Not euerie one that sayth vnto me Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my 〈◊〉 which is in heauen Turne turne and doe the will of God while thou hast time 〈◊〉 godly life that so thou mayest maâ—e a godly and a happie ende Let vs call vpon God for this wisedome and grace The end of the third Sermon THE FOVRTH Sermon Romanes 6. 1 What shall we saye then shall we continue still in sin that grace may abound God forbid 2 How shall we that are dead to sin yet liue therein 3 Know yee not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death 4 We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the Father so we should walke in newnesse of life 5 For if we bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection 6 Knowing this that our olde man is crucified with him that the body of sinne might bee destroyed that henceforth we should not serue sinne 7 For he that is dead is freed from sinne 8 Wherefore if we be dead with Christ we belieue that we shall
◠verse 8. Sinne there is called the workes of the deuill which the sonne of God was made manifest to loose that is to dissolue to breake and so vtterly to destroy Marke well then Christ died to slay sinne hee had none of his owne to slay And thereupon it must needes follow that his death is to slay the sinnes of those which be ingrafted into him This is it that Saint Paule sayth wee are baptized into his death that is wee are baptized into Christ crucified that the power of his death may be in vs to crucifie and to slay our sinne He the◠that hath not the bare signe alone in baptisme but the very efficacie of the grace represented must needes without all controuersie be dead vnto sinne And therefore S. Paul doth insinuate how grosly blind they are euē in the principles of the Christiā religion in the doctrine of baptisme which suppose that a man can be a true Christian and yet continue in sinne Do ye not know saith he as if he should say It is a strange thing if ye knowe not this that all which haue bene baptized into Christ Iesus haue bene baptized into his death Know ye not that they which doe die with Christ doe die vnto sinne how then can they liue vnto sinne or how can 〈◊〉 be a true Christian that continueth still in sinne S. Paule as I said did propound this as a strange matter that any should be found so ignorant and blind as not to know that all which are baptised into Christ Iesus are baptized into his death and so haue sinne slaine in them are become dead to sinne and therefore cannot any longer liue therein But in our dayes it is no wonder for the most which glory in their baptisme vnderstand as much as a blocke what the doctrine of Baptisme is for if they did would they continue still in so many wicked abominable vices and yet imagine that they be true Christians What know they that euery true Christian is baptized into the death of Christ and that the power of his death is to slay sinne in them Can they be both aliue to sinne and dead to sinne Thus wee see that the first argument of the Apostle but he doth open it more at large in the wordes that follow because it is so necessarie a matter for all men to be well taught and instructed in It is the new birth figured by baptisme of which the Apostle maketh three partes the one from the death of Christ an other from his buriall the thirde from his resurrection We are buried with him by Baptisme saith hee into his death that like as Christ was raised vp from the dead by the glory of the father so we shuld walk in newnes of life you se◠it plainely here expressed that in our baptisme these three things are represented namely that we die with Christ that wee are buried with Christ and that wee rise with Christ Howe i◠this to be taken Thus. The death of Christ vnto which we are baptised doth slay sinne which is called our olde man this is the first step for vntill sinne be slaine in vs we can not liue vnto righteousnesse And there is nothing of power to kill sinne but the death of Christ The second steppe is buriall for when a body is dead it doth by little and little rotte and consume away in the graue Euen so our olde man or sinne hauing receiued a deadly wound by the death of Christ remaineth still as a deade carkasse in those which bee in Christ and by the vertue of Christes buriall doth euen as it were by little little too rotte and consume This is certaine that whosoeuer is in Christ crucified and so the power of Christs death in him sinne is slaine in him yet sinne is not by and by vtterly abolished but remaineth in him and by the vertue of Christs buriall is consumed Wee may not think then that so soone as euer a man is in Christ that sin is vtterly abolished in him but in continuance of time it diminisheth and doth become lesse and lesse What then if a man haue sinne as strong in him this yeare as he had the last yeare the last yeare as strong as ten yeares past Will not any man saye that the burial of Christ hath not takē effect in him Shal a dead body being buried rotte and consume nothing at all in so long time Wel if ther be no power of his burial there hath beene no power of his death the body of sinne is