to proclaime that whosoeuer would lend him monie should in short space receiue againe not onely the principall summe and that interest which the lawe tollerates but far more namely twise as much nay an 0. sold there would be none when he should heare of this proclamation that would not presently lend to that Prince as much monie as he had and if he had none that would not sell away his possessions and so procure monie that he might obtaine that extraordinarie munificence and recompence of the Prince But if perhaps the Potentates promise and proclamation should not mooue some but that they would kéepe their monies by them at home and not lend them they must of necessitie either be iustly censured of follie in neglecting of such great gaine or be conuinced of distrustfulnes in not yéelding credit to so royall promises Wherefore saith Salomon since God doth not take away our â—iches but preserue them kéepe them for vs and doth recompence them againe with large and ample vsurie nay doth promise for temporall and transitorie wealth eternall and neuer perishing what excuse can those make or what pardon can those looke for that refuse to lend to the Lord and that regard not the most liberall recompence which God bestowes on them that shew mercie and compassion vpon the poore and miserable And this is the force and meaning of this prouerb of Salomon which of it selfe is sufficient to stir vp tractable and flexible minds to performe the workes of mercie on the afflicted But for that good things cannot be spoken too often nor dilated too plainely and in this last age of the world loue wareth cold as it did before the destruction of Ierusalem Matt 24. according to the words of our Sauiour it will not be impertinent to amplifie this Argument somewhat more For that which we finde in the swellings and infirmities that sticke déepely in our bodies namely that there must be long time much labour and discretion vsed in applying remedies that they may be remooued without endangering the life the same we may perceiue in couetousnes and other vices and diseases of the soule For the gréedie loue of worldly things hath taken such roote in the mindes of many that it cannot be cured by one or two exhortations but manifold admonition must be vsed that at last by often compassing with the armies of godly perswasions and by lowd blowing the trumpets of seuere threatning and by bearing the Arke of the word of the Lord the strong holds and fortresses of couetousnes may be battered and demolished like the wals of Ierico Iosh 6. Plin. i. 32. c. 4. Some write of the Narmensian field that it is the drier for raine and the moister for drouth and therfore Cicero iested thereupon saying that in that place Raine did cause dust and sun-shining dirt so there is a generation of people that will bend contrarie to the force of exhortation and rowe against the streame of perswasion and waxe worse worse for admonition But though dogs bite those Matt. 7.6 that cast holy things vnto them and swine turne backe and rent those that throwe pearles before them and though some stop the eare to the charmer like the deafe Adder Psal 58.5.6 that will not heare the Enchanters voyce charme he neuer so cunningly Matt. 11.16.19 and though some are those stubborne sinners that will neither lament when they heare wéeping nor daunce when they heare piping that is that regard neither the sharpe manaces of the lawe nor the swéet comforts of the Gospell yet wisedome is iustified of all her children and they that are endued with the grace of Gods spirit will hearken to the statutes and voyce of the Lord and will say with the holy Prophet when they are reprooued Heale vs ô Lord Ier. 17.14 31.18 and we shall be whole saue vs and we shall be saued conuert vs and we shall be conuerted The forme of Diogenes supplication when he begd Lâ—â—r l. 6. was this If thou hast before this time giuen to any giue also to me but if thou neuer gauest to any begin now with me whereby he meant that he was in the case of other beggars and therefore desired that he that gaue to euery one would also giue to Diogenes and that it was time for him that was so niggish as to giue to none at length to begin to giue somewhat The same supplication of beggars may be vsed in our age and therefore that we may either learne at length to lend to the Lord and amend our backwardnes or else perseuere in liberalitie and haue the good worke confirmed which is alreadie begun in vs it shall be declared first why we 〈◊〉 giue to the poore secondly to what poore 〈◊〉 must giue thirdly how and after what manner we must giue First why we must giue We must haue compassion on the distressed to declare that we haue loue and who knowes not that euery Christian must entertaine loue and charitie For if the most excellent things are to be embraced as they are indéed what is more excellent then loue They that speake with the tongues of men and Angels 1. Cor. 13.1.2.3.8 and haue not loue are as sounding brasse or a tinckling cymball they that haue the gift of Prophesie and know all secrets and all knowledge yea that haue all faith so that they can remooue mountaines and haue not loue they are nothing they that féede the poore with all their goods and giue their bodies that they be burned and haue not loue it profiteth them nothing When prophecying shall be abolished and tongues cease and knowledge vanish away and when faith and hope shall be determined and ended namely when our soules shall come to that blessed life then loue shall still remaine for loue doth neuer fall away Can there be any vertue comparable to loue that is the soule and life of other vertues and that suruiues and liues after other vertues doe cease and are abolished He that hath mercie on the poore makes it manifest that he hath loue and that he loues 1. Ioh. 3.18 not in word and tongue onely but in déed and truth For to say that we loue our brethren and yet not to giue to their necessities is that cold charitie which Saint Iames reprehends Iam. 2.15.16 when he saies If a brother or a sister be naked and destitute of daily foode and one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding ye giue theÌ„ not those things which are needfull to the body what helpeth it This colourable loue is like faith without workes and a painted fire without warmth and a counterfait streame without moistnes and a tree full of leaues without any fruit Therefore to shew that we are not void of so rare and excellent a vertue as loue is we must haue mercie on the poore Againe we must shew mercy on the poore
lyes And are not drunkards that depriue themselues of reason and common sense that abuse the good creatures of God that deâ—â— their soules and bodies with vices and prepare themselues to be as spunges to receiue all iniquitie are they not comprehended vnder the name of vncleane persons and dogs If any say that these are but probabilities and collections then behold those most cléere places where the holy Ghost saith by the mouth of the Apostle 1. Cor. 6.10 Gal. 5.21 that drunkards shall not inherite the kingdom of God and that drunkennes and gluttonie are manifest workes of the flesh and that they which do such things shall not inherite the kingdome of God The second Metaphor borrowed spéech which the Apostle vseth in his exhortation is likewise taken from earthly souldiers and warfare when he saith and watch If the souldiour that lieth in field against his enemie be not watchfull but careles and sléepie how soone may his foes preuent and circumuent him so if they that are enrolled souldiours in Christs band to fight his battels vnder his banner be remisse drousie and negligent the enemies of their soules may soone ouerthrowe and destroy them It is necessarie therefore for vs to watch And why must we watch We must watch for the comming of Christ our Lord and Maister for so he commaunds saying Watch therefore for ye know not what houre your Maister will come If this be sure that if the good man of the house knew Matt. 24.42.43.44 at what watch the theefe would come he would surely watch not suffer his house to be digged through therfore be ye also readie for in the houre that ye thinke not will the Sonne of man come And againe Let your loynes be girded about Luk. 12. â—5 36 and your lights burning and ye your selues like vnto men that waite for their Maister when he will returne from the wedding that when he commeth knocketh they may open vnto him immediately And why must we watch for Christs comming because it will be suddaine for the day of the Lord shall come euen as a theefe in the night 1. Thess 5.2.3 for when they shall say peace and safetie then shall come vpon them sudden destruction as the trauell vpon a woman with childe they shall not escape And whereto must we watch we must watch to righteousnes godlines vertue good works for so the Apostle S. Paul doth admonish vs saying awake to liue righteously sinne not 1. Cor. 15.34 As if he had said sin is like the Aspe for as that Serpent when it stings any it brings them into a drousines and they die sléeping so they that are hurt with the sting of sinne fall into a drousie forgetfulnes of God godlines and except the Lord touch their hearts with repentance they senselesly sléepe vp into the second death Ephes 5.14 Awake therefore thou that sleepest and stand vp from the death of sinne and Christ shall giue thee light And why must we watch we must watch least Sathan sowe tares among the good séede of Gods word and take it away out of our hearts and choake it with the thornes of cares and voluptuous liuing Matt. 13.34.25 For Christ saith expressely That the kingdome of God is like vnto a man which sowed good seede in his field but while man slept there came his enemie and sowed tares among the wheate and went his way Briefly wherein must we watch we must watch in praier for so our Sauiour taught his disciples Matt. 26.41 Luk. 21.36 saying Watch and pray that ye enter not into temptation And again Watch therefore and pray continually that ye may be counted worthy to escape all these things that shall come to passe and that ye may stand before the sonne of man And so Saint Paul commaunds continue saith he in prayer Col. 4.2 and watch in the same with thanksgiuing And iustly might he commaund vs to pray continually for what else is praier to the soule but that which the kéele is to the ship the foundation to the house and the moisture to the tree and the sinewes and ioynts to the body Take the kéele away and the ship is dissolued take the ground-worke away and the edifice falles take the moisture from the trée and there comes no fruit take away the sinewes and cut the ioynts of the bodie and the members will not hange together and take away prayer from the soule and it is exposed as a preie to euery Enemie Praier to the Christian is as a sword to the traueller that chaseth away the théefe and the bowe of the hunter that kils the sauage beast and the fortresse and bulwarke that defends the cittie and castle for the wicked spirits are put to flight when they see our soules armed with supplication and the enemies that as gréedie beasts would deuoure our soules are driuen off by the spirituall arrowes of zealous praier and the castle of the soule is protected by praier and thereby made inexpugnable Chrys de diuersis and therefore if praier be taken from the soule perinde est ac si piscem ex aqua traxeris vt illi vita aqua ita anima preccs it is as though a fish were drawne out of the water As water is life to the fish so prayer is life to the soule Art thou in tranquillitie pray to God that thy tranquillitie may be permanent Dost thou sée a gréeuous storme comming pray to God that he would auert it and turne it into calmenes Art thou heard thanke God for hearing thée Art thou not heard perseuere that thou maiest be heard For although God defer for a little space yet he doth it not of hatred towards thée neither for that he reiects thée but by deferring he keepes thee the longer by him Chrys de profectu euangelij as fathers are woont not to grant presentlâ— to their children whoÌ„ they loue entirely â—he things which they desire but to put them off with some delay that they may tarrie the longer with them and desire it the more feruently and estéeme it the more regardfully when it is graunted Wherefore since prayer is so profitable and necessarie for vs let none passe away the time ordained for prayer in sléepe and trifling and in worldly cares and musings or in vttering the words of prayer coldly and negligently and with a roauing and wandring minde onely vsing his lips but let vs powre foorth our praiers before the Lord with attentiue mindes and carefull hearts Cyprian saith well Let the minde muse on nothing else then that which it praieth for And againe How canst thou desire to be heard of God when thou hearest not thy selfe Vis esse deum memorem tui cum tu ipse memor tui non sis Wilt thou haue God to remember thee when thou remembrest not thy selfe Bernard also hath a memorable sentence I offer saith he great iniurie to God when I pray
the money not to regard so much as religion in the poore but only to haue an eye to this that the néedie might be sustained not to prefer those that do liue as Christians should liue yet he addes wtall that they should haue most giueÌ„ to them that did blush to beg not that did make a trade trafficke to beg Ad Olympiad for the filling of their bellies S. Chrysost also prescribing a forme of giuing Alms saith among other things that Bountifulnes is to be measured by the need of those the craue This is the sum Nazianz. It is far better to do good to the vnworthy for the sake of the worthy then not to do good to the worthy for the sake of the vnworthy For what if the poore do not their dutie wilt that therfore not do thy duty Althogh in many respects they are not worthy of alms yet giue them for Gods sake for the CoÌ„mandements sake for Christs sake for the declaration of the faith godlines If that caÌ„st not giue to them as they are faithful belieuers people worthy of liberality yet giue to them as they are men womeÌ„ created of the same God coÌ„sisting of the same substaÌ„ce drawing the same ayre attainted with the like passions infirmities subiect to the same dissolution death and due to the same earth the generall Mother of euery mothers sonne daughter Matt. 5.45 Herein thou shalt imitate thy heaueÌ„ly father be merciful as he is mercifull making his Sun to arise on the euil the good sending raine on the iust and vniust The force of which reasoÌ„ is so pregnaÌ„t that if coÌ„pelled euen a Pagan to say that it is the part of liberalitie to giue to euery one that asketh Sen. lib. de beneficijs therin to imitate God If thou doest imitate God saith he giue also to the vnthankfull For the Sun arisetth vpon the wicked the Seas are open to Pyrates God the good author of things begins to bestow benefits vpon them that know it not holds on to bestow benefits vpoÌ„ the vngratefull God ceaseth not to heape vp his blessings onely with this intent that he may doe good let vs therfore imitate him let vs giue though many things be giuen in vaine WheÌ„ thou hast seriously considered the néedie caÌ„st find in them nothing worthy of reliefe yet call to mind that thogh they are vnworthy of help yet they were created after the image of God as thy selfe wert and therefore weigh whether Lactantius speake not fitly wheÌ„ he saies that if the worshippers of the false Gods doe adorne the senseles Images Lib. 6. c. 13. de vero cultu and bestowe all their pretious things on that which can neither vse it nor render thankes for it how much méeter and righter is it to adorne the liuing Images of the true God which as they make vse of it and yéeld thankes so God in whose fight we doe good will both allowâ— of it and also reward our pietie It is to be wished that when this obiection is cast against the most part of the poore it might be answered with a single deniall that it is false and slaunderous But he should be conuinced by daily experience that should absolutely denie it Wherfore as the rich haue bene exhorted to be liberall to the poore so the néedie are to be admonished that they endeuour to be worthy of liberalitie and to be thankfull for charitie deuotion extended towards them and to pray for the happie state of their benefactors and to carrie themselues soberly and truely and humbly and contentedly in their state of life that so the graces and blessings of God may be multiplied vpon all both rich and poore in this life and at last we may be all inheritors of eternall blessednes in Heauen through Iesus Christ our Lord. Amen PITTIFVLL PERSONS LEND TO the Lord. Prou. 19.17 He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen THis goldeÌ„ Aphorisme and sentence of Salomon the wise king of Israel is a most pithie commendation of liberalitie towards the poore and néedie and therewithall an effectuall exhortation to embrace the same In which spéech two things are presented to our consideration the first is a description of mercie to the poore what it is the second is the fruite and profitablenes thereof what it brings vnto vs. If any would knowe what mercie to the poore is he heares it called héere A lending to the Lord he that hath mercy vpon the poore lendeth vnto the Lord. If any aske what commoditie redounds to the mercifull he heares it heere affirmed that the mercifull giuer of Almes shall be rewarded The Lord will recompence him that which he hath giuen So that the wise man mounts by degrées almes on the poore is no léesing of our goods saith he but a giuing it is no giuing away of our goods neuer to haue them againe it is but onely a lending of them it is no hazardous lending of them to a debter either beggarly that cannot repaye or careles that will be bankrupt or deceitfull that will defraude his Creditor or denie his due but it is a lending to the Lord of heauen and earth who is both a faithfull God and therefore will performe his promise made to the mercifull and an almightie Lord and therefore is able to recompence what is bestowed on the néedie As if Salomon had thus spoken Hoorde not vp treasure in this world neither fixe your hearts on the riches of the earth which is the broken bag that cannot holde For if treasure be heaped vp on earth it is vncertaine it prouokes enuious eyes it stirs vp those of a mans owne house and that conuerse familiarly with him to endeuour to spoyle him But if you desire to haue your riches safely kept why do you desire and seeke mens helpe The Lord is readie to receiue them and to kéepe them and to recompence them with large vsurie None can take them out of his hands for he will keepe you and your riches safe and when he hath done it he craues not a recompence for kéeping as men doe but he himselfe will bestowe a reward vpon you If you respect gaine and wish that your coyne may encrease with great vsurie behold rare and vnheard of gaine promised by him that cannot lye namely a large recompence from the Lord of Lords Men doe oftentimes lend great summes of monie vpon hope of gaine and aduantage and they take but the word or the band of a mortall man whose breath is in his nostrils but you that giue to the poore lend not to men nor haue not assurance from men to be repâ—ied but you lend to the Lord and you haue his word that abideth for euer and his obligation and hand writing for repaiment If some great Prince or Potentate should commaund a crier
