hath prepared for them a Cittie Heere the Apostle sheweth that Abraham Isaack and Iacob were strangers in the land of Canaan in respect of Vr in Chaldea from whence they came when Abraham at Gods commandement left his countrey his kinred and the house of his father But in that they were called forreiners and strangers it was not in that respect but in respect of heauen where God had prepared a Cittie for them and therefore albeit they had time to returne to Vr their natiue countrey yet sought they a better namely the heauenly and in that regarde conuersing vpon earth they are called strangers 3 Now the remeÌ„brance that we are strangers pilgrims trauellers ought to induce vs to lift vp settle our thoghts minds cogitations vpon our heauenly country that in the coÌ„templation of God of the glory of Christ and of the excellency of our inheritance we might reioyce with the angels souls of the saints that are already gathered thither and incessaÌ„tly sing praises vnto God with them And indeed as the Apostle saith Heb. 12.22 Wee that beleeue in Christ are come to the hill of Syon and to the cittye of the liuing God to the heaueÌ„ly Ierusalem to millions of angels to the church of the first born that are written in the heauens to God who is the iudge of all to the soules of the righteous that are sanctified and to Iesus the mediator of the new couenant Being ascended so high hauing our coÌ„uersation in heauen as Burgesses therof if froÌ„ thence we look vpon the earth and cast our view vpon the kingdomes riches dignities men and the most excellent things in the world all will seem in our eyes so small that wee will be euen ashamed to esteeme of them yea euen so much as to think vpon them so far will we be from setting our affections thervpon and truly goe vp vnto a high steeple and look from the top therof looke vpon men that go in the streets and they wil seem to you not to be men but children their houses euen cabbins for if it were possible to climbe fiue or six leagues higher ye should see no men yea the greatest townes would seeme but as one house and the Sea a poole Moreouer if possibly ye could ascend to the heauen of the moon which is the lowest the greatnes of the whole world would seem nothing it would not shew so much as a good pinnes head hanging in the middest of a great Church What would it be in case hee were in the highest heauen among the starres or aboue the heauens in the house of our father and in the heauenly citie wherof we are burgesses Much rather in those dayes will the vniuersall worlde be vnto vs nothing at all 4 To this purpose doe we read of a great Romain personage who in a dreame or conceit being ascended into the region of heauen among the Starres Cicero in Scipios dreame and beholding their greatnes and brightnesse thence casting downe his eyes vpon the earth it seemed that the whole worlde was so little that hee was ashamed of the Romain empire which neuerthelesse extended into so many realmes Now as this Ethnick could in his discourse clymbe no higher so if wee that are burgesses of heauen doe ascend aboue al heauens there conuersing in spirit doo behold the glorye of God and his pallace of light of an incomprehensible extent and afterward shal looke downe to the earth we will be ashamed of the smalnesse thereof and of all the kingdomes therein which thence will not shewe so great as a graine of sande but euen nothing at all The three Apostles when they had seene some parte of the glorye of Christ in his transfiguration vppon mount Thabor were so mooued that they saide Mat. 17.4 Lord it is good for vs to be heere let vs builde three tabernacles What then would we doe if we should conuerse in heauen and there beholde the maiestye of God and the glorye of Iesus Christ wold not euen the apprehension therof allure vs to wish to dwell there and to forget and despise the earth or then remembring and looking towardes the same woulde wee not reproue our selues as that Romain was reproued by his father who saide vnto him why dost thou yet cast downe thine eyes vpon the earth 5 Among other the vanities that men doe seeke and so feruently desire is glory and the reputation of vertue valour riches power wisedome and such other like but this Romain Ethnick being in a dreame rapt aboue the starres is by his father admonished in the smalenesse of all the worlde to contemplate the vanity of this ambition men will talke saith hee of thee and thy vertues but wher be it throughout the Romain Empire yet shall not thy fame passe such and such mountains there will no man once speake of thee What a folly is it therefore so to delight in the reputation of great welth ornaments of body excesse in banquets goodly houses honourable functions euen wisedome and humaine discretion sith all this fame and glory shal be shut vp in so small a corner of the worlde that when thou art ascended into the Citie whereof thy selfe art a Burgesse thou shalt not be able to see it most men labour to haue faire houses gardens of pleasure lordshippes and to heape vp possession vpon possession as if themselues should dwell alone vpon the earth as Esay saith Esay 5.8 and yet when they haue purchased whole townes and kingdomes if they should from heauen looke vpon them they would disdaine and contemne the smalnes and basenes of them And indeed let a man looke vpon a towne platted in foure leaues of paper hee shall somewhat discerne the order of the streetes and houses thereof but afterward laye downe in the like quantity of paper the whole prouince wherein that cittie standeth and the same will not shew so great as a mans nayle And lastly let him represent the whole worlde in asmuch paper and he shall see neither house nor towne yea scarsely the whole prouince perhaps hee may finde the names of the realmes and see their extent in the breadth of two or three nayles and looking from heauen the whole worlde will not seeme so much What a folly then or rather a madnesse is it for those that are strangers vpon earth and burgesses of heauen diuersly and by sundry meanes to offend God Gen. 25 34. Heb. 12.16 for the getting of so small a portion of earth which is as nothing wherein they resemble Esau who for a peece of bread and a messe of pottage solde his birth-right 6 Againe such as are strangers in a forraine countrey and haue parents and great wealth in their natiue soyle being hardlye entreated where they soiourne and vpon the pointe to returne home into their countrey are vndoubtedly very glad thereof euen already they seeme to see their houses lands and possessions and in their conceiâ—s doe
