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A10556 Faith and good vvorkes vnited in a sermon preached at the Spittle vpon VVednesday in Easter weeke, 1630. By Richard Reeks minister of the word at Little Ilford, in Essex. Reeks, Richard. 1630 (1630) STC 20828; ESTC S115772 46,778 68

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is the commandement of God namely that we trust in him here positiuely imperatively trust thou in Iehouah this is pointed out with the finger of God vnto vs in the first commandement Thou shalt haue no other Gods but me wherein we are commanded to worship God and him alone which worship standeth on these soure pillars 1 louing God aboue all 2 fearing God aboue all 3 praying to God and none but him 4 in acknowledging God to be the guider of all things and therefore to trust in him which though the last is not the least in the affirmatiue part of this precept It is commanded oftentimes in other place of the Scripture as in Proverb 3.5 fiduciam habe in Iehova ex toto cordetu● in Psal 4.5 offer the sacrifice of righteousnesse and put your trust in the Lord in the 5. verse also of the 37. Plalme Devolve super Iehovam viam tuam confide in eo commit thy way c. in Psal 62.8 trust in him at all times ye people poure out your hearts before him God is a refuge for vs. this is worthy to bee noted with no lesse then Selah in Isay 26.4 trust ye in the Lord for euer for in the Lord Iehovah is euerlasting strength This then is the diuine voice of God dixit Dominus which him selfe hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as hee hath spoke by the mouth of his holy Prophets since the world began which command implyes obedience The Rechabites are commended by the Prophet Ieremiah for that they obeyed the commandement of Ionadab the sonne of Rechab Iere 35.8 in abstayning from wine all their dayes and in dwelling in tents for which obedience the Lord promised that Ionadab the sonne of Rechab should not want a man to stand before him for euer I inferre from the Rechabites if wee faithfully trust in the Lord as not Ionadab a mortall man but the high and most mighty Iehouah hath commanded vs we shall stand before him for euer we shall dwell in the land and bee fed in faith foreuermore Reason 4 Because of the infinite profit which acreweth to those that trust in the Lord so testifieth Solomon Pro. 22.18.19 for it is a pleasant thing if thou keepe them within thee they shall be fitted in thy lips that thy trust may be in the Lord c. Againe he that trusteth in the Lord shall be made fat that is he shall be enriched with all the blessings of God Prou. 28.25 So we see that those which trusted in the Lord haue alwaies prospered and obtained victory of their enemies hitherto is that memorable victory of the people of Iudah ouer the Israelites to be referred 2 Chro. 13.18 when God deliuered them into their hand and they slew of Israel fiue hundred thousand chosen men And the reason is there rendred because the men of Israel had forsaken the Lord and trusted rather in the calues of Ieroboam the sonne of Nebat which caused Israel to sinne whereas the people of Iudah kept the charge of the Lord their God and did trust in him Hitherto is that notable victory of Asa to bee referred in these words Hanan the Seer challengeth Asa the King Iudah hauing made a league with Benhadad King of Syria 2 Chron. 16.7 Because thou hast relied on Benhadad King of Syria and not relied on the Lord thy God therefore is the host of the King of Syria escaped thy hand Were not the Aethiopians and the Lubims a huge host Vers ● with very many charrets and horsemen yet because thou didst rely on the Lord he deliuered them into thy hand And yet behold a greater profit for confidence in God bringeth tranquility and security and peace of conscience as is shewed in the example of Dauid I layd me downe and slept I awaked for the Lord sustained me I will not be afraid for ten thousands of people that haue set themselues against me round about Psal 3.6.7 In a word confidence in God omnigenam benedictionem homini praestat procureth all manner of blessings A plaine and comfortable proofe is that of the holy Prophet in these words Ier. 17.7.8 Blessed is the man that trusteth in the Lord and whose hope the Lord is For he shall be as a tree planted by the waters and that spreadeth out her roots by the riuer and shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeere of drought neither shall cease from yeelding fruit So Dauid Psal 21.7 for the King trusteth in the Lord therefore through the mercy of the most high he shall not be moued Againe Psal 125.1.2 they that trust in the Lord shall be as the mount Sion which cannot be mooued for euer This was the promise which the Lord made vnto Ebedmelech the Ethiopian that when he accomplished his word in bringing euill vpon the city that he should be deliuered and not be giuen into the hand of the men of whom hee was afrayd Ier. 39.17.18 