proclaime thy owne worth for he that seeth in secret will reward thee openly But because there are more rare therefore I hasten to the next Thirdly there are that giue and drop siluer but not with discretion to those which either haue no need or are not worthy Some feed the Spaniel I meane the Sycophant who neuer will leaue begging while any continues giuing some feed the Gray hound the riotous prodigall some the Mastife the gullet theefe still gaping for more some the Curre the criticall slanderer for whom the hooke is a fitter morsell then the bait some to the Cormorant which study nothing but Apicius in his art of Munchers whose greatest manhood is seene at the table in quartering and caruing dead carkases but this is giuing of the childrens meat to dogs some againe to the poore but not so made of God but from the Deuils bones and books cards and dice wine and women and such like husbandry Fourthly there are that regard not how they giue they giue but with grudging with pining with pinching with constraint being drawne like a Beare to the stake they part from a penny as from a drop of blood nor will they be any further bountifull then the statute law compels them Fifthly there are that giue but regard nor the time for either they giue when there is no need or when they can no longer keepe the poore shall be fed at their dore when they are carryed to their graue and so bee clothed when they must be naked for which charity they are more beholding to their testament then will for it should not haue beene giuen if it could haue beene kept And for this they are more beholding to their death-bed then them where it often falleth out that the poore mourne indeed not so much for their death as for that they dyed no sooner Here is a generation of crooked carnall and faithlesse giuers like Saint Iohns generation of vipers which although they continue giuers shall not be gainers whom yet I forewarne to fly from the wrath which is to come by bringing forth fruits worthy of amendment of life Let this lastly be the vse for obedience Vse 4 Wherefore dearely beloued whilst the wizards of the world like to that couetous Cardinall which preferred his portion in Paris before his part in Paradise exercise themselues wholly in ioyning house to house and land to land and account it the greatest point of cunning to gaine and retaine good estates good farmes good fields good friends good houses good horses good clothes euery thing else good for themselues but neuer exercise themselues in Doing good to others let vs all of vs if we would be accounted godly wise and prouident indeed be most of all carefull and earnest for the world which is to come wherewith that we may be really possessed and so royally blessed let vs neuer be weary of well-doing for in due time we shall reape if we faint not And for you whom it hath pleased God to endow with a more liberall portion of the things of this life so to account it the best Christian policie by your good works on earth to lay vp treasures for your selues in heauen and and euery day to bring in somewhat into Gods Exchequer as the Israelites into the Tabernacle the remembrance whereof may long after both in life and death comfort you It is an hard sentence of some Casuists concerning their fellowes that few rich mens Confessors shall be saued for that hapily they dawbe vp their consciences with vntempered morter soothing them vp in their sinnes let this be the care of those whom it may concerne For vs wee desire to be faithfull to God and you and therefore roundly tell you Doe good O ye rich men if euer you looke to receiue good if you be not rich in good works you cannot be rich in heauen as Cyrus said that he made himselfe rich while he enriched his friends so lay vp treasures for your selues in heauen whiles you make the poore your friends on earth If you looke for the interest of glory in heauen you must pay the principall of beneficence in earth Be not therefore like mount Gilboah fruitlesse and barren Be not like the Oliue tree which when Goats lick it fruitfulnesse doth leaue it Be not like a Vine tree the more boughs the lesser and sewer grapes Be not like a Cloue tree so hot by nature to rob the neighbour plants of moisture But be thou like that tree of Dauid planted by the waters side by regeneration bringing forth fruit in due season by sanctification whose leaues shall not fall by continuation Goe thou and doe likewise bring forth and multiply if euer thou hope to be planted in the new Ierusalem thou must bring forth twelue manner of fruits yea the leaues must bee beneficiall Bring forth then not flowers or flourishes blossomes or semblances onely but fruits not fruit of the world for that 's folly nor fruit of the flesh that 's frailty nor fruit of the eyes that 's fancy but meet fruits for contrition of heart reformation of life sanctification of soule Let not the children of this world excell the children of light they are fruitfull but not beneficiall multum sed