make a statue thereof as good as the matter would permit so saith he a wise man and why not a Christian endued with vertue will shew it in riches if he be rich in pouertie if he be poore in authoritie if he be a Magistrate in health or sicknes according to his place quamcunque fortunam acceperit aliquid ex ca memorabile efficiet in whatsoeuer state he liue he will doe some praiseworthy thing therein On the other side as good workes are good and profitable so euill workes are dangerous and vnprofitable Psal 5.6 Rom. 2.25 2. Tim. 2.6 Eph. 4.30 For euill déedes are displeasing to God that hates all the workes of iniquitie Euill déedes disgrace our profession and Gods glory what lies in vs. Euill deedes make vs the slaues and vassals of Sathan and by them he dominéers ouer vs. Euill deedes hinder all spirituall exercises Deut. 28. for by them faith faints the conscience is hurt praier ceases and the holy spirit of God is greeued Euill déedes doe procure and pull on vs punishments both publike and priuate as warres famines pestilence and the like At a word euill deeds do merite eternall torments after this life For they that doe commit euill works haue no parte in Christs Kingdome Gal. 5.21 1. Cor. 6.10 neither shall possesse it And is it so Is death the stipend and wages of iniquitie What exhortation then is fitter then that of the holie Apostle Let not sinne therefore raigne in our mortall bodie that we should obey it in the lusts thereof That is Rom. 6.23 let vs not fréeze in the dregges of vngodlinesse Let vs not wallow welter in the puddle of wickednes Rom. 6 1â— Let vs compare and examine our liues and doings by the rule line of Gods lawes and statutes and where we finde our faultines and imperfection and who will be able to say My heart is cleane Since the righteous falles seuen times in a day therefore let vs hartily repent for the same and beséech God the Father to forgiue our offenses for the merites and Passion of his dearely beloued Sonne CHRIST IESVS Let the swearer and blasphemous person forsake his Oathes and vaine prophaning of Gods sacred name Let the abuser of the Sabbath and neglecter of Prayer and Sermons and Sacraments reclaime himselfe sanctifie the Lords Sabbath Let the enuious and malicious person lay aside his hatred and spitefulnes Let the couetous and gréedie mizer forsake his inordinate loue of money which is the roote of all euill Let the drunkard abstaine from drunkennes the fornicator from vncleannes and the hypocrite from counterfeiting and the lyer from slaunderous vncharitable reports and the brawler conteÌ„der from strife and dâ—ssention To be short let the ignorant of the mysteries of their saluatioÌ„ seeke to be filled with the knowledge of Christ spiritual vnderstaÌ„ding And let the breaker offender of Gods Lawes perswade himselfe that it is sufficient to haue speÌ„t the time past in waÌ„tonnes lusts concupiscences abhominable traÌ„sgressions and let him not suffer sinne to raigne swaye longer in his mortall bodie CHRIST our high Priest Heb. 7.26 that offered a full perfect sufficient sacrifice for our Redemption was holie innoceÌ„t vndefiled separate froÌ„ sinners higher then the HeaueÌ„s And this our holie high Priest hath saÌ„ctified vs by his Sacrifice that we should also be holy innocent vndefiled For Heb. 2.11 He that saÌ„ctifieth they which are saÌ„ctified are all of one And CHRIST gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 purge vs to bee a peculiar people vnto himselfe zealous of good workes Therefore we ought also as being sanctified by Christ our redeemer as being members of so worthy an head as being made conformable to so excellent an Image wée ought also to loath detest and abhorre sinne iniquitie Fâ—â—e from siâ—ne as froÌ„ a serpent for if thou coÌ„mest too néere it it wil bite thee Ecclus 21.2.3 the teeth thereof are as the teeth of a Lyon to slay the soules of men All iniquity is as a two edged sword the woundes therefore cannot bee healed saith the Wise man Consider how pestilentiall how horrible how fowle a thing sinne is and tell whether it bee a fit guest to be harbored lodged of vs or not What is it that makes a separation betwéene God and our sillie soules but sinne Hearken what the Lord saith by his holy Prophet Beholde Isai 59.1.2 the Lords hand is not shortned that it caÌ„not saue neither is his Eare heaâ—e â—hat it cannot heare but your iniquities haue separated betweene you your God and your sinnes hauâ— hid his Face from you that hee will not heare And how vn speakeable a losse is it to be separated and diuorced from GOD As almost euery one offers wrong to a Widowe because shee wants a protector So euery vncleane spirite and euery creature riseth vp against the soule that is a widow Psal 70.10.11 that is depriued of the GRACE OF GOD And the spirituall Foes that seeke such a soule take counsell together and say God hath forsaken that Soule Persecute and take it for there is none to deliuer it The Shippe that hath lost her Mast and Rudder and Gouernor yeeldes to the flawes and flouds is driuen hither and thither and tossed by euery Tempest and at last is dashed against a Rocke and is broken in pieces and the Citie that is besieged of most cruell enemies hauing no Walles nor Bulwarkes to defend it and no Garrison nor strength of Soldiours to protect it but the Citizens that are in it are in hostilitie and ciuile discord this cittie must néeds be sacked and ransacked Euen so the wretched soule destitute of the loue and fauour of God it is exposed to innumerable flouds of teÌ„ptations and is néere to shipwrack it is as a prey readie to bee torne and rent by her enemies Sathan the world and the Flesh and it is cast foorth by the very bodie that it quickeneth to vncleane spirites to be deuoured When the King remooues his Court all the Kings houshold and all the Courtiers depart with him and we say that the Court is remoued Ezek. 18.14 So when God departs from the soule all the Angels that are Gardians to the soule celestiall Courtiers depart also from it and the very good works which were formerly done are forgotten and doe léese their reward For so saith the Prophet If the righteous man turne away from his righteousnes and commit iniquitie and doe according to all the abhominations that the wicked man doth shall he liue all his righteousnesse that he hath done shall not be mentioned but in his transgression that he hath committed and in his sinne that he hath sinned in them shall he die Of the departing of this heauenly Court Saint Basin thus saies In Psa 33 Like as smoke driues away Bees and
that the infirmitie is expelled the Patient cased so God workes in vs by his grace vt peccatum consumatur homo liberetur that sinne is consumed and we set at libertie to the end we may fréely serue the Lord in holines righteousnes all the daies of our life Or else the Kingdome of God in this place may be taken for the kingdome of glorie which is the scope last ende of all the godlie and vnto which we are directed and led by the kingdome of grace For as among the Romanes Honour had a temple and Vertue had a temple but these temples were so built and scituate that none could come into the temple of Honour but hée must first passe through the temple of Vertue so there is a kingdome of grace in this life and there is a kingdome of glorie in the life to come but these two Kingdomes haue such coherence and societie betwéene themselues that none can enter into the kingdome of glorie except he walke through the kingdome of grace nor none may be a subiect in the latter except hée haue bene a subiect in the former In the kingdome of glorie there shall be perfect knowledge here wée know but in parte and sée darkely through a glasse 1. Cor. 13 9. In the kingdome of glorie shal be eternall life peace quietnes ioy and concord here our life is as a Flower our peace is soone broken our quietnes troubled our ioy molested our concorde dissolued In the kingdome of glorie is no death sorrowe wearines infirmitie hunger thirste pouertie slauerie Reu. 21.27 For no imperfection or vncleannes enter into the newe Ierusalem héere the waues of affliction and tribulation tumble one vpon the others necke as long as wee carrie about vs this bodie of death Briefly if we liue here in prosperitie yet we liue subiect to mortalitie and sicknes yet we sée but a vaine and wicked world yet we behold but mortall men and dwell but with sinfull men and conuerse but with inconstant men but in the kingdome of glorie our bodies shall be immortall the Maiestie of God shall be the obiect of our eyes Hebr. 12.22 the company of innumerable Angels and the assemblie and congregation of the first borne which are written in heauen and the spirites of iust and perfect men shall be those with whom we shall continually abide and dwell What is the earth and earthly glorie compared with the glittering Pallace of heauen but an earthen and dirtie cottage of a beggar in respect of a gay gilded mansion of a Prince They that are translated out of the wretchednes of this world into the blessednes of that other worlde are like those that are exalted out of Dungeons fetters into a Royall throne of dignitie It is much to say this but when S. Iohn Chrysostome had saide it Hom. 6. ad Heb. he addes presently Sed neque sic integrè pertingere potui ad illius regni similitudinem that by this spéech he could not fully expresse the likenesse of that glorious Kingdome For in the aduancement from worldly miserie to worldly felicitie there ariseth a pleasure and great delight but after a few dayes the minde begins to be satiate with the ioy and gladnes and though it remaine in delectation yet the delectation beginnes to fade for that it is vsuall and common but in those good things which eye hath not séene nor eare hath heard nor mans heart can comprehend there is no decrease ende or change but there is an augmentation of ioy replenished with all desireable good things For as the death of the wicked may be termed euill worse and worst euill because it ends their earthly ioy Bernard in paruis sermonib ser 41. worse because it sends to tormeÌ„ts worst because there is no ende of those anguishes so the death of the godly may be called good better and best good because it finisheth their miseries better because it puts into possession of happines best because there is no alteration nor feare of alteration in that happines In a word as much as the soule excels the bodie so much the ioyes of heauen surmount all the pleasantest and carest choisest delites of this fading life And this is that kingdome that Christ commands vs to seeke before all other things and who will not be desirous to attaine vnto it The Righteousnes of God which Christ bids vs to followe is that Righteousnes and holines which God in his word commaunds and allowes And these wordes The righteousnes of God are an exposition and declaration of the former namely the K ngdome of God For then God doth raigne in vs and then we are subiects of Gods kingdom when he by his holy spirit works sanctification and an earnest desire of godlines in our hearts to liue godly and holily and soberly in this present world Therefore if we will be inheritors of Gods kingdome and finde the ioyes thereof we must as obedient children not fashion our selues vnto the former lusts of our ignorance 1. Pet. 1. v 4 15. â—6 17 â—8 19 but as he which hath called vs is holie so we must be holy in all manner of conuersation because it is written Bee yeâ— holie for I am holie And since we call him Father which without respect of persons iudgeth according to euery mans work we must passe the time of our abiding héere in feare knowing that we were not redéemed with corruptible things as siluer and golde but with the pretious bloud of Christ as of a Lambe vndefiled and without spot And is it not reason that we should studie to please the Lord in holines Ioh. â— 16 and righteousnes and newnes of life Since God hath so loued vs that he gaue his onely begotten Sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life When thou art worne out with age or liuest in pouertie or art tossed and turmoyled with affliction and aduersitie what wouldest thou not suffer to bee made young and lustie rich and wealthie setled and quiet Christ hath promised and will performe more then all these Prâ—â— 25.14 Iud. 11.12 Antiochus was called Dolon because hée was wont to say that he would giue and he would reward he would pay and yet gaue and rewarded and payde nothing being like the vapour and winde that hath no Raine Hebr. 13.18 and the clowde without water but Iesus Christ is no willinger to promise then able to performe and hée is the same yesterday and to day and for euer For youth doth not so much excéede Age riches beggerie peace quietnes Nay truth doeth scarce so much excéede a dreame and the bodie a shadow and a precious iewell a clod of clay as all the brauery and pleasant delights of this world shal be truely and indéede excéeded by the glorie and ioy of heauen If any would liken the glorie of heauen to the brightnes of the Sunne yet he should say nothing