for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be a prey vnto thee And why all this mercy Because thou hast put thy trust in me sayth the Lord. In respect of the great profit and the exceeding great reward that followeth our confidence Good reason that we trust in the Lord Reason 5 Because of the prouidence of Iehouah whereby hee defendeth and preserueth those that trust in him Hence saith Dauid I will lay mee downe in peace and sleepe Psal 4.8 for thou Lord only makest me dwell in safety Thou by thy prouidence preseruest me Hence is that of Esay Isay 26 4. Trust in the Lord for euer for in the Lord Iehouah is euerlasting strength Hence is that of our Sauiour Take no thought for your life what you shall eat or drinke or what you shall put on Behold the fowles of the ayre for they sow nor Mat. 6.26.28 nor reape nor gather into barnes yet your heauenly Father feedeth them Are yee not much better then they Consider the Lillies of the field how they grow they toile not neither spin yet Salomon in his glory was not clothed like one of these Wherefore if God so cloath the grasse of the field which to day is and to morrow is cast into the ouen shall hee not much more cloth you ô yee of little fayth After these things the Gentiles seeke as if hee had sayd you that know God and his prouidence ought not to be like the Gentiles which because they know not God therefore trust not in God If he so well prouide for the Rauens when they call vpon him how much more shall hee prouide for his children that put their trust in him Some Philosophers thought it too great a labor for God to gouerne the whole world and other on the contrarie too base But diuines answer them both in one word Apud Ambros de offic
l. 1. c. 13. Deus u●que laborat in maximis neque fastidit in minimis Amb. in Hexam lib. 5. cap. 2. Indeed the Poet sayd Non vacat exigu is rebus adesse Iovi But the Scripture otherwise that the very haires of our head are numbred Mat. 10.30 and that not so much as a sparrow which is sold for a farthing can fall on the ground without our heauenly fathers prouidence Disponit membraculicis pulicis as Augustine In Psal 148. For besides his generall prouidence which is seene in the gouernment of the whole vniuerse Calvin Instis lib. 1. c. 16. he hath a speciall also mode rating euery singular action and accident Who dwelling on high Aquin. 1. part quaest 22. art 2. Caiet ibid. Heb. 1.3 Wisd 8.1 beholdeth vs as Emmots vpon the mole hils of the earth in whom we liue and moue and haue our being For it is written he supporteth all things by his mighty word He reacheth from one end to another and ordereth all things sweetly Omnia non solum permissa à Deo sed etiam immissa as one saith Lip sius Const●n● lib. 1. Cap. 14. so that nothing falleth out by blinde humane chance but by diuine choise The Lord doeth not onely suffer and see what is done heere below but also disposeth of euery particular euent to the glory of his name and good of his children He beheld Dauid in his trouble Daniel in his dungeon Peter in his prison and ordered their short affliction to their endlesse consolation In that then though he dwelleth on high hee humbleth himselfe to behold the things below In that he keepeth Israel Psal 121.4 which doth neither slumber nor sleepe In that he graueth his children on the palmes of his hands Isay 49.16 In that he heareth the very grones of his children in their closets Psal 38.9 and maketh their beds in their sicknesse Psal 41.3 In that as Augustine sweetly hee taketh care for all his children as if all were but one Confes l. ● c. 11. and for euery particular as if one were all Because of this diuine and most blessed prouidence Trust in the Lord. Vnto these we might further adde many more forcible reasons grounded on the person in my text as namely sixthly from the power seuenthly from the mercy eightly from the loue ninthly from the wisdome tenthly from the goodnesse adde also the truth of Iehouah and looke how many meditations you may conceiue concerning God so many reasons you haue to Trust in the Lord. Whatsoeuer he is he is it to vs and for vs because hee is the Lord Iehouah our God wherefore let vs trust in the Lord. Thus farre of the Doctrine and the Illustration thereof by Scripture and by reason Proceed wee now to the vse of this Doctrine which is diuerse Vse 2 It serueth first for our information I. Iohn 14.1 we ought alwayes to trust in Iehouah Our Sauiour so enformeth and comforteth his disciples Let not your hearts be troubled yee beleeue in the father beleeue also in me in whatsoeuer dangers of soule or of body of life or of death ye may bee yet be not discouraged but trust in the Lord. Dolosum aerumnosum est cor hominis as the heart of man is aboue all things deceitfull so is it distrustfull For as S. Basill to this purpose speaketh In Psal 44. we are of one condition in prosperity but of another in aduersitie as it is most plainly exemplified vnto vs in that example of Peter in Matth. 