vs in that drunkennes vnreadye and vnprepared to expect this kingdome of heauen in assurance ioy Let vs take heede that we doe not wittingly abuse our selues saying When I haue attained to such wealth or to such dignity I wil take my ease and come forth of this tauerne to serue God First it is an ordinary course that the more beere or wine that a man drinketh the more he may and the more the drunken man drinketh the more drunke he will be Euen so the more wealth and dignitie that thou hast the more shalt thou find thy cares to encrease and the more they encrease the more drunken in them thou wilt be Secondly we must take great heed that when God calleth vs to repentance and amendmeÌ„t we appoint him no time Prosper in his Sent. out of Aug. Sent. 71. He saith S. Augustine that hath promised forgiuenes to him that repenteth hath not promised another day to him that deferreth his amendement â—â—â—sius in 〈◊〉 Hebrew â—â—â—bian apoâ—â—â— lib. 1. Among the sentences of the wise men that liued among the Iewes after their return from the captiuitie of Babylon we reade of one Eleazar the sonne of Hircanus who being demanded when it woulde bee time to repent and amende aunswered One daie before death And when the other replied that no man knew the daie of his death he sayd Beginne then euen to daie for feare of failing 12 Inasmuch then as dayly we expect not onely death but also the day of iudgement that in that respect the kingdome of heauen commeth two solde vpon vs that we may the more earnestly be moued to our duty to amend let vs remember this saying of Iesus Christ Mat. 24.43 If the good man of the house knew at what watch the theefe would come he would surely watch and not suffer his house to be broken Therefore be ye also readie for in the houre that ye thinke not will the son of man surely come And therefore he addeth Blessed is that seruant whom his master when he commeth shal finde doing his dutie And this is also represented vnto vs in the parable of the virgins For the foolish ones that tooke no oyle in their lamps were shut from comming in to the marriage Mat. 25. but the wise that had made their prouision came in Sith therefore that the kingdome of heauen is at hand let vs amend our liues and make good prouision of holy oyle increasing in the knowledge of God in faith loue holynes and all other good works let vs in time put on our wedding garments that when the bridegrome commeth if it be so dainly as himselfe hath warned vs we may be readie and prepared to enter into the marriage with him Neither let vs forget that as Iesus Christ doth aduertise vs Apoc. 22.20 It shall as a snare come on all them that dwell on the face of the earth And as he addeth Let vs watch and praie continually that we may be accounted worthie to escape all these thinges that shall come to passe Luke 21.34 and that we may stand before the sonne of man Your selues doo know perfestly sayth S. Paul that the daie of the Lord shall come euen as a theefe in the night 1. Thes 5. 2. For when they shall saie Peace and safetie then shal come vpon them sodaine destruction as the trauell vppon a woman with child and they shall not escape And then to comfort the faithfull hee sayth But ye brethren are not in darknes that that day should come vpon you as a theef ye are all the children of light and the children of the daie And thereupon he also taketh occasion to exhort them to theyr duties saying Therfore let vs not sleep as doo other but let vs watch be sober putting on the brest plate of faith and loue and the hope of saluation for an helmet Let vs beware that we folow not the euill seruant who seeing that his master was long in comming saide in himselfe that he wold not come therupon gaue himself to work wickednes Mat. 24.48 But as Iesus Christ addeth His master comming at an houre when he looked not for him cut him off and punished his iniquitie and incredulitie 13 Saint Peter warneth vs. that in the later daies there will come lyke people whoÌ„ he termeth mockers which will walke after their lusts saie Where is the promise of his comming For since the fathers slept 2. Pet. 3.3 all things continue alike from the beginning of the creation But by a notable example he sheweth that they doo wittingly and willingly deceiue themselues in such discourses For when Noah foreshewed the floud and built the arke for his owne safetie the like mockers rise against him who seeing no apparance of the flould for aboue a hundred yeres thereof concluded that the world continuing in that estate shoulde not perish but were surprised and swallowed vp in the floud Inasmuch therefore as Iesus Christ commanding vs to amend doth affirme that his kingdom is at hand lest seeming to be long in comming we should therfore falsly conclude that it will not come let vs diligently note what S. Peter addeth Derely beloued be not ignorant of this one