lyes And are not drunkards that depriue themselues of reason and common sense that abuse the good creatures of God that deâ—â— their soules and bodies with vices and prepare themselues to be as spunges to receiue all iniquitie are they not comprehended vnder the name of vncleane persons and dogs If any say that these are but probabilities and collections then behold those most cléere places where the holy Ghost saith by the mouth of the Apostle 1. Cor. 6.10 Gal. 5.21 that drunkards shall not inherite the kingdom of God and that drunkennes and gluttonie are manifest workes of the flesh and that they which do such things shall not inherite the kingdome of God The second Metaphor borrowed spéech which the Apostle vseth in his exhortation is likewise taken from earthly souldiers and warfare when he saith and watch If the souldiour that lieth in field against his enemie be not watchfull but careles and sléepie how soone may his foes preuent and circumuent him so if they that are enrolled souldiours in Christs band to fight his battels vnder his banner be remisse drousie and negligent the enemies of their soules may soone ouerthrowe and destroy them It is necessarie therefore for vs to watch And why must we watch We must watch for the comming of Christ our Lord and Maister for so he commaunds saying Watch therefore for ye know not what houre your Maister will come If this be sure that if the good man of the house knew Matt. 24.42.43.44 at what watch the theefe would come he would surely watch not suffer his house to be digged through therfore be ye also readie for in the houre that ye thinke not will the Sonne of man come And againe Let your loynes be girded about Luk. 12. â—5 36 and your lights burning and ye your selues like vnto men that waite for their Maister when he will returne from the wedding that when he commeth knocketh they may open vnto him immediately And why must we watch for Christs comming because it will be suddaine for the day of the Lord shall come euen as a theefe in the night 1. Thess 5.2.3 for when they shall say peace and safetie then shall come vpon them sudden destruction as the trauell vpon a woman with childe they shall not escape And whereto must we watch we must watch to righteousnes godlines vertue good works for so the Apostle S. Paul doth admonish vs saying awake to liue righteously sinne not 1. Cor. 15.34 As if he had said sin is like the Aspe for as that Serpent when it stings any it brings them into a drousines and they die sléeping so they that are hurt with the sting of sinne fall into a drousie forgetfulnes of God godlines and except the Lord touch their hearts with repentance they senselesly sléepe vp into the second death Ephes 5.14 Awake therefore thou that sleepest and stand vp from the death of sinne and Christ shall giue thee light And why must we watch we must watch least Sathan sowe tares among the good séede of Gods word and take it away out of our hearts and choake it with the thornes of cares and voluptuous liuing Matt. 13.34.25 For Christ saith expressely That the kingdome of God is like vnto a man which sowed good seede in his field but while man slept there came his enemie and sowed tares among the wheate and went his way Briefly wherein must we watch we must watch in praier for so our Sauiour taught his disciples Matt. 26.41 Luk. 21.36 saying Watch and pray that ye enter not into temptation And again Watch therefore and pray continually that ye may be counted worthy to escape all these things that shall come to passe and that ye may stand before the sonne of man And so Saint Paul commaunds continue saith he in prayer Col. 4.2 and watch in the same with thanksgiuing And iustly might he commaund vs to pray continually for what else is praier to the soule but that which the kéele is to the ship the foundation to the house and the moisture to the tree and the sinewes and ioynts to the body Take the kéele away and the ship is dissolued take the ground-worke away and the edifice falles take the moisture from the trée and there comes no fruit take away the sinewes and cut the ioynts of the bodie and the members will not hange together and take away prayer from the soule and it is exposed as a preie to euery Enemie Praier to the Christian is as a sword to the traueller that chaseth away the théefe and the bowe of the hunter that kils the sauage beast and the fortresse and bulwarke that defends the cittie and castle for the wicked spirits are put to flight when they see our soules armed with supplication and the enemies that as gréedie beasts would deuoure our soules are driuen off by the spirituall arrowes of zealous praier and the castle of the soule is protected by praier and thereby made inexpugnable Chrys de diuersis and therefore if praier be taken from the soule perinde est ac si piscem ex aqua traxeris vt illi vita aqua ita anima preccs it is as though a fish were drawne out of the water As water is life to the fish so prayer is life to the soule Art thou in tranquillitie pray to God that thy tranquillitie may be permanent Dost thou sée a gréeuous storme comming pray to God that he would auert it and turne it into calmenes Art thou heard thanke God for hearing thée Art thou not heard perseuere that thou maiest be heard For although God defer for a little space yet he doth it not of hatred towards thée neither for that he reiects thée but by deferring he keepes thee the longer by him Chrys de profectu euangelij as fathers are woont not to grant presentlâ— to their children whoÌ„ they loue entirely â—he things which they desire but to put them off with some delay that they may tarrie the longer with them and desire it the more feruently and estéeme it the more regardfully when it is graunted Wherefore since prayer is so profitable and necessarie for vs let none passe away the time ordained for prayer in sléepe and trifling and in worldly cares and musings or in vttering the words of prayer coldly and negligently and with a roauing and wandring minde onely vsing his lips but let vs powre foorth our praiers before the Lord with attentiue mindes and carefull hearts Cyprian saith well Let the minde muse on nothing else then that which it praieth for And againe How canst thou desire to be heard of God when thou hearest not thy selfe Vis esse deum memorem tui cum tu ipse memor tui non sis Wilt thou haue God to remember thee when thou remembrest not thy selfe Bernard also hath a memorable sentence I offer saith he great iniurie to God when I pray
him to heare my prayer which I doe not heare that vtter it forth I beseech God to giue heede to me when I my selfe giue heede nor to him nor to my selfe but which is much worse by tossing vncleane and vnprofitable things in my heart I bring before his sight an horrible stinch And another said as fitly that as in a garland it is not enough Chrys hom 4. cum esset presbyter designatus for the flowers to be pure and cleane except the hand that ioynes and binds them vp be pure and cleane also in like sort in the prayses and prayers offered to God not onely the words must be godly but also the minde whence they proceed The second thing to be considered in Saint Peters words is a reason of his exhortation 2. A description of Sathan and therein a description of our arch-enemie Sathan in these words For your aduersarie the Dâ—uell as a roaring lyon walketh about seeking whom he may deuour S. Peter saies that we are souldiours must fight as long as we remaine in this world and doth admonish vs that we haue to do not with a coÌ„mon enemie but with one that like a lyon runnes hither thither readie to deuoure therefore he infers herevpon that we must be sober and watch And héere we may sée what thing our life is how the Apostle doth paint it out as that none regenerate by Gods spirit will not wish continually to be dissolued and to be with Christ For we are heere exposed to the assaults of Sathan like a traueller that is to enter into an Inne full of theeues and robbers Without doubt before he entered into that house if he must néedes enter he would arme and furnish himself as much as he might and he would sléepe very little in it that he might depart againe out of it without hurt Euen in the like danger doe we liue heere on the earth where Sathan beareth great swaie and so ruleth in the hearts of worldlings as that he holdes them captiues at his owne pleasure This is a terrible matter if it be duely considered And therefore blessed Peter labours to put vs in minde that we looke to our selues carefully and earnestly that is that we be sober and watch For we often abuse peace and quietnes vnto idlenes and sloath and thence it comes to passe that now and then the Enemie beguiles and oppresses vs because thinking our selues frée from all daungers we passe ouer our time in delights and pleasures as the flesh desireth How néedfull is it that we should watch since we haue an Enemie and what Enemie that eminent and notable aduersarie the diuell And what is he a lyon and what lyon a roaring lyon and what roaring lyon a roaring lyon wandring vp and downe and why wandring and walking vp and downe that he may spoile and deuour the soules of men Matt. 4.3 Ioh. 12.31 2. Cor. 4.4 Matt. 12.29 Isa 27.1 Reu. 12.3 Luk. 10.18 Heb. 2.14 This aduersarie is a tempter to impietie he is the Prince of the world he is the God of this world he is that armed man that kéepes his house with munition he is the hugie and hideous whale that doth swallow the vngodly in the gulfe of perdition he is that great dragon and old serpent he is like to lightning that will pierce most nimbly and straungely and doe wondrous things contrarie to all expectation he hath the power of death for from him came sinne and sinne brought forth death he it is of whom Saint Iohn saith He that ommitteth sinne is of the Diuell 1. Ioh. 3.8 for the diuell sinneth from the beginning And it is to be marked that he saies not the Diuell hath sinned but the Diuell sinneth to teach vs that he doth nothing else but sinne and entice to sinne One cals him magnum illum Peripateticum that great Peripatetick or walker And he may wel be so called for when he stood among the children of God Iob. 1.6 The Lord said vnto Sathan whence commest thou And Sathan answered the Lord saying from compassing the earth too and fro and from walking in it Yea but if Sathan be such a wanderer and compasser of the earth how can that place of Saint Peter stand 2. Pet. 2.4 where he saies that God spared not the Angels that had sinned but cast them downe into Hell and deliuered them into chaines of darkenes to be kept vnto damnation If the wicked Angels are deliuered into chaines of darkenes and so kept how can they wander vp and downe The answere hereunto is that God in the beginning assoone as the Angels had rebelled and sinned against him he thrust them into Hâ—ll and the depth vnder the earth and yet in that sort that as often as it pleaseth him he suffeâ—s them till the last iudgement to goe forth vpon the earth and againe after a time shuts them vp into the dâ—pth that they may hurt no more nor no longer then it seemeth good to his heauenly wisedome Reu. 9.1 For where we reade that the keye of the bottomles pit that is of Hell was giuen to an Angell and when the pit was opened destroying grasse-hoppers came foorth that is infernall and hellish spirits whose king was the Angell of the bottomles pit and was called in Hebrewe Abaddon and in Greeke Apollyon that is a destroyer and that power was giuen them to vexe and disquiet men for a certaine time and where we ceade Reu. 20.1 that an Angell descended from heauen which had the keye of the bottomles pit and a great chaine in his hand with which he bound Sathan for a thousand yeares that he might deceiue the nations no longer vntill the 1000. yeares were accomplished for afterward he must be loosed againe for a small space what may be learned out of this but that the hellish spirits are so enclosed in their prison that is in Hell and in the depth vnder the earth that now and then they are sent foorth vpon the earth and then againe shut vp and bound at Gods pleasure But while Sathan is suffered so to compasse the earth he neuer ceaseth nor neuer resteth to assaye all enterprises and vndertake all courses that he 〈◊〉 â—â—â—lest the godly make himselfe sure of the wicked and so encrease the subiects of his infernall kingdome Gen. 3. He beguiled Euah in the person of a subtile Serpent If Paradise had no priuiledge and if the first woman created holy and vnspotted of sinne were subiect to his allurements who can promise securitie to himselfe He deceiued Saul in the forme of the old sacred graue Samuel he seduced Ahab by the mouth of Prophets 1. SaÌ„ 28. 1. King 22. 1. Chron. 21. 2. Cor. 12.7 Luk. 22.31 Luk. 4.13 he stird vp the Patriarke Dauid to number the people he mooued Paul to be proud of the vision he sought to winnow the Apostles as wheate to sift them to and froe and to cast them
c First he remooues doubtfulnes in that he saith that it is a true saying that we are saued by Christ Iesus As though he should thus say there is no doubt to be mooued in this spéech for that is before spoken is firme and vndoubted and certaine and cannot deceiue any and therefore farewell they that make doubtes touching the maine points of the Christian faith For these words this is a true saying may fitly be referred to the foregoing words which entreated of the pith and summe of our saluation And by this phrase he shewes the certaintie of his doctrine like as Christ in the gospell declares the infallibilitie of his doctrine when he saith Verily verily I say vnto you Wherefore the faithfull must diligently note and remember this singular comfort in whatsoeuer troubles and afflictions For our faith is continually battered and beaten on by manifold tentations and trials Christ saies That the time shall come Ioh. 16.2 that whosoeuer killeth the godly will thinke that he doth God seruice and that the godly shall be betraied of their parents Luk. 21.16.17 and of their brethren and kinsmen and friends and shall be hated of all men for his names sake And when Paul had made report of his owne persecutions and afflictions which came vnto him at Antiochia at Iconium and at Lystri 2. Tim. 3.11.12 he adds presently a generall conclusion Yea and all that will liue godly in Christ Iesus shall suffer persecution Now in the mids of these afflictions and aduersities what can staie and helpe vs but a cléere and a good and a sound and a setled conscience grounded on the faith of Christ Iesus And therefore the Apostle witnesseth that the faith in Christ Iesus is a most sure and vndoubted faith this is a true saying And this summe of our saluation may be easily prooued because the whole scripture doth agrée therein For that man is naturally wicked and ill disposed Psal 14.2.3 how plainely doe Dauid and Isaiah teach Dauid when he saith that the Lord looked downe from heauen vpon the children of men to see if there were any that would vnderstand and seeke God And what was the sequele of Gods search All are gone out of the way they are all corrupt there is none that doth good no not one Isaiah when he saith Isai 64.6 that we haue all beene as an vncleane thing and all our righteousnesse as filthy cloutes and we all doe fade like a leafe and our iniquities like the winde haue taken vs away Man being so polluted was not able to saue himselfe for then sacrifices could haue appeased and pleased God but sacrifices were not able to performe that Psal 50.5.9.10.11.12.13 for it is said in the psalme by the Lord That he will not reproue for sacrifices or burnt offrings that haue not beene continually before him I will take no bullocke out of thine house saith God nor goates out of thy foldes for all the beasts of the forrest are mine and the beasts on a thousand mountaines I know all the foules on the mountaines the wild beasts of the field are mine If I be hungrie I will not tell thée for the world is mine and all that therein is will I eate the flesh of â—â—ls or drinke the bloud of goates And another Prophet saith Isai 1.11.12.13 what haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offrings of rams and of the fat of fed beasts and I desire not the blood of bullocks nor of lambes nor of goates when ye come to appeare before me who hath required this of your hands to tread in my courts Bring no more oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies And most euidently speakes the holy ghost by the mouth of Paul Heb. 10.1.2.3.4 that the lawe hauing the shadowe of good things to come and not the very Image of the things can neuer with those sacrifices which they offer yeare by yeare continually sanctifie the commers thervnto For would they not then haue ceased to haue bene offered because that the offerers once purged should haue had no more conscience of sinnes But in those sacrifices there is a remembrance againe of sins euery yeare For it is vnpossible that the blood of â—uls and goats should take away sinnes If then legall sacrifices and ceremonies were insufficient to abolish and take away our naturall corruption there must of necessitie be some other meanes This meanes is Iesus Christ who is all in all Col. 1.19.20 for it pleased the father that in him should all fulnes dwell and through peace made by that blood of that his crosse to reconcile to himselfe through him all things both which are in earth and which are in heauen Gen. 3.15 22.18 49.10 God promised that Christ the séede of the woman should breake the Serpents head and that in him all the kinreds of the earth should be blessed and that the scepter should not depart from Iudah nor a lawgiuer from betwéene his féete vnto Shiloh that is Christ the Messiah come and the people shall be gathered vnto him Dut. 18.18 Act. 3.22 Christ is he at whom Moses pointed when he foretold the children of Israel that the Lord their God should raise vp vnto them a Prophet euen of their brethren like vnto him Christ is he whom the types and ceremonies of the lawe prefigured and signified and namely the Paschall lambe for the Baptist cryes Ioh. 1.29 Matt. 27.51 Behold that lambe of God which taketh away the sinnes of the world And therefore the vaile and partition of the holiest place from the vtter part of the temple did rent from the top to the bottome when Christ suffered to shew that now there is no more distinction of nations Act. 10.34.35 and God is no accepter of persons but in euery nation he that feareth him and worketh righteousnes is accepted with him Christ is he which hath this testimonie of God the father from heauen This is that my beloued sonne Matt. 17.5 Ioh. 8.12.51 in whom I am well pleased heare him And he himselfe cals vs vnto him saying that he is that light of the world and he that followeth him shall not walke in darkenes but shall haue that light of life and that if a man keepe his word he shall neuer see death He saies of himselfe that he is greater then the temple greater then Ionas Matt. 1â— 6.1.22 greater then the wise Salomon And in the great and last day of the feast of the tabernacles he cried saying If any man thirst let him come vnto me and drinke Ioh. 7.37 Ioh. 17.11 15.17.21.24 And to make it manifest that our saluation is most déere vnto him he praies most earnestly for the faithfull that they may be kept in the