still aliue and not slaine for a body doth not consume so long as it is aliue If it last surely it is aliue and thereby we may bee sure that hee in whome sinne is not diminished is not partaker of the buriall of Christ and then is hee also not partaker of his death for they goe inseperably together wherefore S. Paul saith We are buried with him by baptisme into his death Such a man then as doth continue in sinne hath receiued onely the outward signe in baptisme but not the power of Christ crucified Let all men beware of this for if they haue but the external signe that they are buried with Christ by baptisme into his death and the power of his death and buriall be not in them to slay and to consume the body of sinne they be as far off from the benefites of Christ as either Iew or Turke And now touching the third part of our newe birth which is the walking in newnesse of life this followeth from the resurrection of Christ As Christ saith hee was raysed vp from the dead by the glory of the father so wee should walke in newnes of life Heere needeth some exposition to make this plaine When he saith Christ was raysed from the dead by the glorie of the Father we may take it that the glorious power of God did rayse him vp and that GOD was grorified by his resurrection all which is true but not the thing which S. Paul here meaneth The Greeke preposition which is translated by may as it is sometimes vsed be translated into or vnto Thus it is Christ before his passion tooke vpon him the shape of a seruant hauing as S. Paul saith Phil. 2. Emptied himselfe of the high glorie being in the shape of GOD when hee thought it no robberie to be equall with God and then hee had taken vpon him all our infirmities sinne onely excepted Hee was subiect vnto hunger to thirst to wearinesse and such like But when he rose from the dead all these things are left behinde and he entreth into the glorie of the father euen into the glorious and heauenly life of the Father and we being baptized into him and dying with him must needs also bee raysed vp with him into that heauenly life of God which hee expresseth by walking in newnesse of life Thus it is if Christ dyed for to slay sinne and then roase vp from the deade into that
FOVRE SERMONS VPON SEVErall partes of Scripture Preached by GEORGE GYFFARD Preacher of the worde at Mauldin in Essex AT LONDON Printed by Thomas Iudson for Tobie Cooke and Robert Walker 1598. The Textes of the foure Sermons THE FIRST SERMON 1. Tim. 6. Chap. ver 17.18.19 Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God which giueth vs abundantly all thinges to inioye c. THE SECOND SERMON 1. Ioh. chap. 5. ver 7.8.9.10.11.12.13 For there are three which beare record in heauen the Father the worde and the holy ghost and these three are one c. THE THIRD SERMON Hebrewes 12. ver 16.17 Let there be no fornicator or prophane person as Esawe which for one portion of meate solde his birthright c. THE FOVRTH SERMON Rom. 6. ver 1.2.3.4.5.6.7.8.9.10.11 12.13.14 What shall we saye then shall we continue still in sin that grace may abound God forbid c. TO THE RIGHT worshipfull Master Edward Lewkenor esquire one of her Maiesties Iustices of the peace in the countie of Suff. and to the right vertuous and christian Gentlewoman Mistris Susan Lewken or his wife grace with all aboundant blessings of this life and the life to come THe complaint of many both learned and verie godlie persons that the Church is burthened and incoÌ„bred with too great a multitude of bookes is not made without cause being grounded vpon the most holy worde of God as also confirmed by experieÌ„ce in that good houres are vnprofitablie spent pietie with true holynes not a little hindred and impaired Howbeit it seemeth rather to be directed against vaine friuolous and trifling pamphlets wherein lewde and ignorante persons haue onely taste and delight but especially against moÌ„strous inuentions vncleane and impure writings which doe infect and defile both doctrine manors thereby deseruing as a most contagious and pestilent ayre to be consumed and dissolued with fire from amongst the people of God and not against the wise and learned trauailes of godly men whose whole purpose and indeuour is to profite the Church and to further the knowledge and religion of the Lorde For varietie of good and profitable bookes seemeth to be necessarie and therefore would not be wanting both for the increase of knowledge and learning because one man or a fewe see not all thinges as also for that euery man writeth not in one forme and maner and therefore cannot answere the capasitie of euerie one for some fitte themselues sor smale and meane capacities and some for learned and great vnderstanding Besides one hath neede of one speciall instruction and one of another this man delighteth in one comforte and remedie against his temptation and an other in that which best aunswereth his infirmitie Furthermore Sathan hath daylie newe deuises to assaile the faith of Gods elect and to drawe theÌ„ into sinne neuer heard of before which the Lorde by his spirite doth not onely reueale to some of his seruants aboue others