A GLASSE FOR THE GODLY CONTAYNING MANY COMFORTABLE TREATISES to perswade men from the loue of this world to the loue of the world to come and exhorting them with cherefulnes to passe through the crosses and afflictions of this life Full of spirituall comfort for all such as hope to be saued by Iesus Christ THE FIRST PART By R W Minister of Gods Word Amend your liues therefore and turne that your sinnes may bee put away when the time of Refreshing shall come from the presence of the Lord. Acts 3.19 AT LONDON Printed by T P for Arthur Iohnson dwelling at the signe of the White Horse in Paules Churchyard An Dom 1612. The Treatises contained in the first part THE seeking of Heauen A whip for loyterers Hipocrisie vnmasked How to vanquish Sathan Practise must accompany profession The curbing of couetousnes Know this that God will bring thee to Iudgement TO The right VVorshipfull Sir Edward Seymour Baronet all increase of solide happines on Earth and eternall felicitie in Heauen SIR NOting seriously the great securitie of the age in which wee liue how men are addicted to profit and pleasure and how they either cursorily or else not at all doe contemplate and practise that which concernes the life to come I was animated to propose these my vnpolished labours to the view of Christian Readers He that searcheth and seeth the hearts and reines knoweth that the originall motiue exciting me to put pen to paper was a desire to bestow some Spirituall gift on the Church of God for the confirmation of the godly the consolation of the afflicted the awaking of those whom sinne like a poysonesome and drouzie Aspe hath lulled asleepe in obdurate and daungerous carelesnesse I haue endeauored according to the small portion of grace giuen vnto me to charme the deafe Adder and by blowing of the Trumpet to prepare the Lords Souldiers which must fight his battels vnder Christs banner against iniquitie to the end they may be circumspect and not preuented or circumuented by their spirituall foes that watch and walke continually seeking whome they may deuoure Many before me haue ranne a faire course in this race and haue thrust their sharpe sickle into this haruest in whose steps I gladly acknowledge my selfe to haue troden and I freely voluntarily confesse that my penury hath gleaned some bundles of eares that lay scattered in their copious fieldes To him that shall obiect my drawing of water out of the fountains of others and my resounding as an Eccho of their voyces I reply that as Aeschilus the Poet was accustomed to say that his Tragedies were but small dishes of great Homers Suppers so my slender repast may be called the fragments and reliques of the delicate dishes of Learned Christian and Godly Authors And to them that shall twi◠that heere is scarce ought written that hath not been published before what shall I retorte also But that either the forme is transformed or the language altered or at least the vsage of the latter Prophets and Euangelists imitated who haue repeated much and oftentimes verbatim trāscribed out of those that wrought before them as their purpose and occasion required Is not this euident in Deuteronomie the Cronicles and the Gospels Is Paul ashamed to write the same things to the Phillippians Nay doth he not esteeme it a sure and behoouefull matter for them Is not the generall Epistle of Iude the brother of Iames a compendious abridgement and recapitulation of the latter Epistle of Saint Peter Therefore an intent to prooue our doctrine consonant to auncient and approued writers as Oecumenius Theophilact and other aswell old as Moderne haue done is not to bee misliked nor reprooued But doe I frame an Apologie in this respect and not rather inferre with an eminent sound and profound Diuine that he that helps himselfe with the precedent workes of others cannot iustly be blamed since the holy Apostle affirmes that all things are ours and are ordained for helpes and furtherances to bring vs to CHRIST IESVS What successe will accompany my enterprise I leaue to him who though Paul Plant and Apollo water yet onely giueth the increase If I haue brought but the least stone or sticke that may serue for the promoting of Gods Edifice If I haue presented but one threed that may be vsed in the garnishing of Christ Sanctuarie If I haue reclaimed but one sinner from the path of perdition vnto the way of Paradise so that any shall heereafter say vnfainedly my Soule hath been bettered by this Booke this is the marke I aimed at and praised be God from whom all good and perfect gifts descend Some readers are still desirous of Novelties not regarding to performe what they haue formerly learned like guests that disdaine the meate that is set before them euer longing after change and varietie of dishes Some Readers respect not what they read so they be reading Like thirstie trauellers that drinke of euery fountaine not considering whether the water be wholsome or hurtfull Some Readers procure diuerse Books and boast of the store and multitude of thē though they apprehēd the doctrine but in small measure Like those that furbish many weapons and keepe them in their houses but are commonly vnexpert eyther to defend or offend when they are drawne to tryall Some readers vse Books more for shew and ostentation then for study of Godlines and reformation of manners Like Children that burne lamps and candles in the night but either watch not or else vse no exercise whence profit and commoditie may redound At a word some readers reprehend what they perceiue not or depraue what they vnderstand misliking matter or methode or phrase or all these Like the captious beholders of a garden that reiect hearbs and flowers whose vertue and operation they are jgnorant of and blame the contriuing and plotting of that which they haue often seene In this variable dispositiō of readers it is not possible to satisfie the appetite and expectation of all my confusion craues order my harshnes desires a sponge my shallownes longs for waight and depth and therefore I am vrged to intreate the skilfull to pardon the defects the curious to wink at the escapes the vnlearned to suspend their censure the resolued to beware of proposterous and intemperate zeale the lukewarme and them that are frozen in their dregs to suffer the words of exhortation finally I entreat all vnto whose hands these vnadorned Treatises shall come to embrace my good meaning in the armes of Christian loue and curtesie and to remember the blessed Apostles Maxime that a man is accepted according to that he hath and not according to that hee hath not if there be first a willing mind Finally least my preface resemble a swolne head disproportionable to the dwarfelike body following or become another Myndus that had ample gates it selfe beeing a very little Cittie and therefore the Cynick floutingly aduised the Cittizens to shut the gates least the whole Cittie
should goe out at them aboue all other I submissely implore your fauour for the acceptation and patronizing of my slender trauell beseechching you not to be displeased that I haue beene emboldned to dedicate this simple worke vnto you I was prouoked by your zeale to pure and vndefiled religioÌ„ by your vnpartiall regard of Iustice by your feruent affection to benefit your Countrey and by your loue to Learning and the learned which vertues as they are infused into you by the Author of all sincere vertue so they seeme in you to be hereditarie and deriued and transfused from your gracious Progenitors by these things I was prouoked to yeeld this testimony of your deserts as a consenting harmonie and generall applause of the multitude And thus praying the Lord to multiply and continue his mercies vpon you and yours I humble commend this declaration of my reuerent and due conceit of your worthines vnto your selfe and your selfe vnto the Almightie Your Worships in all dutifulnes to be commaunded ROB WOLCOMBE THE SEEKING OF HEAVEN Matt. 6.33 But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you I It is the dutie of a sincere teacher of the will word of God Ier. 1.10 2. Cor 10.4 first to plucke vp iniquitie and to roote out vngodlines to destroy sinne to throwe downe the strong holdes of Sathan and then to build pietie and to plant the feare of the Lord. For as we see that thornes must be first pulled vp before good séede can be dispearsed with gaine and profit so none can apply their mindes to vertue before they lay aside the contrarie and repugnant vices Ier. 4.3 Isai 1.16 Psal 34.15 Therefore the Prophets exhorting sinners to repentance haue said that we must plough vp our fallow ground and not sowe vpon thornes and we must cease to doe euill and learne to doe well and we must decline from euill and doe that which is good The same order is obserued by Christ the true publisher of Gods pleasure For when he had sufficiently dehorted from anxietie and carefull pensiuenes touching earthly things as meate drinke and raiment namely because it hinders the seruice of God drawes vs to the seruice of Mâ—â—â—mo that is of worldly wealth and because it is foolish and superfluous for God will giue foode and raiment to his children for he that hath giuen life which is the greater will giue foode and raiment which is the lesser he that féedes the fowles of the heauen that neither sowe nor reape will he not féede his seruants that both sowe and reape he that cloathes the lillies that labour not nor spin will he not cloath his children that doe both these and when he had shewed both that this carefulnes is troublesome and profits nothing for who by carking can adde one cubite to his stature and that this anxietie pertaines to the Gentiles and Ethnicks which are ignorant of God and strangers from Christian religion and therefore ought to be far from vs that are Christians and doe acknowledge God to be our mercifull God and father When Christ had by these reasons disswaded from pensiue carefulnes now in these words he exhortes to godlines vertue and righteousnes saying But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you In which words there are contained two things the first is an exhortation in these words But seeke ye fâ—rst the kingdome of God and his righteousnes the second is a reason of the exhortation in these words And all these things shall be ministred vnto you We are exhorted to seeke principally and before all other things the kingdome of God and Gods righteousnes And what is the kingdome of God It is the kingdome of grace in this life wheÌ„ Gods holy spirit swaies and rules in our hearts doeth so transforme and alter vs that of enemies of God we are reconciled vnto him For we are by nature strangers from God and the commonwealth of Israel and replenished with all vncleannes and iniquitie Ioh. 3.5 Matt. 3.11 and the spirit of God and his grace is water to purifie our pollution and fire to burne away our drosse and rust and oyle to supple and soften our hardnes and the seede of godlines 1. Io. 2.20 1. Io. 3.9 Luk. 11.20 froÌ„ which our soules growe vp into faire and goodly trees in whose branches vertues and good workes make their nests and dwelling places and the finger of God that engraues in our hearts the will and commandement of God and obedience vnto the same Luk 1.32 In this kingdome of grace Christ Iesus is the King and high Lord appoynted by his father to rule and gouerne it In this kingdome of grace the Subiects are the faithfull whom Christ hath redeemed with his death and set â—ree from the tyrannie of Sathan In this kingdome of grace the lawes are the word of God wherein all things are commaunded that belong both to the humble seruice and obedience of that supreme King and to the concord of the Subiects and citizens In this kingdome of grace all things are spirituall namely the King himselfe his glorie power Subiects lawes reward and punishment of Rebels And therefore Christ saith to Pilate Ioh. 18.36 my kingdome is not of this world For Christ requires no such thing of his Subiects as earthly kings are wont to aske but contrarily he doth continually enrich them with his owne gifts and spirituall riches he makes all his Subiects partakers of his kingly dignitie which earthly Kings cannot doe he doth not onely commaund as other Kings doe but also giues vs his owne spirit which puts power into vs whereby we are made able to yéeld our humble and dutifull obedience to his commaundements Finally all other kingdomes are subiect to alteration change but this kingdome of grace is inuincible and shall endure vntill the last comming of Christ This is the kingdome that our Sauiour bids vs to séeke first and chiefly and therefore let vs all pray that we may be Subiects thereof For grace is the balme to cure the sores and sicknesses of our soules grace is the directer of our thoughts spéeches and works in the awe of God as the rudder rules the ship grace is the garment and robe that couers and clothes our naturall defects and imperfections grace is the celestiall influence that makes our minds to spring foorth into godly actions as the raine that drops from heauen bréedes fertilitie in the earth grace is the swéetner of our workes which are otherwise bitter and vnsauorie as they issue from our corrupt wels as Eliâ—haes salt cured the bitter and venemous water of the citie Iericho 1. King 2. And what can be more fitly said of grace then that Saint Austin hath said Tract in Iohan. 41. As the Physitian hates the infirmitie of the Patient and workes by curing
1. Cor. 2.14 for spirituall things are spiritually discerned When the spirit of God comes vpon vs then these muddie and earthly cogitations and delights and desires will flée from vs. It fared so with Saul for at Samuels first spéech of the Kingdome he answered contemptuously and sportingly Am not I the sonne of Iemini of the smallest Tribe of Israell 1. Sam. 9.21 and my Familie is the least of all the families of the tribe of Beniamin wherefore then speakest thou so to mee But when he was annointed with oyle when the Spirite of the Lorde came vpon him hée tooke to him a royall minde and changed into another man he began to imagine things worthy of his estate It is hard indéed to contemne the pompe of the world and the enticements of riches and the allurements and baites of pleasures but wée must not cease from attempting for euery good vertuous thing is hard Learne of Salomon to séeke first the kingdom of God and his righteousnes for when God appeared vnto him by night and saide 1. King 3.9 Aske what I shall giue thee Salomon asked not for himselfe long life nor riches nor the life of his enemies but an vnderstanding heart to discerne betweene good and bad Learne of Iob to séeke first the kingdome of God and his righteousnes Iob. 1.5 For when the dayes of his childrens banquetting were gone about thinking that they had sinned and blasphemed God in their hearts hée was accustomed daily to sanctifie his children and to rise vp early in the morning and to offer burnt Offerings according to the number of his Children Learne of Daniel to seeke first the kingdom of God and his righteousnes for when hée vnderstood Dan. 6.10 that the King had established the statute that whosoeuer should aske any petition of any god or man for thirtie dayes saue of the King he should be cast into the Lyons denne hee went into his house and couragiously opening his window in his chamber toward Ierusalem he knéeled vpon his knées thrée times a day and prayed and praised his God as he did aforetime Learne of Dauid to séeke first the kingdome of God and his righteousnes who affirmes of himselfe Psal 55.7 that with forcible vehemencie he would pray call vnto God Ps 5.17 Euening and Morning and at Noone and that he did crie vnto the Lord his prayer should early come before him and that he had sworne vnto the Lorde Ps 88.13 and vowed vnto the mightie God of Iacob that he would not enter into the tabernacle of his house nor come vp vpon his pallet Psal 132.2.3.4.5 or bed nor suffer his eyes to â—leepe nor his eye-lids to slumber vntill he had found out a place for the Lorde an habitation for the mightie GOD of Iacob Learne of the very Ethnickes and Pagans to séeke first the kingdome of God and his righteousnes For they had the first and chiefest care for their Religion and superstition and did establish compose and settle that before all other things Lampridius writes in the life of Alexander Seuerus the Romane Emperor that when hee heard a controuersie betweene some Christians and certaine Hucksters or Inne-kéepers touching a common place and field which the Christians kept to pray therein but the Inne-kéepers saide it was theirs and in former times properly belonged vnto them the infidell Emperor answered Quoquo modo fit satius est eo in loco Deum câ—lâ—quam cauponas exercere Howsoeuer it be â—â—â—h he it is better that GOD be worshipped in that place then that Inne-kéeping should be there vsed In the Senate of Rome those things were euer first proposed which concerned Religion and the worship of their gods Albertus Noui-camp in orat ad Hungar. Princip And at this day as often as the Great-Turke doth deliberate with his Bassaes and Nobles a Professor of their law is commanded to be present to take carefull héede that nothing be concluded against their Religion It is memorablie reported of Albinius Val. Max. lib. 1. ca. 1. that when the Galles had taken Rome and the Flamen and Vestall virgins fled with the implements and instruments of Religion Albinius carrying his wife children in a Carte or Waggon preferring publike Religion before priuate charitie commaunded his people to descend from the waggon and placed therein the Flamen and Vestal virgins for their easier carriage of the holie things and by this his forward yet blind deuotion makes one to say that this course and homely waine did either equal or exceed the most glittering triuÌ„phall charriot that euer was Cannot Christs commaundement Cannot the vnconceiueable glorie and ioyes of Gods heauenly kingdome prepared for those that loue and feare God vnfainedly Cannot the examples of Gods true Seruants that haue shined as Lamps and starres in the middest of wicked wordlings stirre vs vp to séeke first the kingdome of God and his Righteousnes Why then let vs blush for shame to be excéeded by the very Paganes and let vs do that in the worship of the true GOD. that they did in the adoring of their Idols least otherwise they arise against vs in the day of iudgement and condemne vs. Quintus Cicero writing a tract to his brother Marcus Cicero De petit Consul â—t touching the suing for the Consulship which was then the highest ordinary dignitie in the world admonisheth him to set this alway before his eyes minde whether he were at home or whether he weÌ„t into the Common-place or whether he entred into the Senate-house and to say to himselfe these words Nouus sum Consulatum peto Roma est I am of no ancient house I am a sutor for the Consulship I sue for it at Rome For he thought that each of these was able to prouoke and excite him to vertue First that he was not a Romane citizen borne nor of an Ancient house but an Arpinate and descended of an obscure Familie Secondly that he sought after the supreme dignitie Thirdly that hée sued for it in the Citie of Rome the most magnificeÌ„t stage of the whole world and among a great number of most worthy Competitors But wée Christians all and singular doe séeke and sue not for a Consulship in one citie but for the kingdome of Heauen Therefore that we may séeke it aright let euery one of vs say to himselfe Nouus sum gloriam beatitudinem aeternam peto Coelum est I am naturally no citizen of Heauen I seeke for the glorie and happines that is eternall Heauen is the place First wée are not borne Citizens of the kingdome of Heauen as our first Father Adam was in the Paradise of pleasure and in the state of Innocencie But wee are by nature sonnes of wrath strangers soiourners and pilgrims borne in the worlde that lyeth all in sinne and borne of the Flesh and conceiued in iniquitie We liue in a cursed earth in which we eate our bread with the