malâ—â—â— there is greene fruit of imperfectnesse red fruit of blood thirstinesse yeallow fruit of gall and bitternesse 〈◊〉 colored fruit of drunkennesse earth-colored fruit of couvetousnesse pale-colored fruit of lasciuiousnesse these are trees but not of Gods planting these the Deuill plants suggestion waters continuance encreaseth necessity ripens iudgement gathers and bell burneth Be not thou like vnto those Indian Pandorae of whom it is reported that they haue white hoare heads in their youth and black haire in their age Or like Hermogenes of whom Antiochus said that hee was in his childhood an old man and in his old age a child be not thou more expert vnder thy Catechizers in principles of piety and as thou growest vpward in yeeres to grow downewards in grace like the she Wolfe which they say hath an yeerly defect in her procreation the first time she beareth fiue the secoÌ„d foure the third three the fourth two the fifth one and then remaineth barren the child of God must not so doe he must goe from strength to strength and grow from grace to grace bringing forth most good in their age like Caleb strong in his old age for gouernment and warre like Ruth shewing more goodnesse in the latter end then beginning like the Sunne in the Firmament which is swiftest at his setting so the sonnes of God must be best at their ending Let a good Christian be like vnto a sheepe in which euery thing is good and vsefull his fleece good his fell good his flesh good his entrals yea all is good and so a sanctified Christian is a seruant to all the seruants of God euery good gift in him is profitable to some he lendeth his fleece clothing the naked to some his bread in feeding the hungry to some his eyes in becomming a guide to the blinde to some his strength in becomming feet to the lame to some his vnderstanding in becomming an instructer to the simple at all times and to all persons in all places Doing of good Wherefore let vs be of Vlysses minde in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. let vs see our Tombes honored by Doing good while we liue this is the way to make our names truly famous and our memories eternall here lasting hereafter euerlasting here renowned among men there crowned among Saints and Angels in the Kingdome of glory FINIS
the precept as touching our faith trust thou in the Lord. Hauing then thus farre acquainted you with the scope of the holy Ghost at large that the children of God when they see themselues in great misery and the wicked flourishing as a greene Bay tree ought not to bee amazed at this nor to fret hereat or be filled with indignation or because they are like a fat Oxe fatted for the day of slaughter whereas the children of God must bee exercised with many afflictions lest with the world they should be condemned 2 That their light afflictions which are but temporall may be crowned with glory which is eternall And for this cause to trust in the Lord whence I obserue that in all troubles and trials whatsoeuer Doctr. and at all times we ought confidently to trust in the Lord. 1. The place is a confirmation of this truth Illustr as it is vsed here by way of precept trust thou in Iehouah To this purpose is that of Dauid in God is my saluation and my glory the rock of my strength and my refuge is in God Trust in him at all times yee people poure out your hearts before him God is a refuge for vs. In which the Prophet not only biddeth and exhorteth vs to trust in him but moreouer addeth a reason drawne from the profitable effect of such confidence because he is a refuge to helpe vs and deliuer vs. To this place is that of Solomon Pro. 3.5 trust in the Lord with all thy heart and leane not to thine owne vnderstanding 2 This hath beene the practise of the children of God in all troubles and in all times as is proued from the example of that godly and faithfull King who when the Moabites and Ammonites came against him to battell after he had prayed vnto the Lord for helpe and deliuerance as the people went forth into the wildernesse of Tekoa 2 Chro. 20.20 Iehosaphat stood and said Heare me O Iudah and yee inhabitants of Ierusalem trust in the Lord your God so shall yee be established beleeue his Prophets so shall yee prosper An example we haue in good Iacob who trusting in the Lord was not afraid to returne to his owne Country notwithstanding the malice which his brother Esau had conceiued against him Gen. 31.3 because hee beleeued that God who commanded him to goe would also defend him The like might I say concerning the rest of the Patriarchs Noah Abraham Lot Isaac Ioseph Dauid Daniel together with the sacred quire of reuerend antiquity summoned by the Author to the Hebrewes who through faith subdued Kingdomes Heb. 11 3â— wrought righteousnesse obtained the promise stopped the mouth of Lions quenched the violence of the fire escaped the edge of the sword waxed valiant in battell and turned to slight the armies of Aliants By euidence whereof we see that if we trust in