wearie of well doing he meaneth that we should not be wearie of succouring and reléeuing the néedie and wretched But if we refer well doing to the exhortation in the sixth verse Keckerman in analys Gym Log. where the Apostle exhorts the hearers to maintaine their Minister saying Let him that is taught in the word make him that hath taught him partaker of all his goods then the meaning is that Paul procéeding in his exhortation to maintaine the Minister doth in these words preoccupate and preuent an obiection which some might make saying If we be so liberall to the Ministers and continue in it we shall wast consume our substance To which the Apostle answeres that we shall not consume but encrease our store for God will not forget our workes of pietie charitie that please him so well but in due time we shall reape if we faint not But howsoeuer we refer well doing either to the reléeuing of the néedie or to the maintenance of the Ministerie this exhortation serues also for continuing in good workes of what sort or nature soeuer they be The reason and motiue why we should continue in well doing is this For in due season we shall reape if we faint not Eccakein Eclúesthai To be wearie and to faint is all one thing and to faint or to be wearie is as it were to be dissolued and loosed as if one ioynt or finew were separated from another So that Paul saith that in due season we shall reape the fruit of our good works if we make no breach and interruption of well doing and if we conioyne one vertue to another vertue and one good worke to another good worke as the ioynts and sinewes of the body are compacted and vnited among themselues and as the linkes of a chaine are knit and fastned one to the other The Apostle had said before Verse 7.8 Whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruptiō but he that soweth to the spirit shall of the spirit reape life euerlasting In which words he vseth a Metaphor borrowed spéech cōparing the life aswell of the godly as of the vngodly vnto sowing of séede as though the Apostle in those words did say generally that euery one shal receiue either a reward or a punishment according to his déeds done in this world And he procéedes in the same metaphoricall spéech saying In due season we shall reape if we saint not In which words he puts a difference betwéene the time of sowing and the time of reaping Now is the time to sowe and to doe good to other while Christ doth shine vnto vs in this life by his Gospel but the time of reaping and of haruest shall be in the world to come Ecclus. 11.4 Salomon saith He that obserueth the winde shall not sowe and he that regardeth the cloudes shall not reape that is he that will alwaies looke for happie and prosperous successe in well doing shall neuer doe good For men will euer be vngratefull and the world will euer recompence euill for good to the godly And therefore least we should be wearie and faint in well doing S. Pau sets before vs a most ample and large reward when he compares eternall life vnto an haruest or a reaping What doe good workes merite then since they are rewarded No for well doing is the path leading to Heauen but Heauen it selfe and eternall life is the gift of God Rom. 6.23 through Iesus Christ our Lord. When we doe well we are in the way to Heauen and well doing shall be plenteously rewarded but none by his godlines deserues the reward In psal 120. for God rewarding our works dona sua coronat crowneth his owne gifts saith S. Augustine Why is it called a reward then Not because it is a reward merited but freely giuen of Gods mercie and because as the day labourer workes all the day and receiues his wages in the euening so when we haue done good workes all our life long in the euening of our daies that is in the end of our life we shall receiue the reward of euerlasting ioy Although good workes cannot saue vs nor make vs righteous before Gods iudgement throne Isai 64.6 Psal 130.3 for all our righteousnes is a menstruous cloath and if God should be extreame to marke what is done amisse who may abide it yet we must labour diligently to abound in all good workes and to perseuere in them whether we consider God or whether we consider our neighbour or whether we consider our selues If we respect God we must doe well and continue in well doing that his commaundements may be obeyed 1. Io 5.3 1. Thes 4.3 1. Pet. 1.14 Tit. 2.14 Eph. 4.30 Gal. 5.22 Matt. 5.16 Eph. 5.1 that his will may be done that we may shew our selues obedient children to God our father that we may shew our selues thankefull for our redemption by Christ that we may not grieue the spirit of God but walke according to the same that God by our good workes may be glorified and that we may be good imitators and followers of God If we respect men we must doe well and continue in well doing Luk. 6.38 1. Pet. 3.14 1. Cor. 10.32 that our neighbour may be holpen in worldly things that he may be wonne by our example to godlines that we may preuent the giuing of any offence and that by doing good we may stop the mouthes of our aduersaries Lastly if we respect our selues we must doe well 2. Cor. 5.17 Eph. 5.8 2. Pet. 1.8 10. Iam. 2.17 2. Tim. 2.6 Psal 89.32 Gal. 6.9 and continue in well doing that we may shew our selues to be new creatures that we may walke as the children of light that we may be assured of our faith and saluation that we may discerne true faith from counterfait and dead faith that faith and the gifts of God may be continued vnto the end that the punishments of sinne both temporall and eternall may be auoided and that the reward may be obtained which God fréely in mercie hath promised to men for their good workes These are the causes for which we must doe well and continue in well doing not to merite eternall life by our good works for when we haue done all that we can doe we are vnprofitable seruants Luk. 17.10 and we haue done but that was our commanded dutie but we must doe good workes continue in them for Gods glorie our brethrens edification and the declaration of the truth of our faith This doctrine we propose this doctrine we perswade this doctrine we vrge presse and therefore our aduersaries slaunderously abuse our Church when they call vs licentious Libertines and those that open a schoole to sinne wickednes that dehort and disswade men from good works For though we teach not that good workes are to be done because they merite the reward