not stand in the Iudgement nor in the assemblie of the Righteous for their way shall vtterlie perish If an vnworthie seruant of Christ shall not be belieued yet belieue GOD himselfe who made this promise to the olde Israelites Exod. 34 24. I will cast our the Nations before thee â—â—d enlarge thy Coasts so that no man shall desire thy Land when thou shalt come vp to appeere before the Lord thy God thrise in the yâ—â—re The Israelites were to ascend thrise yearely out of all Iewry vnto the temple of Ieâ—uâ—alem leauing at home onely their wiues and small children and manie of the Tribes wâ—â—â— distant from the Temple the iourney of saâ—â—â—aâ—es God doth promise that by their ascending they should receiue no damage in their House-holde affaires and that no enemie or thiefe should spoyle their land or possessions in their absence This is a type for vs and written for our learning that we may know that GOD will haue care that we shall not be damaged in teÌ„porall things if we care to serue him and to labour for the bread that perisheth not At a word if an vnworthy seruant of Christ shall not be belieued yet belieue our Sauiour CHRIST himselfe who sayes here without any ambiguitie Seeke first the kingdome of God and his Righteousnes and all these things shall be ministred vnto you Finally if we must seeke first the kingdome of God and his Righteousnes those are to be reprehended that vndertake their daylie workes and businesses without commending their labours and endeuors to the blessed protection and benediction of God by prayer and supplication What can the most ingenious or industrious man performe of himselfe without the blessing of God Psal 127.1.2 Except the Lord build the house they labor in vaine that build it Except the Lord keepe the Citie the Keeper waketh in vaine It is in vaine to rise early and to lye downe late and to eate the bread of sorrow For it is the Lord that surely giueth rest to his beloued For that we depend not vpon God wee flée not to God wee pray not to God Am. 5.11 Zeph. 1.13 Agg. 1.6 Is not this the cause that many sowe much and reape little build houses other dwell in them plant Orchyards and eate not of the fruites eate but haue not enough drinke but are not filled cloath themselues but are not warme earne wages but lay it vp in a broken and bottomlesse Bagge Say not I cannot come to the church to praier euery day before I goe forth to my labour I am not learned it is for clergie men to be so diligent in prayers Although thou canst not come to the church yet hast thou not a priuate deuotion and prayers to powre foorth in thy house and on the way in the field and in thy labour Although thou be vnlearned yet art thou not able to vtter the Lords praier and in a word or two to beg mercy of God Althogh thou be no clerke yet art thou not subiect to manifold temptations aswell as clergie men They that trauell through vnwholsom countreys and infectious aires take preseruatiues to be safe from hurte those that know their enemies lie in wayt for them in euery corner carry still some weapon to defend themselues And shall not a Christian arme himselfe with the Armor of praier and defend himselfe with the preseruatiue of godly meditations since Sathan séekes by the venome of sinne to infect all our actions and layes a bayt to entrap vs in our meate in our drinke and in our garments and in our spéeches and in all our dooings Wherefore whatsoeuer we shall doe in word or déede Col. 3.17 let vs do all in the Name of the Lorde IESVS praying heartily to GOD the Father for the obtaining of his holy Spirit mercifull protection 1. Tim. 4.5 that all his Creatures may be sanctified vnto vs by his word praier and that whatsoeuer wee shall enterprise or attempt may redound to the glory of God the profite of our Neighbours and our owne saluation How comfortable is the promise Aske and it shall be giuen you seeke Matth. 7.7.8 and yee shall finde knocke and it shall be opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth to him that knocketh it shal be opened How gratious is God Psal 145.8 Isay 65.24 to heare the requests of all those that call vpon him faithfully for he hath saide Yea before they call I wil answere and while they speake I will heare How can it be that the prayer of the Righteous should not preuaile much Rom. 8.26 and pierce the cloudes since Christ maketh intercession for vs at the right hand of God and thogh we know not what to pray as we ought yet the Spirite it selfe maketh request for vs Luk. 18.1 1 Tim. 2.8 with sighs which cannot be expressed O then let vs pray alwayes not wax faint O then let vs lift vp pure haÌ„ds euery where without wrath vr doubting O then let Prayer be the salte to season all our actions and the Doue to bring vs the oliue leafe that is the messenger to fetch down from Heauen the fauour and louing mercie of God vpon vs Gen. 8.11 and whither we goe foorth of our houses let vs pray and whither we returne home let vs pray Hieron in Epist Nec priùs corpuscalum requiescat quà m animam pascat and let not our body rest before it féede the soule with this celestiall foode To conclude and to binde vp all as it were in one little bundle let vs often and seriously consider the vanitie and fléeting mutabilitie of this life and of all the Pride and Pompe thereof and the vnspeakeable ioyes and perpetuitie of the Kingdome of God and then this exhortation and precept of our Lord and Maister CHRIST IESVS which containes the whole summe of a Christian mans dutie and may be in stead of a thousand Sermons will neuer slip out of our hearts wherein hée sayes But seeke yee first the Kingdome of God and his Righteousnes and all these things shall be ministred vnto you A WHIP FOR LOYTERERS Matth. 20.6 And hee went about the eleuenth houre and found others standing idle and saide vnto them Why stand yee heere all the day idle IN that none receiued the penny in the euening but such as laboured longer or lesse time in the vineyard we are taught that none of discretion age yéeres shall receiue the recoÌ„pence of the reward the ioyes of Heauen but such as in this present worlde labour diligently in their calling and endeuor to bring forth the fruits of such good workes as are commanded in the word of God procéed from a true Faith and serue for the honoring and glorifying of Gods holy name But as none shall be crowned in the kingdom of glory that hath not finished his course in the Kingdome of grace that is in the vineyard
vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
and writings and examinations that Gallus went about to poyson him but hee spake so hainous a matter with so calme a countenance so fainte voice and so remisse gesture that Cicero the Aduocate of the person accused gathered by his gesture and action that hée spake fainedly and therefore saide Tu nisi fingeres Callidî sic ageres ô Callidius Wouldest thou so pleade the cause vnlesse thou didst dissemble So when these keye-colde Christians say that they hate sinne embrace vertue belieue in Christ loue his Gospell and their brethren they do it so remissely and faintly that it may be excepted said against them would you so slenderlie and negligently speake of these things if you were so well resolued On the contrary there are some so forward in citing scripture in reprehending of sinne in glorious protestation of their faith hope and charitie in listning to the Word read preached as it may be thoght that they are mounted high in the steps of mortification and that they are crucified to the world and the desires thereof but if we approch to the fig-trée that flourisheth with such faire gréene leaues we shall finde no fruite thereon Matt. 21.19 but shall thinke that those Iewes are reuiued that were woont to talke of the Prophet by the walles and in the doores of houses Ezek. 33.30.31.32 and to speake one to another euery one to his brother saying Come I pray you heare what is the Word that coÌ„meth from the Lorde yet when they sat before the Prophet and heard his wordes they would not doe them but with their mouthes they made ieasts and their hearts went after couetousnes the Prophet was vnto them as a ieasting song of one that hath a pleasant voyce and can sing well For they heard his wordes but they did them not It were to be wished that it were not true that one saith that if the closet of mens hearts were vnlockt the cloudes of the countenaÌ„ce chased away there would be séene strange moÌ„sters lodging in the heart as straÌ„ge as Nilus and Ganges Lybia Câ—ucasus haue brought foorth There would be found the bloody Tyger the cruell Lyon the sauage Wolfe the venemous Basiliske the Aspe that brings into a deadly drowzinesse the stinging Scorpion the counterfeiting Crocodile the false Foxe and the dissembling Hiena And it would appeare that oftentimes fained godlines couers crueltie En vetereÌ„ PharisaismuÌ„ recenteÌ„ papismum and a godly shewe shrowdes wickednes whereas on the otherside naked vertue is oftentimes coursely attired and lodgeth in a homely cottage and boasteth not of lofty titles and scornes popular applauses and followes not great Patrones but séekes by all means to liue retiredly in a secret habitation If then Hypocrisie be so odious in the eyes of God and shall bee so sharpely punished in the worlde to come and bée so daily and vsually found in the liues of men For these dayes are no freer then Paules time wherein there were some that did professe that they knewe God but by workes denyed him and were abhominable and disobedient Tit. 1.16 and vnto euery good worke reprobate Let vs stedfastly cleaue to the Lorde with full purpose of heart and let vs abandon hypocrisie that wee may please the Lorde and let vs reiect dissimulation that wee may be blessed and let vs auoyde counterfeiting that wee may not bee fashioned according to this present Worlde and let vs not presume to carrie the Name of CHRIST without sinceritie of Faith and christian life and godlines of conuersation and continuance in well-doing For it is not enough to begin well except we perseuere Greg. in Homil. Quum desiâ—eria bona concipimus semen in terram mittimus When we conceiue goods desires we cast séede on the ground and when wée begin to doe well then springs vp the blade and when we profite in well doing then appeare the eare and when wee are rooted and stablished in well doing then there is full Corne in the eare Let vs not fall away from well dooing Gal. 6.9 Chris in Mat. â—4 Hom. 53. till the Haruest come that our workes may be plenteously rewarded for in due time we shall reape if we faint not The money of this world if it be enclosed in a bag it remaines alone but if it be curraÌ„t and goe from hand to hand it is multiplied by the vse thereof So the Faith of a Christian if it be kept close prisoner in the heart it not onely abides alone but it is lessened by idlenes and waxeth sloathfull and at last falles to nothing but if it be daily exercised in the scriptures and stirred vp by good spéeches and confirmed by good workes it will not onely multiplie but also neuer cease to growe and encrease till it bring vs to the marriage of the Lambe of God CHRIST IESVS in heauen where wee shall haue the end of our Faith Euen the saluation of our soules The God of peace that brought againe from the dead our Lord Iesus Christ the great Shepheard of the sheepe Hebr. 13.20.21 through the blood of the euerlasting Couenant make vs perfect in all good workes to doe his will working in vs which is pleasing in his sight through Iesus Christ to whom be praise foreuer and euer Amen Hovv to vanquish Sathan 1. Pet. 5.8.9 Be sober and watch for your aduersarie the Diuell as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith MAn naturally is desirous of peace quietnes abhorreth vexation trouble yet when he hath obtained his desire being too secure and yeelding himselfe a captiue and slaue to the suggestions of the flesh and Sathan he abuseth ease tranquillitie to his owne hurt and destruction And therefore that we may auoide securitie and be héedfull the scriptures do often shew vnto vs how full of dangers our life is in that they compare it sometimes to a Pilgrimage sometimes to a Warfare Note what the Patriarke Iacob said when Pharaoh asked of him how olde he was Gen. 4â— 9 The whole time saith he of my pilgrimage is an hundred and thirtie yeeres fewe and euill and full of trouble haue the daies of my life bene Note what penitent Iob said of his life Is there not an appointed Time for man vpon earth and are not his daies Iob. 7.1.2.3.6 as the daies of an hireling As a seruaÌ„t longeth for the shadowe and an hireling longeth for the end of his worke So I haue had as an inheritance the monethes of vanitie pinefull nights haue bene appointed vnto me my daies are swifter then a Weauers shittle Note what Moses the man of God saith Psal 90.3.5.6.10 Thou ô Ood turnest man to destruction Againe thou sayest Returne yee sonnes of Adam thou hast ouerflowed them they are as a sleepe In the morning he groweth like the grasse in the morning it flourisheth groweth in the euening
priests thereof and against the people of the Land And the word of the Lord came to Ezekiell saying Sonne of man Ezek. 3.17.18 â— I haue made thee a watch-man vnto the house of Israel Therefore heare the Word at my mouth and giue them warning from me When I shall say vnto the wicked thou shalt surely die and thou giuest not him warning nor speakest to admonish the wicked of his wicked way that hee may liue the same wicked man shall die in his iniquitie but thou hast deliuered thy soule Likewise if a righteous man turne from his righteousnes and coÌ„mit iniquitie I will lay a stumbling blocke before him and he shal die because thou hast not giuen him warning he shall die in his sin and his righteous deeds which he hath done shall not bee remembred but his blood will I require at thine hand Neuertheles if thou admonish that righteous man that the righous sinne not and that he doth not sinne hee shal liue because he is admonished also thou hast deliuered thy soule Ezek. 33.3 c. If when the watchman seeth the sword come vpon the land he blow the Trumpet warne the people then he that heareth the sound of the trumpet and will not be warned if the sworde come take him away his blood shall bee vpon his owne head For hee hath heard the sound of the trumpet would not be admonished therefore his blood shal be vpon him But he that receiueth warning shall saue his life But if the watch-man see the sword come and blow not the trumpet and the people be not warned if the sword come take any person froÌ„ among them he is takeÌ„ away for his iniquitie but his blood will I require at the watch-mans hand So thou ô sonne of man I haue made thee a watch-man to the house of Israel saith the Lord to Ezechiel This straite charge laide on the Ministers of the worde of God made the Prophets to rebuke vice and wickednesse without feare How boldly did Eliah reprehend Ahab How boldely did Nathan reprehend Dauid 1. King 18 2. Sam. 12 Isai 1.5.6 10. How boldly did Isaiah reprehend the whole state of Iudah when hee called the chiefest Rulers the Princes of Sodome and when he saide of all the inhabitants of the Land generally The whole Head is sicke and the whole heart is heauie from the sole of the foote vnto the head there is nothing whole therein but woundes and swelling and sores full of corruption they haue not bene wrapped nor bound vp nor mollified with oyle How boldly did Ieremiah reprehend the Iewes blowing his Trumpet saying That the Lord would bring a great destruction froÌ„ the North â—ere 4 7. The Lyon is come vp from his denne and the destroyer of the Gentiles is departed and gone forth of his place to lay thy land waste thy Cities shal be destroyed without an inhabitant Iere. 7.33 34. The carkasses of this people shal be meate for the foules of the heauen and for the beasts of the earth none shall fray them away Then I will cause to cease from the Cities of Iudah and from the streetes of IerusaleÌ„ the voice of mirth and the voyce of gladnes the voice of the Bridegroome and the voyce of the bride for the Land shal be desolate Luk. 3.19 How boldly did Iohn Baptist reprehend Herode for all the euill déedes which he had done Matth. 23 How boldly did OVR SAVIOVR reprehend the hypocrisie dissimulation pride couetousnes false Doctrine of the Scribes Pharisees And how boldly did the Apostles reprehend the Idolatry and iniquitie of the Nations among which they preached the Gospell Séeing therefore it so déepely concernes the ministers of the word and gospell Ioh. 21.15 to féede the flocke and lambes of Christ Act. 20.18 to take héede to the flocks whereof the holy Ghost hath made them ouerseers it is no maruell that Paul wills Titus in Titus al other shepheards of soules to stirre vp all professors of Christ to lead their liues in godlinesse in the feare of the Lorde I will saith the Apostle that thou shouldest affirme That is that thou shouldest auouch it as a thing most certaine and in no case to be doubted of For the fore-going words This is a true saying may also bee referred to that which followeth For Paul is accustomed to vse this sort of speaking when he earnestly affirmes a matter ensuing As when he sayes This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners 1. Tim. 1.15 And when he saith This a true saying If any maÌ„ desire the office of a Bishop he desireth a worthy worke And therefore when he saith 1. Tâ—m 3.1 I will that thou affirme Hee sayes thus in effect I will that thou affirme these things couragiously and with authoritie and that thou vrge this insist on this and omit Fables other vaine things which some do deliuer Auouch these things because they are true and worthie to be belieued Here wee are admonished that Ministers must stoutlie affirme that which concernes Faith and the edifying thereof And we may gather that the Minister must affirme nothing but that which is vndoubted certain and that nothing must be taught preached in the Church of God besides the word of God For who can be an affirmer or an auoucher but hee that is assured that he preacheth not the doctrines of men but the Word of God And what is it that the Minister must so firmely affirme That they which haue belieued God must be carefull to shew forth good works That is that they which haue belieued God should meditate on true iust good things For it becomes those that boast that they are deliuered from their sinnes by the frée mercie goodnes of God so to passe ouer their liues as that they may answer the profession of Christ and not appeere contrary to so great and glorious promises For they that haue the Name of Christ in their mouth doe not follow his example in their life are not vnlike the trees that floorish euery yéere with leaues but neuer bring foorth fruite They are gréene indeede as the Boxe trée but they yéeld either no fruite or little fruite For they séeke their owne and respect their owne but they do not seeke and respect that which concerns the glorie of God and the good of their neighbour Neither is Paul so carefull of good workes as to neglect the roote which is Faith while he gathers the branches and fruits which are good works but he hath regard to both parts and as it is méete he giues and allots the first place to Faith For he saith that they which haue belieued should be carefull to shew foorth good works Whereby he meanes that Faith must goe first and workes must followe For those workes onely are