but prouideth remedies accordinglie which because they cannot be ministred alwayes by worde of mouth they are to be made knowne by writing to them that stand in neede And surely the bountie riches of Gods mercie are so large and his care of mans saluation and happines so great that euen as he hath prouided variety of creatures for euery mans tast and vse so hath he prouided varietie of spiritual graces for euery mans benefite delight to the end that euery man might profit with coÌ„fort pleasure or else be left without all excuse The consideration of which reasons and some others Right worshipfull caused me after I had obtained at the handes of that worthie Minister of Iesus Christ Master Gyffard these fewe Sermons whereof he is the Author to publish them in print to the view of the world Not therein respecting so much mine owne gaine and commoditie as the good and benefite of the Church of God Whereof J conceiue no little hope both by reason of the fruite and benifite which haue redouÌ„ded to the comfort of many by his former workes as also for the excelleÌ„cie of the doctrine conteined herein the which I rather commit to the iudgemeÌ„t of the learned and wise Christian reader then to commend them my selfe least in praysing them for want of iudgement wisedome J should in stead of beautie bring disgrace vpon them Whatsoeuer they be J thought it meete to Dedicate them to your worshippes moued thereto with many respectes And first of all that J might publikely testifie my dutie and thankefull heart for your great kindenes and manifold courtesies bestowed not only vpon me but vpon them that are as neerly linked vnto me as my selfe Of the which if I should be vnmindfull J were worthie of the reward which the Lacedemonians appointed for vnthankefull persons But especiallie the great accompt and honour that you haue obtained in the hearts of many of the best and wisest ChristiaÌ„s for your singular godlines rare Christian vertues do turne mine eyes froÌ„ many others vpon you as comfortahle lightes shining in the midst of this crooked generatioÌ„ as liuely examples to your brethren and worthie ornameÌ„ts to the profession of the Gospel And J haue ioyned you together in this dedicatioÌ„ not only for the neer band wherewith you are so nighly ioyned together in mariage but also for that you do not only striue together in one course to obteine the high price of your calling and that euerlasting crowne of glory reserued for you in the heauens but also for that you are mutual helpers one to another to the performaÌ„ce of all ChristiaÌ„ duties but speciallie in the wel gouerning and trayning vp of your housholde which thereby as a fruite of your rare and holy labours the Lord hath so blessed as that the heauenly estate behauiour thereof may be a presideÌ„t to many families if it would please the Lorde to giue them heartes to confirme themselues thereunto But I cease to say so much as I knowe least in speaking the truth might procure enuie and seeme to flatter you whoe of all other haue least delight in that veine The onlie thing which I ought in dutie may safely do is first to pray vnto God that he would saue preserue you yours from the manifolde subtilties of Sathan and the dangerous baites alluremeÌ„ts of this world and to finish the good work that he hath begunne in you vnto the day of Iesus Christ SecoÌ„dly most huÌ„bly to request you that you would take in good parte this simple gifte that J offer vnto you interpreting all thinges both in regarde of it and my selfe in the best parte and with that affection J offer it to you And thus once againe beseeching almightie God to blesse and coâ—tinue you many happie yeeres 〈◊〉 your owne comfort and the gooâ— of the Church as also to be fauourable vnto the holy Ministrie which hath many yeeres continued
in your congregation in which in my childhood I was trained vp in the first principles of Christian religion the ioyful remembrance of which benefitâ— I trust shall neuer departe from me either in life or death J in all duetie and humble manner take my leaue Robert Walker London 6. Decemb. 1598. 1. Timoth. 6. Chapt. 17 Châ—rge them that are rich in this world that they be not high minded and that they trust not 〈◊〉 vncertaine riches but in the liuing God which giueth vs abundantlie all things to inioy 18 That they do good and be rich in good workes and readie to distribute and communicate 19 Laying vp in store for themselues a good foundation against the time to come that they may atâ—â—â—ne eternall life OVR Lord Iesus Christ told his Apostles that it is easier for a Camel to goe through the eye of a needle then for a rich man to enter into the kingdome of God Math. 19. ver 24. The Disciples when they heard this were exceedingly amazed and 〈◊〉 Who then can be saued For in deede they â—â—ue more credit to this speech of Christ then the 〈◊〉 men commonly do who are little amazed 〈◊〉 at when they do heare it though it might â—â—ch them neerer then the Apostles who were poore But he beheld them and said vnto them with men this is vnpossible but with God 〈◊〉 things are possible Whereby it is euident thâ—â— although