heareth and kéepeth will bring foorth none other thing then that it teacheth and deliuereth Faith in Christ amendment of former life knowledge of God loue to God and man are preached and sowne and where there is the honest and good heart and these things are heard kept and dwell there these things spring growe and flourish God required the Israelites Deut. 31.12 to gather the people together men and women and children the strangers that were within their gates that they might heare and that they might learne and feare the Lord their God and kéepe and obserue all the words of his law Hearing and learning and fearing the Lord goeth before and then kéeping and obseruing the words of the law commeth after For God commaunded Moses to teach his ordinances and lawes to the people Deut. 6.1.2 that they might doe them and feare the Lord and doe all that was commanded Therefore when the Israelites would promise an absolute and entire worship of God Deut. 5.27 they said that they would heare all that the Lord God should say vnto them Isa 29 13.15.1â— and doe it For they that come neere to God with their mouth and honour him with their lips but haue their hart remooued from him and doe not feare him in their workes are cursed though they séeke deepe to hide their counsell from the Lord and doe their workes in darkenes and say Who seeth vs and who knoweth vs their turning of deuises shall not be estéemed more then the potters clay for shall the worke say of him that made it He made me not or the thing formed say of him that fashioned it He had none vnderstanding That is for all their craft they shall not be able to escape Gods hands no more then the clay that is in the potters haÌ„ds hath power to deliuer it selfe When Christ gaue coÌ„mission to his Apostles to goe and teach all nations and to baptise Matt. 28.20 he ads how they should teach theÌ„ teaching them saith he to obserue all things whatsoeuer I haue commaunded you Iam. â— 22 Ro. 1.13 We must not only be hearers of the law deceiuing our selues but also doers of the law for not the hearers of the lawe are righteous before God but the doers of the law shall be iustified We must not onely professe good things but practise good things for if we knowe what is good Iob. 13.17 Luk. 12.47 yet we are blessed if we doe it and the seruant that knoweth his maisters will and doth it not shall be beaten with many stripes We must be good trées that doe not onely beare leaues and blossomes Luk. 6.44.46 but also bring forth good fruit in due season otherwise Christ will say vnto vs Why call ye me Lord Lord and doe not the things that I speake We must not deale with the scripture in performance as the Papists deale with it in exposition calling it a nose of waxe that is we must not make it serue our wils affections beléeuing what is promised but not doing what is coÌ„manded Idle boies sometimes strike fire out of the fâ—int not to kindle a fire but to sée how the sparkles flye out praising and admiring sometimes these sometimes those sparkles putting no fewell or substance that may fire a flame so many hearers more curious then Christian bring their vnderstanding as a flint to the preachers voyce which is like the stryking stéele onely to heare how oratoriously and eloquently he speakes and not putting thereunto the fewell of their desire that it may be kindled to vertue and good workes When they haue heard many preachers they will say He is learned another is eloquent this man is copious that man is swift in vtterance Therefore a Sermon to them is like a Musicall songe wherein the voyce of the singer is commended but the subiect of the sonnet is not considered And it often fals out that as when Musicke sounds by night in the stréetes a man may rise out of his bed to heare it but assoone as it is ended he goeth to his bed againe and sléepes as erewhiles he did so many worldly couetous proud and voluptuous persons when the Sermon is heard they profite nothing therby but carrie home the same minds which they brought foorth and lye downe againe to sléepe securely in the bed of iniquitie But if we will haue the word of Christ to dwell in vs and be profitable hearers we must heare with an honest and good heart and we must heare and kéepe and bring foorth fruit And how must we bring foorth fruit with patience For the chiefest fruit that comes of the right receiuing of the word of God is the propagation thereof vnto others also that being freed from Sathans tyrannie they may be made citizens of Christs kingdome This cannot be done in the world without crosses aduersities and persecutions Therefore we must haue patience for without patience this principall fruit of the word cannot be yéelded foorth 2. Tim. 2.12 forasmuch as all that will liue godly in Christ Iesus must suffer persecution This caused the Apostle to say Ro. 2.7 that the way to euerlasting life is patience in well doing he saies not well doing and no more but patience in well doing because without patience we can hardly doe any good 2. Cor. 6.4 This caused him to reckon Patience for the first vertue that must alwaies be in a good Minister of the word howsoeuer other vertues may not alwaies be in him nor without exception vnles it be according to the affection of the minde This caused him to say Heb. 10.36 That we haue néede of patience that after we haue done the will of God we may receiue the promise This caused Christ when he had foretold many and bitter calamities of the professors of his name to conclude the spéech with this Luk. 21.19 By your patience possesse your soules as though he had said when you are pressed with miseries on euery side it will be hard for you to possesse your soules except ye be valiant couragious and beare vp manfully by patience for Vertue without patience is a Widowe Patience can turne reproaches into ioy infirmities into glorie tribulations into gladnes for it made the Apostles to goe away ioyfully Act. 5.41 for that they were counted worthy to suffer rebuke for the name of Christ and it caused Paul to take pleasure in his infirmities 2. Cor. 12.10 Hab. 2.4 Heb. 11.1 Rom. â— 25 Patience is the life of the righteous for the righteous liueth by his faith and faith is the ground of things which are hoped for and hope is propped vp by patience for hoping for that we see not we do with patience abide for it therefore the righteous liue by their patience Patience encreaseth the reward of weldoing and therefore Chrysostome well weighing the force of Pauls words 1. Cor. 3. â— where he saith Euery man shall receiue his wages