a stinking smell chases away Doues so the noysome smell of sinne puts to flight the Angell that is appointed to defend vs. And so Iosephus writes De tello Iudaico Li. 7. c. 12. that when Ierusalem was to be besieged of the Romanes in which siege it was destroyed before Vespasian came with his traine there was a voyce of Angels heard therein crying Migremus hinc let vs depart hence Cypâ—ian therefore saies pithily Hoc sunt peccata lapsis Ser. 5. de lapsis quod grando frugibus quod turbidum sydus arboribuâ— quod armentis pestilens vastitas quod nauigijs saeua tempestas sinne to the offender is as haile to corne as a scorching starre to trées as a murraine to beasts as a fierce tempest to ships For sin destroyes the fruite of all good worke corrupts the powers of the soule and brings man wholly to destruction If a Marchant after long and perillous sayling from the Indies bring home gold siluer and many pretious commodities and the next day after his returne doe hazard all his wealth at one cast of the dice and so loose it who wil not call him both foolish and wretched but in the same case and farre worse is he that will leese the good things which he hath alreadie wrought for the pleasure of sinne and by suffering it to raigne in his mortall body If then we will not be diuorced and diuided from God if we will not be a prey to all our spirituall enemies if we will not chase away the holy Angels of God which are the ministring spirits to the heires of saluation Heb. 2.14 if we will not haue our former good déedes forgotten and vnrewarded let vs not suffer sinne to rule manage and gouerne vs but let vs set before vs the example of Lysimachus the King of Macedonia Plut. in lib. de â—â—enda bona valetudine who waging warre among the Scythians being enforced by extreame thirst to yéeld both himselfe and his hoast to his enemies after he had dranke cold water he burst out into these words Good God! for how short a pleasure how great a kingdome haue I lost so let euery sinner say when the pleasure of sin is past O what an heauenly kingdome haue I lost for short pleasures sake let him sincerely say thus and be truly sorrie and rise by vnfained repentance and not throwe his soule againe into the like danger by suffering sinne to haue the vpper hand and to raigne in his mortall body For there is almost no sinner but if he be demaunded why hee committeth sinne hée will alleadge pleasure and delectation for a reason Call the drunkard to an account he will speake of the strength and pleasantnes of his liquour Call the vnchast to an account hée will speake of the Syrens Song and alluring baite of incontinencie Call the couetous and gréedie to an account and he will speake of the cordiall glittering and tentation of money Call the proud and ambitious to an account and he will speake of the tickling and prouocation of honour and reputation Call the malitious reuenger to an account and he will speake of the delitiousnesse of reuenge and how it is swéeter then life it selfe to tread downe and to subdue an Enemie Thus pleasure tempts a sinner to commit iniquitie but what is the end and sequele of this delight What but this that the pleasure of sinne which in the beginning is as swéet as the honey combe in the end becomes as bitter as gall and wormewood When sinne is permitted to raigne and hath the reines loosed vnto it then at last commeth the worme of conscience then commeth the iudgement of God which the vngodly cannot escape Pro 2â— 1 â—sâ—â— â—7 â—0 1 â—o 3 2â— then the wicked flee wâ—en none pursues them then the wicked are as a tumbling sea which cannot rest then the conscience hath no tranquility and peace for destruction and vnhappinesse are in the waies of the obstinate and obdurate sinner and the way of peace haue they not knowne and because they haue eaten the sowre grape of iniquiâ—ie their teeth are set on edge and tâ—ey cannot discerne and taste Iâ—r 31 3â— how good and gratious the Lord is Behold â—osepâ—s brethren when they went first into Egypt and had endured some vexation they presently reâ—embred the sinne which they had committed twentie yeares before against their brother Iosep Gen. 42.11 saying We iusâ—ly suffâ—r this 〈◊〉 wâ—â—â—â—â—ed agâ—inst our Brother We thâ—â— wâ—llowed in sinne shall feare the ratling oâ—â— leafe shall thinke euery bush to be a tormeâ—ter shal imagiâ—e that the flashes of lightniâ—g shall presently consume him This is that which the Psalmist saies Behoâ—d hee shâ—ll trauell with wickedneâ— Psa 14.1 for he hath concâ—iued misch efe but he shall bring forth a lye he hath made a pit and digged it and is fâ—llen into the pit that he made Vpon which Saint â—hrâ—sâ—stomâ— saith that the trauell of a sinner is not like the trauell of a woman with childe for a woman though she endure extreame paines in her trauell yet for ioy that a man is borne into the world shee â—emembers her sorrowes no more but â—he â—rauell of a sinner is like the hatching of the viper wherein the young broode gnaweth out the damnes belly though there be delâ—gâ—t and pleasure in the conception nourishment and bringing forth of wickednesse yet when the sinner be holds the vgly and deformed childe of sinne he is touched with â—nguish and remorce of conscience And so Saint Austen speakes truly Vo uisti Dominâ— Confes l. 1. c. 1. uaâ—st vt omnis animus mordinatus sibi ipsi sit â—aeâ— O Lord it is thy will and to it comes to pâ—sse that euery inordinate aâ—d sinfull minde should be a puâ—ishment to it selfe Therefore since the raigning of sinne in our mortall bodies doth cause the sting and worme of conscience at the last let it not suffer it to raigne in our mortall bodies neither giue our selues ouer to vngodlinesse to commit sinne euen with gréedines that wee may enioy that peace with God and quietnes of minde Pro. 19.13.15 which is a continuall feast and most daintie banquet more to be desired and embraced then all the gold and treasures of the rich Indies Thus we haue seene good and bad life and death cursing and blessing and who will now doubt what to chuse and what to refuse But as when the swéetnes profit of meat is commended to one that is hungrie the comfort of drink is declared to the thirsty this is no remedie but rather a greater griefe to the hungrie and thirstie except a way be shewed them how they may satisfie their néeds so all the exhortation to good works commendation of them shal be vneffectual and rather meat and drinke shall be shewed to the hungry thirsty then leaue giuen them to eate drink if it doo not appeare what good works
to léese their brightnes the earth to tremble the Sea to roare and all things else to manace a present ruine not as if it were so indéed but because men shall be so straitned as that they shall thinke it is so And because those notable reuengements of God on the Babylonians Tyrians Egyptians Iewes other nations were as it were paintings out of the great day of iudgement and forerunners thereof we may fitly apply vnto that day such descriptions as the Prophets haue made of those reuengements Behold then what Isaiah saith speaking of the punishment of the Babylonians Behold the day of the Lord commeth Isa 13.9 c. cruell with wrath and fierce anger to lay the land waste and he shall destroy the sinners out of it for the stars of heauen and the planets thereof shall not giue their light the Sunne shall be darkened in his going fâ—rth and the Moone shall not cause her light to shine Therefore I will saith the Lord shake the heauen and the earth shall moue out of her place in the wrath of the Lord of hoasts and in the day of his fierce anger and it shall be as a chased Doe and as a sheepe that no man taketh vp and I will visite the wickednes vpoÌ„ the world and their iniquitie vpon the wicked and I will cause the arrogancie of the proud to cease and will cast downe the pride of tyrants Behold againe what the same Prophet saith speaking of the punishment of all vngodly enemies of the Lords Church Isai 34.1.2 c. Come neere yee nations and heare and hearken ye people let the earth heare and all that is therein the world and all that proceedeth thereof for the indignation of the Lord is vpon all nations and his wrath vpon all their armies he hath destroyed them and deliuered them to the slaughter and their slaine shall be cast out and their stinke shall come vp out of their bodies and the mountaines shall be melted with their blood and all the hoast of heauen shall be dissolued and the heauens shall be folden like a Booke and all their hoasts shall fall as the leafe falleth from the vine and as it falleth from the figge tree Behold againe what Ezekiel saith Ezek. 32.4 c. speaking of the punishment of Egypt I will leaue thee vpon the land saith the Lord God and I will cast thee vpon the open field and I will cause all the foules of the heauen to remaine vpon thee and I will fill all the beasts of the field with thee and I will lay thy flesh vpon the mountaines and fill the vallies with thine heigth I will also water with thy blood the land wherein thou swimmest euen to the mountaines and the riuers shall be full of thee and when I shall put thee out I will couer the heauen and make the starres thereof darke I will couer the Sunne with a cloud and the moone shall not giue her light all the lights of heauen will I make darke for thee and bring darkenes vpon thy land saith the Lord God Behold againe what the Prophet Ioel saith speaking of the plagues that should light vpoÌ„ the Iewes Ioel. 2.1.2.31 Blowe the trumpet in Zyon and shoute in mine holy mountaine let all the inhabitants of the land tremble for the day of the Lord is come for it is at hand a day of darkenes and of blacknes a day of clouds and obscuritie the Sunne shall be turned into darkenes and the Moone into blood When we behold these and the like spéeches let vs suppose that they are foretellings of the last iudgement When the Psalmist saith The God of Gods euen the Lord hath spoken and called the earth from the rising vp of the Sunne Psal 50.1.3.4 vnto the going downe thereof our God shall come and shall not keepe silence a fire shall deuour before him and a mightie tempest shall be moued round about him he shall call the heauen aboute Zephan 1.14 c. the earth to iudge his people When the Prophet Zephania saith The great day of the Lord is neere it is neere and hasteth greatly eueÌ„ the voyce of the day of the Lord the strong man shall crye there bitterly that day is a day of wrath a day of trouble heauines a day of destruction desolation a day of obscuritie darkenes a day of clouds and blackenes a day of the trumpet alarme against the strong cities and against the high towers and I will bring distresse vpon men saith the Lord that they shall walke like blind men because they haue sinned against the Lord and their blood shall be powred out as dust and their flesh as the dongue neither their siluer nor their gold shal be able to deliuer them in the day of the Lords wrath but the whole land shal be deuoured by the fire of his iealousie for he shall make euen a speedie riddance of theÌ„ that dwell in the land When the Prophet Daniel saith I behold Dan. 7.9.10 till the thrones were set vp and the ancient of daies did sit whose garment was white as snowe and the haire of his head like the pure wooll his throne was like the fiery flame his wheeles as burning fire a firie streame issued came foorth from before him thousand thousands ministred vnto him and ten thousand thousands stood before him the iudgement was set the bookes opened When these things are spoken what else is it but that the Diuine saith And I sawe a great white throne Reu. 20.11.12.13 and one that sate on it from whose face fled away both the earth heauen and their place was no more found and I sawe the dead both great small stand before God the bookes were opened another Booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue vp her dead which were in her and death and hell deliuered the dead which were in them and they were iudged euery man according to their workes This is the second comming of Christ much differing from his first comming For in his first comming he appeared humble in the shape of a seruant in his second coÌ„ming he shall appeare stately in the shape of the King of Kings and Iudge of all in his first coÌ„ming he was subiect to reproach in his second comming he shall shine in glorie in his first coÌ„ming he appeared weake in his secoÌ„d comming he shall appeare in heauenly power in his first comming he did vndergoe the iudgement and condemnation of the reprobate in his second comming he shall iudge and condemne all the wicked and reprobate In his first comming he fought like little Dauid against Goliah without worldly furniture in his second comming he will descend like armed and angrie Dauid 1. Sam. 25 21.22 against vnthankefull Nabal and will say as Dauid said