thing that a thousaÌ„d yeres is with the Lord as one daie and one day as a thousand yeres The Lord is not slacke as concerning his promise as some men account slacknes God is patient toward vs and would haue no man to perish but would all men to come to repentance But the day of the Lorde will come as a theefe in the night in the which the heauens shall passe awaie with a noise and the elementes shall melt with heate the earth with the workes therin shall be burnt vp Then doth he thereof gather this earnest exhortation to repentance amendement of life Seeing therefore that all these things must bee dissolued what maner of persons ought ye to be in holy conuersation and godlynes Looking for and hastning vnto the comming of the day of God wherein the heauens being on fire shall be dissolued and the elements shal melt with heat But we loke for new heauens new earth according to his promise wherein dwelleth righteousnesse c. 14 Albeit therfore it seem to our flesh that this kingdome is long in comming yet let vs not slacke our amendement Ioel. 2.12 but let vs euen this daie conuert and thinke vpon the saying of the prophet Ioel Euen this daie conuert vnto me sayth the Lord. Wherein he sheweth that he yet giueth vs this daie to repent but assureth vs not of to morrow Let the remembrance therfore of the drawing neere of the kingdome of heauen induce vs to amend 2. Tim. 4.8 to the end that in amending we may gather argument to long after the comming of Christ as it is the dutie desire of all the children of God Luke 21.28 And when we shall see the signes of his comming more more fulfilled let vs lift vp our heads reioyce because our deliuerance is at hand and that shortly wee shall be gathered and brought into the fruition of his kingdome and eternall glory FINIS
in matter appertaining to life euerlasting thinketh himselfe wise and is in deed but a foole because he is wise in the lesse and a foole in the principall wise as concerning men and this temporall life but a foole as concerning God and life euerlasting And we shall finde many presidents counsellors aduocates phisitions philosophers marchants and artificers wise discreet and aduised in their arte and vocation who all in the vocation of Christianitie are but fooles ignorant and senselesse They are verie perfect in matter concerning this present life but ignorant and foolish in matter of lyfe euerlasting Neither is it anie maruell For euerie man in youth learneth a phrase mysterie or arte whereby to grow wise expert in his vocation and so to prouide for this present life but few there are that learne the skill to bee true Christians wise and well aduised Beholde therefore how weening to be wise because they bee wise men they be but fooles in that they be ignorant vnaduised Christians 3 By experience we see that the aduocate can be skilfull learned in the vnderstanding of the ciuill laws pleading other mens causes yet vnderstandeth nothing in Gods law whereby to plead his owne cause against the deuill and so be iustified in the sight of God The phisition can be skilfull and expert in the cure of bodily diseases and yet not know wherein the cure of so many the diseases of his owne soule doth consist The Arithmetician can multiply numbers yet wotteth not how to reckon to 70. or 80. yeres of his life Psal 90 12 but as all the rest must bee forced to praie to God to giue him grace to vnderstand how to count his daies that he may apply his heart to true wisedome The Geometrician can bee skilfull in measuring the earth yet hath no knowledg of heauen either of Iesus Christ who is the way to come thereunto The Astronomer is well seene in the course and greatnesse of the Sun yet hath no skill in the Son of righteousnes our Lord Iesus Christ The philosophers perfect in a number of the secrets of nature are neuertheles ignorant in the mysteries and secretes of the eternall saluation of the soule reuealed in the Gospell The marchant can keepe his booke of accounts to know his estate who is indebted to him yet wotteth not hee what account hee must make to God of his life The Smith is skilful in making of keies yet vnderstandeth not what the keies of the kingdome of heauen are Euery one can tell what fruit apple trees pearetrees plumtrees c. do beare yet few know what fruit Christians should beare To be brief there be men enow wise and aduised but few Christians wise and well instructed What is it for an aduocate a phisition a marchant or an artificer to be wise in his profession and yet in Christianitie to be a foole ignorant and vnaduised To bee accounted wise among beasts that haue no immortall soule yet to be so much the more foolish and vnaduised as that in seruing men wisely and God foolishly hee looseth both bodie and soule for euer Augustine in his myrrour for sinners cap. 6 S Augustine reproouing those that take greater delight in the writings of Plato and Aristotle than of the Apostles calleth them fooles His reason because they reaped knowledge like to their study leaues in sted of fruit that is to say words and no vertue So men generally thinking themselues wise because they be so in matters of this life are yet foolish sensles in that they vnderstand not what is requisite for the obtaining of lyfe euerlasting 4 What doth it auaile vs saith S. Augustine subtilly to search out Augustine in his booke of the spirit and the letter cap. 1. 