riches do make it hard to be saued yea vnpossible with men not that the blame is to be imputed to the riches but to mans corrupt nature for S. Marke reporteth that Christ said how hard is it for them that trust in riches to enter into the kingdome of God yet there is a passage and a way opened to heauen for the rich by the mightie power of God with whome all things are possible From hence it is that the blessed Apostle Paule doth instruct and warne Timothie and in him all the Ministers of the Gospell how they must deale with the rich men of this world For if there were no possibilitie for them or any of them to be saued it had bene vtterly in vaine to speake of them as he doth and if the passage to life were easie for them what should there neede a seuerall precept about them and so vehement a charge to be giuen Let rich men giue heed to this precept if they tender their owne saluation for heere is shewed a great wonder namely how the Camel shall get through the eye of a needle that is how they which abound in riches shall get to heauen a matter of greater weight then all their possessions heere in the world This text of scripture that we may come to handle it is to be deuided into two parts the former of them is in two verses containing the charge that must be giuen to rich men namely that they be not high minded nor trust in vncertaine riches but in the liuing God and doe good to others that they may be rich in good workes c. The latter part is in one verse shewing the great fruite and commoditie which they shall reape if they obey the charge that is giuen vnto them for as he saith they shall lay vp in store for themselues a good foundation against the time to come and attaine eternall life To come then a little neerer to the opening of the matter the former part which is the precept or charge doth deuide it selfe into two members the one setting foorth what they must take heed of to eschew euen two most pestiferous vices loftines of mind and vaine trust in riches the other opposing to those two vices three excellent vertues which they must practise that is trust in the liuing God liberalitie or bountifulnes in distributing to those which be in neede and facilitie of maners Thus may we looke vpon the summe of the whole matter and now let vs proceede more particularlie Charge them saith he that are rich in this world c. The parties to whome this charge is to be giuen are named the rich in this world where S. Paule euen of purpose doth vse this speech in this world to pull them downe a little euen in the very entrance and to abate their loftinesse For there be two sorts of rich men the one sort are rich in this world the other are rich as Christ saith Luke 12. ver 21. to God Now if we could see how farre they that be rich vnto God doe excell them that are but rich in this world it would take them downe a little and it would correct that peruerse respecting of persons and blinde iudgement which is in vs. For when he saith in this world opposing it to the world to come he noteth the vanitie and the basenes of earthlie riches that there is no cause why any should be puffed vp by them if they were not more then blinded and as S. Iames findeth fault Chapt. 2. men should not haue their eyes so dazeled to esteeme highlie of rich men although they be vngodly euen for the very externall pomp and glorie of their riches and to despise the poore although they be neuer so rich in faith and in the precious gifts and graces of the heaueÌ„lie spirit This for the persons to whom the precept is directed Now for the manner Hee willeth as ye see Timothie to charge or to commaund theÌ„ Is this coÌ„uenient Poore men in deede may be commaunded but who shal commaund the rich especially the great Lords and Ladies Shall the ministers of the Gospell take such authoritie vpon them as to commaund such Yea verely For albeit they be much inferior to them in the world yet he that hath sent them whose Ambassadors they are is most high aboue all and in his name and authoritie they are to commaund them and the greatest that shall despise and disobey the charge shall smart for it seeing they despise not man but God from whome it commeth Zedekiah the king of Iuda saith the holie Ghost humbled not himselfe before Ieremiah the Prophet at the commandement of the Lord 2. Chron. 36.12 therefore he was taken by the Chaldeans his sonnes were slaine before his face his eyes then put out and he caried in chaines to Babel 2. King 25.7 Furthermore when S. Paule willeth the ministers to lay this charge vpon the rich men it argueth two things euen the waightines of the matter and the great difficultie to be performed for were it not euen vpon the waight of their eternall saluation so that in deede rich men can not be saued vnlesse they obay this precept S. Paule would not be so vrgent And were it not that rich men are slow and wonderfull hard to be brought to this thing yea euen as the Camell to be drawen through the eye of a needle why should the holie Apostle will vs to charge to commaund or to denounce vnto them that they do thus and thus Why did he not say moue them put them