part Math. 20.23.24 to place any on his right or left hand in the kingdome of heauen For he doth not there absolutely derogate that authoritie from himselfe but the sense is that he was not sent from the Father with this commandement while hee liued among men so héere also we must vnderstand that as hee descended to be our Mediator till he had executed that office he had not that giuen him which he receiued after his resurrection For hee affirmeth that then the power ouer all things is giuen vnto him Math. 28.18 And therefore as he tooke on him all other things pertaining to mans infirmitie Heb. 2.17.14.15 being in all things like vnto men sinne excepted so he tooke on him also the knowledge and ignorance and reason and vnderstanding of man which by degrées is encreased and diminished and in respect whereof he is said not to know this or that Luk. 2.52 As else-where it is written that Iesus encreased in wisedome and stature and in fauour with God and men Where are they now that professe their knowledge of the yeare of the last iddgement when Christ the onely Sonne of God confesseth that he is ignorant of it Some Anabaptists haue boasted of their prophecies reuelations to the simple multitude and haue not doubted to prefixe the certaine yeare moneth and day of the iudgement some haue calculated the day by iudiciarie Astrologie and by the position and aspect of the starres or by Arithmaticall and imaginarie supputations of numbers and times some haue béene indured or rather seduced to determine the day by ancient and friuolous predictions of others but of these it may be said as the acute and excellent Epigrammatist taxeth a forward Calculator Nonaginta duos durabit mundus in anno Ioan. Munaus ad arbitrium si staâ— abâ—que tuum Ouen Cur mundi finem propiorem non facis vt ne Ante obitum mendax arguerere sapis That they are wise in setting the day so far off least otherwise in their life time they shuld be conuicted of lying Some haue béene misled by weake coniectures producing the Oracle receiued by the tradition of the Iewes which they refer to Eliah and to his schoole namely that the world shuld last sixe thousand yeares so distributing those yeares that two thousand should be spent before the law two thousand vnder the law and two thousand vnder the kingdome of the Messiah and adding that these last two thousand yeares shal scarce haue full consummation because of the most gréeuous iniquities of the world but these must know that that prophesie is vaine because there were before the law two thousand fiue hundred and thirtéene yeares and much lesse then two thousand yeares vnder the lawe Some haue fained that the world should continue sixe daies as it was created in sixe daies but for euery day they haue allotted a thousand yéeres Psal 90.4 as though Dauid meant so when he said That a thousand yeeres in the sight of the Lord are as yesterday when it is past Some other haue supposed that the mystecall body of Christ which is the Church shall abide on earth thirtie thrée yeeres because Christ in regard of his body which he tooke of the Virgine abode so long in this world and for euery yeere they appoint fiftie vsuall yéeres that they make vp the yéere of Iubilee but these are to vnderstand that the end of the world depends not on the lawe or course of nature or from any other secondarie cause but on the pleasure and secret determination of the Lord. Some on the contrarie are so farre of from calculating of a certaine yeare and day as that they feare not to make a flat doubt whether there shall be an end of the world or not 1. Pet. 4.7 Iam. â— 8 because Saint Peter saith that the end of all things is at hand and Saint Iames saith againe that the comming of the Lord draweth neere and yet Saint Paul doth plainely contradict them as they thinke affirming that the day of the Lord should not yet come but these must remember that the Apostles are not coÌ„trarie among themselues for they speake not of the same things nor in the same respect For S. Peter S. Iames say that the day of iudgement is at hand in respect of God with whom a thousand yéeres are but as one day Whereas S. Paul denieth that the day of the Lord was at hand in his Age and while he liued disputing against the false Prophets nor prefixed a meere and certaine time and yet he denieth not that the comming of the Lord drew neere or that these are the last times in comparison of former Ages and of the appearing of the Messiah which no other time shall in such sort succeede nor haue so long continuance as was the continuance from the creation of the world to the Birth of Christ And though that houre be so vncertaine as that we neither may nor ought to search after it yet by the fore-going signes which we daily see accomplished and by the deprauation and vngodlinesse of manners which is come to the very top it is euident enough that the day of Christ is not far off euen as the buds of trées declare the approaching of the Summer and the Husbandman gathers by the waxing yellow of the Eare that Haruest is néere at haÌ„d and these signes are as it were Criers Apparitors to summon men to Christs Tribunall seate though touching the Yéere Moneth Day Houre and momeÌ„t men know nothing because in scripture there is reuealed nothing For Austen saith well That as the last age of man which is his old age cannot be limited by a certaine nuÌ„ber of yeeres like the rest of the ages namely Child-hood youth constant setled age So the last age of the world cannot be determined by certaine yeeres Wherfore we must reiect curious superstitious and vnprofitable questions wherein sathan entangleth many that they should neglect faith hope charitie the necessarie offices of vertue and when we heare mention of the last iudgement we must prepare our selues to watch and pray that by the vnlookt for comming thereof we be not oppressed suddenly For this sudden coÌ„ming of the day of iudgement cuts off all delaies that are commonly made for leading our liues in the feare and awe of God Let none say that so many threatnings haue past of that day of iudgement and that it is not yet séene and therefore that they may liue securely for how farre off or neere soeuer the generall iudgement be yet the day of death which will bring thée to thy particular iudgement may be very nigh and because of the shortnes of mans life on the earth cannot be many yéeres off If a king should giue thée a Lordship on this condition that within one houre thou shouldest dispatch the letters of donation and cause the great Seale to be annexed thereunto what diligence and spéede wouldest thou vse
by thy self and thy friends to performe that condition This life is as it were an houre neither canst thou assure thy self of one houre it is promised thee of God that thou shalt obtaine the euerlasting in heritance if thou watch and pray Why then dost thou cease to watch against sin to pray for Gods grace mercy that thou maist be counted worthy to escape all these things to staÌ„d before the Sonne of man That is to appeare boldly to obtaine fauor of the iudge and not to be reiected either in the general iudgment when all flesh shall receiue their doome or in the particular iudgment of thy soule when it shal be separated from the tabernacle of the bodie by death But perhaps because thou seest many to liue long thou doest promise to thy selfe ling life therefore dost deferre to prepare for thy iudgement And doest thou not also sée that many are takeÌ„ hence in their flourishing Age and on the sudden Who will not beware of a madde Dogge that bites all that passeth by Death is like a furious Dogge that spares none and warnes fewe But in this regard we are like vnto Swine For when Swine sée their fellowe killing and heare his grunting they all run about him and grunt and make a great sturre but when their Fellowe is killed and cryes no more presently they returne to the dyrt and dongue and care no longer for it So worldly carnall and voluptuous men when one of their acquaintaÌ„ce dyeth as long as the Funerals last they are mooued and serrified and troubled but anon after the Funerals are finished they soone forget it and returne againe to the filthinesse of their pleasures and former iniquities The deferring of repentance and doubling of sinnes is most perillous A Shippe bâ—eares many burdens yet it may be laden so long till it sincke againe God is gratious but if he be prouoked euery day he will whet his sword and bend his Bowe and shoote his Arrowes against the obstinate offenders Patience too much wronged Psal 7. â—â— is turned into Furie at last It is reported of the Diamond that it is the hardest of all stones but when it is broken it is scattered into most smal pieces that can hardly be discerned with the eyes and can neuer be ioyned together againe Let vs beware that the Lord be not by so much the more seuere against vs if we abuse his louing kindnes by how much the more fauour he hath formerly shewed vnto vs. He that heares the Thunder is afraid of the lightning The preaching of the word is a thundring of the iudgemeÌ„t to come Let vs next feare the lightning of the iustice of God The loÌ„ger we haue liued and the more punishments we haue escaped that were due to our sinnes the more let vs expect the iudgement that will come spéedily and surely Tâ—eramenes a Citizen of Athens when he had auoided the fall of an house which fell as soone as he was out of it cryed out Aelian de vaer histor l. 9. O Iupiter cuinam metemporâ—reseruea ô God for what time doest thou keepe me And anon after he was compelled by the thirtie Tyrants to drinke poyson and so dyed The like thing must the sinner expect that remaines impenitent and hath not yet felt the hand of God Wherefore say not Ecclus â— 4 5.6.7 I haue sinned and what euill hath come vnto me for the Almightie is a patient rewarder but he will not leaue thee vnpunished because thy sinne is forgiuen be not without feare to heape sinne vpon sinne and say not the mercie of God is great he will forgiue my manifold sinnes for mercy and wrath come from him and his indignation commeth downe vpon sinners Make no tarrying to turne vnto the Lord and put not off from day to day for suddenly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance Thirdly Let vs sée to what the remembrance 3. To what the remembrance of the iudgement auaileth the Feare and the expectation of the last iudgement auaileth To meditate on the day of iudgement will bridle and refraine the desire and delight in sinning And therefore Saint Basil saies well If thou perceiue thy selfe to be prouoked to any sinne saith he call to minde that fearefull iudgement of Christ which no mortall man may endure and stay thy soule as it were with this bridle For as the Sunne obscures and darkens all the Starres with his brightnes In Psal 33 So the remembrance onely of this iudgement puts out all the concupiscences of the soule by the terriblenes thereof And therefore the Prophet Dauid shewes that the forgetting of this iudgement is the cause of sinne For when he had said that the vngodly doeth persecute the poore make boast of his owne hearts desire is so proud that he cares not for his God hath his mouth full of cursing deceit and fraude He yéeldes the reason Psal 10.6.11 when he saies That Gods iudgements are farre aboue out of his sight For he hath said in his heart God hath forgotten he hideth away his face and will neuer see it I shall neuer be mooued nor be in danger Therefore when we are allured and tempted to euill let vs resist temptations and say to our selues I will not doe this euill and I will not commit this sinne For a day will come wherein I shall not be able to answere for it in which the Heauen and Earth the Aire and water and whole world will stand vp and giue witnesse of my sinnes and though all things should hold their peace yet my very thoughts and workes shall be before mine eyes and shal accuse me before the Lord. When Sathan shall perswade vs that we shall finde fauour in that day though we persist and wallow in vngodlines let vs oppose and set against this assault the sort and qualitie of the last iudgement which shall be horrible intollerable vnauoydable sudden and wherein the iudge shall not be miscarried by fauour and entreatie For on the right hand shall be sinne to accuse On the left hand infinite Diuels to torment Vnder the hydeous Gulfe of Hell Ouer an Angrie Iudge Without the World flaming Within Conscience burning There the Righteous shall onely be saued Ah wretched Sinner whither wilt thou flie being so taken To be hidden it is impossible To appeare it is intollerable Nothing can be so auaileable to leade our life in the feare of God Ambros de Gffic as firmely to beléeue that he shall be the iudge whom no secret thing can deceiue and none offence hurt and who is delighted with vertue godlines the feare of the Lord. And if when our cause is to be heard of an earthly iudge we be so heedefull to prepare an Aduocate and to make readie all prooâ—es that may doe vs good how diligent should we be to haue our faith fixed
such death and tribulations are not a reproach vnto them but a thing glorious in Gods sight and pleasing vnto him Rom. 5.3 Therefore the Apostle saieth That we reioyce in Tribulations That is we iudge afflictions to be a glorious thing which God will after chaunge into glorie and this is the peculiar wisdome of the Church which the world perceiueth not Lastly hee affirmeth that there remaines a life and iudgement after the death of the bodie For if the death of the godlie be not neglected of God but is pretious in his sight and on the contrarie * Mors impiorum pessima vulgata translatio ex Graeco Psal 6.8 If the death of the vngodly bee euill there must néedes remaine a iudgement wherein this shall bee made manifest to all Tyrants shall receiue punishment for their crueltie but the godly shall be â—dorned w th eternall glorie For if God number the teares of the faithfull and put them into a Bottell Ps 34.21 How can he suffer the blood that is shed for the confession of his diuine Name to perish and vanish away to nothing Doest thou quake and tremble at the remembrance of that horrible day 2. Pet. 3.10 in which the Heauens shall passe away with a noyse and the Elements shall melte with heate and the earth with the workes that are therein shal be burnt vp Bee of good comfort For thy Iudge is also thy Sauiour he is thy Brother he is thy head and thou a member of his bodie Hee loues thée most ardently hee is thy Iesus That is SAVIOVR Patrone Aduocate Redeemer Intercessor Hee layed downe his life for thée Ioh. 5.24 He hath sworne with an oath that if thou belieue in him thou shalt haue eternall life He maketh request for thée and who shall condemne thée He coÌ„meth to finish the troubles of the World and to auenge himselfe of his enemies and to deliuer the godly from the hands of sinners and he commeth not to condemne thée but to absolue thée and not to torture thée but to rid thée from all miserie and to make manifest thy full Redemption and to frée thy bodie also from all calamities to performe that promise of eternall life which so often he hath made vnto thée in his sacred word For he that heareth his word belieueth God that sent him hath euerlasting life shall not come into condemnation but hath passed froÌ„ death to life Therefore as Christ saith Surely Reu. 22.20 I come quickly So thou mayest say with the Euangelist Amen euen so come Lord Iesus It is for the wicked that haue no part in Christ to tremble and be dismaied at the very mention of the great day For what haue they to doe with it Amos. 5.18.19.10 the day of the Lord is as darknes and not light as if a man did flie from a Lyon a Beare met him or went into the house and leaned his hand on the wall and a Serpent bit him shall not the day of the Lord to the wicked be darknes not light euen darknes and no light in it Zach. 9.9 But the Prophet Zachariah bids the Daughter of Zyon to reioyce for the comming of her King And vpon good reason Isai 35.4 for as another Prophet testifieth The same day that brings wrath vengeance to the vngodlie brings a recompence and saluation to the godly For which cause the holie Apostle Paul sets this downe for a marke of the faithfull by