God and cast our care on him he is such a father of mercies and God of all comfort that he will also care for vs. For which cause our Sauiour said to his disciples let not your hearts be troubled you beleeue in God beleeue also in me Ioh. 14.1 c. A little faith then euen as small as a graine of Mustard seed is able to make vs list vp our heads in the middest of all troubles and to remoue euen Mountaines of distrusts out of our soules Therefore in the description of the spirituall armour faith is compared to a buckler or shield Ephes 6.16 which guardeth especially the head and heart that is as it may be construed the vnderstanding and will ut non turbetur intellectus Diez com 1. in fest Phil. Iacol non formidet affectus that we be not troubled in our vnderstanding nor made fearfull in our affection By faith the children of God haue beene more bold then Lions and enabled to doe euen all things When Taxaris saw his Countriman Anacharsis in Athens he said vnto him I will at once shew thee all the wonders of Greece Lucianus in Scytha visâ— Solone vidisti omnia in seeing Solon thou seest all euen Athens it selfe and all the glory of the Greeks In like manner I may tell a true Christian hast thou saith and assured trust in the Lord thou hast more then all the wonders of Greece vpon the point all the wonderfull gifts of grace for faith is a mother vertue from whence all other spring and without which our best actions are but splendida peccata shining sinnes Rom. 14.24 most necessary then that we trust in the Lord. And not without great reason 1 Because if we trust not in the Lord as touching grace we are dead 1 Reason as long as we liue we breath and labour for life euen in death faith is the life of grace the death of all sinne Hab. 2.4 hence it is said the iust man liueth by his faith and liuing hereby his soule trusteth in the Lord hee looketh cheerfully to God hauing the spirit of boldnesse insomuch that we may say of him Si fractus illabatur orbis impavidum ferient ruinae if the mountaines should be remoued and cast headlong into the Sea still hee standeth his ground yea Terra fremat regna alta crepent ruat orcus ortus Si modo firma fides nulla ruina nocet If that all the world should crack in peeces neuerthelesse he standeth fast and firme grounded on the rock fixed like the Mount Sion Psal 129. not to be remoued at any time by any meanes for he trusteth in the Lord and vnder the shadow of his wings is the righteous mans refuge till the tyrannie of Satan Psal 57. sinne death and hell be ouerpast for he hath if I may so say the life-blood of the soule true faith in the Lord and relieth on his promises and therefore cannot miscarrie Whereas on the other side a faithlesse man and distrustfull in all troubles whatsoeuer is ready not onely to sincke vnder his burden but also to giue vp the ghost It is with them as it was with Nabal a distrustfull person hath a head like Nabal a heart like Nabal when he heareth of any troubles and crosses not to be vndergone but which hee hath escaped ignorantly â— Sam. 25.37 His heart presently dieth within him and he becommeth as a stone Physitians tell vs that in mans body the arteres running along the veines do beat vpon them and stir vp the blood lest congeling it should waxe cold so in the soule of the godly true fayth beateth in time of all distresse and keepeth it aliue in the wicked as in Nabal it moueth not and therefore in necessity either they die with griefe as he did or with Achitophel hang themselues or with Saul run in distresse to the witch of Endor to hell for helpe whereas the children of God wait vpon him for deliuerance with patience and with confidence trust in the Lord. Because fayth is the only meanes wherby
Next vnto God what greater loue can be shewed then to our selues But wherein can greater loue to our selues bee shewed then in quieting of our consciences whereby our election may bee made sure This latter as touching our selues depending vpon the former viz. the peace of conscience this againe depending vpon our doing of good which by more then a multitude of examples might bee shewed what was that which quieted the conscience and sealed the election of good Hezekiah but onely this comfortable consideration of his well doing Remember O Lord how I haue walked before thee with an vpright heart Esay 38. And not onely Hezekiah but all the children of God in the middest of many fold temptations and spirituall conuulsions haue beene so mainly sustayned that with Paul Rom. 14. they haue beene comfortably resolued and constantly assured that whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therefore or die we are the Lords Except then wee endeauour our selues by doing of good we cannot haue a good conscience without a good conscience and peace with it selfe there is no peace to be had with God Hence in a common popular apprehension a good conscience is said to be a ioyfull remembrance of a well-led life ioyned with an hopefull expectation of a