2 and plentifully to comprehend the nature of all things if wee haue no knowledge of our selues This sentence Know thy selfe for the excellencie thereof was thought to be brought from heauen The rather to the end that man standing in necessity of the knowledge of himselfe his ignorance pouertie miserie might humble himself seeke his felicity from other than himselfe The wise Socrates said that he knew but one thing viz. that he knew nothing And therein he spake better than hee was aware For if man knowing much as hee did must notwithstanding confesse that hee knoweth nothing in comparison of so much as hee is ignoraunt of euen in such sciences as concerne not life euerlasting how much rather must he were he double as wise as euer was Socrates confesse that he knoweth nothing if he haue no knowledge in the heauenly knowledge requisite to the saluation of our soules It is therefore a hellish opinion for a man to think himself wise when he is a fool likewise to be a wise man yet a foolish vntaught christian Iesus Christ speaking to the pharisies who thinking themselues skilful said Are we also blind Said vnto them If yee were blind Ioh. 9 40 you should haue no sin But now you saie We do see therefore your sin abideth in you Thereby shewing that as the beginning of a cure consisteth in the knowledge and feeling of the hurt so the beginning of our sight resteth in the knowledge that we are ignorant and fooles That we may therfore Amend our liues we must giue ouer this folly wherby we thinke our selues wise and heereafter being better aduised confes that we know nothing so long as we know not Iesus Christ Besides that how wise discreet and expert so euer we be in worldly matters yet knowing our selues to bee fooles and senselesse in thinking our selues wise while we are ignorant Christians we may be better aduised increasing in whatsoeuer may make vs become true Christians and consequently the children of God and inheritours of life euerlasting 5 This is the knowledge of all knowledge and consisteth in two poyntes First in that which Saint Paule sayeth I am not determined to know my other thing 1. Cor. 2.2 but onely Iesus Christ and him crucifyed Therin declaring that he that knoweth not Christ knoweth nothing but is a foole deuoid of sense how wise discreet so euer he is in the sight of the world so he that truly knoweth Iesus Christ how simple so euer the world accounteth him is perfectly wise and well aduised Secondly this knowledge consisteth in the beginning of wisedome Pro. 1.7 as the holy Ghost calleth it namely in walking in the feare of God Whereupon Dauid addeth that they which walke in the feare of God and keepe his commandements Psa 111.10 are wise And on the other side SalomoÌ„ protesteth that such as despise this wisdome discretion are fooles Iob. 28. â—5 Iob more largely speaking therof sayth Wisedome is more to bee esteemed than siluer golde precious stones or any worldly goods Then discoursing vppon the wonderfull workes of God in the knowledge whereof it seemeth there resteth great wisdome he concludeth his speech
gaue giftes vnto men And what giftes He gaue some to be Apostles some Prophets some Euangelists Ephes 3.8 some Pastors and teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ If therefore wee desire to be reestablished into life gathered vnto Christ and made liuely stones in the temple of God Iohn 21.15 1. Pet. 4.2 Act. 20.28 wee must vse this gift of Christ euen to heare sermons by the ministerie of the pastors Iesus Christ commandeth Saint Peter to feed his lambes and Peter exhorteth his companions in the holy ministerie to feed the flocke of Christ As also Saint Paul speaking to the Bishops of â—phesus who were come to Miletum sheweth them that the holy Ghost had established them in that vocation to the ende they should seede the Church of God which he had purchased with his bloud Hee therefore that seeketh the foode of his soule least it should famish die Math. 16 15 must labor that it may be fed with the worde of God through the preaching of the same Which is more Preaching is named the key of the kingdome of heauen thereby to declare that as by preaching of the Gospell heauen is opened to all that giue eare thereunto and do beleeue the word preached so al such as condemn the hearing therof are excluded from the same 3 Experience hath euermore borne witnes and euen to this day do testify what numbers haue bin illuminated reconciled to God and drawen to saluation life euerlasting through the preaching of the Gospell In one daie saith S. Luke by the preaching of the Apostles there were added to the Church about three thousand persons This efficacie of the preaching of the Gospel Act. 2.41 Luke 10.18 doth Christ confirm saying that when his disciples did preach it he saw satan like lightning fall downe from heauen therein shewing vs that satan by the ministerie of the pastors preaching the Gospell is banished destroied Doo we not euen in our daies see how by the ministerie of men Math. 13.31 preaching the Gospell the little graine of mustard seede as Christ tearmed it is growen into a great tree that with the branches and fruit thereof ouerspreadeth many prouinces and kingdomes As therfore there is no famine more dangerous than is that whereof Amos speaketh Amos 8.11 Math. 9.48 saying God shall send a famine not of bread but of the hearing of the word of God so is there no haruest more necessarie and blessed than that which is reaped by the workemen of Christ when they preach the Gospell 4 And in deede albeit men when they preach the worde haue not in them vertue and power to illuminate to giue faith to conuert harts and to saue soules 1. Cor. 3.7 for he that planteth and he that watereth as S. Paul saith are nothing but he that giueth increase yet is this one point which most soueraignlye commaundeth the holye ministerie of the worde that God who hath ordayned it doth also accompanie it with the efficacie of his holy spirit that it may illuminate and saue men Esa 59.21 This is my couenant with them saith the Lord My spirit which is vpon thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth for euer 2. Cor. 3.8 Gal. 3.2 And this is most singularly performed in the preaching of the Gospell Heereupon Paule calleth it The ministery of the holy Ghost And in another place he sayth that the Galathians receiued the holy Ghost by hearing of the faith preached And therefore speaking of himselfe and his fellowes 1. Cor. 3.9 he saith thus We are Gods laborers because that God imploying them in his seruice wrought in them by his spirite 5 Yet for the more commendation and authoritie of the ministery of the word Luke 10.16 Iohn 13.30 Iesus Christ aduertiseth vs that it is not so much that mortall men speake vnto vs as in deed it is God in them and by them He that heareth you saith Iesus Christ to his Apostles consequently to all preachers heareth me and hee that receiueth you receiueth me In this sense did the Prophets vsually begin their sermons Ier. 1.9 saying Thus saith the Lord Heare the worde of the Lord and made an end saying For the mouth of the Almightie hath spoken it And where Ieremie rehearseth that God speaking vnto him sayd Ezech. 33 I haue put my wordes in thy mouth it importeth the same that Ezechiel setteth downe Apoc. 10.8 saying God gaue me a scrowle to eate commanded me to declare his wordes thereby signifying that his preaching was but an vtterance of the words declared in the scrowle that hee had deliuered him to eate As also S. Iohn at the commandement of the Angell eate a booke which the Angell gaue him with this addition Thou must yet prophesie to many nations Therein declaring that his sermons were a deliuerie of that which God had written in that booke Psal 95.1 Heb. 7 18. 4.7 2. Cor. 5.20 1. Thes 2. Dauid likewise exhorting the people of his time to conuert to the Lord for the authorizing of his doctrine saith thus If at this daie ye will heare the voice of the Lord harden not your hearts The Apostle exhorting the Hebrewes to giue credit to the Lord vseth the same sentence saying This daie if ye heare the voice of God harden not your hearts The same doth S. Paule expresly confirme saying We are the embassadors of Christ as if God exhorted by vs. And thereupon he testifieth to the Thessalonians that they receiued his doctrine not as the word of man but as the word of God Adding as in truth it was True it is there is a difference betweene the ministers of the word and the Prophets Apostles neuerthelesse if we be bound to receiue the doctrine of the Apostles Prophets as the word of God and that the faithful ministers preaching their doctrine do likewise preach the word of God then they that in these daies do contemne the preaching of the faithfull ministers doo as Christ said to his Apostles contemne and reiect God in them and therfore the vengeance by Iesus Christ himself denounced against those that would not heare his Apostles who said That it should be easier for Sodome Gomorrha in the daie of iudgement than for them Math. 14. will likewise fall vppon the contemners of the preachinges of the faithfull pastours of our time And they who for their contempt incredulitie and obstinacie in euill dooing shall at this day bee bound in earth by the ministery of the word Math. 16.19 shall also be bounde in heauen It is not therefore because man hath this power in him selfe neither is it so great an offence not to heare men
compassion After whose example we likewise ought in our selues to feele the necessitie want of our neighbours because they be our flesh and members of the same body and so to apprehend their paine anguish and sorrow as thereby to be moued with compassion towards them 3 In as much therefore as in the consideration of a woefull estate the apprehension that we take by the eare can neuer so forcibly moue the hart as that which commeth by the eye Cicero saith an ancient Orator euerie man ought diligently to visite the poore in their tribulations to the end that with their eyes beholding those that lye vpon the straw that are sicke that are naked that quake for colde that want bread that mourne for the lamentation of their poore children that crie for hunger that are lodged in places where wee would scarce lay our dogges this spectakle might moue the bowels of their harts to take compassion of their pouertie In this consideration Iesus Christ is not content that we giue to the poore bread drinke or cloth only but also doth require vs to visite him in his members I was sicke saith he and ye visited me and therefore S. Iames saith Pure religion and vndefiled before God Mat. 25.36 Iam 1 27. euen the father is this to visite the fatherlesse and widowes in their aduersities And indeed as visitation will vndoubtedly engender compassion in the hart so will it the more aboundantly stretch foorth the hand to the reliefe of the needy and this doth experience dayly teach vs. And therfore such as thinke it a great grace of God to be charitable to the poore as indeed it is are to exercise themselues in the visitation of them to the end to comfort them both in word and deede which giueth great efficacie to the word This exercise of charitie ought the mightie and rich men of the world to put in practise for as by visiting the poor their humilitie would minister great force to their charity so would such visitatiō moue their harts the more liberally with their aboundance to relieue the needie 4 But because most men do thinke it to rest at our owne choise whether wee will relieue the poore or not let vs contrariwise assure our selues that it is a matter commended by God which we may not neglect whensoeuer God ministreth occasion and meanes least wee offend God and deserue euerlasting damnation And indeed it is a work of charitie which charitie is vnto vs