which they may be knowne Namely 1. Cor. 1.7 2. Tim. 4.8 that they wayre for the appearing of CHRIST and loue his comming Therefore if we shall happeÌ„ to liue at such time as Christ shall come to Iudgement against the beholding of those ghastly signes which shall be ioyned with his CoÌ„ming we must coÌ„fort our selues with Christs promise that then our Redemption draweth neere that is that he will take vs to himselfe into heauen finally deliuer vs from all miseries In the meane time let vs belieue with the Apostle That there is layed vp for vs the crowne of righteousnes which the Lorde the righteous Iudge shall giue vs at that day not to vs only but vnto all them that loue that his appearing And when we sée the clowds of the Heauen let vs be admonished of these things For as when Christ Ascended Act. 1.11 a clowde tooke him out of sight and as Christ shall so come againe euen as he was takeÌ„ vp that is in the clowds 2. Thess 4.17 so the clowds shall as a Charret to lift vs vp to eternal glorie and we shal be rapt vp into the clowdes to meete the Lorde in the Aire Psal 20.3 c. When we heare the Thunder which is the terrible and mightie voice of God let vs suppose that we heare the lowde voice of the high Iudge pronouncing the Sentence both of the shéepe and goates When wee sée the swift and bright and sudden flashes and flakes of lightning Let them call to our mindes the sudden and vnexpected and * Epipháneian 2. Tim. 4.8 cleere and perspicuous comming and appearing of the supreme Iudge For as the lightening that lighteneth out of the one part vnder heauen shineth vnto the other part vnder Heauen so shall the Sonne of man be in his day Luk. 17.24 And since these things must be so For heauen and earth shall passe and be changed but the word of the Lorde abideth for euer what manner persons ought wee to be in holy conuersation godlines looking for and hasting vnto the coÌ„ming of that day of God by which the heauens being on fire 2. Pet. 3.11.12.13.14 shal be dissolued the Elements shall melte with heate But we looke for new Heauens and a newe Earth according to his promise wherein dwelleth righteousnes Wherefore seeing we looke for such things Let vs be diligent that wee may bee found of him in peace without spot and blameles Let vs take heed to our selues Luk. 21.34 least at any time our hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on vs at vnawares There are thrée Robes and Garments belonging to a true Christian The first is a Purple robe the second is a white robe the third is a golden robe If we will attaine to true happines and holines Iude. vers 23. wee must cast off our owne polluted rags and denie our selues and we must put on these rich pretious garments First we must be arraied in a purple garment dyed and dipped in the blood of the Sonne of God That is Gal. 3.27 wee must fréely receiue forgiuenes of sinnes and be reconciled to GOD through CHRIST and Faith in his blood and this is our Iustification Next Rom. 13.13 wee must be clothed with a white robe That is it becomes vs to be renued in the spirit of our mind and to serue God in holines and
your ioy shall not be Fléeting and transitorie like the worldly ioye but true solide and permanent The world must needes be quickly depriued of their ioyes because they seeke them and repose them in fickle and fading things But I am the ioye and comfort of beléeuers and therefore their ioy is perpetuall because I am perpetuall Rom. 6.9 For though I shall bee Crucified yet I will rise the third day and die no more Death hath no more dominion ouer me Therefore it is not sorrow indeede which is turned into eternall ioy Nor it is not ioy indéede which is turned into eternall sorrow Therefore the wicked are not blessed which reioyce in this world in the world to come shall for euer be sorrie wéepe and howle Neither are the godly miserable that in this life are sorrie wéepe and lament but in the world to come shall reioyce for euer therefore faint not in tribulation knowing this that though your outward man perish yet your inward man is renewed daily 2. Cor. 2.10 Iam. 1.2.12 and account it excéeding ioy when ye fall into diuerse tentations for blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him And this is the summe and substance of Christs words to his disciples Neither did Christ speake this onely for his Apostles that they should sorrowe and lament in this life and that their sorrowe should be turned into gladnes but it is to be applied to all Christians who shall weepe and lament and be diuersely troubled as long as they carrie about this body oâ— death Who hath not heard of the tribulation of Iacoâ— of Ioseph of Dauid of â—oâ— of the rest of the Saints recorded and mentioned in holy scriptures And why were they afflicted it was that their faith and godlines might be tried and exercised as being the elect people of God and those that should be crowned in the world to come But we read not of the affliction of Esau and other that were reiected and not beloued of God G n. 15.16 for they were suffered to fill out the measure of their iniquitie The time is come saith Saint Peter that iudgement must begin at the house of God 1. Pet. 4.17.18 If it first begin at vs what shall the end be of them which obey not the Gospell of God And if the righteous scarcely be saued where shall the vngodly and sinner appeare It is the lote of euery creature Rom. 8.22 not onely of those that haue the first fruites of the Spirit vnto the day of the last redemption what to doe not to reioyce but * Sustenázein caì sunodinein to groane and trauell in paine and not to be pinched with sleight paine but with such smart as frets and consumes the heart with carefulnes and anxietie If all creatures why then the godly must be héere pressed also vntill being fréed from the continuall miseries of this present life they openly behold the fruit of their faith For the faithfull that are regenerate in Christ when they are entered into the kingdome of heauen and that blessed life they are like to women that haue brought foorth children but they are like to women great with child and trauelling with child while they are held captines in the prison of the flesh and doe aspire vnto that blessed state that now lieth hidden vnder hope Fiftly saies Gregorie Lib. 21. â— 4. Moral in Iob. the righteous are refrained from the swéetnes of transitorie delight as the stire which shall liue vnder labour is kept vnder the yoke but that which shall be for the shambles is fed in frée pastures As fruitfull trées are shaken and broken and despoiled when their fruits are gathered yet those trees are suffered to growe longest contrarily vnfruitfull trées are not so vexed and broken but they are sooner cut downe and cast into the fire as the physitian will not permit the sicke person in whom there is some hope of recouerie to take whatsoeuer he desires but he forbids nothing and restraines nothing from those that are desperately sicke as paâ—ents doe chastice the children of whom they haue expectation of good proofe and whom they correct for them they prouide inheritance but the incorrigible and forlorne they leaue to themselues and depriue them of their possessions so for the most part they which shall perish eternally are pampered héere with the good things of this world and doe enioy their pleasurable desires but those whom the Lord hath ordained to life immortall they are heere shaken and bruised and afflicted and exercised and bereaued of many good things which the world desireth It is written of Demonax the Philosopher that when one of his acquaintance did lament immoderately for his dead sonne and would not be comforted he surely promised to rise vp his sonne to life againe if among all men he could name thrée vnto him that either had neuer lamented the death of any friend or neuer had felt any aduersitie But when the fellowe had carried his thoughts on all which he knew and could finde no one such man Demonax replied Why doest thou then so vexe and disq â—et thy selfe as though thou hadst suffered some rare and vnaccustomed thing In our afflictioÌ„ let vs also make enquirie whether euer any thrée were discharged and acquited of all sorrowe and trouble and if we finde it as we shall finde it to be the portion allotted to all the godly and to all Christs disciples to wéepe and lament and be sorrie in this world what reason haue we to looke for a priuiledge and immunitie And héerein we must behold the example of our Maister Christ and walke in his steps 1. Pet. 2.20 c. for heereunto were we called that as Christ suffered for vs and when he did no sinne neither was there guile found in his mouth yet when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously so forasmuch as Christ bare our sinnes in his body on the trée that we being dead to sinne should liue in righteousnes and since by his stripes we were healed for we were as shéepe going astray but are now returned vnto the shepheard and Bishop of our soules when we doe well yet we must suffer wrong and take it patiently for this is acceptable to God Although this be the portion of the godly to wéepe and lament in this world Psal 112.4 yet there springs vp to the righteous ioy in their trouble and light in their darkenes For God is the father of mercies 2. Cor. 1.3.4 and the God of all comfort faith Saint Paul which comforteth vs in all our tribulation He saith not in one or two tribulations but in all our tribulations Rom. 15.5 Therfore the scripture calleth God the God of patience and consolation because he engrafts patience in
must looke on them not when they are coÌ„ming towards vs but when they are departing from vs for they come with a smiling countenance and doues face but they leaue behind them sorrow and repentance as the scorpions taile So it may as well be said of afflictions that wee must not looke on them when they are comming but when they are departing For they come with a grim and sadde countenaÌ„ce but when they depart they cast ioye and gladnes on as manie as haue employed them as they ought to doe For what is Tribulation to the godly but a plough that rips and opens the soyle of their hearts that the seede of vertue godlines may take roote anâ— find nourishment that nociue wéedes of vices may be extirpated and abandoned Euen as the plough breakes the ground that wéedes may wither good séede be receiued into the bosome of the earth for the better tructifying thereof Chrysost Hom. 4. de Poâ—nit And an ancient and holie father calleth tribulation A spirituall marchaÌ„dize For as they that desire to gaine money and to traffique in worldly marchandize cannot augment their wealth except they endure many perils of Land and Sea For they must néedes willingly beare the counterwaites of Robbers and the assaults of Pirates and all other incumbraÌ„ces for the expectation of profite and they doe not make moane at the féeling of any inconueniences Euen so wee must reioyce and Triumph when wee consider the Inualuable riches of this Spirituall marchaundize and those vnconceiueable and Inuisible good things which shall succéede the transitorie troubles of this wretched world Ioh. 16.21 22. A Woman when shee trauaileth hath sorrow because her houre is come but assoone as shee is deliuered of the childe shée remembreth the anguish no more for ioye that a man is borne into the world And the godly in this life are in sorrow and heauines but by Faith Repentance and Prayer in which the Spirite of God helpeth their infirmities their sorrow shal be turned into ioy and their harts shall reioyce and no man shall take their ioye from them 2. Cor 4.17.18 And how can wee but reioyce in tribulation For our light Affliction which is but for a moment causeth vs a farre more excellent an eternall weight of glorie while we looke not on the things that are séene but on the things that are not seene for the things which are seene are temporall but the things which are not seene are eternall Indeed this ioy in Tribulation ariseth not in vs of our own nature which is corrupt still repineth against the correction of our heauenly Father Neither doth it arise from the nature of Tribulation it selfe which hath enforced euen the holy Patriarks and Saints that shined as glittering Lamps Starres in their ages Iob. 3.2.7.8.9.11.12 to groane vnder the burden of miserie Iob was the liuely picture of patience yet how bitterly did hee inueigh against the verie day of his Natiuitie and how earnestly desired he that the Holie one would destroy him and cut him off Dauid was inspired by the holie Ghost Psalm 6.3 32.4 102. 88. 58. 6â— 77.7.8 c. yet how doeth hee make his moane that his foes oppressed him and that hee seemed euen forsaken therefore exclaimeth on this sort Will the Lord absent himselfe for euer will he be no more entreated Is his mercie cleane gone for euer and is his promise come vtterly to an end for euer Hath God forgotten to be gratious and will hee shutte vp his louing kindnes in displeasure Eliah was a Prophet of such holines that he obtained the priuiledge of Enoch which was to be rapt vp into Heauen aliue not to be takeÌ„ hence after the ordinarie sort of other men yet when he fled from persecuting Iezabel 1. King 19.4 he sat downe vnder a Iuniper-tree desired that hee might die said It is now enough ô Lord take my soule for I am no better then my Fathers Ierem. 11.5 15.10 20.14.15 Ieremiah was a man saÌ„ctified froÌ„ his mothers wombe yet he crieth out wo is me that my mother bare me Cursed be the day wherin I was borne Cursed be the maÌ„ that shewed my father saying Aman childe is borne vnto thee How did Ionah frette Ionah 3.3 for that the ruine of Niniuie did not accompanie his commination O Lord saith he take I beseech thee my life from me for it is better for me to die Iâ—n 4.9 then to liue And when he was inflamed with anger for that the vehement East wind had smitten his gourd and God had asked him whether he did well to be angrie for the gourd he answered I â—oe well to be angrie 2. Cor. 1.8 vnto the death And blessed Paul the chosen vessell of Christ complaineth that by his affliction in Asia he was pressed downe out of measure passing strength so that he altogether doubted euen of life Matt. 26.38 and 27.46 Yea how did Christ himselfe the head and generall Captaine of all beleeuers faint feare in the garden when he said that his soule was heauie euen to the death and how lamentable was his crye on the crosse My God my God why hast thou forsaken me If this were donne in the gréene trée what shall be donne in the drie If the hard séeme to shrinke what shall the members doe If the sonne himselfe be shaken how shall the seruant quake If those patternes of righteousnes were somewhat impatient discouraged euen almost drouped that they might sée their owne infirmitie and not trust in themselues but in the liuing God that doth raise the dead it must not dismay vs that are but Nouices young souldiours in Christs warres if now and then the weaknes of the flesh the vnperfectnes of our Regeneration doe seeme to eclipse this spirituall reioycing in Tribulation For as long as wee carrie about vs this fraile Tabernacle we know but in parte and see through a Glasse darkely and we thinke 1. Cor. 13.9 speake and vnderstand as children in heauenlie misteries and there is a continuall and vnappeaceable battell betwéene the spirit and the flesh Rom. 7.19 So that the good which wee would doe that wee doe not but the euill which we would not doe that we doe So that this spirituall ioy procéeds not from Musicke or from pleasant company or from respite and space of Timâ— which some affirme to cure asswage griefe or from our selues any way but it procâ—edes from the holy Spirit of the Lord. And that we may conceiue the matter more plainely we must ponder and remember 2. Cor. 4.16 that in the faithfull there is a double man to wit the outward man and the inward man And as there is a double maÌ„ so there is also a double iudgement a double will one of the spirite and another of the flesh Christ our Sauiour was not