acceptable to God that procéede from Faith Heb 11.6 without which none can please God Nay they alone doe know what good works are and are able to doe them who doe belieue in Christ whereas all other are both blind in knowing and vnable in performing any manner of thing that is good And the Apostle stayes not heere but hee addes These things are good and profitable vnto men In which words hee yeeldes the reason why he commands Tituâ— to teach and affirme these things in his Church to wit because they are things true and good and right and honest and comely and profitable And withall hee intimates and signifies that whatsoeuer other things are deliuered they are not to be esteemed because they are vnprofitable and vnfruitfull as on the contrarie all that is commendable and praise-worthy 1. Tim. 4.8 that auaileth to saluation and promoteth godlinesse which is profitable to all things and which hath the promise of the life present and of that that is to come Now that this exhortation of the blessed Apostle may bee the better perceiued and performed of vs let his words be diligently considered Good worke saith he are good or conuenient or comely or such as â—eseeme Christians Mal. 1.6 For why A father must be honored and a Lord Master must be obeyed but GOD is our Father wee are his sonnes by grace and Adoption in CHRIST and God is our Lord and Redéemer who ransomed vs from the thraldome of the spirituall Pharaoh Aegypt of sin by the death pretious bloud of his most dearely beloued Sonne CHRIST IESVS Since then our sanctification is the will of God our heauenly Father 1. Thess 4.3 it is his pleasure that we should liue godly shall wee not obey his will commaÌ„dement In great horses prepared for the warres it is chiefely regarded that they be flexible and easie to be turned with the bridle For what is it worth if an horse runne a faire race either out of the way or else not as the rider wil but as himselfe will So in the faithfull true Christians ordained for the spirituall warres of Christ no vertue and good qualitie is more required then prompt and ready obedience to submit our wills to the Lords will We are by nature fléeting and running after all vanitie and wickednes and therein wee are like to water and wee must be stayed as the water is And how is that The water is very hardly staied and scarce stayed with it owne bondes because naturally it floweth abroade but it may well bee limitted and bounded by some other thing and kept from continuall fleeting So our nature that flits still after the transitorie vanities of this world is very daÌ„gerously bounded by our owne will For it so flowes continuallie aâ—ter concupiscences pleasures but it is best stayed onely by the will of God after whose similitude and likenesse it was at first created The Smith when he prepares any worke thinkes on him for whom he prepares it that hee may fit it after the breadth and length proportion prescribed vnto him For if either he forget the form deliuered him or else doe willingly despise it he must néedes erre in the performance of the worke in like manner we must alwaies carefully retaine in memorie and obediently practise the will and commandement of God or else wee shall erre in the actions of our calling Who knowes not 1. Cor. 12.27 that Christ is the head and the faithfull are the members Let vs therefore be sound members not sicke of the palsie For as the partes of the bodie that are attainted with the Palsie doe not mooue as the head directs so those Christians are holden of the palsie of soule that do not mooue as CHRIST the head commaundes but as perfect sound parts of the bodie are easily moued as the sense reason of the head doth lead So sound true Christians are moste readie to accomplish those things which Christ the head enioynes Are not also our good workes due vnto God and must wee not doe them to declare our thankfulnes towardes him of whome wee haue receiued so manie and so great Blessings both temporall and eternall Wee are debters not to the flesh to liue after the flesh Rom. 8.12 For if we liue after the flesh wee shall die but if wee mortifie the deedes of the bodie by the spirit we shal liue Luk. 1.74.5 And why hath the Lord deliuered vs out of the hands of our enemies but that we should serue him wtout feare all the dayes of our life in holines and righteousnes before him We are iustified we are the sonnes of God we are the holy temple of the Lorde we are made in CHRIST Kings Priests we are anointed by the holy Ghost and to what purpose haue we obtained this dignitie not that we should liue as wee list but that being clothed with the righteousnes of the newe man we should with minde mouth life profession and practise set foorth the praise of God For how caÌ„ iustification saÌ„ctification be sundered If we be good Trées wee will bring foorth good fruits if we be the sonnes of God Mat. 7 17 Rom. 8.14 1. Io. 3.9 we will be led by the spirit of God if we be borne of God we will not coÌ„mit sinne with delite gréedines but on the contrarie we will studie to liue holilie for the séed of God abideth in vs that is the holy spirit of God which is called holy because he works holines in vs by his vertue and operation as by a certain séede we are regenerate made new men We must remember that we are enrolled soldiours in Christs Campe to fight his battels against the Flesh the World Sathan Let vs therefore not receiue the grace of God in vaine let vs hold fast the Faith let vs fight a good fight let vs finish our course let vs seeke to please him that hath chosen vs to be Soldiours A good soldiour must bee obedient faithfull obedient to execute his commandement Faithfull to sticke to his Captaine in all daÌ„gers Scipio Major pointing at his soldiours that hee had in Sicilie said that there was not one of them Plut. in Rom. Apoph that would not ascend into a tower and from thence cast himselfe headâ—ong into the Sea if hée did command it Bapt. Tulgosius l. 1. c. 1. rerum memorab And one remembers an exaÌ„ple of such obedience For when the â—aâ—le of Campania was Ambassador to the Prince of the Assasines in Syâ—iâ— the Prince to shew the great obedience of his people shewed the the Earle certaine men that stood on the top of a tower and called one by name coÌ„manding him to leape downe from the tower the fellow immediately obeied the commandement and died with the fall and the Earle could hardly refraine the Prince from commaunding the rest also to doe the like Shall there bee
are to be done and whence they are to be learned The Law and coÌ„mandements of God are the path that we must walke in and the lanterne that must direct our steps and the goale that we must runne at and the looking-glasse wherein we may sée what good works are required of vs. It is hard to finde out Nazianz â—orat de â—aupertate what vertue is most excellent that we may attribute the chiefe praise vnto it saith Gregorie the Diuine as it is hard in a medowe or garden replenished with diuers fragrant flowers to discerne the flower that is fairest and smels most swéetly since this flower and that flower doth allure our eye and smelling vnto it and doeth as it were desire that it may be pluckt first Lacke we patience we shal learne it out of the word of God Lacke we humilitie there we shall learne it Lacke we sobrietie and temperance there we shall learne it Lacke we wisedome and vnderstanding in the knowledge of saluation there we shall learne it Lacke wee zeale to the Gospel and prayer there we shall learne it Lacke we repentance for our sinnes and vngodlinesse there wee shall learne it Whatsoeuer we lacke or desire to know touching our dutie to God or man there we shall learne it abundantly For the law of God is perfect conuerting the soule Psalm 19.7.8 the testimonie of the Lord is sure and giueth wisedome vnto the simple the statutes of the Lord are right and reioyce the heart the commandement of the Lord is pure 2. Tim. 3.26.7 and giueth light vnto the eyes And the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good works Wherefore let vs embrace the Word of God and muse thereupon day and night Let vs loue God with all our heart soule minde and power Let vs be truely penitent for our offences that the miserie which our sinnes haue committed may be taken away Let vs be feruent in prayer and supplication and aboue all things let vs pray CHRIST IESVS who is the inuincible Lyon of the Tribe of Iudah to strengthen vs against that coaring Lyon who continually walkes about seeking whom he may deuoure and who is that sauing Serpent lifted vp first on the word of the crosse after on the theater of the world by the preaching of his Gospell to make vs wise against the assaults of that old and subtile serpent and who is that white and immaculate Lambe that hath vanquished the tyrannie of Sathan to grant vs his silly shéepe the assistance of his sacred spirit that confirmed and strengthened by him we may gloriously ouercome and triumph ouer all the attempts of our ghostly enemies and that from our hearts we may obey the Lord walking in newnes of life and from henceforth liue not after the lusts of men but after the wil of God Finally let vs heare the summarie abridgement of all Whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust Phil. 4.8.9 whatsoeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if there be any vertue or if there be any praise Iews thinke on these things and doe these things and the God of peace shall be with vs. Amen THE CVRBING OF COVETOVSNES 1. Thess 4.3.6 This is the will of God that no man oppresse or defraude his brother in any matter for the Lord is auenger of all such things as we also haue tolde you before-time and testified GOd of his infinite wisedome hath so ordained that no man should liue in this world so furnished with all things necessarie but that hée should stand in néed of some one thing or other which other men may affoord vnto him Diuerse are gods gifts whither we respect the soule or the body or the blessings of the earth that doe comfort both and diuersly doth the Lord bestowe these his gifts distributing seuerally as he listeth vnto some more vnto some lesse vnto euery one something vnto no man al things For why as God hath tempered and disposed the bodie of man 1. Cor. 12.14 c. that euery member should haue execute his distinct and proper dutie and function so that the eye seeth for the whole bodie and the hand worketh for the whole body and the foote goeth for the whole bodie and euery member is delighted and sympathizeth and suffereth each one with the other least otherwise there might be dissention in the body if one part were not beholding to another So also God hath ordered for the preseruation of societie loue and amitie among men that one should want wealth and another haue riches to aid the needie one should want counsell and another haue discretion to aduise the simple one should want strength and an other haue might to defend the weake one should lacke this or that and therefore séeke to buy and another haue store and therefore be readie to sell If all were full if all had plentie if all did abound where would loue and charitie be which ariseth from nothing more then from the necessitie that is cast vpon vs to be beholding one to another But such is the malice of Sathan to mankinde that what God hath appointed for the good of men and for their mutuall societie and concord he labours by all meanes to turne to the damage and hurt of mankinde For where Gods prouidence hath decréede that some should abound and some lacke and some should buy and some sell to the end we might the more regard and estéeme one of the other Sathan vpon this necessarie entercourse and trafficke of busines betwéene man and man takes occasion to bring in violence and wrong and oppression and craft and deceite and subtiltie And therefore the Apostle Saint Paul to reduce things to their right order and performance tels the Thessalonians and in them all other Christians That this is the will of God that no man oppresse or defraude his brother in any matter for the Lord is auenger of all such things as he had tolde before-time and testified In which words there is a prohibition not to deale vniustly a reason why no vniust dealing should be vsed and an insinuation or implication of the dutie of the Minister The prohibition is in these words This is the will of God that no man oppresse or defraude his brother in any matter the reason of the prohibitioa is in these words For the Lord is auenger of all such things the insinuation of the Ministers dutie is in these words As we also haue told you before time and testified The proâ—â—â—â—tion This is the will of God that no man oppresse or defraude his brother in any matter When one vpbraided Lysander the Lacedemonian Captaine that he wrought many exploites by fraude and subtiltie it is reported that he
answeâ—ed smilingly 〈…〉 that when a man could not obtaine his purpose by a Lyons skin he must sowe a fores skin vpon a Lyons skin meaning that if an intent could not be attainted by rigour and seueritie it must be atchieued by craft and subtiltie Cic. Offic. lib. 1. And agréeably thereunto said the Romane Orator That a wrong is done two waies either bâ— force or by fraude and thâ—â— fraude is the Foxes and force the Lyons But he cretically censureth aswell the one as the other and saith That both thesâ— waâ—es of doing wrong must be most fâ—r off fâ—om a Man Both these kindes of wronging are héere forbidden by the Apostle when he saith This is the will of God that no man oppresse or defraude his brother in any matter For by oppression he meaneth open violence of the Lyon when the stronger apparantly presumes to hurt the weaker and by defrauding he meanes the craft and subtiltie of the Foxe that secretly créepes in and couertly vndermindes pretending one thing and entending the contrarie For so Saint Basil defines defraudâ—ng in Psal 33 Fraud saith he â—s a close doinâ— of â—ll offeâ—â—d to any vnd râ— shew of good things And thereunto subscribes the Ciuilian Seruius when he saies That fraud is a practise to deceiue anâ—ther when one thing is done and an other thing is fained to be done So that this is the sense of Saint Pauls words that it is the will and commandement of God our heauenly father that we should doe no manner of iniurie to our brethren fellow Christians either by open oppressâ—on and violence if we be stronger then they or by secret guile and cunning if we be wiser then they Neither let any aske why he should doe so for this is a cause vrgent and inforcing enough to vse plaine dealing and sinceritie becausâ— it is the will of God For if a subiect and a seruant and a Tenant and a childe haue sufficient cause to auoid this or that enormitie and vnlawfull déed for that it displeaseth and is strictly forbidden by his Prince maister Land-lord or father who can be so senseles as once to thinke or so shameles as once to say that the will and pleasure of our eternall king maister Lord and father is not a motiue powerfull enough to compell vs to vse iust and vpright dealing Leu. 19. â—5 36 And that it is Gods will see the 19. of Leu. where it is thus written Ye shall not doe vniustly in iudgement in line in weight or in measure you shall haue iust balances true weights a true Epah and a true Hin as though it were said for our capacitie that we must haue a true yard a true elle a true bushell a true pecke a true quart Pro. 11.1 a true pinte Sée the 11. of Salomons prouerbs where it is thus written False balances are an abomination vnto the Lord but a perfite weight pleaseth him Sée the 6. of the prouerbes Pro. 16 11. where it is thus written A true weight and balance are of the Lord all the weights of the bag are his worke as if he should say if weights be true and iust they are Gods worke and he delights in them but if they be false they are the worke of the diuell and to their condemnation that vse them See the 2. of the prouerbes Prou. 20.10 where it is thus written diuerse weights and diuerse measures both these are euen abomination vnto the