26.33.69 Fortune saith Seneca freeth many from punishment Epist 61. 79. but none from feare many and manifold dangers like waues comming fast one on the backe of another one griefe calling on another as the clouds burst foorth with raine Many and fearfull are those dangers whereunto the life of man is liable yet if God be for vs what shall be against vs if our trust be grounded on the Lord Psal 46.2.3.4 if our confidence be sure we need not feare though the earth bee remoued and though the mountaines be cast into the middest of the Sea though the waters thereof roare and bee troubled though the mountaines shake with the swelling thereof though the world be lifted off the hinges and all things be turned vpside downe though all things goe the cleane contrary way in a word though the Sunne be turned into darknesse and the Moone into blood though the pillars of the earth and the powers of heauen be shaken yea though the frame of the world like the temple of Dagon fall ratling vpon our heads yet we will not feare for as Dauid saith Psal 18.2 The Lord is my rocke and my fortresse and my deliuerer my God my strengh in whom I will trust my buckler and the horne of my saluation and my high tower God is our Captaine therefore like Souldiers wee will rely vpon his warinesse and watchfulnesse God is our Shepheard therefore like sheepe wee shall sleepe in peace vnder his staffe God is our Pilot therefore like passengers sayling in great waters we shall be without feare vnder the protection of his care and experience God is our King therefore like subiects we will feare no inuasion of enemies no want of prouision vnder his so well-ordered gouernment God is our father therefore like to his children we will feare no ill vnder his armes O trust in the Lord for he is the Lord of hosts 1 Sam 15.45 Antigonus King of Syria as Plutarch speaketh being ready to giue battell by sea bard by the Isle Andros In Pelopida answered one of his men who told him that his enemies had more ships then he For how many men reckonest thou me indeed the dignity of the Generall is much to be esteemed when it is sorted with prowesse and experience But where is there prowesse where experience if it be not in the Lord Therefore Iob excellently saith hee is wise in heart and mighty in strength Who hath hardned himselfe against him and hath prospered Iob. 9.4 Surely saith Dauid Psal 3.8 Saluation belongeth vnto the Lord. And the Prophet Esay saith Esay 43.11 I euen I am he and besides me there is no Sauiour For as none can deliuer out of his hand so none can deliuer as he can To the righteous he is a shield Psalme 5.12 To the weake strength Psalme 22.12 To the oppressed a refuge Psalme 9.9 To the persecuted a fortresse Psalme 91.2.9 To the Sun-burnt with afflictions he is a shadow To those that are exiled for righteousnesse sake bee is a well furnished habitation To the thirsty he is a well of water as to Sampson To the pursued he is a wall of defence as to the Israelites To the hungry hee is the bread of life To the faint he is a bed of downe To the miserable he is a deliuerer neither are his deliueries palliatiue cures easing as cold water in a feuer onely for the
we apprehend all the promises of God 2 Reason and apply them to our comfort in time of need hence it is that the Apostle S. Paul or els who to the Hebrewes sayth Heb. 11.6 Without fayth it is impostible to please God For hee that commeth to God must beleeue that he is and that he is a rewarder or as our purpose is a deliuerer of them that diligently seeke him So then without faith no apprehension of God as he is without apprehension no deliuerance Faith then is the meanes and God vsually shapeth the end according to the meanes Naaman had neuer beene cleansed of his leprosie if he had not beene washed in Iordane God is not tied to meanes but men are which wee both may and must vse if we expect or desire the issue God could sauevs without the preaching of his word but he will not Hee hath ordayned no meanes so effectuall to beget fayth as this and therefore we must haue a constant dependance thereon God could raise vp children to Abraham from the stones he could of Diuels and reprobates make Saints and Angels but he will not it is one thing what hee can doe another what he will doe And therefore monstrous absurdities might be concluded if that we should dispute from his power to his will It is well taken that the father of the Prodigall would neither fetch the robe nor suffer his son to fetch it neither but commanded his seruants to bring it foorth and put it on and why If not to bring meanes into credit for which the Gospell aboundeth with examples in all those miraculous deliuerances wrought by our Sauior ascribing them still to fayth Hence when Peter began to sincke hee attributeth it to his in fidelity and distrust in that he sayd O thou of little fayth wherefore didst thou doubt As if hee had sayd if thou hadst trusted in me Mat. 14.31 thou couldst not haue miscarried And in another place