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
in his heart and when he was straitned betwéene the commaundement of his Creator and the request of his yoke-fellowe should we not haue cried out and said vnto him ô thou wretch Bernard inser om sanct take heede to thy selfe see thou doe it not the woman is seduced beleeue not her entisements Should this haue béene our perswasion to Adam that he should looke to himselfe and shal we not perswade our selues after the same manner when we are compassed thronged with the like tentations As the dogge that stands by the table Chrys hom 3. de Laz. if he that eateth cast some bone or crust vnto him he tarrieth and waites still for more but if nothing be giuen him at length he departs and waites for sustenance no longer so Sathan that gréedie and biting dogge standing about our life if he receiue from vs some vngodly spéeches or wicked doings he remaines and expects longer but if we nourish him not by word nor déede he forsakes vs and séekes after another preie Therefore if we will subdue Sathan we must quickly flée all appearance of euill 1. Thess 5.22 we must spéedily flée the time the place the opportunitie to commit sinne we must by and by feare the baite suspecting that it couers the hooke and we must neuer forget that the fowler carries himselfe most guilefully when he calls and allures most pleasantly And this is the adiuration and coniuration that repels Sathan namely a true and stedfast faith that knowes the mercies of God towards mankinde reuealed in Gods word and that assureth and perswadeth vs of those mercies towards our selues also and that depends and relies wholly vpon those mercies and that is not barren idle or dead but abounding with good workes The summe of all is this we must liue soberly and watchfully and wâ—y because we haue an Aduersarie to witt the Diuell that as a roaring Lyon doth walke about seeking whom he may deuoure But we must be of good courage and coÌ„stantly beléeue on Christ the séede of the woman that hath bruised the Serpents head and hath not onely vanquished the infernall powers but also is our grand-captaine in these spirituall wars and hath promised victorie to those that fight valiantly vnder his banner Ioh. 16.33 and hath willed vs to be of good heart because he hath ouercome the world and commaunds his holy Angels to pitch a campe round about the godly and to put those wicked spirits to flight We reade 2. King 6.14 that when the king of Aram had sent horses and charets and a mightie hoast and they came and compassed the citie Dothan by night where the Prophet Elizâ—us lay and when the seruant of the man of God arose early to goe out saw the citie coÌ„passed with horses and charets he said vnto Elizans alas Maister how shall we doe his Maister answered feare not for they that be with vs are moe then they that be with them Then Elizeus prayed and sad Lord I beseech thee open his eyes that he may see and the Lord opened the eyes of the seruant and he looked and behold the mountaine was full of horses and charets of fire round about Elizeus Euen so forasmuch as we are weake of our selues and vnable to defend our selues and we haue a great companie of spirituall foes which inuent a thousand waies to entrap vs and to bring vs to euerlasting shame and lay waite to ensnare vs both in wealth and pouertie both in pleasure and affliction both in our words and in our workes and are vigilant when we are negligent let vs beseech our mightie and mercifull God to haue mercie on vs and to encrease our faith that being harnessed in compleate Armor we may doe valiantly and tread downe Sathan our Arch-enemie vnder our feete and we may haue the eyes of our minds opened to behold the inuincible charets and spirituall horsemen that are on our side and that being strengthened through the power of his might we may be able to resist and stand against all the assaults of that wicked one and that holding the faith and finishing our course and fighting a good fight we may in the end triumph eternally with our Sauiour Christ Iesus in the kingdome of Heauen Amen PRACTISE MVST ACCOMPAnie profession Tit. 3. 8. This is a true saying and these things I will thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good workes These things are good and profitable vnto men AS he caÌ„not rightly be called a good Citizen or commonwealths man that doth not obserue the lawes of the cittie or common-wealth so he cannot be truely called a Christian that followes not the direction of the Christian faith and of the Church of God And that we may followe this it is necessarie that we knowe what it is What it is the Apostle declares a little before Verse 3.4.5.6.7 saying We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another but when that bountifulnes and that loue of God our Sauiour toward man appeared not by the worke of righteousnes which we had done but according to his mercie he saued vs by the washing of the new birth and the renuing of the holy ghost which he shed on vs abundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life In which words the holy Apostle shewes first what we are by nature namely vnwise disobedient deceiued seruing lustes and diuerse pleasures liuing in malitiousnes spight and hatred Secondly he shewes the cause of our saluation namely the bountifulnes and loue of God our Sauiour by which two namely our owne vildenes and Gods mercy he excludes vtterly in the matter of saluation our righteousnes and our merites Thirdly he shewes the manner how we are saued namely by regeneration and the renuing of the holy ghost and in Christ we haue aswell the one as other Out of all which this may be gathered that this is the summe of our saluation that God so loued the world Ioh. 3.16 that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And therefore whosoeuer haue not this faith they are destitute of the spirit of God For heereby shall we know the spirit of God 1. Ioh. 4.2.3 euery spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist But because in this summe of the Christian faith either distrust and doubling or carnall securitie and the libertie of the flesh doe assaile vs S. Paul preuents and stops both those when he saith This is a true saying and these things I will thou shouldest affirme