Lord that is it is odious to the Lord when we vse variable weights and measures a greater and a longer to buy withall and a lesser and a shorter to sell withall 〈◊〉 6.11 â—â— 1â— Sée the 6. of Micahs prophecie where it is thus writteÌ„ Shal I iustâ—â—e the wicked balances the bag of deceitfull weights saith the Lord nay where men are full of crueltie speake lies and haue deceitfull tongues in their mouth God will make them sicke in smitting them and in making them desolate because of their sinnes they shal eate but they shall not be satisfied they shall sowe but not reape they shall treade the Oliues but not be annointed with the oyle and they shall make sweete wine but they shall not drinke wine By all these places we sée cléerely that it is Gods will that we should decline from fraudulent and false dealing And whence procéedeth violeÌ„ce defrauding but from coueting vnlawfull desiring of our neighbours goods commodities Therefore when the Apostle saith that we must not opprsse or defraude our brother in any matter he saies this also that we must not couet and be gréedie of that which is not ours Luk. 12.15 The same lesson Christ our Lord giueth vs Take heed saith he and beware of couetousnes for though a man haue aboundance yet his life standeth not in his riches The same lesson the Apostle giueth Heb. 13.5 Let your conuersation saith he be without couetousnes and be content with those things that yee haue Eph. 5.3 The same lesson the Apostle giueth againe fornication saith he and all vncleannes or couetousnes Let it not be once named among you as it becommeth Saints The same lesson the Apostle giueth againe Col. 3.5 Mortifie saith he your members which are on the earth fornicatioÌ„ vncleannesse the inordinate affection euill concupiscence and couetousnes which is Idolatrie And why doth he cal couetousnes Idolatrie worshipping of Images because the couetous person doth trust in his money adore his money make it his Idole and call it his god and feare to touch it and empaire it as the Idolater doth his holy Relique Ser. 9 I de pass Leo saith That the soule which is greedie of gaine will not feare also to perish for a little and that there is no signe of Iustice in that hart in which Auarice hath taken vp her dwelling place Hâ—mi 13. in â— Mat. Chrysostome saith That there is nothing that maketh a man so much subiect to the D uell as to be ouercome with the desire of hauing Timon called vnsatiablenes elementu malorum the beginning and first originall of euils Stob Ser. 10. Bâ—on called Couetousnes Improbitatis Metropolin the mother and chiefe Metropolitane citie in which all iniquitie dwelleth Act. 2 in Verrem Cicero saith That there is nothing so holy that may not be prophaned Nothing so defensed that may not be vanquished by money Therefore the oracle of Apollo Pythius answered foretold He philochrematia Spartan hèloi allo de oudèn that Sparta should be ouerthrowne by nothing but Auarice And that there be not onely a bare affirmation in words but also a farther confirmation by examples and proofes let vs consider the fruits and effects of couetousnes Iosh 7. Couetousnes made Achaâ— to steale the Babylonish garment the 2â—0 shekels of siluer and the wedge of gold whereby he prouoked the anger of God against the whole hoast of Israel Iudg. 16. Couetousnes
of Nabal Indeed I haue kept all in vaine that this fellowe had in the wildernes so that nothing was missed of all that pertained to him for he hath requited me euill for good so and more also doe God vnto the enemies of Dauid for surely I will not leaue of all that he hath by the dawning of the day any that pisseth against the wall Euen so Christ may say Indéed in vaine haue I bestowed so many benefites on wicked and obstinate mankind in vaine haue I shewed so many mercies in vaine haue I taken flesh for vngodly and vnfaithfull men and suffered death and preach the Gospell and sent my Apostles and offered the graces of my holy spirit and instituted my Sacraments and winked at them so often and imparted on them so many good things of nature and of the earth and what lay in me for my part I haue caused that nothing hath perished of all that pertained to man in vaine haue I done all this for vngodly and vnfaithfull men since they requite euill for good Vngratefull and foolish men are like to sottish Babel for they haue receiued my benefits yet haue seâ—ued Sathan and the flesh and when I sent my children my poore and my distresied members vnto them they did not couer the naked nor féede the hungrie nor comfort the afflicted God doe so and more also vnto mine enemies For I will destroy them and make them know how dangerous a thing it is to fall into the hands of the liuing God who is euen a consuming fire Abigail met with angrie Dauid Heb. 12.29 and appeased him but in the last Iudgement when Christ shall descend to reuenge the contempt of the vngodly that regarded not his saluation offered vnto them No Abigail shall make Intercession for sinners as S. Chrysostome prooues clearely out of the Scriptures Hom. 22. ad pocul AntiocheÌ„ Behold saith he how he that was not arrayed with the Wedding robe was cast out at the doores and none was a petitioner for him Behold how he that gained not with his Talent was punished and none made Intercession for him Behold how the fiue foolish Virg nes were excluded and their fellowes made no request for them Therfore the terror of this day is vnutterable and cannot be expressed because the Iudge shall be inexorable and cannot be intreated Then shall be heard the great and loude voyce of the Archangell and the Trumpet of God which all the Elements obey which cleaues the Rockes opens Hell breakes the bondes of the dead Chrys sup 1. Cor. 15. calles soules out of the depth and ioyned them againe with their bodies and all this it doth sooner then an Arrow doeth flie through the Ayre For the Apostle saith that it shall be done in a moment or twinkling of an eye Then shall come the time when the vnbeléeuing and vnrepenting shall say to the hils Fall vpon vs to the Mountaines Couer vs Luk. 23.30 and shall hide themselues from the presence of him that sitteth on the Throane and from the wrath of the Lambe and shall séeke death Reu. 6.16 Reu. 9.6 and shall not finde it and shall desire to die and death shall flie from them and shall goe into the holes of the Rockes Isai 2.19 and into the Caues of the earth from before the feare of the Lord and from the glory of his Maiestie when hee shall arise to destroy the earth Then there shall be a most strickt examination For what is lesse then an idle word yet the Lord saith Mat. 12.39 That of euery idle word that men shal speak they shal giue account therof at the day of Iudgement Then the hidden and secret cogitations shall be disclosed 1. Cor. 4.5 For when the Lord doeth come hee will lighten things that are hid in darknes and make the counsels of the hearts manifest and then shal euery man haue praise of GOD. Then shall bee done to the wicked and impenitent sinners which Nathan threatned to Dauid Thou didst it secretly 2. Sam. 12 12 but I will doe this thing before all Israell and before the Sunne That is the lurking sinnes of the vngodly shall be displayed before the view of the whole world 2. Cor. 5.10 Then we must all appeare before the iudgement seate of God that euery man may receiue the things which aâ—e done in his body according to that he hath done whither it be good or euill Eccles 12.14 for God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill Then Ierusalem shall be searched with lanterns Ezek. 8.12 and the wall shall be digged downe and the abominations shall be seene at an open doore which sinners haue done in the darke and in their priuie chambers when they fondly said in their imagination The Lord seeth vs not the Lord hath forsaken the earth Then the Sonnes of men shall be called to a reckoning for all their workes as schollers are brought to repetitions in the end of the weeke and laborers receiue their wages in the euening and merchants pay when the faire is done for the wares which they haue staied and taken vp Then the wicked shall feele the shâ—rpenes of the two edged sword of Gods wrath which now is shut vp in the scabberd of mercie and the burning flame of Gods displeasure which is now couered like the Sunne vnder the cloude of long suffering and they shall no more be able to resist Gods firie anger Matt. 3.12 then the chaffe can resist the fire for they are the chaffe that shall be burnt vp with vnquenchable fire Then Sathan will conuince the obdurate transgressor by his owne offences and charge him with the debts he oweth him euen as the Creditor conuinceth his debter by his owne hand-writing Then the sinnes of the vnbeléeuers shall be opened as a fardell in the market and shall appeare in iudgement against them and like bastard children borne of wickednes Wisedom 4.6 shall be witnesses of the wickednes against their parents when they be asked If any should haue his secret faults reuealed in an open assembly in this world Chrys hom 5. ad Rom. would he not rather wish to die and to be swallowed vp quicke of the earth then to haue so many witnesses of his sinnes What then shall become of wretched sinners when all their doings shall be disclosed to the whole world vpon an open and perspicuous stage and shall be séene of infinite thousands whom they neuer knewe Now the sinnes of the wicked are so hidden as if they were written in Gods booke not with cléere Inke but with the iuyce of a citron or orenge Those things which are written with the iuyce of an orenge appeare not till they be brought to the fire and then they may be read plainely euen so the secret iniquities of the vngodly shall clearely appeare in the fire of the last iudgement For in Fire
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
in stead of all and I desire no more Readers As for the daintie I exhorte them to feede on the fine Flower of the Learned whose manifold Bookes abound with exquisite cates to passe by this course Beane which is conuenient onely for hungrie Stomackes But those that had rather suche dangerous opinions out of eloquent wordes then profitable instructions out of ordinarie termes As though it were better to drinke poison out of a golden pot then wholesome liquor out of an earthen cup and those that consume the pretious Time of this Posting life in long turning and pervsing of toyous and vaine discourses As though it were safe Fishing with a Golden hooke in troubled waters where the labour will yeelde small aduantage but the loosing of the hooke may bee damageable If they will not followe the Example of Marie in chosing the good part which shall not be taken away yet I admonish them to consider that though Heauen and Earth shall passe away yet the word of God abideth euer and that howsoeuer the louers of this fugitiue world are deuoted yet to the truely religious the Lawe of the Lord is sweeter then Honie or the Hony-combe and better then thousands of golde and siluer and that at last they that trie the inuentions of men in the conflict of Conscience will crie out with the children of the Prophets Death is in the potte and with Ieremiah What is the Chaffe to the Wheate and with the patient Iob to his Friendes Miserable comforters are yee all Shall there bee none end of wordes of winde If you shall fauourablie vouchsafe to countenance these few vnfiled Treatises Dedicated by him that wisheth you the continuall multiplying of Gods graces I shall account the fruite of my labour in some forwardnesse and be strictly obliged euer to remaine Your Worships submissiuely deuoted Rob. Wolcombe SPIRITVALL BALME FOR THE afflicted Ioh. 16. verse 20. Verily verily I say vnto you that ye shall weepe and lament and the world shal reioyce and ye shall sorrowe but your sorrowe shall be turned to ioy Verse 21. A woman when she trauaileth hath sorrowe because her houre is come but as soone as she is deliuered of the child she remembreth no more the anguish for ioy that a man is borne into the world Ver. 22. And ye now therfore are in sorrow but I will see you againe and your harts shall reioyce your ioy shall no man take frō you CHrist had before said to his disciples a little while Verse 16. and ye shall not see me and againe a little while and yee shall see me for I goe to the father In which few and somewhat darke words he foretold two things to wit his death and his resurrection First of his death he thus saith a little while and ye shall not see me that is after a little while you shall not sée me for too morrowe I shall be crucified and shall be hidden in my sepulcher Secondly of his resurrection he thus saies and againe a little while and ye shall see me that is after a little while to wit the third day you shall sée me againe because then I will rise from the dead and shew my selfe vnto you Now when the disciples had mused and reasoned of these words saying among themselues Verse 17.18 What is this that he sayeth vnto vs a little while and ye shall not see me and againe a little while and ye shall see me and for I goe to the father What is this that he sayeth a little while we knowe not what he saith Christ preuented their asking of the question Verse 19. what he meant and said vnto them Doe ye enquire among your selues of that I said a little while and ye shall not see me and againe a little while and ye shall see me Verily verily I say vnto you that ye shall weepe and lament c. In which portion of scripture the Lord first replaines his former spéeches in the 20. verse And he doth not openly name his death and resurrection but he insinuates and signifieth both of them by the effects following his death by the weeping lamentation and sorrowe of his disciples and the ioy of the world that is of the wicked Iewes his resurrection by the ioy and gladnes of his disciples Secondly he illustrates and depaintes that sorrowe and ioy of his disciples by a similitude in the 21. verse In which words he compares the sorrowe of his disciples for his death to the sorrowe of a woman in trauell and on the other side he compares their ioy for his resurrection to the ioy of a woman which hath brought forth a child into the world Thirdly he applies that comparison to his disciples in the 〈◊〉 verse In which words Christ doth promise that he will rise againe and shew himselfe vnto them and he amplifieth the gladnes that should thereby growe vnto his disciples partly by the greatnes thereof when he saith your harts shall reioyce partly by the perpetuitie and eternitie thereof when he saith and your ioy shall no man take from you As if our Sauiour should thus say you that are my disciples shall be tempted hardly and heauily for when I shall be put to death the wicked people of the world shal triumph and you shal lament and the vngodly worldlings shall iudge themselues happie and repute you miserable But by the operation of the holie Ghost your sorrow shall be turned into ioye not as though you should liue exempted from all sorrowe For as long as you dwell in these earthly Tabernacles you shall fight a harde fight and you shall feele and beare indignities and you shall haue many occasions of Lamentation and you shall Fast and wéepe when the Bride-groome is taken from you Mat. 9.15 but yet with whatsoeuer sorrow you shall be burthened spirituall ioye shall swallowe it vp and you shall be so renued by the power of the holy Ghost that you shall put off all former féeling of infirmities and with Heroicall courage magnanimitie you shall treade downe all euills that shall rise vp against you Consider how Weomen are griped with sudden griefe when the time of Trauell ouertakes them and how their griefe is so great that they are little distant from death but when they haue brought foorth a Childe their ioye is by so much the greater by how much their anguish was the extreamer So you that are my Disciples are in trauell that is shal be renued by the regeneration of the holy Ghost you shall first be vehemently distressed and afflicted And because the Lorde shall withdrawe his helpe and séeme to stand on your Aduersaries parte you shall reckon your condition to be forlorne and desperate But when the day of Redemption shall come you shal be refreshed with vnexpected ioy and your perplexitie shall not bee comparable to your consolation And when I shall sée you and visite you by the graces of the holy Ghost this