commanded by God and comprehendeth the summarie of the second table of the law God in old time prescribed to his people this dutie of charitie saying Because there shal euer be some poore in the land therefore I commaund thee Deut. 15 11 saying Thou shalt open thyne hand vnto thy brother to thy needie and to thy poore in thy land To which effect Saint Paul also commandeth vs to impart to the necessitie of the Saints Also to doe good vnto all but especially to the houshold of faith Rom. 12.13 Gal. 6.10 Heb. 1.16 2. Cor. 9.10 because we are so negligent in this dutie the Apostle wakeneth vs saying To doe good and to distribute forget not for with such sacrifices God is pleased Saint Paul calleth Almes the workes of righteousnesse because there is nothing more righteous before God or wherein wee stand more indebted vnto man then to relieue his necessitie by loue God in old time forbad the people of Israell saying Leuit. 19.9 When you reape the haruest of your land you shall not reape euerie corner of your field neither shalt thou gather the gleanings of thy haruest Againe Thou shalt not gather the grapes of thy vineyarde cleane neither shalt thou gather euerie grape of thy vineyard but shalt leaue them for the poore and for the straunger Sith God sheweth himselfe so liberall vnto vs as to permit vs to reape for our selues the haruest and Vintage yet withall testifieth vnto vs such a care of the poore that he commandeth vs to leaue vnto them whatsoeuer shall remaine of the saide haruest and vinetage Deut 26 1. Exod. 23 19. 34 22. Numb 15.17 Exod. 22.19 will it not at this day be a great testimonie of disobedience and ingratitude not to impart to the poore some smal portion of the plentie that he hath put into our hands In olde time God commanded his people to offer vnto him all the first fruits of such goodes as grew to them from the earth Moreouer the first loaues of the first dowe of the new corne also the first licour pressed either out of the oliue or out of the grape And this was an acknowledgement that the land that they possessed was the Lordes and an homadge testifieng that all the goods that they enioyed proceeded from his liberalitie In consideration therefore saith Dauid that our wealth commeth not to his hands he at this day substituteth the poore in his place Psal 16.2 as hee also addeth saying But vnto the Saints that are vpon the earth am I wholy enclined And therefore whensoeuer the poore or the deacons in their name doe come vnto vs wee are to take them to bee Gods receiuers that come to chalenge his right at our hands And in refusing to pay vnto them the homadge that we owe vnto God for the goods that we hold of him sending thē away emptie and not relieuing their necessities we doe commit not onely theft but also sacriledge The image of God that the poore do beare about them should be some reason to know them and Gods commaundement to relieue them is their commission and letters patents which wee cannot disaduow without great contempt to his maiestie 5 The tenne commandements of the law of God doe vndoubtedly comprehend the whole duty of man to God to his neighbour and thereof it followeth that the reliefe of the poore and all other the works of charitie are therein comprised commanded But in which commandement of the law In the sixt Thou shalt not kill What is the ground and reason of this commandement Because mans life is deare precious in the sight of God he forbiddeth all hurting of it and commandeth vs to preserue it As therefore he prohibiteth whatsoeuer may tend to the hurt of mans life so doth he command any thing that may serue to the maintenance therof cōsequently it appeareth that all reliefe requisite for the preseruatiō of the poor is here commanded vnto vs. And being cōmanded by this word Thou shalt not kil It necessarily ensueth that he which relieueth not the poore at their need is a murderer And in deed as we quench a lampe not only by blowing it out but also by keeping awaie the oyle that shoulde seed it or as wee quench fire not onely by casting on of water but also by keeping awaie woode from it And in a great drought as many hearbes doo die not onely by plucking vp but also for want of watering so is mannes
this when he beheld the glorie of Iesus Christ 15 According to the purpose of the premises we saie that whereas God hath chosen some euen whome hee woulde and not other some and in all that God in his prouidence hath ordained done for the execution thereof there resteth such wisedome goodnesse mercie and iustice that for the approuing of that which in the wisdome of mans flesh seemeth strange vniust it sufficeth to shew that the same was so ordained and decreed in the eternall and determinate counsel of God And indeed if anie man ask why the gospell is preached rather to some than to other some also why among those to whom it is preached some doo beleeue some do rest vnbeleeuers it is reason sufficient to aunswere that some are chosen and other some are not So many saieth Saint Luke did beleeue as were ordained to life euerlasting You beleeue not saieth Iesus Christ because yee are not my sheep Acts 13.42 Iohn 10.26 My sheep heare my voyce and follow mee When the Apostles asked Iesus Christ why he taught the people by parables wherein they had no vnderstanding which afterward hee opened to them alone hee lifted them vp into this consideration that they were chosen and the other not To you sayth he it is giuen to know the secrets of the kingdome of heauen Marke 13.10 but it is not giuen to them And therefore when we reade that some euen in lieu of conuerting and beleeuing haue bin hardned and become more wicked whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death It sufficeth that we