ashamed to confesse this when hee saide in his Agonie Matt. 26.39 speaking to his Father Yet not my will be done but thy will So that while the godly are afflicted they do complaine to God and yet for all that they submitte themselues vnder Gods hand and when they are humbled and cast downe sufficiently the spirite of God which doth neuer forsake them doth withdrawe their mindes from troubles to ponder the loue of God towards them which will not suffer any thing to betide them that shall not worke for their saluation And therefore they do so retire their soules from sorrow as that they doe not onely cease to lament but they doe also begin to reioyce and doe account Affliction to be a note and testimonie of Gods fauor mercie And at length when the spirite hath vanquished and subdued the fraile flesh they can sing with the Prophet Psal 119 7â— Psal 71.7 It is is good for mee that I haue bene afflicted that I may learne thy statutes I am become as a â—oÌ„ster vnto many but thou art my sure trust Wherefore it may be truely affirmed that affliction makes the godly to be Trumpets to found out the praise and glorie of God For as the Brasse is molten formed into a Trumpet that sounds swéetly where before it had no such forme Aug. in Psal 94. nor yéelded out such a sound So the knocking and hammering and framing of Tribulation and Affliction â—akes tâ—e godly as TruÌ„pets to exalt and extoll the honor and praise of the liuing God And therefore as the Arke of Noah the more the waters of the Flood abouÌ„ded the higher it floated So the godly the greater the waues of Tribulation are the farther they are from sinking The Sunne may bee couered with clouds for a season but at last he displayeth his beames brightnes in greater measure So Affliction as a vaile may couer the ioy of the Faithfull for a small space but at length the vaile will be rent with succéeding comâ—ort And albeit affliction affright the outward man with it gréesly looke yet by the assistants of Gods spirite the inward man is strengthened thereby Tribulation becomes as a fire not to confound but to conforme For like as waxe when it is brought to the fire it is mollified and léesing the print of the old Seale receiues a new so our hearts being brought to the fire of Tribulation are softened and laying aside their former Vices they are framed and fashioned according to the new man It is euident then that Affliction comes from God and not by chaunce and that God wil not suffer vs to be afflicted aboue our power but will strengtheÌ„ vs in the greatest heate of tribulation and that tribulation is not cast vpon vs because God hates vs but because he loues vs and labours by chastisement to reclaime vs and to reforme vs that we may amend our imperfections consequently not be condemned with the vngodlie vnrepentant Worldlings and that the Regenerate and Saints 1. Cor. 11 32. doe sometimes croutch vnder the weight of Tribulation and euen murmure in bitternes of griefe and that it is impossible for Flesh and bâ—oâ—d to reioyce in Tribulation except the holie Spirite of God doe bring foorth Patience and Consolation What is the conclusion then of all this but to remember what Saint Iames saith Is anie among you afflicted Let him pray And why must he pray Iam. 5.13 Iam. 1.4.5.6.7 That patience may haue her perfect working and that hee may be entier and perfect and lacke nothing For if anie lacke Wisedome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him But let him aske in Faith and wauer not For he that wauereth is like a waue of the Sea tost of the winde and carried away neither let any man thinke that he shal receiue any thing of the Lord. In which wordes the blessed Apostle doth most highly commend Patience in that he calls it wisdome because it is wisedome to submit our selues to Gods hand and and not to resist his Will which must needes be accomplished and in that he saith that the patient person is absolute entier perfect and lackes nothing For Patience is Armor of proofe which repells all the dartes of whatsoeuer Tribulation and makes her Owner to crie out and say Come Life come Death come griefe come sorrowe come Crosses come losses come what can come I am fixed on the loue of God the Father who made me of God the Sonne who redeemed me of God the holie Ghost who is my eternall directer and comforter and therefore what anguish can breake this threefolde corde of Comforte Let vs therefore beseech the Almightie merciful God which is the strength of the weake the stay of the feeble the Ioy of the pensiue the refuge of the troubled the helpe of the afflicted the GOD of Patience Consolatioon to strengthen our soules with Patience that we may abide constant in his Feare Faith and that in all our troubles wes may haue a tast of his Fatherly affection towards vs and that wee may bee confirmed with all might through his glorious power vnto all patience and suffering and that wee may praise him for euermore Be it in prosperitie or aduersitie in ioye or miserie that so suffering in this worlde with CHRIST wee may also together with him raigne for euermore in the kingdome of Heauen AMEN MINISTERS OVGHT TO MOVE TO MERCIFVLNES GALL. 2.10 Warning onely that wee should remember the poore which thing also I was diligent to doe SAint Paul hauing before-shewed howe his Office and Apostleship was approoued by Iames Peter and Iohn that were counted to be Pillars and the chiefest in the Church insomuch that they gaue to him and Barnabas the right hands of Fellowship that as the other did preach to the Iewes so they should to the Gentiles In these words he sheweth what warning and Memorandum Iames Peter and Iohn gaue to him and Barnabas to bee obserued in the Peregrination and Preaching among the Gentiles Namely that they should remember and care for their poore of Iudaea and procure for them among the Gentiles almes collections and beneuolences And as Iames Peter and Iohn were earnest to admonish Paul and Barnabas to haue regard of their poore both because they knewe the penurie necessitie of their poore and because they knew that the Gentiles abounding with riches and store might easily and liberally affoord reliefe and besides Paul and Barnabas might iustly craue it for if they did sowe among them spirituall things they might lawfully reape their carnall things so on the other part Paul was as diligent to performe it and it is not likely Act. 11.24 that Barnabas being a good and a godly man full of the holy ghost and faith did forget the warning which was giuen him But for Pauls readines héerein we heare what he saies Which thing
inspiration and doeth seale it vp in our hearts Isa 3 1. Matth. 13.11 Luk. 8.10 1. Ioh. â— â—0 27 For the Arme of the Lord in working maÌ„s Redemption hath not bene reuealed to all and euery one vnderstandeth not the secrets of the kingdome of Heauen but whosoeuer are led by Gods spirit they easily acknowledge the force of the spirit speaking in the scripture they haue an anointing from that Holy one and knowe all things and they neede not that any man teach them but the same true annointing and not lying teacheth them of all things and therefore the Apostle saith 1. Cor 1.15 That he that is spirituall discerneth all things This testimonie of the spirit doeth chiefely confirme vs and doth onely satisfie vs for the certaintie of the Scripture Ioh. 14.17 and is onely knowne to the Elect without which the testimonie of the Church auailes nothing For as God is onely a méete witnes of himselfe in his word so his word can finde no credite in our hearts before it be sealed by the inward witnes of his holy spirit And this is the Authenticke irrefragable and vndoubted Authoritie of that scripture of which Paul speakes when he saith Let the words of Christ dwell in you plenteously in all wisedome that is Exercise your selues in the word of God and put it in practise The Word of Christ is the Doctrine of Christ and the word of the Gospell and generally the whole Canonicall Scripture * The whole scripture is the word of Christ because it aimes at him as a booke doth aime at the Title which is able to instruct in true Religion that is in Faith and loue and therewithall to saue our soules And the word of the Apostle hath a great Emphasis and force in that he saieth not Let the word of Christ be in you but Let the word of Christ dwell in you And how not sparingly and niggishly and a little but plenteously richly and aboundantly His meaning is that the doctrine of the Gospell should be very familiar and well knowne to the Faithfull and that it should be so farre off from them to be ashamed of the Gospell of Christ Rom. 1.1 which is the power of God vnto saluation to euery one that beleeueth as that on the contrarie 1. Pet. 3.15 they should be readie alwaies to giue an answere to euery man that asketh them a reason of the hope that is in them with meeknes and reuerence And here we may gather with what spirite they are led at this day who doe strictly forbid the multitude common sort from reading and perusing the Scripture crying out that there is no greater pestilence to be taken héede of then the reading of the word of God by the common people For questionles Paul speakes héere to men and women of all states and conditions and he would haue them not only to take a slender sleight taste of Christs word but he chargeth that it should dwell in them that is that it should be rooted and stablished in them and in all plenteousnes whereby they may daily profite and procéed in the attainment of euerlasting saluation But for that some haue a preposterous desire of learning abusing the word of God either to ambitiousnes or vaine curiositie or deprauing the sinceritie thereof one way or other therefore he ioynes immediately in all wisdome As if he had said it is not enough to haue the word of Christ among vs to handle it daily vnles we doe it wisely and reason and dispute of it religiously and reuerently For there are some prophane and vnreuerent men who handling the Scriptures with vnwashen hands and talking of them with rash tongues doe speake grossely of God and things pertaining to God and doe carnally expound that which coÌ„taines some secret mysterie Therfore prudence and discretion and sobrietie is necessarie for him that will handle the word of God profitably and to edifying For the Scripture doth compreheÌ„d mere Oracles and sets downe the holy and eternal will of God and therefore it requires readers and hearers studious of holines addiected to godlines who with ferueÌ„t sighes and groanings and zealous Prayers conceiued in the feare of the Lord Psal 111.10 Prou. 1.7 must desire to be instructed from aboue For the feare of the Lord is the beginning of Wisedome saith Dauid and of Knowledge saith Salomon And that this precept of the holy Apostle may be the better performed of vs let vs consider first how profitable and necessarie the word of God is for vs and secondly after what sort and with what heart we must heare it 1. The profitablenes of the Word First let vs see the profitablenes and commoditie of the word of God If we obserue duely the titles that God hath enstamped on his Word in holy Scripture we may easily perceiue the inestimable commoditie that redounds to vs by the searching reading and hearing thereof Deut. 8.3 It is the spirituall Manna that procéedeth out of the mouth of God and giues life to men represented by that foode of Angels and Bread sent from Heauen readie without labour Wisd 20.21 which had abundance of all pleasures in it and was meete for all tastes and serued to the appetite of him that tooke it and was meete to that that euery man would It is the light and the Trueth that leades vs in this world that giues direction to the people that walke in darkenes Psal 43.3 Isa 9 2. Ex. 28.18 and shines vpon them that dwell in the Land of the shadow of death expressed by the bright Carbuncle that was set in Aarons brest plate It is the pure Wheate in comparison whereof the traditions and deuises of men are but chaffe Ier. 32.28 It is the nourishment and Bread of life for want and scarcitie of which Am. 8. there comes the pining staruing and death of soule in comparison whereof the fantasies of men are but huskes fit to nourish swine withall Psal 23.2 Ier. 36.25 Ier. 2.13 Ier. 32.24 Psal 119.30 Isa 22. Psal 12.6 Matt. 13.43.44 It is the pure water of saluation in comparison whereof mens inuentions are broken cesternes that can hold no water It is the powerfull fire and the hammer that breakes the rocks and the word of truth and the siluer purified and refined from the earth in comparison whereof the doctrines of men are dreames and drosse and impuritie It is the inualuable pearle and treasure which no earthly riches can counteruaile and therefore to be sought and bought of all them that will be prouident Merchants for their soules health Io. 6.68 Isa 59.5 2. Tim. 2.17 Matt. 2.16.17 Luk. 2.62 10.42 13.34 It is the word breeding eternall life whereas humane ordinances are but Cockatrices egges and Spiders webbes and fretting cankers It is the new garment that must not be matched nor patched with old rags and the new wine that abhorres old bottels It is