your ioy shall not be Fléeting and transitorie like the worldly ioye but true solide and permanent The world must needes be quickly depriued of their ioyes because they seeke them and repose them in fickle and fading things But I am the ioye and comfort of beléeuers and therefore their ioy is perpetuall because I am perpetuall Rom. 6.9 For though I shall bee Crucified yet I will rise the third day and die no more Death hath no more dominion ouer me Therefore it is not sorrow indeede which is turned into eternall ioy Nor it is not ioy indéede which is turned into eternall sorrow Therefore the wicked are not blessed which reioyce in this world in the world to come shall for euer be sorrie wéepe and howle Neither are the godly miserable that in this life are sorrie wéepe and lament but in the world to come shall reioyce for euer therefore faint not in tribulation knowing this that though your outward man perish yet your inward man is renewed daily 2. Cor. 2.10 Iam. 1.2.12 and account it excéeding ioy when ye fall into diuerse tentations for blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him And this is the summe and substance of Christs words to his disciples Neither did Christ speake this onely for his Apostles that they should sorrowe and lament in this life and that their sorrowe should be turned into gladnes but it is to be applied to all Christians who shall weepe and lament and be diuersely troubled as long as they carrie about this body oâ— death Who hath not heard of the tribulation of Iacoâ— of Ioseph of Dauid of â—oâ— of the rest of the Saints recorded and mentioned in holy scriptures And why were they afflicted it was that their faith and godlines might be tried and exercised as being the elect people of God and those that should be crowned in the world to come But we read not of the affliction of Esau and other that were reiected and not beloued of God G n. 15.16 for they were suffered to fill out the measure of their iniquitie The time is come saith Saint Peter that iudgement must begin at the house of God 1. Pet. 4.17.18 If it first begin at vs what shall the end be of them which obey not the Gospell of God And if the righteous scarcely be saued where shall the vngodly and sinner appeare It is the lote of euery creature Rom. 8.22 not onely of those that haue the first fruites of the Spirit vnto the day of the last redemption what to doe not to reioyce but * Sustenázein caì sunodinein to groane and trauell in paine and not to be pinched with sleight paine but with such smart as frets and consumes the heart with carefulnes and anxietie If all creatures why then the godly must be héere pressed also vntill being fréed from the continuall miseries of this present life they openly behold the fruit of their faith For the faithfull that are regenerate in Christ when they are entered into the kingdome of heauen and that blessed life they are like to women that haue brought foorth children but they are like to women great with child and trauelling with child while they are held captines in the prison of the flesh and doe aspire vnto that blessed state that now lieth hidden vnder hope Fiftly saies Gregorie Lib. 21. â— 4. Moral in Iob. the righteous are refrained from the swéetnes of transitorie delight as the stire which shall liue vnder labour is kept vnder the yoke but that which shall be for the shambles is fed in frée pastures As fruitfull trées are shaken and broken and despoiled when their fruits are gathered yet those trees are suffered to growe longest contrarily vnfruitfull trées are not so vexed and broken but they are sooner cut downe and cast into the fire as the physitian will not permit the sicke person in whom there is some hope of recouerie to take whatsoeuer he desires but he forbids nothing and restraines nothing from those that are desperately sicke as paâ—ents doe chastice the children of whom they haue expectation of good proofe and whom they correct for them they prouide inheritance but the incorrigible and forlorne they leaue to themselues and depriue them of their possessions so for the most part they which shall perish eternally are pampered héere with the good things of this world and doe enioy their pleasurable desires but those whom the Lord hath ordained to life immortall they are heere shaken and bruised and afflicted and exercised and bereaued of many good things which the world desireth It is written of Demonax the Philosopher that when one of his acquaintance did lament immoderately for his dead sonne and would not be comforted he surely promised to rise vp his sonne to life againe if among all men he could name thrée vnto him that either had neuer lamented the death of any friend or neuer had felt any aduersitie But when the fellowe had carried his thoughts on all which he knew and could finde no one such man Demonax replied Why doest thou then so vexe and disq â—et thy selfe as though thou hadst suffered some rare and vnaccustomed thing In our afflictioÌ„ let vs also make enquirie whether euer any thrée were discharged and acquited of all sorrowe and trouble and if we finde it as we shall finde it to be the portion allotted to all the godly and to all Christs disciples to wéepe and lament and be sorrie in this world what reason haue we to looke for a priuiledge and immunitie And héerein we must behold the example of our Maister Christ and walke in his steps 1. Pet. 2.20 c. for heereunto were we called that as Christ suffered for vs and when he did no sinne neither was there guile found in his mouth yet when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously so forasmuch as Christ bare our sinnes in his body on the trée that we being dead to sinne should liue in righteousnes and since by his stripes we were healed for we were as shéepe going astray but are now returned vnto the shepheard and Bishop of our soules when we doe well yet we must suffer wrong and take it patiently for this is acceptable to God Although this be the portion of the godly to wéepe and lament in this world Psal 112.4 yet there springs vp to the righteous ioy in their trouble and light in their darkenes For God is the father of mercies 2. Cor. 1.3.4 and the God of all comfort faith Saint Paul which comforteth vs in all our tribulation He saith not in one or two tribulations but in all our tribulations Rom. 15.5 Therfore the scripture calleth God the God of patience and consolation because he engrafts patience in
experiment in our selues that of the Psalmist They that sowe in teares Psal 126.5.6 shall reape in ioy he that now goeth on his way weeping and heareth foorth good seede shall doubtles come againe with ioy and bring his sheaues with him Sorrow is a pernitious guest harder to remoue then to receiue for it staies willingly where it finds nourishment and but easie repelling like thâ— gout in a daintie and rich mans leg and it frets the mind and bodie as the moth consumes the garment and the worme the timber Shut the doore therefore against it and giue it not the least entertainment Sorrow is like a false spectacle that makes a thing to séeme bigger then it is indeed Retire your mind from your griefe in which you must néeds be a partiall Iudge and looke round about you on other mens estates Who in one sort or other hath not tasted perhaps dranke déepely of â—â—ter cup of tribulation Chilon said to one that was excessiuely sorrie for his misfortunes that he should beare his miseries with the more contentation if he equally ballenced the afflictions of other men Carrie your cogitation euery way and see whether none else haue bene exposed to that sort of anguish that molesteth you If none haue felt the like tribulation you haue iust reason to sorrowe the more vehemently but if you want not partners why doe you vexe your selfe as though some straunge thing were befalne you If you crouch to griefe you are conquered if you bend your force against it you become conquerer What should the spéeches and rash censurings of other molest and disquiet you Mens tongues are vnbrideled because they are their owne they will not be stopt Let your owne good intent in your actions and the sinceritie of your conscience more proppe and stay you vp then the reproaches and backbitings of the malitious discourage you One saies that the ladder of inward peace which that Angelical tent-maker frames for the godly hath thrée steps and rounds â— Thess 5.16.17.18 by which we must climbe vp to the kingdome of heauen namely to reioyce euermore to pray continually in all things to giue thankes He that can reioyce is past his griefe he that can pray is passing from his griefe and he that can giue thankes hath obtained his desire If you cannot reioyce as if your griefe were past then giue thankes because your griefe is profitable to your soules health if you cannot thinke that your griefe is worth thankes then pray that you may hand patience to beare it and it is impossible that in praying thanking or reioycing any griefe should want sufficient patience to digest it What if we murmur something now and then and what if our patience and reioycing in tribulation be vnperfect Are we not babes in this world in regeneration Are not all our good workes vnperfect As a tender harted father hath compassion vpon his children Psâ—l 103.13.14 so is the Lord pittifull to them that loue him beareth with their infirmities and accepteth of a chéerefull giuers minde though he giue but two mites of patience For he knoweth whereof we are made and he remembreth that we are but dust As you opened your case plainely to me so I haue giuen you plaine counsaile desiring you to accept kindely of my true affection and praying God to comfort you effectually with the spirit of patience and long suffering If you finde consolation by this simple treatise following I will praise God and account my labour best bestowed You may reade for our comfort in affliction the â— chapter to the Romanes the 11. and â—2 chapters to the Hebrewes and the whole Psalter but specially these Psalmes the 3.4.6.22.25.30.31.34 39 4â— 42.57.91.103.116.121.123.130.136.145.146 In many of which you shall cléerely sée what were the conflicts of the man after Gods owne heart betwéene hope and distrust and how at the last hope and ioy had the victorie I haue quoted the margent of the treatise with the texts and places of scripture that you may at your leysure haue recourse to the fountaine it selfe and may be perswaded that in yeelding assent to the exhortation you are not carried by the blasts of mens deuises and doctrines but taught by the liuely word of God which is able to build farther to saue our soules and to bring vs to the inheritance of the Saints in light Amen A TRIVMPH OVER TRIBVLAtion THey that are righteous in the sight of God Rom. 5.2.3 4.5 by an assured faith in Iesus Christ being perswaded that they are the children of God by grace and adoption haue peace of coÌ„scieÌ„ce towards God and reioyce vnder the hope of heauenly glorie Neither this only but also they reioyce in tribulation knowing the tribulation bringeth foorth patience patience experience of Gods mercie in strengthening their weakenes experience hope that they shall euer be comforted this hope will neuer deceiue nor shame them because the loue of God and his vnspeakable fauor is shed spread abroad in their harts And although flesh blood cannot yéeld a reason of this reioycing of the godly in their tribulatioÌ„s more theÌ„ it caÌ„ shew a cause why a candle should burne in the midst of water yet if we withdraw our mindes to the contemplation of heauenly things we shall easily finde true reasons of this straunge ioy and withall motiues and prouocations therevnto For why whence come our afflictions vnto vs doe they come vnto vs at aduenture Doe they come vnto vs without the knowledge of our heauenly father If we say so we denie the prouidence of God nay we denie God to be God that ordereth and appointeth all things in heauen and earth It is certaine then Matt. 6.26.28 10.29.30 that he which feedeth the fowles of the heauen and cloatheth the â—â—â—ies of the field and so regardeth the sparrowes that not one of them falleth to the ground without his knowledge Psal 121.4.6 he also hath numbred the haires of our head and the Sunne shall not burne vs by day nor the Mooâ—e by night because God that kéepeth Isâ—â—â—â— will neither slumber Psal 56.8.10.11 nor sleepe Since then our afflictions are allotted vnto vs of God and he puts our teares into his bottell and notes all things in his booke why are our soules so heauie and so disquieted within vs and why doe we not say with holy Dauid In Gods word will I reioyce in the Lords word will I comfort me yea in God haue I put my trust I will not be afraide what any trouble can doe to me And why should we not say so and beleeue so 1. Cor. 10.13 since God is faithfull in kéeping his promise and will neuer suffer his children to be ouer tempted Consider well the bands Heb. 11.33.34 c. the imprisonments the rackings the scourgings the banishments the mockings the manifold and maruellous tribulations of the faithfull and how God desended and protected and succoured them in
inconquerable firmenes whereby the scripture hath stood and miraculously triumphed against so many sleights of Sathan rags of the world 1. Mâ—â— â— 59.60 as when Antiochus coÌ„manded That the bookes of the law which were found should be burnt in the fire and cut in peeces and that whosoeuer had a book of the TestameÌ„t found by him or whosoeuer consented vnto the law should be put to death yet presently these bookes shined as it were out of darkenes and not long after they were translated into the Greeke tongue and divulged through the whole world Let this be considered and who may denie that the scripture hath procéeded from God 1. Cor. 2.4 Let vs consider the venerable Maiestie of the spirit of God which shineth euery where in the scripture vnder a plaine simplicitie and humblenes of words together with an euident appearance of heaueÌ„ly wisedome and the subiect and matter of the scripture which in euery place containes diuine doctrine not sauouring of earthly wisedome and shewes the pure and perfect lawe of the Lord Deut. 4.6.7.8 Psal 9.9 and declares that meanes of saluation which is not repugnant to the glorie and most perfect iustice of God but appeareth and calmeth mans conscience and the efficacie and powerfull working of the scripture in the mindes of men Heb. 4.12 Psal 119.11 Act. 12.13 namely in mans conuersion when the scripture doth vnfold an hidden force whereby a man is striken and inwardly moued and so transformed into a new man and in aduersitie when it kindleth a liuely and strong consolation in our hearts as that we regard the scripture more then all other things and suffer our selues to be separated from it by no kinde of torments no not by death it selfe as appeareth in the Martyrs with whose blood it hath bene sealed Let this be considered and who may denie that the Scripture hath procéeded from God Let vs consider the consent of the whole Church generally and of seuerall godly persons particularly for so many Ages and in so many Nations in receiuing and retaining the scriptue Let vs consider so many and notable miracles 1. Kings 17.12 2. Kings 4 13. 17.21 Ex. 14.21 Iosh 3.15.6 Iosh 10.12 2. Kings 10.11 Exo. 2.7.10 â— 2 Act. 7 2â— c. Am. 7.14 Act. 2.11 â— â—â— as well of the Olde Testament which Sathan could not imitate onely in colour as the raising of the dead the diuiding of the Sea and Riuers and the standing still and going backe of the Sunne as of the New which the Iewes themselues cannot denie though at this day they say that Christs Miracles were done by some superstition of the word Schemhamphâ—ras least they should be compelled to acknowledge Iesus to be the Christ the Sonne of the Virgine Marie and so yéelde to the Truth Let vs consider the meruailous calling of Moses and the Prophets and the Apostles of whom the most part were vnlearned and priuate men and such as had learned nothing in humane schooles and yet disputed with a maiestie of heauenly mysteries and the strange conuersion of Paul into a new man being before a professed cruell and bloudie enemie and that these had no regard to their owne estimation and profite but onely to the glorie of God and of Christ and to the saluation of men Let vs consider the admirable harmonie and consent of the doctrine of Moses the Prophets Christ the Euangelists Apostles so that as when two Lutes of the same proportion are tempered tuned alike at the touching of the one the other will moue the strings by reason of the consent and Harmonie So the olde and new Testament agreeing in the same tune being written by the same spirit if the string of the one be toucht the string of the other will sound that is if we vnderstand the type and figure of the old Testament we shall presently perceiue the trueth of the newe and if we perceiue the truth of the new we shall vnderstand the type and figure of the olde Let this be considered and who may denie that the script hath procéeded from God Let vs consider the Euent accomplishment of the prophecies of the Scripture as of the Messias the Sauiour of Mankinde Gen. 3.15 Of the going downe of Abrahams posteritie into Aegypt of the bondage of Aegypt and the deliuerance out of it Gen. 15. â—3 14 15 Act. 7.6.7 Gen. 49.8 Isa 45.22 Iâ—ai 22.1 Ezek. 1â— 6. 2. King 22.4 Dan. 9.3 â— Mat. 24. â—2 Ier 12.15 15 11.1â— Isa 44.23 45.1.2 1. King 13.2 2. King 23.15 Dan. 7.17 1 11.2 5.24.25.26.27 that should be and was foure hundreth yeares after it was fore tolde to Abraham Of the Principalitie and Kingdome that should be erected in the Tribe of Iudah Of the vocation of the Gentiles after a long time to the free Couenant of God Oâ— the destruction of Hierusalem Of the returne of the Iewes from the Babylonish captiuitie Of the workes of Gyrus fauour towards the Iewes described an hundreth and seuentie yéeres before they were done Of Iosiah the King of Iudah that should kill the Idolatrous Priests and â—urne mens bones on the Altar of Bathel three hundred yeeres before Iosiah was borne and three hundreth fiftie nine yéeres before it was bone Of the Foure Monarchies and their courses and periods Of Antichrist and his doctrine Of the end of the world and the like and of the comming and death of Christ All which could not before séene by the quicknes of mans wit nor be gathered by naturall causes and yet were most surely performed â—dde hereunto the antiquitie of the Scripture which deliuers those things which no Bookes of humanitie haue truely and directly mentioned As the Time and Order of the worlds Creation the Progresse of the world the names and families of the Patriarks and the causes of the Corruption of the World and the state and condition of soules after this life Let all this be considered and who may denie that the Scripture hath procéeded from God Besides this the Iewes themselues do witnes with one consent that the books of the old TestameÌ„t were giuen by inspiration from God and therefore they reade and kéepe them studiously For which cause one calles them Librarios Christianorum Aug. the keepers of the Librarie of Christians in that they haue affoorded vs the reading of those sacred Bookes the vsing of which themselues neglect Yea the Iewes doe confesse Ioseph lib. 18. cap. 4. Antiq. Iudâ—c will they nill they that Iesus Christ was famous for Wisedom and vnheard of Miracles was slaine of the people and rose againe the third day But these reasons and this testimonie of the Iewes to prooue that God is the author of the scripture and that it procéeded from him is nothing to that one inward Testimonie of the holy spirit which doth speake within to our hearts and doeth assure vs that the scripture was written by diuine