comfortable death and a glorious resurrection In respect whereof it hath beene termed the paradise of the soule the iubile of the heart laetitia cordis quasi latitia a surpassing inward solace so dilating and enlarging of the heart for some good in possession more in expectation that the ioy thereof can neither be suppressed nor expressed Bona conscientia saith Bernard is titulus religionis templum Solomonis ager benedictionis hortus deliciarum gaudium angelorum A good conscience is the title and crowne of religion the temple of Solomon the field of benediction the garden of delight the ioy of Angels and Sanctuary of the holy Ghost the tranquility of the minde that heauenly musick whereon the old Philosophers doubtfully harped but the good Christians heart only heareth it and antwereth it with iust measures of ioy which spirituall harmony as a song of three parts consisteth in a throefold peace supra with God aboue vs. extra with men without vs. intra and the soule within vs. O heauenly peace whereby we are at league with God with our neighbours with our selues O peace passing all vnderstanding which in respect of the minds tranquillity ioyned thereby is like to the hidden Manna and white stone wherein a name is written which no man knoweth but he that enioyeth it Reu. 2 17. O royall feast farre excelling that of Ahasuerosh which lasted but ninescore daies for this is for eternity whereat Angels are Cooks and Butlers and the blessed Trinity gladsome guests as Luther boldly speakes without intermission of solace or interruption of societie A feast in life refreshing the soule with daitnty cates of diuine comfort A feast in sicknesse when worldly hopes hang downe their head like a bulrush A feast in death when world and worldly comforts and comforters forsake vs. A feast in the resurrection and after that a feast for euermore If then this be not a sufficient motiue and reason to mooue vs to the doing of good let me shew you another Reason 3 Because in doing good we shall so shew our loue to our neighbours and that in a twofold respect 1 to witnesse our faith vnto them 2 to winne them to Christ That we shall thus make a reall manifestation of our faith Saint Iames sheweth when he saith Shew me thy faith by thy works Iames 2.18 Faith if it haue not works is dead being alone Yea a man may say thou hast faith and I haue works shew me thy faith without thy works and I will shew thee my faith by my works And againe Without works faith is dead And as the body without the spirit is dead so faith without works is dead also vers last Man can iudge no further then hee hath warrant from outward appearance although God doth iudge the heart it is necessary therefore that of a good tree there be also some good fruits So Christ either make the tree good and the fruit good or the tree euill and the fruit euill and that we should witnesse our faith to men our Sauiour most plainely sheweth where he saith Le before men that they may see your good works And that thereby they may bee wonne and so glorifie your Father which is in heauen To this purpose is that of the Apostle S. Paul 1. Cor. 7.14 The vnbeleeuing husband is sanctified by the wife and the vnbeleeuing wife by the husband else were your children vncleane but now they are holy And in the 16. verse For what knowest thou ô man whether thou shalt saue thy wife or what knowest thou ô wife whether thou shalt saue thy husband As if he had sayd Thou maiest by thy holy life and good conuersation be a meanes to winne him or her to Christ Euen as the barke of the tree is a beauty or ornament and secondly a couer to it so for men are likened to trees a good conuersation is an ornament to a Christian corpus tegens cor protegens decking the soule inwardly and protecting the body outwardly and moouing good respect to both A good outside though not alwaies argues a good inside a good conuersation a signe of sanctification Vertuous and holy maners are compared to precious treasures which are commodious to our selues and others To our selues ad iustificandum but not effectiuely for so we are iustified by Christ But not apprehensiuely for so wee are iustified by fayth But yet declaratiuely by iust and holy workes So our Sauior of himselfe The works that I haue done beare witnesse what I am 2. To others ad adificandum that they seeing our good workes may glorifie our father which is in heauen and so be wonne by our godlie life and conuersation For Vinitur exemplis man is led by practise more then instruction like pliable wax for any impression Nothing more forcible and perswasiue with the vulgar then examples which are as looking glasses to the eies of men Validiora sunt exempla quam verba as Bernard A good man saith a good Father carbo lampas est Grag in Ezech. bom 1. he is a coale burning and a lampe shining sibi ardet alijs lucet He doth warme his owne conscience and heats himselfe well and sheweth a good light vnto others also Euen as by the bush wee iudge that there is wine so men iudge of our hearts by the outward countenance and God of our workes by the inward conscience For Sermo interpres cordis apud virum cor interpres sermouis apud Deum saith Philo Iudaeus Men according to our outward parts but God according to our inward hearts Paul for this cause exhorteth those which professe Christ to haue their