it is sayd he could doe no works there because of their vnbeleefe saue that he laid his hands vpon a few sicke On the other side in many miracles we finde the truth of this point confirmed When the distressed woman of Canaan whose daughter was miserably vexed with a Diuell cried vnto him for help Mat. 15.28 saying Haue mercy on me O Lord thou sonne of Dauid c. whom for importunities sake the Disciples besought to send her away he answered I am not sent but to the lost sheepe of the house of Israel Then came the woman and worshipped saying Lord helpe me to whom hee replied It is not meete to take the childrens bread and to cast it to the dogges And she sayd truth Lord yet the dogs eate the crummes which fall from their masters table Hence the deliuerance O woman great is thy faith be it vnto thee as thou wilt and her daughter was made whole So likewise the Leper that came vnto him beseeching him and kneeling downe vnto him said If thou wilt thou canst make me whole behold his faith and see deliuerance Iesus moued with compassion put forth his hand and touched him Mark 1.40 and said I will be thou whole and hee was cleansed Againe in him which was sick of the palsie we see the same thing when they could not come nigh vnto him for the presse Mark 2.4.5 they vncouered the roofe where he was and let downe the bed where the sick of the palsie lay When Iesus saw their faith he said vnto the sick of the palsie sonne thy sinnes be forgiuen thee So the woman with the bloody issue hauing beene troubled twelue yeeres and spent all on Physitians and become much worle when she had but touched his garment for note her faith she had said if I touch but his clothes I shall be whole the fountaine of her blood was dried vp Mark 5.25 and she was healed of that plague And all this is ascribed to her faith daughter thy faith hath made thee whole goe in peace The like is to be instanced in the deliuerance vouchsafed vnto Iairus in his daughter when the people told him she was dead why troublest thou the master Mark 5.36 Iesus said vnto the Ruler of the Synagogue be not afraid onely beleeue and he raised her So in the miracle wrought vpon the mans sonne which was dumbe the deliuerance is ascribed to faith in that our Sauiour said all things are possible Mark 9. ●4 if thou canst beleeue And the father of the child cryed with teares I beleeue Lord helpe my vnbeleefe and then and thus hee cured him Plaine for this purpose is that of blind Bartimeus the sonne Timeus also who hearing that Iesus passed by cried out Iesus thou sonne of Dauid haue mercy on me What wouldest thou said Christ Mark 10.46 Lord that I might receiue my sight to whom he answered goe thy way thy faith hath made thee whole So the Leper which was cleansed goe thy way Luk. 17.14 thy faith hath made thee whole So to the woman which brake an Alabaster box of ointment and stood at his feet weeping and washing them with her teares and wiping them with her haires and kissing them and anointing them and being a sinner to whom Christ said thy sinnes which are many are forgiuen Luk. 7.50 but whence this vnspeakable mercy hence thy faith hath saued thee goe in peace Whence it not from hence also was that miraculous raising of the Centurions seruant as it were from death euen from bis faith he had built a Synagogue he said in all humility Lord trouble not thy selfe for I am not worthy that thou shouldest enter vnder my roofe neither thought I my selfe worthy to come vnto thee Luk. 7. ● onely say the word and my seruant shall be healed Whereupon our Sauiour verily I say vnto you I haue not found so great faith no not in Israel and so he cured her But why wade I so farre into the Sanctuary for testimonies to proue this when as among so many it is hard not to be infinite In a word our Sauiour most diuinely not only by example but positiuely by precept confirmeth and concluded this point When his disciples maruelled that the tree which he cursed was withered away hee said to them haue faith in God for I say vnto you whosoeuer shall say vnto this mountaine be thou remoued and bee thou cast into the sea and shall beleeue that those things which he saith shall come to passe shall haue whatsoeuer he saith Mar. 11.23.24 And whatsoeuer ye shall desire when yee pray beleeue ye shall receiue them and ye shall haue them Thus then seeing so much is attributed to faith as you haue heard it we would be deliuered we must trust in the Lord and that for this reason drawne from the profitable end which followeth namely to bee deliuered on the contray the meanes neglected no maruell if the end be not obtained Reason 3 Because this