the plough that manureth the Church of God and the one thing necessarie to saluation and the nest into which Christ gathers his chickens and couers them vnder the wings of his mercifull promises and the yoke Matt. 11.29 which euery one must vndergoe that will be the disciple of our Sauiour It is this word 1. Pet. 1.23 Io. 15.5 that regenerates and begets vs anew with an incorruptible séede and that clenseth vs from our pollution and that as a christall mirrour and looking glasse not onely shewes vs our spots Iâ—m 1.23.25 Ier. 15.16 Io. â—5 4 Io. 15.7 Heb. 4.12 but also affoords vs water to clense and wash them away and that replenisheth the hearts of the faithfull with vnspeakable ioy and that ioynes vs with Christ inseparably and that makes vs obtaine all things of God and that is liuely and mightie in operation and sharper then any two edged sword and entereth thorow euen vnto the diuiding asunder of the soule and the spirit and of the ioynts and the marrowe and is a discerner of the thoughts and the intents of the heart The summe of all is this the word of God teacheth vs the knowledge of God and the word of God is the foode and nourishment of our soules and the word of God is the spirituall armour to beate downe our inuisible enemies and the word of God will make vs absolute and entire if we receiue it aright If this be true then Gods word is most vsefull and behoofefull vnto vs and it is requisite that it dwell plenteously in vs. But it is most true for that Gods law doth teach vs the true seruice and worship of God the Psalmist doth witnes when he saith Psal 19.7.8.9 The law of the Lord is perfite conuerting the soule the testimonie of the Lord is sure and giueth wisedome vnto the simple the statutes of the Lord are right and reioyce the heart the commandement of the Lord is pure and giueth light vnto the eyes the feare of the Lord is cleane and endureth for euer the iudgements of the Lord are truth they are righteous altogether They that are enclosed in a darke Labyrinth and intricate roome of many turnings hope in vaine to get foorth without light so being in endles windings of sinne error and ignorance of this life we cannot escape out without the light and guidance of the word of God And therefore Saint Peter cals it a sure word which if we followe we shall neuer stray we haue saith he a most sure word of the Prophets 2. Pet. 1.19 to the which ye doe well that ye take heede as vnto a light that shineth in a darke place As though he had said we are compassed about with a night of wickednes and infirmities and we are tossed as in a sea of surging calamities and therefore as marriners direct their course by the North starre least they wander out of the straight course and fall among sands and rocks so we must leuell and aime all our thoughts words actions after the prescription appointmeÌ„t of Gods word Origine makes an opprouable gradation Homil. 3. in exod man saith he that is reasonable though he be voyd of skill and learning yet if he be compared with other creatures that lacke reason and spéech he will seeme eloquent But if he be compared with learned and eloquent men replenished with all wisedome he will séeme vneloquent and dumbe But if a man consider the holy scripture and the diuine wisedome contained therein and weigh with himselfe how great and vnsearchable that learning is he will confesse himselfe to be more bruite and dumbe before God then beastes are before men That is as farre as a man by naturall wisedome excéedes a beast and as far as a man by Art and humane learning exceedes naturall wisedome so far doth the déepe knowledge of the word of God surpasse all humane Arts and learning whatsoeuer That the word of God is the Mannâ— and foode of our soules Saint Peter sheweth As new borne babes saith he desire that sincere milke of the word 2. Pet. 2.2 that ye may grow thereby Heb. 5.13 â—4 And likewise Saint Paul saith Euery one that vseth milke is vnexpert in the word of righteousnes for he is a babe But strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euill Which spéech an ancient Father séemes thus to expound and amplifie Orig. 〈◊〉 8. in Lew. not onely sayth he vnresonable Creatures doe know their proper and peculiar meates for the Lyon vseth one and the Goate another and the Oxe another and the birde another but in men also there are differences in the desire and appetite of foode He that hath an able and strong body receiues hard meate and presumes to eate of any thing and the Babe though not able to speake yet by proofe shewes that it desires but milke Thus euery Creature is delighted with proper and competent meate And so it fares in the sustenance of the soule which is the word of God euery one is not nourished with the selfe-same part of the word one is nourished with milke that is with plaine and easie doctrine of morall exhortations and rudiments of Christianitie and another takes the profounder mysteries and hidden secrets How plentifull a storehouse then is the word of God that hath fit foode for euery soule Some will say if the word be the foode of our soule why is it then so darke in many places as that the vulgar sort cannot any way comprehend the sense and the learned themselues striue for the true interpretation whereas foode should be easie to be perceiued and easie to be receiued The answere is that the scripture is cléere for the fundamentall points of the doctrine of saluation as the Articles of the faith Psal 119.105 and the commandements And therefore it is called a lanterne for those whose hearts the Lord doth open and it is said by Salomon Pro. 8.9 That all the words of God are plaine to them that will vnderstand and straight to them that will finde knowledge In these points it is darke onely to them that perish 2. Cor. 4.3 4 as the Apostle saith If the Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the glorious Gospell of Christ which is the Image of God should not shine vnto them Howbeit also some things in the scriptures are not manifest to the very elect and why partly that they should not trust to their owne wit but should pray to God for the vnderstanding of them partly that they should be stird vp to a more diligent search and meditation on them partly that they should the more estéeme of the ministerie which is Gods ordinance for the explanation of the holy scriptures For though the Ministers of
the word are our brethren and men subiect to the like passions as we are and therefore in that respect we may say to them Physitians heale your selues yet they haue a treasure in an earthen vessell and to animate vs the more to embrace his will 2. Cor. 4.7 God speakes vnto vs by our owne flesh and blood and to declare his loue and fauour towards base men he exalts him to this dignitie to be a Trumpetter of his pleasure 1. Cor. 4.1 Ministers are called disposers of the secrets of God that we should giue eare vnto them as to them that are sent of Christ for this end and purpose that we might receiue as it were at their hands the treasure of saluation that is drawne out of the secrets of God They are called Ambassadors in the name of Christ because they haue the word of reconciliation betwéene God and vs and are Ministers therof praying the faithfull in Christs stéede as if God did pray in them 2. Cor. 5.20 Eph. 4.11 that they be reconciled to God They are called Pastors and féeders of soules teachers and instructors of the ignorant and planters of mindes in the Garden of Christianitie 1 Cor. 3.6 Reu. â— 20 and waterers of hearts with the showers of godly perswasions and Angels that is bringers and messengers of ioyfull tidings and Starres that hold foorth vnto vs the shining light lampe of the Gospel which shewes vnto vs how we should passe the time of our abiding héere and discouers vnto vs the will and pleasure of God both what God will haue vs to doe and how he will be woâ—shipped of vs and also what he will doe with vs and how he will saue vs. 1. Cor. 3 10.11.1â— They are called builders that must buiâ—d vpon the foundation that is layde which is Iesus Christ gold siluer and pretious stones 1. Pet. 2.5 that we should suffer our selues to be framed with the hammer of their doctrine as liuely stones and be made a spiritual houâ—â— an holy Priesthood to offer spirituall sacrifices acceptable to God by Iesus Christ They are called the salte of the earth and light of the world Matt. 5.13.14 that we should suffer our corrupt liues to be seasoned and purged with the salt of their wholesome words and our steps to be ordered by the brightnes of their exhortations that we may walke vnblamably and circumspectly in this present world that lyeth in wickednes Ezek. 33.7 Act. â—0 28 They are called watchmen and ouerseers that we should hearken to their warming when they foretell of the counterwaites and comming and danger of that old and subtile Serpent that studies nothing but for the destruction of the soules of men Luk 10.2 They are called labourers in the haruest that we should remember by their doctrine to bring foorth the fruit of good workes that may be gathered into the Lords garner and be euerlastingly rewarded They are called fishers of men Matt. 4.19 Luk. 5.10 that we should by their preaching of the glad tidings of saluation be caught in the net of eternall life They are called labourers together with God that is those that serue vnder him 1. Cor. 3.9 for the gathering together of the elect not as if they could do any thing of their owne streÌ„gth but by the grace of God that makes them able and all the encrease that procéedeth from their labour doth so come from God that no part of the praise is to be attributed to the vnder seruant Lastly Obad. v. 21. Rom. 11.14 1. Cor. 9.22 1. Tim. 4.16 Iam. 5.20 Isai 43.3 Act. 4.12 the Ministers of the word are called Sauiours and are said to saue others Yea but will some say is there contrarietie in the scripture It affirmes that there is no Sauiour besides the Lord and that there is none other name vnder heauen by which we must be saued but the name of Iesus What Sauiour then is the Minister The answere is that there is no discord nor repugnancie in the scripture for God is the alone author and worker of our saluation and we are saued onely by Christs merites and passion as touching the fountaine and originall substance of our saluation but the Minister is said to saue his hearers inasmuch as he is an instrument that by the doctrine and publishing of the Gospell applies the saluation vnto our soules For there are diuerse steps and degrées of our saluation we cannot haue saluation but we must be reconciled to God we cannot be reconciled to God without Christ wee cannot haue Christ without faith wee cannot haue faith without the preaching of the word Rom. 10.14.15.17 This is cléere by that saying of the Apostle How shall they call on him in whom they haue not beléeued and how shall they beléeue in him of whom they haue not heard and how shall they heare without a preacher and how shall they preach except they be sent Out of which he infers this conclusion then faith is by hearing and hearing by the word of God If then we haue such helpe by the Ministerie for the vnderstanding of the mysteries of saluation contained in the scriptures whosoeuer despise the preaching of the word of God which in respect of vs is the first step of saluation and contemne the preachers and publishers thereof doe despise their owne saluation Chrys and the meanes whereby they may be partakers of it séeing per ipsos Christum induimus per ipsos dei filio coniungimur per ipsos membra beati ipsius capitis efficimur by the helpe of the Ministerie we doe put on Christ we are conioyned to the sonne of God we are made members of him that is the blessed head of the Church That the word of God is the spirituall furniture and Armour that beates downe strong holdes and discomfites the Arch-enemie of our saluation Sathan Eph. 6.12.14.15.16.17 it is euident by Paul who reckoning vp the weapons that must defend vs against principalities against powers against worldly gouernours against the Princes of the darkenes of this world against spirituall wickednesses which are in the high places as the girdle of veritie the brest plate of righteousnes the leg harnesse of the Gospell of peace the shield of faith the helmet of saluation he names among the rest the sword of the spirit which is the word of God Saint Chrysostom doubts not to say Ser. 3. de Lazaro that the very sight of the Bible chaseth and driueth away the diuell For saith he euen as where there is armour of proofe laid vp in an house though none vse it yet it bréedes securitie and safetie to those that dwell in that roome inasmuch as no robber nor vnderminer of wals nor any other malefactor dares to assaile that house where such furniture is kept euen so wheresoeuer those heauenly bookes are from thence all Sathans force is expelled and the inhabiters want no consolation Heads the reason
them but a Christian may doe otherwise and farre more by the working of the Spirit that blesseth the studie of the scriptures nam ligneum vas acceptum poteris aliquando reddere aureum for thereby thou mayest make that a golden vessell which thou receiuedst a wooden vessell Who will now call into question the profite that the scripture brings to them that loue it reade it heare it and thinke vpon it And how brazen are his browes that dares to affirme Bellar. tom 1. l. 1. c. 16. that the translation of the scripture into vulgar languages is neither necessarie nor much profitable but ofttimes hurtfull and therefore the reading of them is not to be permitted to any but to such as shall be licensed thereunto by their Ordinarie Ioh. 5.49 If Christ commend and commaund the searching of the scriptures if the Eunuch of Canaâ—ce be neuer to be forgotten Act. 8.28 Act. 16.11 for busie perusing of the word of God if the noble Beraeans did well in receiuing the word with all readines and searching the scriptures daily whether those things were so Act. 18.24.26 if Apollos Aquila and Priscillâ— were diligent readers and expounders of the things of the Lord if he that spake as he was inspired of God Psal 1.2 pronounce the man blessed that meditates on Gods law day and night they that will debarre men from reading and hearing of Gods word must be contented to be ranked in the number of those on whom the man of God doth cast a view Isa 5.20 when he saith Woe vnto them that speake good of euill and euill of good which put darkenes for light and light for darkenes that put bitter for swéete and sweete for sowre Doth not the wiseman shew how necessarie the scripture and the exposition thereof is for the people in that he writes that where there is no vision Prou. 29.18 that is declaration of Gods word the people decay doth not Christ shew that the not knowing of the scriptures is the mother of error Matt. 22.19 when he saith that the Saduces beléeued not the Resurrection and were wrapt in ignorance because they knew not the scriptures Doth not the holy Apostle cleerely beate downe the maintenance of ignorance 1. Thes 5.20 1. Tim. 4.13 when he commaunds not to despise prophesie that is the exposition of the word of God and when he chargeth the Minister to apply reading exhortation and doctrine Doth it not manifestly appeare that the scriptures were read of Ezra to the people in their knowne tongue Noh 8.18 9.3 Luk. 21.22 and likewise of Christ himselfe in that vpon the reading and expounding of a place of the Prophet when Christ had said this day is the scripture fulfilled in your eares they all bare him witnes wondred at the gratious words which proceeded out of his mouth and likewise of the Apostles Act. 2.11 13.15 who preached to the Greekes and other nations not in the Hebrewe tongue but in the Greeke tongue and in that tongue that was vnderstood of the hearers But that in old times the common people were commaunded to reade the scriptures and to read them in that tongue that they vnderstood Deut. 6.6.7.8.9 it is most euident by that place where it is said Heare O Israel these words which I commaund thee this day shall be in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp and thou shalt binde them for a signe vpon thine hand and they shall be as frontlets betwéene thine eyes also thou shalt write them vpon the postes of thine house and vpon thy gates Cor. Agrip de â—an scient Incapite Ieiunij One saith that is was decréed in the first Nicem Counsell that no Christian should want a Bible in his house Augustine speakes thus to his people Let it not suffice that you heare the scriptures read in the Church but also in your owne houses either reade them your selues or séeke some to reade them Chrysostom speakes thus to his hearers In Ioan. Hom. 9 〈◊〉 â—pâ—â— Coâ—os I admonish and desire you to get you Bookes heare this all ye secular men get you Bibles which are medicines for your soules If you will haue nought else get you euen the newe Testament the Apostle the Acts that are continuall and diligent teachers Origen speakes thus In Isai hom 2. Would God that all of vs would doe that is written Search the scriptures Ierome speakes thus of the companie of women that were conuersant with Paule at Bethleem In epitaph Paula It was lawfull for none of them to be ignorant of the Psalmes and not to learne somewhat euery day out of the holy scriptures Despir sancto c. 1. Basil speakes thus As much as humane nature can beare we may be like to God and the likenes cannot be without knowledge and this knowledge consisteth of doctrine and the beginning of doctrine is speech and the parts of speech are syllables and sounds As if he had said Except men know sounds and syllables they cannot perceiue the speech except men perceâ—ue the speech they cannot apprehend the doctrine except men apprehend the doctrine they cannot be like to God Iulian that most wicked Emperour obiected to Christians Cyrill contra Iuliad lib. 6. In fuâ—â—â— Orat. â—e sâ—r Gorg. That their women were spitefull in the scriptures and Nazianzen witnesseth of his sister Gorgonia that she was excellently exercised in the old and new Testament If women if the common people if euery fort were commaunded to reade and search and did reade and search the scriptures who are to be exempted from this dutie If Moses wish Num. 11.29 Psal 1.9.10 1. Thes 4.1 that all the Lords people had knowledge and could prophecie if Paul wish to all Gods people daily and large encrease of knowledge to call ignorance the Mother of Deuotion is that heresie that called Ignoarnce of the truth knowledge (a) Iâ—en l. 2. c. 19. For Ignorance is the Mother of all errors (b) Concil Tol. 4. c. 24. and not to knowe the scripture is not to knowe Christ (c) Hier. distinct 38. fi iuxtra and they which knowe not those things which pertaine to the Lord are not knowne of the Lord (d) Greg. in pastoral l. 1. c. 1. and it is the greatest torment and paine to the Diuels to see any to apply the word of God and studiously to seeke out the knowledge of Gods lawe and the mysteries of the scripture this is the flame and fire wherein they burne for they possesse all those that lye in Ignorance (e) Orig. in Numb hom 27. and as the body cannot liue except it breath so the soule cannot liue except she knowe her Creator for not to knowe God is the death