FAITH AND GOOD VVORKES Vnited IN A SERMON PREACHED at the Spittle vpon Wednesday in Easter weeke 1630. By RICHARD REEKS Minister of the word at Little Ilford in Essex LONDON Printed by THOMAS HARPER for IOHN HARRIGAT and are to be sold at his shop at the signe of the Holy Lambe in Pater Noster Row MDCXXX TO THE RIGHT WORSHIPFVLL SIR THOMAS FANSHAVV Knight Grace and Glory Right Worshipfull I Haue made bold to dedicate this Sermon to you for that as your affection to Religion loue to learning hatred of superstition and schisme hath rightly honored you so also you proceed euery way to adorne your eminent calling Praerogativam generis similitudo morum magis sibi vendicat quà m ordo maiorum The congruity of manners not the pedegree of ancestors hath the prerogatiue of noble birth wherein although you may plead both yet you are more dignified by the former The Lord hath exalted you to eminent place in the Commonwealth wherein you haue approoued your selfe faithfull to God and his Church so that you are of the number of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapet which are able to doe good not which need good to bee donne vnto That therefore which is herein required as touching doing good in this contemplatiue but cold age you haue both in generall and particular so well performed that you stand as a Lampe burning and light shining vnto others to follow your worthy example wherein nothing remaineth but that you be found faithfull as you haue beene vnto death that God may giue vnto you a crowne of life such shall the prayers of him be for you and yours which resteth Your worships in the best seruice euer to be commanded RICHARD REEKS Auspicante Deo Textus legitur in Psalmo xxxvij vers 3. Trust in the Lord and doe good so shalt thou dwell in the Land and verily thou shalt be fed THere is no faith where there is either meanes or hopes difficulties and impossibilities are the true obiects of beleefe Gods charges are oftentimes harsh in the beginnings and proceeding but in the conclusion alwayes comfortable God deferres on purpose that our trials may be perfect our deliuerance wellcome our recompence glorious This knew the holy Psalmist the Prophet Dauid right well and therefore through more then much experience penned this Consolatory Song or Psalme as it plainly appeareth by the argument of it throughout Wherein the Princely Prophet most grauely preuenteth many distrustfull doubts and feares which might in the contemplation of Christianity the comparison of the same with the present gliding delight of the wicked at any time arise in the minds of Gods seruants and followers Here by the way it may bee easie to obserue how hard a thing it is to be a Christian In this respect his meditation affording him not more griefe then wonder And here to keepe his station is hard but to remoue harder One while he scarce restraineth his vnruly desires from euill ofter can finde no list to good sometime he purposeth well and when those thoughts not his begin to lift him from the earth loe hee that rules in the ayre stoops vpon him with powerfull temptations or the world puls him downe with a sweet violence so that it is hard to say whether he be forced or perswaded to yeeld here is much weaknesse more trechery good duties seeme harsh and can hardly escape the repulse or delay of excuses and not without much strife grow to any rellish of pleasure and at the best cannot auoid the mixture of many infirmities But this is not all O God! what aduersaries hast thou prouided for vs weake men What difficulties What encounters Malitious and subtle spirits an alluring world a Serpentine and stubborne nature distrustfull feare neither the least nor last enemie of mankind which though our eyes behold yet with such amazement because crossing carnall reason that from hence ariseth eyther a slauish feare whereby when we see the number and the happinesse of the wicked we like cowardly Israelites are ready to flie and plead their measure for our feare who is able to stand before the sons of Anak Or if not feare so that as we can we weakly resist yet are we foyled with indignation and enuie fretting our selues because of the vngodly and being malicious against the euill doers vers 1. Or which is worst of all heereby we are so stupified that fayth for a while seeming not to haue any being impious and prophane Atheisme stealing on vs maketh this question whether there bee a God or whether blinde chance and fatall necessity and fortune doe not hand ouer head moderate all things heere below So that at some time or other it is hard euen for a beleeuer not to be an Infidell at least in conceit looking