aunswere that this befalleth not the elect but as Saint Paule saith 2. Cor. 2.15 those that perish and are vessels of wrath prepared to perdition And therfore the preaching of the Gospell whereby some are hardned is neuerthelesse of a sweet sauour before God as hee doeth expresly affirme 16 Let vs therefore conclude that all that God hath willed in the election of some and not of other some and in his prouidence and the execution of the same is good righteous holy and commendable And albeit we cannot comprehend it yet let vs beware that of our ignorance we take no occasion to blaspheme God but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ namely that he hath an infinite power to dispose of his creatures as hee will an incomprehensible wisedome to ordeine most wisely mercie and iustice which in him are but one essence wherby he can do nothing but in mercy iustice This if thou doest not vnderstand I saie to thee againe accuse thine owne ignoraunce and reuerence this holynesse which passeth thy vnderstanding Beleeue so much as in his word he testifieth vnto thee and permit this infinit power and wisedome to doo and to know euen that which thou canst not comprehend Remember that he dwelleth in an vnaccessible light which thou must reuerence but not enter into Beware thou beest not an aduocate for so wicked a cause 1. Tim 6 16 Rom. 3.4 Psalm 51 6 as is the cause of the reprobate to iustifie it in the sight of God For howsoeuer thou thinkest it to be he will alwaies as Dauid saith ouercome when he is iudged 17 In the meane time for the better vnderstanding of our intent knowledg in this doctrine we saie that if we stād vpon the consideration of mans creation to the image of God both hee and all that are descended of him were created to life for in man created to the image of God there was no matter or argument of death But if wee speake of the predestination hidden in the eternall counsell of God the same is a profound deapth that should euen rauish vs into admiration And whereas Saint Paule calleth those that are not elect vessels of wrath prepared to destruction he hath regard to theyr first original and nature of men Rom. 9. 22 Heb. 7.10 Rom. 5.12 according as all beeing yet in the loines of Adam when he transgressed Gods commandement dyd all sinne in him and are all guiltie of death and infected with mortall corruption Not that there was not in God a former counsell which went before wherby he had decreed and disposed of his creatures vpon certaine causes to vs vnknowen but for that from the transgression of Adam proceeded the curse and death of mankinde Saint Paule sayth that God prepared vessels of mercie for his glorie because that all that the elect haue to guide them to life euerlasting proceedeth of the grace of God Rom. 9.13 but others are prepared to perdition because they are giuen ouer to themselues so that following their owne corruptions they go according to the eternall decree of God to destruction And heereof do we gather that albeit God had iust cause to vs vnknowen thus to dispose of his creatures by choosing some and reiecting other some yet did hee not hate or condemne anie thing but sinne and corruption It is not therefore fit that wee should seeke the cause of the destruction of the reprobate in heauen when wee see that it resteth in earth neither that we should impute that vnto God which is in man himselfe neither should the reprobate also murmure at the mercie of God poured vppon the elect considering that God may doo good to whom he wil either at their owne destruction whereof there resteth a twofold occasion in thēselues namely original sin the iniquities that do therof daily proceed 18 Moreouer as concerning the transgression of Adam Eue 1. Sam. 2.6 Amos 3.6 Iere. La. 3.38 Iob. 30.39 Psalme 104. 105. 106 107. 136 Math. 10.29 it is certaine that the same neuer came to passe without the decree and ordinance of God And in deed the holy Scripture in infinite places doth testifie that all things depend vpon his prouidence decree If a sparow falleth not to the ground without the will of God shall man so excellent a creature created after the image of God take so horrible a fall without his prouidence and decree A man may giue a little child some small stripe with a rod without the parents appointment which notwithstanding they would peraduenture dissemble and winke at but none dare vndertake to cut him of the stone or to cut off any lim without his fathers good will and authority Euen so the greater that the importance of Adams transgression was in that it tended to destroie ouerthrow so excellent a work of God namely man created to his image the more are we to beleeue that it was neuer doone without his counsell or decree Moreouer if in his prouidence hee hath ordained what he will haue done with all other creatures hath he not think you ordained what shall be done with the principall and most excellent for which he created all the others Again if God creating all the world