of the soule (f) Basil in exhor ad Baptis Iud. 16. Wherefore they that will dominere ouer the Church of God and kéepe the vulgar sort in such awe as to leade them whither they list as the Philistimes led Sampson after their pleasure when they had shauen his haire and puld out his eyes though otherwise he were strong and big Ioh. 12.35 For he that walketh in the darke knoweth not whither he goeth and they that will neither themselues teach the people nor permit them to reade the scripture that they may teach themselues these must appropriate those places to themselues Matt. 23.13 Woe vnto them that shut vp the kingdome of Heauen before men neither going in themselues nor suffering them that would enter Deut. 27.18 Matt. 15.14 to come in And cursed be he that maketh the blinde to goe out of the way And If the blinde leade the blinde both shall fall into the ditch And where there is like people like Priest Isai 24.1.2 the Lord maketh the earth emptie and turneth it vpside downe and scattereth abroad the inhabitants thereof And Isai 30.10.11.12.13.14 where there is a rebellious people that will not heare the lawe of the Lord Which say vnto the Seers see not and to the Prophets prophesie not vnto vs right things but speake flattering things vnto vs prophesie errors depart out of the way goe aside out of the path cause the holy one of Israel to cease from vs Thus saith the holy one of Israel because you haue cast off this word and trust in violence and wickednes and stay thereupon therefore this iniquitie shall be to you as a breach that falleth or a swelling in a high wall whose breaking commeth suddenly in a moment And the breaking thereof is like a potters pot which is broken without pittie and in the breaking thereof is not found a sheard to take fire out of the hearth or to take water out of the pit Secondly let vs sée 2. How the word must be heard how the word of God must be heard When meate is conueyed into the stomach euery member and part of the bodie receiues his nourishment and conuerts the sustenance into his owne nature for example that which the liuer receiues is turned all into blood that which the gall receiues is turned all into choller that which the lungs receiue is turned all into fleame and that which the breasts receiue is turned all into milke Chrys hom 38. in Matt. So when the Ministers of the Church speake the word all doe receiue it vnusquisque autem conuertit illud secundum cor suum but euery one doth conuert it according to his owne heart So as one and the selfesame word in good hearts proceedes to life in peruerse hearts it bréedes anger like choller in some it workes loue like swéete milke and in other some it breedes hatred like bitter gall Theodoritus de curatione infidelium Graecerum ser 5. It is commonly experimented that it is the nature of the loade-stone to suffer any matter and substance to lye quiet except yron but to hale or drawe yron to it and sometimes to pull it vp aloft and to cause it to hang there not staied or propped by any thing or bound aboue by any linke or band but onely by an hidden force and vertue not seene of man Euen another such thing euery one that giues héede thereunto may marke in the preaching of the word of God For the greatest part of people will encline the eare vnto it yet onely the faithfull are delighted therewith and drawne after it when for all that vnder them appeares no comfort of worldly felicitie neither is there séene any band by which they are tied from aboue but onely it is by the operation and efficacie of Gods spirit that secretly frameth the motions of our hearts Saint Augustine hath a most excellent saying quicquid loquimur in Dei nomine In Psal 98. quoniâ—m Dei est per nos loquentis imber Dei est vidâ—te vos qualis terra sitis whatsoeuer we speake in the name of God because it is the word of God that speakes by vs it is the showre of God looke you to it what kinde of soyle you are For when the raine fals on the earth if it be good ground it yéeldes good fruit if it be ill ground it brings foorth thornes yet is the raine comfortable both on the fruits and on the thornes He that heares the word and becomes worse and by watring bringeth foorth thornes let him not accuse the raine but looke to be burnt But he that is bettered thereby and brings foorth good fruit out of his good ground let him commend the raine and assure himselfe that his fruit shall be laied vp in the garner of heauen And what is all this but that which our Sauiour plainely expresseth by the séede Matt. 13. which being sowne fell diuersely some by the way side some vpon stonie ground some among thornes and some in good ground the foules deuoured vp that which fell by the way side that which fell on stonie ground withered away for want of depth of earth that which fell among thornes was choaked and that onely fructified which fell in good ground Out of which words who is so simple that he cannot gather that the greater part receiue the word vnprofitably Some haue open hearts to lodge and harbour all ill affections and desires like the common way some are wrapped and tangled in worldly cares as with thornes some are soone ripe soone rotten spring vp quickly and wither quickly because they want déepenes of roote like corne sowne on stonie ground Therefore if the séede shall spéede well it must be sowne in good ground And what is this good ground The chiefest and skilfullest manurer and husbander of the heart doth shew Luk. 8.15 That which fell in good ground saith Christ are they which with an honest and good heart heare the word and kéepe it and bring foorth fruit with patience First then there must be an honest and good heart honest in the outward shew and good in the inward qualities and gifts which not onely séemeth such a one but is such a one indéed The Poet saith Sincerum nisi vas quodcunque infundis acescet If the vessell be not cleane whatsoeuer thou powrest into it it doth léese his sauour If we put a drop of honie into a great vessell full of vineger the honie is lost and the vineger still remaines eagre So where a man lies in wickednes preach the word vnto him the word is fruitles and his sinne abideth When a showre distils on a stone Chrys the stone sweates without but it is drie within because the moysture cannot piecce it The worldly and vnregenerate person is like the hard and drie stone onely the sound of the word beates vpon his carnall eares but nothing descendeth into his heart Psal 25.14 For the secrets
of the Lord are with them that feare him and he will not admit the sinfull soule into the mysteries contained in his holy word If we will haue our hearing of the word to prosper we must remoue the curtaine of wickednes from our hearts 2. Cor. 3.15 else we shall heare without profite as the Iewes reade the lawe and vnderstand it not because the vaile is not taken from them If we will be rightly instructed and sanctified by hearing the word and bring foorth acceptable fruit we must breake vp the fallowe ground Ier. 4.4 and not sowe among thornes for if the good séede fall among thornie sinnes that naturally sprout and spring vp in vs they will choake all the good plants of holy doctrine that are graffed in our hearts If we will approach néere to God by hearing the word we must not bring a prophane and a wicked heart Leu. 10.3 as Nadab and â—bihu offered strange fire before the Lord for God will be honored in them that drawe nigh vnto him If we will growe in grace by our entrance into the Lords house we must looke to our feete how much more to our hearts when we come thither Matt. 22.11 and we must not thrust into the marriage feast not arraied in the marriage robe that is we must not presume to heare the word of God with a polluted vncleane and vnsanctified heart An honest and vertuous heart rinsed and clensed from the dregs of iniquitie makes vs chéerefull and forward and desirous to heare the word of God And as hunger is the best sawe for meate so the desire of the word is the best motiue and prouocation to the hearing thereof and where that desire is there the words of the Psalmist shall be heard How swéete are thy promises vnto my mouth Psal 119.103 yea more then hony vnto my mouth To be hungry for meate declares good health of bodie so to long for the word of God Hom. 2. in Isai argueth good constitution of soule saith Saint Chrysostome And why doe many get so little good by hearing It is because the honest and good heart is not in them that brings foorth the true desire of hearing When Diogenes was repelled of â—nâ—sthâ—nes he put his head vnder his staffe and said beate me Laerâ— l. 6. as long as thou wilt for thou shalt finde no staffe so hard that may driue me away from thee as long as thou speakest any thing that I may learne If our desire of diuine wisedome were answerable to Diâ—genes his desire of humane wisedome no labour no paines no busines should plucke vs backe from hearing of the word But therefore doe we neglect to heare because we desire not to heare and therefore we desire not to heare because we know not the true benefite of hearing and haue not the good heart that should excite vs to séeke it out For as the things which we behold a far off are represented bigger to our view then they are indéed and those things seeme big which are néere vnto vs so to a sinner that loues earthly things all things pertaining to God because they are farre from his eye and the whole knowledge of diuine matters appeares small contemptible and the ioyes commodities only of this world séeme fairer desirable because they are néere to his eye from this blindnes proposterous iudgement springs that difference betwéene corporall foode set on the table and spirituall foode deliuered in preaching For when we are inuited to a banquet we doe not refuâ—e as if we wanted not meate but when we are inuited to heare the word we oftentimes refuse as if we néeded no preaching When we sit at table we would gladly be serued with the best meate and care not before whom the course meate be set but in hearing the word as in the reprehension of some vice that chiefely makes for the soules health we remoue the best from vs and shift it off to other saying this toucheth him or him not me When we sit at table we would be first but when we shall heare the word we care not if we be last When we sit at table scarce any banquet séemes too long but when we heare the word almost euery sermon is tedious Lastly at table we eate often and almost daily the same foode without disdaine but in hearing the word we can scarse heare one spéech twise vttered without loathing And what is the cause of all this but for that our stomackes are queasie and our appetites decaied towards heauenly things Wherefore as the blinde Bartimaeus cast away his cloake Mar. 10. â—0 when he should come to Christ to receiue his sight of bodie so we must cast off our rags of sinne when we come to the word to receiue knowledge and our inward sight of minde For the feare of the Lord is the beginning of knowledge Pro. 1.7 Gods graces will not come to the heart nor remaine in the heart that is not clensed from wickednes if we will haue Christ to teach vs Mar. 4.34 as he expounded all things to his disciples apart we must also goe apart from iniquitie and the loue of the things of the world and we must earnestly beg that honest and good heart of him that seeth and ruleth all hearts that our soules being made vndefiled Virgines Reu. 14.3 may sing the Virgines song which none can learne but such as sing it Next we must heare and kéepe and retaine the word in our hearts that it may dwell in vs plenteously He that puts bread or any other meate into his mouth first chewes it and then conuaies it into his stomack so when we haue heard Gods word we must meditate on that we haue heard and we must consider what was spoken and how it was spoken and to what purpose it was spoken There is much adoe to kéepe the word when it is heard for the flesh and the diuell fight against the Spirit that séekes by the preaching of the word to be a new ghest in our soules 2. King 9.20 But as Iehu was knowne by his furious marching so an honest and good heart is knowne by zeale and earnestnes to finish a good purpose in hearing and keeping Gods word that it may dwell in vs. And as Iaakob when he wrestled with the Angell said I will not let thee goe Gen. 32.26 except thou blesse me so a true Israelite will say when he heares the word I will sixe it in my heart and I will not let it depart till it reforme my minde and bring foorth fruit Neither auailes it ought to heare the word except the heart kéepe it and faith engraue it deepely in the soule What did it profit Adam Gen. 3.11 to heare the commandement to abstaine from the trée of knowledge of good and euill when he neither beléeued nor kept it What did it profite Loâ—s wife to heare that commandement Gen. 19.17 Escape
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
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
it But rather as when thou art trimmed of the Barber thou lookest on the glasse to sée whether thou aâ—t well trimmed or not so when thou goest from hearing the word consider whether thou be made better or worse by the hearing Art thou learned Let the word of Christ dwell in thee plenteously and despise not the preaching and exposition thereof Though thou know much yet thou maiest be confirmed in knowledge though thou reade priuately with deuotion yet that which mooued thée not then nor séemed worthy to be obserued when another vtters it may worke on thy soule 2. Sam. 12.1 though Dauid were a singular Prophet yet Nathan roused him out of his securitie though Pharaoh remembred his dreame yet Ioseph made the interpretation thereof cléere vnto him Gen. 41.17 Art thou vnlearned pray that the word of Christ may dwell in thee plenteously and loue it earnestly and meditate thereupon continually and then thou shalt say with the Prophet Psal 119.98.99.100 by thy commandements O Lord thou hast made me wiser then mine enemies Psal 119.98.99.100 for they are euer with me I haue had more vnderstanding then all my teachers for thy testimonies are my meditation I vnderstood more then the Ancient because I kept thy precepts For true it is Ean es philomathès èse polumathés Isocrat that the Athenian Oratour wrote ouer his schoole doore in golden letters If thou loue learning thou shalt attaine to much learning Art thou poore or rich Art thou a father or a child Art thou a Maister or a seruant Art thou a Magistrate or a priuate person Of what ranke or condition soeuer thou art Let the word of Christ dwell in thée plenteously For if thou be tempted to sinne it will call to thy minde what is written and what thou hast read if thou doubt what is to be done by thy selfe or other it will direct thée in the right way if thou wouldest reprooue vice it will teach thee the will of the Lord if thou wouldest confirme truth or confute errour or comfort the afflicted there thou shalt be satisfied and learne the whole dutie of man Wherefore since they that are of God Ioh. 8.47 1. Io. 4.6 heare Gods words and they that despise it are not his children let vs shew our selues Gods children by hearing his word let vs remooue from vs the loue of the world that doth commonly hinder it let vs shun pleasures and cares that doe choake it let vs heare it with an honest and good heart and a purged minde and a sincere faith and a prompt will and an humble and reuereÌ„t feare of the Lord and daily and diligent praiers and supplications for the true vnderstanding thereof let vs kéepe it by continuall meditation and obedience and watchfulnes and profession and practise that so lodging the word of God as an heauenly guest in our soule and suffering it to dwel therein plenteously in all wisedome in this life in the life to come we may dwell eternally with that word Ioh. 1.1.4 which is God and which is life and may sit downe with Abraham Isaak and Iacob in his heauenly kingdome Amen THE HVMBLE CENTVRION Matt. 8.8 But the Centurion answered saying Maister I am not worthy that thou shouldest come vnder my roofe but speake the word onely and my seruant shall be healed THis is the answere of the Centurion to Christ wheÌ„ hee had desired him to heale his seruaÌ„t that was gréeuously pained with the palsie when Christ had said that he would come and heale him As if the Centurion had thus answered Maister I beléeue that thou art the Messias and Sauiour of beléeuers I beléeue that thou art the onely sonne of God I beléeue that thou art omnipotent able with a word to call remooue sicknesses diseases from maÌ„s body EueÌ„ as I haue my souldiours at coÌ„mand when I say to one go he goeth to another come he commeth and to my seruant doe this he doth it so if thou bid sicknes enter on a man it enters if thou bid sicknes depart from a man it departs if thou bid sicknes returne to a man it returnes if thou bid sicknes kill a man it kils him if thou bid sicknes not to touch a man it toucheth him not Since then I knowe thy Maiestie authoritie and power I suppose it needles to entreate thee to come to my house as if in thine absence thou couldest not heale my seruant or as if thou were like other Physitians that must behold the sicke patient and consider of many circumstances that are to be weighed in applying of medicines but it shall be sufficient if thou speake the word onely And what should I expect thy comming to mine house séeing I am a sinner and altogether vnworthy that thou shouldest enter vnder my roofe It is doubtfull which was greater and more to be admired whether the Centurions faith or the Centurions humilitie His faith is highly extolled by Christ himselfe Verse 10. when he said Verily I say vnto you I haue not found so great faith euen in Israel As if our Sauiour had said In Israel there are that doe embrace my doctrine and sticke to me and followe me and acknowledge that I am the lambe of God that taketh away the sinne of the world but these haue beene alwaies brought vp in religion and haue continually heard the prophecies â—ead that testifie of my comming in the flesh this Centurion is a stranger borne a Gentile naturally voyde of the knowledge of the lawes written by Moses and therefore forasmuch as he makes so excellent a profession of my power and worthines I am constrained to maruell and I must needes say that I haue not found so great faith euen in Israel Christ hath so fully and plenteously commended the Centurions faith that it needes no farther explanation or amplification vnles we should be exhorted to the imitation of it namely that in all our dangers troubles crosses and afflictions we relie wholly on the mercie of our onely Sauiour not distrusting but that he can and will at an instant and in a moment succour vs if he speake the word onely and see that it shall redound to Gods glorie and to our saluation Let vs then see what edification we may retaine by the Centurions humilitie when he saith Maister I am not worthy that thou shouldest come vnder my roofe If this were the same Centurion that S. Luke writes Luk. 7.2.4.7 of as some very learned men haue thought though there séeme some difference in the narration doubtles he was a Nobleman and appointed by the Romanes a Gouernour and a president of Capernaum the chiefe citie of Galile who so much loued the Iewish nation that he built a Synagogue for them and therefore the Elders of the Iewes were intercessors to Christ for him saying that he was worthy that he should doe this for him Yet this Centurion respecting neither the Noblenes of
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