we are his disciples and schollers therefore since Christ is voide of deceit and no guile was found in his mouth if we desire to be true Christians 1 Pet. 2.1 1 Cor. 14.20 Ioh. 13.36 1 Cor. 13.5 1 Tim. 6.6.7 let vs lay aside all dissimulation and guile let vs be children in malitiousnesse but of ripe age in vnderstanding let vs remember that if we will be Christes schollers wee must be knowne by loue and if wee haue true loue loue is voyd of deceit and thinketh no euill let vs not forget that Godlinesse is great gaine if a man be content with that hee hath for wee brought nothing into the world and it is certaine that wee can carrie nothing out Luk. 6.38 let vs giue good measure to other if wee desire good measure from other and then wee shall haue measure pressed downe shaken together and running ouer let vs not pinch the weight the size the lawfull measure of any commoditie onely let vs abate the measure of one thing and what is that it is the measure of our iniquitie and vngodlinesse For such measure as we meate thereof vnto God such measure will he returne if we fill out our measure of sinne God will not spare and pinch the measure of punishments Gen. 15.16 though God suffer the Amorites for a time yet his vengeance falleth when the measure of their wickednesse is full and though the vngodly suppose to continue alwaies in their iniquitie yet God can cast a talent of lead vpon the mouth of the Ephah in which thâ— Woman sitteth that is God kéepeth wickednes in a measure and can shut it or open it at his owne pleasure And aboue all things let vs not forget that our life stands not in riches and possessions but that our daies are as a span a skadowe a flower a dreame and therefore we must prepare our selues for wée know not how soone we shall be called to the Barre of Gods Iustice and shall heare that voyce Luk. 16.2 Giue account of thy stewardshâ—p for thou mayest be no longer steward Let vs beare in minde the terriblenes of the last dreadfull iudgement wherein no bribe shall cleare vs no spokesman pleade for vs no shift and euasion discharge vs but all crafts shall be displayed and ill gotten goods shall giue euidence against the vniust owners and the bookes and recordes of mens owne consciences shall condemne them and then they shall wish too late O that we had neuer oppressed and defrauded for now wee feele too truely that GOD is auenger of all such tshings Lastly let vs still call to minde the vanity of earthly riches wealth and promotions when they are at length gotten by swearing lying wrong and deceit and the eternitie and incomparable ioyes of Heauen which God hath promised and Christ hath purchased for the godly and true repenters For what is gold and siluer but the bowels of the earth And what is worldly glory but a vanishing aire and breath And what is belly cheare but the foode of wormes Christ is a King and he will enrich vs and glorifie vs and nourish vs. One saith well Bernard ser 4. de aduentu domini O ye sonnes of men you couetous generation What haue you to doe with gold and siluer which are neither true good things nor yet your owne good things For what is gold but red earth and what is siluer but white earth And what makes them pretious but the couetousnesse of the sonnes of Adam which couetousnesse if it were taken away they would not be pretious If they be your owne take them out of the world with you Psal 49. But as you come naked out of your mothers wombe when you were borne so you shall returne naked to the earth the common Mother of all flesh when you die And it is easie to prooue that mans opinion makes money pretious for the things that are faire by nature doe obtaine estimation alike among all people as the brightnes of the Sunne the beautie of the heauen the profitablenes of the water other Elements but among the Indians and Ethiopians as Tertullian witnesseth De culta mulier gold siluer and Iewels were accounted as dirt and were woont to be worne but in â—â—aâ—â—ups and shooes onely for contempt and among the Ethiopians malefactours were bounden chaines of gold In the land of Hâ—uilah Gen. 2.12 there is good gold In the land of Promise in the heauenly Ierusalem in the land of the liuing there is gold indéed Reu. 3.18 Mat. 6.20 gold tried in the fire gold which neither moath nor rust can corrupt gold of more value then the richest mines of the whole earth can yéeld vp If wee must needes thirst after gold O let vs thirst after this gold let vs be couetous after these durable riches let vs lay vp treasure for our selues in Heauen and of vnrighteous Mammon perhaps not well gained and ill kept and worse laied out let vs make friends in time that when wee shall want Luk. 16.9 they may receiue vs into euerlasting habitations If we were Ethnicks and hoped for no life after this it might peraduenture be hard to cast aside our affection to earthly things But in that we looke for Heauen and those things which are in Heauen how can this be hard vnto vs Chrys hom â— â—n Aâ—â—â— Apost If one should say thus on the contrarie Loue and desire riches a Christian should be offended thereat and say How should I desire gold and earthly riches since I looke for Heauen and they hinder me from heauen Chrys super Psal 24. Euery thing that groweth when it is come to a due and conuenient measure of stature leaueth off to growe but the money of the couetous neuer cealeth to growe But let not our desire be vnsatiable resembling the fire the water the fishes the fire Chrys in aliquot scrip loca Basil â—om 7. in auaros Bâ—sil hom 7. Hexam that is so vehement in encreasing it strength that it takes hold on all things néere vnto it the water which rising from a small beginning encreaseth so fast that it swéepes away euery thing it méetes withall the fishes that deuoure and consume one another according to their strength and greatnes so let vs not oppresse and ouerthrowe the weaker and poorer sort when our store and plentie is encreased Let vs put off the loue of the things of this world that the loue of heauenly things may enter vnto vs Exod. 3.5 as Moses put off his shoes that he might talke with God let vs not put trust in the fléeting and fading ioyes of this life but despise them in comparison of colestiall and true pleasures as the woman of Samaria left her pitcher Ioh. 4.28 1. Ioh. â— 15 when she had heard Christ Let vs not loue the world neither the things of this world if any man loue this world the loue of the Father is not in
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