our eyes as hee opened the eyes of the saide seruant at the praier of his Prophet whereby he saw a whole mountaine of horses and fiery chariots round about him 7 Moreouer he hath the heauens and all that is in them the aire Deut. 28. Leuit 26. the cloudes the windes the sea the earth the beastes and all other cretures which are euen so many mighty armies redy to obey him either to fauour such as amend their liues or to punish the rebellious and obstinate â—xod 7. 8.9 10. hath he not still in his power the like armies as he employed in olde time against Pharaoh can hee not conuert not riuers onely but euen all the waters in the worlde into bloud and make them to bring forth such abundance of bring that they shall couer all the face of the earth to conuert all the â—ust in the worlde into Fleas to send a medly of beails able to 〈…〉 and houses to stay both men and beastes with pestinence to torment them with botches and blâ—nes to waste the fruites of the earth with hayle and Grashoppers to change the light into paâ—pable and continuall darkenesse with other like strange and deâ—dly armyes If this mighty God Iesuâ— Christ Iâ—hn 18.6 Psal 2.5 speaking meekly to those that came to apprehend him oueâ—threw them what shall hee dâ—e when hee shall come to speake in his wrath holding in his hand an iron rod to bruse his enemies as a potters vessell 8 Now let vs proceede to the fruites and arguments of amendment of life which come of the apprehension of the strength and might of Iesus Christ of these there be two especiall First feare to offend him Secondly assurance against all our enemies that seeke to diuerte vs from our obedience towardes him Concerning the first if we apprehend this incomprehensible power and strength of Iesus Christ who commandeth vs to amend how should not we be resolued and encouraged to yeeld vnto him due obedience how should we not feare to displease him that hath such armies at his commandement ready to roote out those that disobey him how daie we tread vpon the earth that is ready to open and to swallow vs vp Num. 16.31 Psal 106.17 as in olde time it did Chorah Dathan and Abiron how can we without feare think vpon the Sea which at his commandement is ready to break forth to drowne vs as in olde time it drowned al the rebellious and disobedient worlde Deut. 11 6. Gen 7. how dare we draw breath which he can infect to slay vs with pestilence and other diseases how daie we go into the fieldes Leuit. 26.22 when we remember that there be euen armies of wilde beastes ready to deuoure vs according to his threatninges in his lawe or as hee sent Beares to deuoure the children that mocked his Prophet Elizeus 2. King 1â— 4. how dare we dispense with our selues to despise his commandement to amend considering he hath al Kings and nations in the world ready to obey when be commandeth them to destroy vs as in old time he but whistled for the armye of Nabuchadnezzer Esâ—â— 26. and â—â— and it came against his people â—â—â—el how can we but feare by our sinnes to prouoke to wrath the mighty God that threatneth to turne the heauen into brasse and the earth into iron and to commaund the cloudes that they shal not same Leuâ—t 26. Dâ—â—t 28. Gen â— who also can send scarcity of seauen yeeres as he did into Egipt yea euen to depriue vs of all sustenance that we may perish for want of foode how daie we disobey him in whome we are we liue we moue who suddenly can send a palsey into all our meÌ„bers take away our liues and vtterly root vs out but especially how is it that we take no heed of displeasing him that hath readye whole armies of deuils so mighty and terrible enemies that waite not for his commandement but euen for leaue to destroy vs as the history of Iob doth euidently declare naturally we feare to displease him that hath most power to be reuenged and to punish vs Iob. 1. and in that sence we are more affeard to offend a King then a subiect a man theÌ„ a child We ought therfore greatly to fear to offend God that hath such power to punish those that wil not amend their liues Luke 12.4 to which purpose Iesus Christ also saith Feare him who when hee hath killed the body can also cast the soule into hel fire Behold therfore how the apprehension of the power of Iesus Christ should moue vs to feare to displease him and consequently to amend our liues 9 As touching the second fruit which concerneth our assurance against the assaults of our enemies we are to note two points First that we are subiect to many and grieuous afflictions and assaultes Secondly that the assurance of the power and strength of Iesus Christ should confirme our constancy in that obedience which we owe vnto him for the first S. Paul saith 2. Tim. 3.12 that such as wil liue faithfully in the feare of God in Iesus Christ are subiect to persecutions also that the more we labour to put of the world and sinne the more sharply we are assailed by the worlde and sinners Iohn 13.19 If ye were of the world saith Iesus Christ the world would loue her own but now because you haue forsaken the worlde the worlde hateth you This doth S. Augustin very aptly note saying The world must necessarily hate vs because we hate the things that the world loueth Likewise Aug. Sent. by Prosper 35. 3. because Iesus Christ hath freed vs from the tiranny of Satan he being an enemy to the glory of God and the saluation of man doth labour the more to ouerthrow and destroy vs as also S. Iohn saith that the great dragon the old serpent called the deuil seeing himselfe cast forth with his angels Apoc. 12. being moued because hee could not swallow vp either the whole body or the head of the Church leuied war against the rest that keep the commandements of God and haue the testimony of Iesus Christ 10 Now to come to the second point If we feare God seek to amend our liues we shal not need to feare man nor deuils nor any other enemies that labour to turn vs from our duties but may perseuere constantly with assurance that this strong and mighty God will keep vs and in the end destroy them and conuert all their endeuours to our good and saluation to this purpose let vs remember how Balak king of Moab enterprised to destroy the people of God by procuring Balaam to curse them and how God opposed himselfe and conuerted his wicked desire to curse them into blessings Balaam declareth what Balak had commaunded him saying Come and curse Iacob for my sake come I say and curse Israel But the Lord compelled him to say How can I curse