carnally to haue God at a bent and if hee come not at a call how easie to cast him off and to betake vs to our owne no lesse idolatrous then ridiculous shifts like the Chinois whipping their gods when they answer not Whereas as the Prophet heere exhorteth his holy ones wait long and seeke him and not onely in their sinking but from the bottome of the deepes call vpon him and though hee kill them still put their trust in him To which purpose in this text is sayd Trust thou in the Lord c. It is not my purpose to spend any time in speaking concerning the authour of this sacred hymne who as it appeareth by the argument of it was Dauid the King neyther will I insist vpon that excellent order Alphabetically heere vsed for the auoyding of tedious prolixity according to the number of the Hebrew letters The Hebrewes in their songs as it might be shewed did follow the method Alphabeticall as some thinke heereby to helpe the memory Others as Vatab. tell vs there is no certayne reason of this versifying Apparet vulgatam carminis rationem fuisse It appeares to be an ancient and vulgar custome Others as Hierom auerre that they were written in Saphick verses to which purpose hee alleadgeth Origen and Philo. Others suppose this order was vsed not onely to help the memory but also to note the worthinesse of the matter And this last opinion may we in this place first of all incline vnto this Psalme being Alphabetum quoddam pijs omnibus discendum vt nouerint vbi sita sit foelicitas beatitudo as Vatab. elsewhere Heere the care of the holy Ghost is especially to bee noted for mans saluation not onely to make the way most plaine for vnderstanding but also the Scriptures as familiar as our A. B. C. for our best conseruing and retayning in our memory So that this Psalme is like Habakuks vision he that runneth may read a lecture of comfort in euery letter and may moreouer well remember what he readeth But what should I stay on that of S. Hierom. in his epistle to Paulus Vrbicus diuiding the whole Alphabet into seuen connexions interpreteth the two and twenty
present but all together not anodins to take away for some few howres the sence of our paine not the paine it selfe but they are saluation and as it were resurrections from the dead Euen as Daniel saith Dan. 6.27 he deliuereth and rescueth and hee worketh signes and wonders in heauen and earth So he deliuered Israel our of Egypt So he deliuered Dauid from Saul So he deliuered Hezekias and Iehosaphat from their enemies So hee deliuered Shadrach Meshach and Abednego from the furnace So he deliuered Daniel from the Den. So his people out of the Dungeon in Babylon and such hath euer been his deliuerance O how easie is it to be infinite in this matter how well might wee loose our selues in the wood rather the world of these wonders Such lastly was his deliuerance of the Church in England from the tyranny of the bloody Byshop of Rome from the Spanish inuasion 88. from that mercilesse and matchlesse treason both for fict and faction the gunpowder treason Nouemb. 5. 1605. O then being compassed about with deliuerances such deliuerances of such a Lord such a Sauiour such a Redeemer Let vs trust in our Lord God Let me now say to you all to conclude this vse as Dauid to his people Let Israel yea let vs all trust in the Lord for with the Lord there is mercy and with our God is plenteous redemption With him is force and a strength to redeeme Israel out of all her troubles he may doe it hee can doe it he will doe it search and looke through all generations of men which haue beene since the World began and you shall not finde one forsaken that put his trust in the Lord therefore from hence foorth and for euer let vs trust in the Lord. Vse 2 Thus farre of the first vse for our information a second followeth for reproofe and terror For terror for it is written Thus saith the Lord Ier. 1◠5 Cursed be euery man that trusteth in men and maketh flesh his arme for reproofe then of all those which trust not in the Lord but in other both transitory and transient meanes such there are for Some me put their trust in vncertaine riches and say to the wedge of gold thou art my confidence but these intollerably offend Iob. 31.24 and grosly deceiue themselues for riches auaile not in the day of wrath Pro. 1◠4 The hoarders vp of siluer and gold come to nought and goe downe to hell as it is in Baruch 3.17 O foole this night will they fetch away thy soule from thee where is now thy god thy gold and thy trust yet this cankered gold is the worldlings god nothing more ordinary then to trust in vncertaine riches for the rich mans wealth is his strong City saith Solomon Now where will a man account himselfe safe but in his fort He sees Mammon to be a great Lord of great command he sees he can doe much and heares him say he can doe as much more yea all things and now no maruayle that hee trusteth is him Mammon is so proud a boaster that his clients must needs be confident in him what doth not he brag to doe