Is it any thing vnto the Almightie that thou are righteous or is it profitable to him that thou makest thy wayes vpright Or what things wants God that is in our power Is it the beasts of the Forrest Psa 50.12 or the fowles on the Mountaines or the wilde beasts of the fielde If I be hungrie I will not tell thee saith the Lord for all the world is mine and all that therein is Thirdly it is required that the thing done or offered by vs be equiualent and answerable in price and dignitie to that which we reâ—iue againe and which hee at whose handes â—e merite rewards vs withall but no works â—ours are couÌ„teruailable and méete to be laid â—n the balance against Saluation and eternall life which we receiue of God For what proportion can there be betwéene our works and eternall life Rom. 8.18 which made the blessed Apostle to conclude and count That the Afflictions of this present time are not worthy of the glory Rom. 6.23 which shall be shewed vnto vs. So that our Almes and workes of mercie can merite nothing with God Chárisma and the eternall inheritance is the free gift of God And therefore when the Scripture sayes that God shall render to euery man according to his works Psa 62.13 Matth. 16 27. Ro. 2.6 Reuel 22.12 and that Christ shall pronounce the sentence of the last Iudgement after the workes of Mercie done or not done by the shéepe and goates The meaning is not that works are the causes that doe merite saluation but that the Elect shal be rewarded according to their workes not as if they were the causes of life and reward but as they are vndoubted effects arguments and declarations giuing true testimonie of the causes both of the one and the other For the true and onely causes of life and recompence are the decree of God from euerlasting and his calling of vs to life and iustifying of vs at the due time For in that Christ when he calls the Elect and sends them into possession of eternall life sayes vnto them Come yee blessed These words shew sufficiently the cause of their sending into eternall life to bee for that they are blessed with all spirituall blessings in Christ and freed from the curse of the law Eph. 1.13 Gal. 3.14 and heires and sonnes of God by his frée promise consequently cal ed and iustified For Adoption and Calling and Iustification are partes of that blessednes which in due season shal be reuealed And therefore whom Christ first called Blessâ—d of his Father Matt. 25.34.37 he calls after Righteous and he calls the kingdome of heauen an Inheritance Neither must wee suppose when Christ sayes For I was an hungred that hee yéeldes a reason of the blessednes of the Elect that it doth flowe from their Almes works but the reason is drawne from the effects that demonstrate the cause and beare infallible recorde thereof As though our Sauiour should say thus Goe into Heauen because yee are blessed and ordained to the Kingdome of heauen For by your Almes and works of mercie you haue giuen plaine testimony that you are blessed and prepared from euerlasting to that heauenly Kingdome Why then sayest thou doth he pronounce the sentence in the last doome after works because workes are more perspicuous better knowne vnto vs as effects are better knowne then the causes For God wil haue all things in the last iudgement to be apparent and manifest to our senses that true and liuely Faith may be discerned by her natural properties and true fruits least otherwise the maske vizard of Faith should be pretended in stéed of true and effectuall Faith And Christ speakes onely of the works of mercie not to shew the cause of saluation but to commend thsoe works vnto vs and to excite and encourage vs to performe embrace them the more readilie in that our labour in the Lord in the works of godlines shall not be frustrate or lost to shew that the inheritance possession of heauen pertaines onely to the Sonnes of God For who so much prooue themselues to be the sonnes of God to be like vnto him as the mercifull doe Therefore Christ sayes Bee yee mercifull as your Father also is mercifull And when he calls the Elect to the possession of Heauen hee sayes Luk. 6.36 Come in herite the kingdome as your owne and duely belonging vnto you by right of inheritance For the Sonnes of GOD ought also to inherite the Kingdome of God Wherefore if wee will haue mercie we must shewe mercie Iam. 2.13 for there shal be condemnation merciles to him that sheweth no mercie 2. To whom wee must giue Next wee must impart our Almes and works of mercie vpon all those that shall staÌ„d in neede of helpe For wée are commanded to loue our Neighbour as our selues and who is our Neighbour but hee that may be succoured and ayded by vs in his distresse of whatsoeuer state sorte or condition hee be This Christ prooues Luk. 10.29 by the example of him that fell among Théeues and was wounded and robbed and therefore was to be comforted by anie that should finde him in that pitifull plight Howbeit the Priest and the Leuite that passed that way did disdainefully neglect to affoorde him reliefe vpon a false supposall that hee was not ioyned to them by the band of Neighbor-hood and onely the Samaritane considering his lamentable case did estéeme him for his Brother and Neighbour therefore executed on him the offices of kindnes and Charitie Lib. 6. c. 11 For this cause Lactantius iustly calls the saying of Plautus detestable when he sayes Malè meretur qui mendico dat quòd edat Nam illud quod dat perit Et illi producit vitam ad miseriam That is Hee doth ill that giues meate to a beggar for that he giues is lost and hee prolongs the miserable life of the beggar Indéed the couetous and Machiauillian miser is very ingenious to deuise such reasons that he may pretend some colourable excuses why he hardens his hart and turnes his eyes and refraines his hands from imparting out of his superfluitie on the wants of the poore But we ought not to deuise such causes why we should withholde our bountie rather we ought to regard the commaundement of our gratious God and Lord who commands vs not to turne our eies from our owne flesh that is from the poore who are made of the sâ—me substance of which our selues are And therefore worthilie also Lactantius reprooues that spéech of Cicero Namely Ibid. apud Lactant. That wee must often giue of our goods vnto men that neede if they be meete to receiue and he checks it saying Quid personas eligis quid membra inspicis pro homine tibi habendus est quisquis precatur ideò quiâ— te hominem putat Why doest thou chuse persons why doest thou behold the