of God the onely comforter doth swéeten the bitternes of affliction and doth strengthen our féeble knées and stablish our fainting hearts we may iustly say O Lord wee are not worthy that such consolation should come vnder the roofe of our soules Besides this as the Centurion said Maister I am not worthy that thou shouldest come vnder my roofe so we may inuert and turne about and stretch his spéech farther and say O Lord we are not worthy that we should come vnder thy roofe And why The world in which we inhabite is Gods house and we are all Tenants at will to be put out at our liue lords pleasure In this house of the world Man is a great commander hauing dominion ouer the workes of Gods hands and hauing all things put vnder his féete The Sunne and the Moone giue him light the shéepe and oxen and beasts of the field the foules of the aire and fishes of the Sea yéeld him sustenance the birds delight him with singing the flowers solace him with smelling all the workes of Gods fingers serue either for this profite or pleasure or both In that then Man a worme and the sonne of rottennes and corruption is brought into such a spacious and specious a great and gay house of God as the world is and made little lower then God and crowned with glorie and worship we may iustly say Psal 8.4 O Lord our Lord what is man that thou art mindfull of him and the Sonne of man that thou visitest him We are not worthy that we should come vnder the roofe of thy house Nay when we consider our houses that protect and shroud vs from the furie and violence of the weather our beds whereon we case our selues when we are wearie and sicke our liuings and goods by which we sustaine our selues our children which are an heritage and gift that commeth from the Lord and which possesse the fruit of our labours and which preserue our memoriall on earth when we consider these and many other blessings which God bestowes on vs that daily and hourely offend him and transgresse his commaundements and which many others doe want who notwithstanding are redéemed with the pretious blood of Christ aswell as we may we not procéed farther and say O Lord we are not worthy that we should come vnder the roofe of our owne house Furthermore the materiall temple and Church is called the house of God For why In the Church we are taught the statutes and lawes of God and God speakes vnto vs in his sacred word In the Church we speake vnto God by praier and we worship God by singing foorth the swéet praises of his mercie and goodnes In the Church we are by Baptisme clensed from our sinnes and receiued into Christs Church and congregation which is the spirituall house of God and we are incorporated into Christs bodie made members thereof In the Church we spiritually feede on the body and blood of our Sauiour Christ and we are thereby partakers of Christs merites righteousnes to the fruition of eternall life In that then the materiall Church is the house of God and the soueraigne Apothecary shop where euery sinner may finde a spirituall medicine and salue to cure the maladies infirmities of his soule we may truely say when we are going into the temple and Church where we participate of so many diuine things O Lord we are not worthy that we should come vnder the roofe of thine house Lastly let vs contemplate on the ioyes and felicitie of Heauen where is ioy without sorrowe plentie without scarsitie glorie without enuie life without death where is the trée of life and the riuer of the water of life where the Seraphins sing continually Holy holy holy and all the Angels and Saints praise God vncessantly with most sugred and harmonious melodie where the elect receiue the pennie of immortalitie for working in the vineyard and sit downe with Abraham Isaak and Iaakob and where are those vnspeakable good things which eye hath not séene nor eare heard nor heart of man can conceiue In that then God hath ordained vs to this eternall rest and from the dust hath exalted vs to his heauenly kingdome we may truely say O Lord we are not worthy that we should come vnder the roofe of Heauen Thales Milesius being old and hauing deuised some admirable inuention of the motion of the Heauens he did communicate it with Mandrita another Philosopher who gaue him thankes for the instruction and asked what recompence he should giue him for the document to whom Thales said O Mandrita it shall be sufficient to me if when thou wilt vtter this which thou hast learned of me thou doe not ascribe it to thy selfe but confesse that it was mine inuention This a man craues of a Man how much more iustly doth God require of vs that if we haue any vertue or any knowledge or any wisedome or any strength or any good thing when we make vse of it we attribute it not to our selues but acknowledge that it is receiued from him Wherefore let vs humble and prostrate our selues with this Noble and godly Centurion let vs praise the Lord for all his blessings with vnfained thankefulnes let vs confesse our vnworthines either that God should come vnder our roofe or that we should come vnder Gods roofe let vs amend our liues repent for our iniquities and expresse true gratitude by our good workes that God may augment and heape his mercies vpon vs continually and that Christ may heare vs as he heard the Centurion and that as by the mercy of God we entered into the house of God the world and dwell therein and as by the same mercy we enter from time to time into the materiall Church which is the house of God so at last by the fauour and grace of Christ we may ascend and mount into the glorious and magnificent house of Heauen there to remaine with him for euermore Amen CONSTANCIES CROWNE Gal. 6.9 Let vs not therefore be wearie of well doing for in due season we shall reape if we faint not THe holy Apostle Paul in these words doth admonish the Galathians and in the Galathians all other Christians to be plenteous in good works and to bring foorth the fruits of the Spirit neither this onely but to persist and perseuere in well doing that they may obtaine the reward of eternall life The spéech containes first an exhortation to continue in well doing secondly a reason and motiue why we should not faint in well doing The exhortation is this Let vs not therefore be wearie of well doing If we refer this well doing to beneficence and liberalitie towards the néedie which is spoken of in the verse following where the Apostle saith While we haue time Calon poioûntes 1. eupoioûntes euergetoûntes let vs doe good to all men as if well doing were doing well and bestowing well on the poore then where Paul saith Let vs not be
as the Papist vntruely teacheth yet we teach that good workes are to be done because they shall be crowned receiue the reward as the holy Scripture affirmeth It deserueth not the name of vertue nor we are not to be called vertuous for performing of one good déed for a wicked person may doe one or two good déeds either of a sudden motion without due regard or of spite malice to crosse his enemie or through vehement perswasion of some friend or to win praise commendation of men or to auoid shame reproach of the world or least he should doe something that might hinder his prosperitie or else because his lusts affections doe striue struggle as the windes so as that which is the stronger preuaileth on the rest brideleth them from breaking foorth into action so a vaine glorious man will make a shew to be liberall to the end he may serue the turne of his ambition on the other side a couetous man that he may spare charges will set light by honour though inwardly his minde be fired with ambition so a proud man will be bountifull to be extolled among the common people so she that feares the reproach of the world though her minde be defiled with vnchast lusts yet outwardly she will be chast But it is not vertue to doe well after this sort but to doe good after a good sort is when it is done Arist spoâ—â—e sciâ—â—ter consâ—anter as the Philosopher teacheth willingly and not by coaction and enforcement with aduisement and due regard of circumstances with continuance and perseuerance and without wearines and fainting Perseuerance in well doing is most requisite for vs Mat. 10.22 for why it receiues the crowne It is written that He that endureth to the end he shall be saued It is written that they are rewarded with euerlasting life Rom. â— 7 that through patieâ—ce in well doing seeke glory and honour and immortalitie It is written that the bountifulnes of God is great towards vs Rom. 11.22 If we continue in this bountifulnes or else we shall also be cut off It is written Phil 3.13 14. that we must forget that which is behind and endeuour our selues to that which is before and follow hard toward the marke for the prise of the high calling of God in Christ Iesus It is written that Christ hath now also reconciled vs in that body of his flesh through death Col. 1 2â— â—â— which were in times past strangers and enemies because our mindes were set in euill workes if we continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof we haue heard It is written 2. Tim. 2.5.6 taht if any man striue for a maisterie he is not crowned except he striue as he ought to doe the husbandman must labour before he receiue the fruit It is written Heb. 3 6.1â— that we are the house of Christ if we hold fast that confidence and that reioycing of hope vnto the end that we are made partakers of Christ if we keepe sure vnto the end that beginning wherewith we are vpholden It is written Eze. 18.24 33.13 that if the righteous man turne away froÌ„ his righteousnes and commit iniquitie and doe according to all the abominations that the wicked man doth all his righteousnes that he hath done shall not be mentioned but in his transgression that he hath committed and in his sinne that he hath sinned in them shall he die Finally it is written Reu. 2 1â— that if we will haue the crowne of life we must be faithfull vnto the death Compare all this that is written and tell whether perseuerance in well doing be not most necessarie since without it we cannot be partakers of immortalitie If we goe not onwards in well doing we shall fall from well doing and fall into ill doing For Vice giues many assaults and batteries against Vertue Euery Vertue hath two extreame Vices one on the left hand in defect the other on the right in excesse readie to deuoure her on euery side as the roaring Lyon is readie to prey vpon the sillie lambe Matt. 7.14 The way of vertue is narrowe if we slip neuer so little either on the one side or on the other side we fall into the dirt puddle of vice Our owne corrupt nature fraile flesh will seduce vs the example and custome of the world will perswade vs the enchanting cups of pleasure and sinne will deceiue vs if we bend not all our force and endeuour to continue in well doing That old serpent and red dragon Sathan 1. Pet. 5.8 walkes about like a roaring Lyon séeking whom he may deuoure When God asked of him Iob. 1.7 whence he came he answered from compassing the earth Marke how the diuell cals himselfe a Compasser He is not idle but embusied alwaies when he is let loose to ensnare and beguile soules and to withdraw men from good workes He would discourage the Minister from taking paines by setting before him how the people contemne his doctrine and sometimes his person how they profit little in knowledge and godlines notwithstaÌ„ding his many manifold exhortations He would stop the Magistrate and Officer from diligent discharging of his charge place either with feare to offend some or with affection to spare some He would draw the plaine Tradesman from true dealing cause him to betake himselfe to fraud and deceit that he may be called indéed a Craftesman why because he cannot enrich himselfe by simplicitie and plaine dealing therefore he casteth into one shop a false measure into another shop deceitfull weights into another shop adulterate vnperfect wares He frets fumes at diligent resorting to praier and Sermons and Sacraments and therefore to hinder vs from it he will cast in our way either worldly busines or pastimes sports and pleasures At a word to pull the resolued Christian from the awe of God he will tempt him to sweare to surfet to carouse to be drunken by the baite and allurements of sociablenes good fellowship If then our owne flesh like a domesticall Iudas be readie to betray vs in euery conflict and skirmish if the sugred perswasioÌ„s of worldly examples are like the bewitching songs of the Sirenes the enchanting cups of Circe if Sathan be so busie industrious to steale away Saluation from vs how behoofefull and necessarie for vs is it to doe well and to perseuere in well doing It is hard to continue in well doing against so many aduersaries but let vs looke on those whom the word of God commends and sets foorth before vs as lampes and torches to direct our féete in the darkenes of this world Behold how Dauid could not be discouraged from encountring the hugie Goliah 1. Sam. 17. either by the checke of Eliab his brother or the disswasion of king Saul or by the vnfitnes
of the Armour or by the railing and reuiling of the Gyant himselfe but he held on with Heroicall fortitude and flew the monster As Dauid fought against Goliah and ouercame him by constant resolution so we are to fight against the vgly monster of wickednes and if we purpose to vanquish it Eph. 6.11.13 we must take to vs the whole Armour of God and stand fast Behold Noah that continued so iust and vpright in his time that the vniuersall deluge of iniquitie which had ouerwhelmed all flesh Gen. 6.6.9 and caused God to repent and be sorrie that he had made man that is to disauowe him to be his Creature could not pollute him Gen. 39. Behold Ioseph that could not be entrapped in the net of incontinencie by any alluring entisements and wanton dalliances and fond prouocations of his vnchast misteries Est 3.2 5.9 Behold Mordecai the magnanimous Iew that would not fawne on the proud Haman nor flatter him in his eminencie nor reuerence him either by bowing the knée or standing vp or mouing for him but preserued in his disdayning of him or rather of his haughtines and pride because he was an Agagite of the stocke of the Amalekites Deut. 25.18.19 whose memorie was to be rased out from vnder heauen for that they cruelly slew the wearie Israelites when they came out of Egypt Behold Daniel and the thrée young men his fellowes of which they so constantly resisted Idolatrie that they regarded neither the maiestie and power of the commaunding Monarch Dan. 3.18 nor the hatred and despight of their accusing enemies nor the firie heate of the flaming furnace and Daniel was so farre off from forsaking his religion that when the king had decréed that whosoeuer should aske any petition of any God or man for thirtie daies saue of the king he should be cast into the denne of Lyons assoone as he vnderstood of this degrée Dan. 6.10 he went into his house and his window being open in his chamber toward Ierusalem he knéeled vpon his knées thrée times a day and prayed and praised his God as he did aforetime So much did he dislike the practise of some politike temporisers that will euer apply themselues to the time and neuer rowe against the streame or bend against the tempest but will direct the course of their ship according to the blast of winde and will turne too and fro in any sort that they may arriue in the harborough which they haue conceited in their imagination Behold the blind man to whom Christ gaue sight how constant and firme he was in confessing that Christ was a Prophet and not a sinner for else said he He could not haue bene heard of God Ioh. 9.17.31 and opened mine eyes Behold the boldnes of Peter and Iohn who though they were straitly forbidden to preach any more in Iesus name yet they stoutly and couragiously answered the Counsell on this wise Act. 4.18 5.29.40.41 We ought rather to obey God then men Behold the Baptist how setled he abode in reproouing vice vngodlines Matt. 14. and how he had rather yéeld his head to be striken off then excuse the incest of tyrannous Herod Behold both Ioseph of Arimathea the noble Counsailour that retired not from his beléeuing and cleauing to Christ Mar. 15.43 when he was crucified and did hang vpon the crosse betwéene two malefactors but went in boldly vnto Pilate and asked the body of Iesus and those religious and deuout women that as they had ministred to our Sauiour in his life time of their substaÌ„ce despised the scoffing of the vnbeleeuing Iewes Matt. â—7 55 Luk. 24.1 so they forsooke him not in his last passion wheÌ„ the soule was separated froÌ„ the body but prepared odours for his buriall Behold how Nicodemus persisted in his loue to Christ and his doctrine Ioh. 3.2 Ioh 7.51 Ioh. 19.39 so that from comming secretly to him in the night he proceeded to defending of him in the open councell and from that to his manifest honouring of his buriall as though his knowledge and profession of the Gospell