Siluer answers to all sayth Solomon This wee grant yet wee would be loth it could command truth iustice iudgement yet he sayth he can procure all conquer all pacifie all He sayes he can procure all secular offices titles and dignities yea in some sacrilegious wretches Simonaicall patrons the promotions of the Church ye remember the old song of the Pope Claues altaria Christum Simon Magus the grand father of these made full reckoning to haue bought the holy Ghost for mony He sayes he can pacifie all a gist pacifieth wrath Let them in place of iustice looke to it whom it may concern he can bribe off sinnes and peruert iudgement He sayes he can ouercome all for so he singeth in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fight with Launces of siluer and thine shall bee the victory With this weapon hee thought to foyle the sonne of God All these will I giue thee briefly according to the French and Greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things obey the Lord Mammon this is a great Lord if this be true he saith the worldling beleeueth and trusteth But let me tell you in a word what gold can doe He can both open and then barre the gates of hell to the vnconscionable soule and helpe his followers to damnation this he can doe and this is all As for other things though the foolish siluer Smiths of the time shout out great is Mammon of the worldlings yet weigh his power in the ballance of iudgement and you will conclude of him as Paracelsus of the Deuill that he is a base and beggarly spirit For tell me I beseech you what hee can doe Can hee make a man honest can he make him wise can hee make him healthfull can he giue to liue more merrily to feed more heartily to sleepe more quietly yea rather will hee not procure the contrary make dishonest foolish sick and vnquiet Can he buy off the gout cares death much lesse the paines of hell Gee to now yee worldlings God meanes to punish thee with death now try what thy bags can doe see if thou canst bribe God with a gift will the Lord bee pleased with thousands of Rams or with ten thousand riuers of oyle See if thou canst bribe death the Serpent of God he lookes thee sternly in the face and tels thee with Ehud his message is from God and sheatheth his sword in thy bowels yet See if thou canst bribe the Bayliffe of death thy disease he will tell thee as Laban this is proceeded of God I can therefore say to thee nor good nor euill In a word disease will summon thee to death death will arrest thee to the iudgement seat of God God will passe his doome and in all these true is that of Solomon Riches auaile not in the day of wrath Those therefore which make their wealth riuals with God shall be burned in die fire of his iealousie they that leane on them trust to a reed which will not only breake but also runne into their hands for he that trusteth in riches shall fall Some put their trust in their owne worth and holinesse as the Pharisee Luk. 1◠who thanked God that he was not like other men for which he receiued no thanks of God for he that trusteth in his owne heart is a foole his trust with himselfe will suddenly decay Pro. 28.1 Some put their trust in their politick counsell as Achitophell of whom it was said his counsell was reputed as an oracle of God 2. Sam. 16. But the Lord saith Iob catcheth the wise in their owne craftinesse and the counsell of the wicked is made foolish Iob. 5.13 Some put their trust in their strength as Goliah did in their sword and shield but cursed is he that maketh flesh his arme Some
put their trust in chariots and some in horses but a horse is a vaine thing to saue a man Psal 33.17 neither shall he deliuer any by his great strength Mentitur tibi equus quando promittit salutem if thy horse promise safety he lieth vnto thee saith Augustine Proud Pharaoh that trusted to his horses and chariots found them lyars indeed for when in the strength of this conceit he had furnished himselfe with six hundred chariots and was accompanied with all the Nobles Captains and souldiers and so pursued the Israelites to the Red Sea there their chariots and horses failed them in which they trusted Exo. 14. as hauing done seruice enough to bring their riders into perdition What trust now may be put in a horse The horse is prepared for battell Pro. 21.31 true but the safely is of the Lord. Vaine is this trust for with August mendax equus ad salutem Woe to them that goe downe into Egypt for helpe and comfort themselues with chariots because they are many and with horsemen because they are lusty and strong Isay 31.1 but looke not to the holy One of Israel nor seeke the Lord. Some put their trust in Princes and the sonnes of men are their confidence but Dauid biddeth vs not to put our trust in Princes nor in any child of man for his breath goeth forth and he returneth againe to his earth and then all his thoughts perish Psal 146.3 See in these words the first and last highest and lowest of the sonnes of Adam they may bee honorable because Princes