parts of the bodie whosoeuer begges of thee is to be accouÌ„ted a man by thee Li. 6. c. 12 because hee accounts thee a man And elsewhere hee sayes Vbicunque homo desiderabitur ibi exigi officium nostrum putabimus Wheresoeuer the helpe of man shall bee needefull there let vs thinke that our dutie is required For as hee that doeth any worke considers in his minde the person of him for whose sake hee doth it Chrys in ca. 6. Mat. So hee that writeth an Epistle wherein hee salutes his friend as long as he is writing hee sees in his thoughts the person of his friend to whom he endites the Epistle So an Artificer that holdes his worke in his hand alwayes thinkes on him that committed the worke vnto him that it may be finished accordingly as he enioyned in like manner he that doeth Almes for Gods sake doeth respect the person of none in his heart but of God for whom he doth it Chrys ser de poenit Consider how the Lord when many daily blaspheme him and commit Fornication and theft and diuerse enormities yet hée ceaseth not to be Bountifull but to declare his mercie hee sendes on them his common Sunne-shining his common Raine his common fruits of the earth so doe thou also and while there is time of mercie helpe the poore féede the hungrie succour the afflicted and cast aside curious enquirie Hier. in Epist Whether the distressed bee a Priest or a Coosen or of acquaintance Nihil in illo aliud consideres nisi paupertatem Take notice of nothing in him sauing of his pouertie Giue in simplicitie to all that néede not respecting to whome but for whose sake thou giuest It was well answered of Aristotle when he was blamed for giuing to a miserable person yet wicked Lâ—ërt lib. 6. cap. 1 that he pittied not the manners but the man and that he gaue not so much to the Man as to the nature of man Shall I will some say maintaine those that haue liued wickedly shall I be liberall to those that shew small godliues or religion shall I not passe by the vnworthie Indeede the best are to be best relieued and most succoured the faithfull and zealous are to be preferred before the irreligious and prophane They which in their youth haue bene honest true sober and painefull if they fall into penurie and scarcitie they are to bee better prouided for then those which haue bene Loyterers Drunkards inciuill and inordinate persons as Saint Ierome sayes well In Epist ad Paulin. that Wee must haue regarde of Christs substance that we doe not foolishly waste it that is that wee doe not with inconsiderate iudgement giue the goods of the poore least as the wise man saide Liberalitie be lost by liberalitie And we may deseruedly say to the loytering sturdy beggar that is able not willing to get his liuing by his own paines labour Plutare in Lacon as that Lacedemonian said when a certaine beggar asked somwhat of him If I giue thee ought saith he thou wilt continue the longer a beggar For hee was the câ—use of this thy reprochfull life that first gaue vnto thee and made thee ydle But yet howsoeuer the poore fall into want if they suffer want indeede none are to bee neglected But for that the Obiection of the vnworthines of the poore and debarres many from Liberalitie Let vs note the full Answere therevnto vttered by the Golden mouthed Father in his second Homilie of the beggar Lazarus Chrysoct these are his words If it bee the worst person that liues and wants necessarie sustenance let vs supplie his neede For so Christ commaunded vs to doe saying Doe good to them that hate you pray for them which hurt you and persecute you Matth. 5.44.45 that you may be the children of your Father that is in Heauen For he maketh his Sunne to arise on the euill the good and sendeth raine on the iust vniust The mercifull man is an Harborow for those that are in necessitie an harborow receiues all that suffer shipwracke and frees them from daÌ„ger be they good be they bad bee they of what sort soeuer that are in daÌ„ger it receiues them into it bosome EueÌ„ so thou when thou seest on earth a man falne into the shipwrack of pouertie censure him not enquire not after his deeds but ease his misery Why doest thou procure thy selfe more busines then is needfull God hath freed thee froÌ„ all this curiositie What excuses delayes would many make if God had coÌ„manded vs to search out the life coÌ„uersation of the poore then to shew mercie on them But now God hath eased vs of all this care Why then do we plucke vpon vs vnnecessary cares It is one thing to be a Iudge another thing to be a mercifull man When we giue an Almes though it be to the vnworthy yet it is an alms If we be curious about the vnworthy perchaunce also the worthy may escape vs but if wee giue to vnworthy both the one the other will come to our hands So it came to passe to blessed AbrahaÌ„ Gen. 18.3 Heb. 13.2 For hee not being inquisitiue touching those that came by to his house at length hee lodged Angels also vnawares Let vs follow Abraham Lot also descended froÌ„ the same stocke who so diligently imitated the munificencie of his Ancestour Abraham that he sayes of himselfe My dore was opeÌ„ to euery one that came it was not open to one shut to another Iob. 31.32 but it was open absolutely to euery one that came So let vs do without curious examining of the needy It is the pouertie of a beggar that deserues an almes whosoeuer brings this pouertie vnto vs let vs respect no more We giue not to the manners but to the man neither doe we shew compassion on any for his vertue but for his miserie that our selues may obtaine the mercie of our Lord and that our selues being vnworthy may receiue kindnes For if we will narrowly and precisely search and seeke out the worthines of our fellow-seruants Math. 7.1.1 so will God also deale with vs for as we iudge so shall we be iudged again saith Christ And thus far out of Chrysostome to whoÌ„ we must giue Now as Paul requires that the rich be charged that they be not proud nor repose assuraÌ„ce in wealth 1. Tim. 6.17.18.19 but that they be liberall and abounding in good works willing to bestow coÌ„municat whereby they may lay vp in store for theÌ„selues a good fouÌ„dation against the time to come and obtaine euerlasting life so there is a charge also to be deliuered to the poore And what is it but this That if they will haue the welthier sort to contribute to their necessities they must remoue and take away one of the greatest stops and hinderances of liberalitie which is their owne vnworthines They must shew