were as the morning light that goeth on by degrées til it shine cleerly Pro. 4 18. Mar. 8.24.25 Reu. 3.2 Reu. 2.13 Reu. 3.8.10 and like the sight of the blind man who first perceiued men walking as trées after sawe euidently Behold the Minister of the Epâ—esine Church who though for the name of Christ he were burthened yet he had patience and though he laboured yet he fainted not and the Minister of Pergaâ—â—us who kept the name Christ denied not the faith euen in the daies of bloudie persecution and the Minister of the Church of Philadelphia who retained alwaies some strength denied not Christ but kept the word of patience Behold the Martyrs that haue most couragiously endured torturing death for the profession of the faith of Christ Iesus Reu. 12.11 loued not their liues vnto the death nay accounted it the highest dignitie to spend their blood in and for the testimonie of Christ Niceph. Caâ—â—est l. 8. c. 36. As among infinite others it is memorable of Viâ—hâ—zanes the Eunuch of Sapores the Persian king whose instructor at first and after faithfull seruant he was that when by the kings commaundement he was to be brought foorth to punishment for that he professed the doctrine of Christ as a recompence of his many benefites bestowed on the king and his perpetuall loyaltie to the com-monwealth he desired that this one thing might be granted to him that it might not be reported and rumored that he was put to death as a Traitor or one that had bene disloyal to the kings house and that a Cryer might publikely testifie that Vsthazanes was slaine for no other cause but for that he did onely embrace Christian religion and therefore would not adore the Sun or exhibite diuine worship vnto it Which thing hauing obtained he died most quietly and reioyced that he had turned off a scandale and imputation from the Christian profession and that he was vouchsafed the honour to die vnder the name of a disciple of Christ Iesus Behold the most excellent professor of Christ Saint Paul that gaue vs this counsell to persist in well doing how firme he was in discharging his calling for preaching the Gospell to the Nations In his farewell to the Elders of the Ephesine Church he said And now behold Act. 20 2â—.23.24 I goe bound in the spirit to Ierusalem and know not what things shall come vnto me there saue that the holy Ghost witnesseth in euery citie that bands and afflictions abide me but I pas not at all neither is my life deare vnto my selfe so that I may fulfill my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God No prediction of dangers could appall him for while he tarried in Caesarea
according to the riches of his glorie that we may be strengthened by his spirit in the inner man God makes vs worthie of his calling and fulfils all the good pleasuâ—e of his goodnes and the worke of faith with power God giues vs euerlasting consolation and good hope through grace and doth comfort our hearts and stablish vs in euery word and good worke and is faithfull Iude. â—â—r 3.4 and will stablish vs and keepe vs from euill and is able to keepe vs that we fal not and to present vs faulties before the presence of his glorie with ioy Therefore pray we earnestly to God that he would so confirme vs wâ—th his grace that we may so runne that we may come to the goale of eternall happines For it is God alone that can and will grant this perseuerance vnto the end to those that vnfainedly beg it of him Therefore the holy Psalmâ—st speakes thus in the person of Christ Psal 36.8 I haue set the Lord alwaies before me for he is at my right hand therefore I shall not slide As if Christ had said I haue confirmed my saith by the consideration of the will of God For I knew that I should be offered vp a sacrifice for mankind by the speciall and vnspeakable determination of God and beholding and setting this decrée of God before mine eyes I see and assure my selfe that God is present with me stands on my right hand sustaines and helpes me therefore I turne not mine eyes from him and I am certainely perswaded that I cannot be ouercome and swallowed vp of these sorrowe And as Christ doth confirme himselfe so all the godly must know that when they are pressed with incumbrances and tentations they must promise to themselues certaine deliuerance For that which was auailable in Christ must needes be auailable in his members also And where are the Doctors of diffidence and distrust that teach men that they cannot ascertaine themselues of their finall perseuerance and therefore they must still remaine doubtfull since Dauid in the person of Christ doth not onely mention his confidence for the present time but also extends it to the time to come and therefore saies that he should not slide be shaken or mooued Psal 138.7 Say not what though Dauid could say Though I walke in the midst of trouble yet God will reuiue me he will stretch foorth his hand vpon the wrath of mine enemies and his right hand shall saue me And what though Paul said of the Corinthians 1. Cor. 1.8 that God would confirme them vnto the end that they might be blameles in the day of our Lord Iesus Christ And what though the same Apostle could say by inspiration that he was perswaded that neither death nor life Rom. 8.38.39 nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Yet how shall we be sure that we shall neuer fall away from our owne stedfastnes Consider what our Sauiour saith Ioh. 6.37 that all that the Father giueth vnto him shall come to him and him that commeth to him he casteth not away Ioh. 10.28 and that he giueth eternall life to his shéepe and that they shall neuer perish neither any shall plucke them out of his hand Consider what the Apostle saith Rom. 11 2â— that the gifts and calling of God are without repentance and that God is faithfull which will not suffer vs to be tempted aboue that we are able 1. Cor. 10 13. but will euen giue the issue with the tentation that we may be able to beare it Consider what Christ saith againe that the Gates of Hell shall not preuaile against his Church and children Matt. 16.18 Luk. 22.32 and what he saith to Peter I haue praied for thee that thy faith faile not Nay consider this that if thou be the shéepe of Christ if thou beléeue in him if thou cleaue vnto him Christ praied for thée as for Peter Ioh. 17.20 that thou maiest be one with him vnited to him and neuer fall from him Let the vnfaithfull reiect the wisedome of God against themselues yet the elect will not onely embrace it and cleaue vnto it but also defend it maintaine it and iustifie it For wisedome is iustified of her children Matt. 11.19 Matt. 13.8 Let the foules deuoure the séede that fell by the way side and the Samâ—e parth the seede that fel on the stoâ—e ground though if haue a temporaâ—te flourishing the thornes choake the seede that fell among thornes yet that seede that fals on good grouÌ„d brings foorth fruit one corne an hundred sold some sixtie folde and another thirtie solde that is Luk. â— 5 They that haue an honest and good heart beare the wâ—rd and keepe it and bring forth fruit with patience Act. 5. Let Ananias and Sâ—phira fall from sinceritie and let many Antichrists depart from the true Church and faith of Christ yet the Lords seale abideth sure on his elect and the holy Ghost hath giuen the censure 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had bene of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs Let Pharaohs heart be hardned at Gods correction and let him repell the scourges that should reforme him as the hard Anuill beares off the strokes of the hammer yet Paul and euery faithfull person that hath his stonie heart changed into a heart of flesh by the working of the spirit will be bettered by the terrors and threatnings and chasticements whereby God prepares vs to subiection and will presently crie out and say Lord what wilt thou haue me to doe Act. 9.6 behold I am readie to fulfill thy coÌ„mandement Now since good workes and continuance in well doing are so necessarie for the glorifiing of our heauenly Father and for the profiting and edifying of our neighbours and for the infiniâ—e reward promised to the godly and for the auoyding of the sharpe punishments threatned to the wicked there remaineth an instruction both for them that haue not began to doe well and for those that haue began to doe well To the swearer the fornicator the drunkard the malitious person the railer the vnmercifull the vniust in a word to them that wallowe in their sinnes without remorse the saying of Paul is to be proposed The wages oâ— sinne is death Rom. 6.23 If the sweet pleasures of sinne haue so sowre sawce and if the workers of iniquitie haue deadly pay and wages detest and abhorre sinne then as a biting serpent and at length begin to doe well and to embrace vertue The Prophet saies of the stiffe-necked Iewes Zach. 7.11.12 that they refused to hearken and pulled away the shoulder and stopped their
eares that they should not heare yea they made their hearts as an adamant stone least they should heare the law and the words which the Lord of hoasts sent in his spirit by the ministerie of the Prophets There is no stone so hard as the Diamond yet the disobedient were as hard as the Diamond Let not vs Christians equall their hardnesse and let not vs be found harder then the Diamond so that the spéech of an auncient Father may be appropriated to vs when hee sayes that the Diamond though most hard Cyp. de dâ—p martyriâ— yet it is mollified and maistered with the blood of an hee Goate but that we doe not east aside our hardnesse nor as yet are softened by the blood of Christ who was the true scape goate Leu. 16.21 shadowed out in the types of the olde sacrifices vpon which Aaron was to put his hands and to confesse ouer him all the iniquities and trespasses and sinnes of the children of Israel and to send him away by the hand of a man appointed into the wildernesse and which was a true figure of Iesus Christ that beareth the sinnes of the people Moses strake the rocke with his rod Isai 53.4 Psal 78 2â—.2 and the waters gushed out so let the remembrance of Christes sufferings and the infinite benefites that wee receiue thereby pierce our hearts and draw forth teares of true repentance and of amendment of life Psal 78.8.9.10.11 For as the Israelites were a rebellious generation a generation that fet not their heart aright and whose spirit was not faithfull to GOD and the children of Ephraim being armed and shooting with the bowe turned backe in the day of battell and kept not the couenant of God but refused to walke in his law because they forgot his Acts and his wonderfull workes that hée had shewed them so what truer reason can be giuen of rebellion against Gods ordinances but our forgetting of Gods incomprehensible loue Rom. 8.32 Ioh. 3.16 who spared not his owne Sonne but gaue him for vs all to death and that so loued the world that hée gaue his onely begotten Sonne that whoseuer beleeueth in him should not perish but haue euerlasting life Shall wee so long exhilerate and encourage our spirituall foes by wallowing in the filthinesse of sinne and giue them occasion to say in their hearts O our soules reioyce Psa 35.25 wee haue deuoured them And shall wée not by our conuersion procure ioy to the holy Angels of GOD Luk. 15.7 that reioyce more for one sinner that conuerteth then for ninety and nine iust men that neede none amendment of life Let vs dash the young children of Babylon against the stones that is Psa 137.9 let vs destroy the broode of sinne in the cradle and infancie before it wholly possesse vs and let vs spéedily driue away the tentations and enticements to wickednes that wee may say with the man of God Psâ—l 18.37.38 We haue pursued our enemies and taken them and haue not turned againe till we haue consumed them â—e haue wounded them and they were not able to rise they are fallen vnder our feete Let vs beware how sinne take roote in vs for as inueterate maladies of the body craue long and sharpe curing and as cloath often and deepely dipped in the fatte hardly or neuer leeseth his colour so the inâ—eterate vices of the soule are not easily remooued and the corruption of the minde that becomes an habite cannot be washed away without much adoe Ier. 3.23 Can the blacke Moore change his skin or the Leopard his spots then may they also doe good that are accustomed to euill saith the Lord by his holy Prophet Let vs breake the bands of Sathan and escape out of his snare wherin he would hold vs at his pleasure and let vs not suffer him to deale with vs as the childe deales with the bird which he tieth with a threede by the foote permitting it sometimes to skip fréely but then pulling it backe when it thinkes to escape so let not Sathan tie vs by the vse and custome of iniquitie that though we séeme likely sometimes to flie from him yet he may drawe vs backe because we are fettered in the traps of sinne Let vs auoid and shun the baite of wickednes with the warie fish least if we swallow downe the baite the hooke also catch vs and then our ghostly Enemie leade vs hither and thither as the fisher drawes and carries the ensnared fish according as himselfe desireth At a word 〈◊〉 not the tumults of our sinfull desires breede in vs a spirituall deafeneâ— that we cannot heare the distinct and piercing sound of the word of God that doth admonish vs Heb. 12.1 To cast away euery thing that prâ—sseth downe and the sinne that hangeth so fast on as the dwellers by some places of the Riuer Nâ—us in Egypt Cic. in sâ—m Scip. called Catadupae can heare no sound because they haue gotten a deafenes by the continual rumbling of the Riuer that rusheth downe from high mountaines but let vs beseech God to open our eares both inwardly and outwardly that we may abandon vngodlines learne to doe well and pray vnfainedly vnto the Lord Psal 69.14.15.16 that he would deliuer vs out of the mire that we sinke not and that he would deliuer vs from them that hate vs and from the déepe waters and that the water floud may not drawe vs nor the deepe swallowe vs vp nor the pit shut her mouth vpon vs and that the Lord would heare vs For his louing â—iâ—dnes is good and turne vnto vs according to the multitude of his tender mercies Contrarily to them that hunger and thirst after righteousnesse to them that haue taken vp the crosse of Christ and follow him to them that sigh vnder the burthen of iniquitie to them that are desirous to remooue hence and to dwell with the Lord to them that loue prayer the word and all good workes this spéech of the Apostle is to be proposed Let vs not be wearie of well doing for in due season we shall reape if we faint not Hast thou begun to renounce sinne and to embrace righteousnesse Let not the old Prouerbe be verified of thee 2 Pet. 2.20.21.22 The Dogge is returned to his owne vomite and the Sow that was washed to the wallowing in the miâ—e For if thou after thou hast escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ art yet entangled therein and ouercome the latter end is worse then the beginning for it had béene better for thée not to haue acknowledged the way of righteousnesse then after thou hast acknowledged it to turne from the holy commaundement giuen vnto thée As the Scripture doeth witnesse that Christ should not surcease in the progresse of Mediatorship Math. 12.20 Luk. 1.74 75. till â—ee brought iudgement into victorie that is till hee shewed