but borne sinfull the sonnes of men borne weake for there is no helpe in them borne mortall their breath departeth borne corruptible for they returne to earth and lastly their mortality is not onely in their flesh for their thoughts also perish The order of these words is so set that euery member is a reason or confirmation of that which went before To this purpose that of Chysostome is excellent Trust not in Princes either because they are men or because helplesse or because mortall or because corruptible in the frame of their bodies in the cogitation of their hearts or lastly Si dicendū est aliquid mirabile if a man may speake that which the world may iustly wonder at trust not in Princes euen for this cause because they are Princes and in least safety themselues Tamille timere cogitat quātimeri was Cyprians iudgement of one in gouernment he hath as great cause to feare as to be feared I read in Plutarch In Alexand. that after Alexander the great had published that he was sonne to Iupiter Hammon yet when hee saw the humour running downe from his wounds was constrained to say this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of man not of God and swelling the stench of his owne filth asked his flatterers if the Gods yeeld such a sent Where is Sapor King of Persia Marcelline l. 17. that tooke to himselfe the proud title of King of Kings brother to the Sunne and Moone partaker of the Starres like the proud Turker Where is he hath his pretended brother defended him hath his pompe deliuered him from death The like might I say of Herod and of all the Potentates of the earth yea of the Pope himselfe whose Canonists tell vs that he is neyther God nor man but we all know he is a man and a man of sinne farre vnable to deliuer so many thousands out of hell and his fayned purgatory which can not deliuer himselfe from treason death and destruction Vaine fooles which leaue God and put their trust in men since the lowest are vanity the highest are vanity The lowest no lesse the highest no more Surely man saith Dauid is altogether vanity Some put their trust in Diuels as Saul when hee went to Endor as all those doe which runne in all sickenesse and in all losses to wisards buzzards sorcerers witches diuels for helpe and knowledge Cursed be all those that forsake the Lord and runne to the Diuell for helpe Some put their trust in Angels and in Saints imploring their ayde and desiring their helpe But Iob sayth To which of the Saints wilt thou turn thee meaning that none is able to helpe thee These therefore erre grieuously and are giuen ouerto strong delusions beleeuing a lie in that they relie on the creature and forsake the Creator who is blessed for euer and euer Vse 3 Thus for reproofe Lastly for obedience You haue plainely now heard that our helpe slandeth not in Angels Saints or men but onely in the name of the Lord which hath made the heauen and the earth Angels Saints Diuels Men Horses Chariots Gold Princes not one or all these nor any other externall meanes can deliuer vs from any euen the least iudgement which God shall lay vpon vs therfore let vs not trust in them let vs take heed we enquire not of them not relie vpon them In whom then shall wee trust In the Lord Iehouah and in his power alone Let vs sing that sweet strayne which the faithfull haue in the Prophet Hicurruum illi equorum nor vero nominis Dei Iehouae nostri recordabimur Psal 20.7 Let it bee the matter of our meditation in the day of trouble in all rimes of distresse let vs say in faith and sure hope Some trust in chariots and some in horses but we will remember the name of the Lord our God We will remember him and put our trust in him alone It we trust in the Lord a blessing shall attend vs. It is promised in Ieremy 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But how shall he be blessed It followeth in the Propher Hee shall bee as a tree planted by the waters that spreadeth out her roots by the riuer whom the heat cannot hurt whole leaues are alwaies greene in a word whatsoeuer he doeth shall prosper And loe thus shall the man be blessed that feareth and trusteth in the Lord. Let Alexander perswade himselfe to be the sonne of Iupiter Hamon till he see his bloud let Sapor King of Persia write himselfe King of Kings brother to the Sunne and Moone partner with the starres Let the Canonistes of Rome make a new Canon to transfigure their Pope into a new nature making him to be neyther God nor man but somewhat betweene both I thinke a monster Let Antiochus thinke to saile vpon the mountaynes Let Senacherib thinke like Xerxes host to drie vp the riuers with the plant of his foot Let Edom exalt himselfe like an Eagle and build his nest among the starres and in the clefts of the rocke and say in the pride of his heart who shall bring me downe to the ground Let the couetous say to his gold thou art my confidence let the wicked vanish away in their mortall vanity but let vs trust in the Lord Iehouah the mighty God of Israel so shall