for thy life looke not behind thée neither tarrie thou in all the plaine escape into the mountaine lest thou be destroyed when she disobediently retained it not in her heart Psal 95.7.8.9 What did it profite the children of Israel to heare the voyce of the Lord when they kept it not but hardened their hearts and tempted God and prooued him though they had seene his worke For they that are thirstie must drawe nigh to the waters and must encline their eares and must come to the Lord if they will haue their soules to liue and will be partakers of Gods euerlasting couenant euen of the sure mercies of Dauid and then they shall sée Isai 55.1.3.10.11 that as the raine commeth downe and the snow from heauen and watereth the earth and maketh it to bring foorth and bud and returneth not againe thither from whence it came so the word of God that goeth out of his mouth shall not returne voyde but shall accomplish that which God will and shall prosper in the thing whereto it is sent What did it profite the hearers of the old Prophets Ier. 6.8 7.24.25.26 to haue their eares beaten on with an externall sound when they would not be instructed and when they would not obey nor incline their eares nor walke in the waies which God commanded but went after the counsels and stubburnenes of their wicked heart and went backward and not forward and hardened their necke and did worse then their fathers Mar. 6.20 What did it profit Herod to heare Iohn gladly and to reuerence him and to doe many things by his preaching when as he imprinted not the word in his heart nor kept it Heb. 4.2 and therefore it profited not because it was not mixed with faith What did it profite Felix to heare Paul of the faith in Christ Act. 24.24.25 and to tremble when he heard him dispute of righteousnes and temperancie and of the iudgement to come when the word of God had no rooting in his heart and his affection thereunto was but as a sudden flash of lightning in the darkenes which comes quickly and vanisheth quickly For as the blessed Virgine Luk. 2.33.51 not onely maruelled at the things which were spoken of Iesus but also kept all those sayings in her hart so when we heare the word of God we must not onely receiue it with outward cares but we must giue it accesse into the closet of our hearts and kéepe it Iam. 1.21 Luk. 10.23.24 and graffe it there if we will haue it to saue our soules It is a step to blessednes to heare the Gospell preached for blessed are our eyes which sée that which many Prophets and Kings haue desired to sée and haue not seene and to heare those things which we heare and haue not heard them but he is indéed blessed not that heares the word onely Luk. 14.35 but that heareth and kéepeth it Therefore to teach how profitable a thing it is to heare the word and kéepe it Christ makes it a marke and cognizance of his elect that when the name of God is declared vnto them Reu. 1.3 Ioh. 17.6 they kéepe his word And that we may learne that it sufficeth not to heare except we heare and kéepe both Christ and the disciple whom he loued Luk. 9.44 Matt. 13.9 Reu. 2.7.11.17 13.9 that in his last supper leaned on his breast when they proposed things againe and againe to be pondered they required their words to be marked and charged that he that hath eares should heare that is that eares and hearts should ioyne together in receiuing and holding the word of God For though the word be still salt yet when it is not well kept Luk. 14.35 it becomes as salt that hath lost his sauour and preserues not the soule from putrifying in sinne and wickednes through want of faith in the receiuer Ezek. 3.1 Ezekiel was commaunded to eate the roule and booke that was shewed vnto him to teach vs that we shall heare Gods word in vaine vnles we retaine it and delight in it For as meate that is receiued into the stomach if it be presently discharged out it nourisheth not the body nor is turned into the substance thereof so the word doth the soule no good when it is heard onely and not kept and digested and chewed and conuerted vnto the soules nourishment When a trée is planted it can beare no fruit if it be shaken and ouerthrowne with stormes and windes no more can the word bring foorth fruit when it is planted in the heart if it be not kept sure but suffered to be shaken with the winde of euery tentation Ioh. 4.14 It is not enough to come to the well but if we will neuer thirst we must drinke of the water which Christ giues vs. For as he saith I am come into my garden Cant. 5.1 I gathered my mirre with my spice I ate mine hony-combe with my hony I dranke my wine with my milke so he saith also O friends drinke and make you merry O welbeloued that is as Christ in his kingdome of grace like a delicious Paradise and garden into which we enter by the preaching of the word hath prepared a spirituall banquet so he liberally inuites all men to the participation thereof which is obtained by holding fast and kéeping of his word and gospell Wherefore since it is not enough to admire the foode of our soules and to call it Man Ex. 16.16 that is what is this except we gather it as we ought and kéepe it as we ought and eate it as we ought Let vs beséech God the giuer of euery good and perfect gift to endue vs with the honest and good heart which heareth the word and kéepeth it that Gods word may euermore remaine in vs. 1. Cor. 3.7 For neither is he that planteth any thing neither he that watereth but God that giueth the encrease Except the Lord build the house Psal 127.1 they labour in vaine that build it except the Lord kéepe the citie the kéeper watcheth in vaine Therefore Austin and Gregorie say agréeably thereunto Aug. tract 3. in ep Ioan. Greg. l. 11. c 5. Mor. in Iob. Omnia Eeclesiae magisteria forinsecus sonant cathedram habet in caelo qui intus docet Mutum est os omne quod loquitur si Deus interius in corde non clamet qui etiam aspirat verba quae audiuntur that is all the teaching of the Church founds without he that teacheth within hath his seate in heauen Euery mouth that speakes is dumbe vnles God crye within in the heart who also giues life to the words which are heard The third propertie of the good hearer is to bring foorth fruit with patience The graine of wheate will being foorth none other fruit but fruit of his owne nature and sort so the Gospell and word of Christ when it is sowne on the good heart that
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
Gods mercies the third is obedience which must needs be yeelded to Gods commandements For that which feare begins hope of pardon helpes forwards but no good ensueth except there be added thereunto obedience to the precepts of the Lord. Many haue the two first they feare punishment and hope for pardon but where is there obedience But they that will not follow Christ thrée daies in the desert of this life shall not taste of his loaues When the hound hunts an hare or some other beast if he finde not of it he goes sloathfully carelesly but if he perceiue that sent of the beast he runnes nimbly busily and he runnes till he finde the game So if we haue tasted indéed of God if the fragrant perfume of his goodnes do come to our nosthrils if we duely vnderstand Gods present blessings future promises questionles we would runne after the sauour of these good oyntments and we would runne chéerefully euen to the end till we came to the heauenly house of God But they that are vnacquainted with the sauour of these heauenly things Heb. 6.4.5 that haue not tasted of the heauenly gift of the good word of God of the powers of the world to come that haue not seene how gratious the Lord is Psal 34.8 73.1 and how good he is to Israel euen to the pure in heart these walke remissely and doe not follow Christ so much as one day nay they caÌ„not watch with Christ one houre but they follow their owne desires and the coÌ„cupiscences of the sinfull flesh The faint harted souldiour sinkes shrinkes at the first and he that hath bene daintily brought vp at home either staggers or flies at the first brunt of the battell whereas the old souldiour and experienced in labours will feare neither the shott ouer him nor the slaine before him nor the thundring Canons about him nor the troupes of the enemies neere him but affrighted with the sight of no daunger he expects the end of the Battell This Suldiour obtaines glorie the other reapes shame So it fals out in the spirituall warfare of Christians He that continues in the loue of God and of his neighbour in the feare worship and seruice of God in performance of good workes regardeth neither the proaches of the vngodly that flie ouer his head nor the multitude of sinners before him nor the raging of Sathan about him nor the entisements of the flesh and of the world néere him but he abides continually in the seruice of God and shall in the end receiue the eternall waight of glorie Gâ—â— 15. â—â— As Abrahaâ— when the fowles fell on his sacrifice still draue them away and was not by their importunitie hindred from so good a worke so we must repell all lets and stops that may bréed wearines in well doing If we will obtaine the reward and reape the fruit of eternall life we must not onely begin well but perseuere to doe well and we must not onely sowe the séede with the sloathfull husbandman who after he hath plowed and sowne leaues the worke vnperfect but there must be harrowing and hedging and wéeding least the fowles deuoure the séede or the cold starue it or the Sunne parch it or the beasts breake in and spoile it or the noysome wéedes choake it Euery trée almost in the Spring will beare flowers and blossomes but that trée is most regarded which brings foorth timely fruit Almost euery field will make shew of corne at the beginning but we regard that field most that yéeldes sure and plenteous encrease Deâ—â—â—â— credonae cap. 7. The schooles of Rhetoricians saith Saint Austen are replenished euery where with companies of young men but few do attaine to the eloquence of Tully fewer doe become good Orators and most few are famous such a thing is religion for the multitude of the vnskilfull and sinfull do frequent the Churches yet few doe get perfection in the mysteries of Religion Commonly with many in the race and course of Vertue the beginning is hotte the procéeding luke warme the end kaie cold A type of this was in the Image which Nabuchadnezar saw in his dreame Dan. 2. whose head was of fine gold whose breast and armes were of siluer whose bellie and thighes were of brasse whose legs were of yron and whose féete were part of yron and part of clay So many waxe worse and worse begin in the Spirit and and in the flesh as the Apostle saies of the Galathians Many at first comparable to fine gold Gal. 3.3 Lam. 4.2 may after be esteemed as earthen pitchers euen the worke of the hands of the pottar as Ieremiah saies of the men of Zâ—on Many may haue that renewed of them which Isaiah spake of Ierusalem Isai 1.21 How is the faithfull Citie become an harlot thy siluer is become drosse thy wine is mixt with water Many will begin their iournie well from the slauerie of sinne toward the land of righteousnes as the Israelites did march at the first willingly out of Egypt toward the land of Canaan Num. 11.5 but after a little while they will murmure for they change and fall to lusting after the wonted pleasures and baites of iniquitie as the Israelites longed for the fish cucumbers and other fruit of Egypt Many will begin to leaue the Sodome of vngodlines but as Lots wise looked backe when she had left Sodome either of a loue to her old nest and dwelling place or else to trie whether the Lord would bring the destruction threatned so they will reflect their eyes and hands at least their hearts to their former vanitie and impietie either enchanted with their accustomed delectation or else doubting of the certaintie of Gods promises and comminations Gen. 19. But such must call to minde the punishment inflicted vpon the wife of Lot for fainting from her good beginning and must perswade themselues that a relapse into wickednes neuer goes vnpunished therefore our Sauiour saith Remember Lots wife Luk. 17.52 Many will trauell a little way to the kingdome of heauen but when they finde the voyage long and the way vneasie then they returne to the land of sinne againe as Orpah brought her mother in lawe Naomi going towards the land of Israel but then left her at one disswasion but what scarsitie is there of Ruthes that will depart out of the borders of their sinnes and be so linked in societie and company of the faithfull and godly that they will say constantly against all repulses Ruth 1.14.16.17 Entreat me not to leaue thee nor to depart from thee for whither thou goest I will goe and where thou dwellest I will dwell thy people shall be my people and thy God my God where thou diest will I die and there will I be buried Many will pretend zeale to religion and the preaching of the Gospell but at small occasions will be so incensed that they will goe backe with those
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