present but all together not anodins to take away for some few howres the sence of our paine not the paine it selfe but they are saluation and as it were resurrections from the dead Euen as Daniel saith Dan. 6.27 he deliuereth and rescueth and hee worketh signes and wonders in heauen and earth So he deliuered Israel our of Egypt So he deliuered Dauid from Saul So he deliuered Hezekias and Iehosaphat from their enemies So hee deliuered Shadrach Meshach and Abednego from the furnace So he deliuered Daniel from the Den. So his people out of the Dungeon in Babylon and such hath euer been his deliuerance O how easie is it to be infinite in this matter how well might wee loose our selues in the wood rather the world of these wonders Such lastly was his deliuerance of the Church in England from the tyranny of the bloody Byshop of Rome from the Spanish inuasion 88. from that mercilesse and matchlesse treason both for fict and faction the gunpowder treason Nouemb. 5. 1605. O then being compassed about with deliuerances such deliuerances of such a Lord such a Sauiour such a Redeemer Let vs trust in our Lord God Let me now say to you all to conclude this vse as Dauid to his people Let Israel yea let vs all trust in the Lord for with the Lord there is mercy and with our God is plenteous redemption With him is force and a strength to redeeme Israel out of all her troubles he may doe it hee can doe it he will doe it search and looke through all generations of men which haue beene since the World began and you shall not finde one forsaken that put his trust in the Lord therefore from hence foorth and for euer let vs trust in the Lord. Vse 2 Thus farre of the first vse for our information a second followeth for reproofe and terror For terror for it is written Thus saith the Lord Ier. 1● 5 Cursed be euery man that trusteth in men and maketh flesh his arme for reproofe then of all those which trust not in the Lord but in other both transitory and transient meanes such there are for Some me put their trust in vncertaine riches and say to the wedge of gold thou art my confidence but these intollerably offend Iob. 31.24 and grosly deceiue themselues for riches auaile not in the day of wrath Pro. 1● 4 The hoarders vp of siluer and gold come to nought and goe downe to hell as it is in Baruch 3.17 O foole this night will they fetch away thy soule from thee where is now thy god thy gold and thy trust yet this cankered gold is the worldlings god nothing more ordinary then to trust in vncertaine riches for the rich mans wealth is his strong City saith Solomon Now where will a man account himselfe safe but in his fort He sees Mammon to be a great Lord of great command he sees he can doe much and heares him say he can doe as much more yea all things and now no maruayle that hee trusteth is him Mammon is so proud a boaster that his clients must needs be confident in him what doth not he brag to doe Siluer answers to all sayth Solomon This wee grant yet wee would be loth it could command truth iustice iudgement yet he sayth he can procure all conquer all pacifie all He sayes he can procure all secular offices titles and dignities yea in some sacrilegious wretches Simonaicall patrons the promotions of the Church ye remember the old song of the Pope Claues altaria Christum Simon Magus the grand father of these made full reckoning to haue bought the holy Ghost for mony He sayes he can pacifie all a gist pacifieth wrath Let them in place of iustice looke to it whom it may concern he can bribe off sinnes and peruert iudgement He sayes he can ouercome all for so he singeth in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fight with Launces of siluer and thine shall bee the victory With this weapon hee thought to foyle the sonne of God All these will I giue thee briefly according to the French and Greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things obey the Lord Mammon this is a great Lord if this be true he saith the worldling beleeueth and trusteth But let me tell you in a word what gold can doe He can both open and then barre the gates of hell to the vnconscionable soule and helpe his followers to damnation this he can doe and this is all As for other things though the foolish siluer Smiths of the time shout out great is Mammon of the worldlings yet weigh his power in the ballance of iudgement and you will conclude of him as Paracelsus of the Deuill that he is a base and beggarly spirit For tell me I beseech you what hee can doe Can hee make a man honest can he make him wise can hee make him healthfull can he giue to liue more merrily to feed more heartily to sleepe more quietly yea rather will hee not procure the contrary make dishonest foolish sick and vnquiet Can he buy off the gout cares death much lesse the paines of hell Gee to now yee worldlings God meanes to punish thee with death now try what thy bags can doe see if thou canst bribe God with a gift will the Lord bee pleased with thousands of Rams or with ten thousand riuers of oyle See if thou canst bribe death the Serpent of God he lookes thee sternly in the face and tels thee with Ehud his message is from God and sheatheth his sword in thy bowels yet See if thou canst bribe the Bayliffe of death thy disease he will tell thee as Laban this is proceeded of God I can therefore say to thee nor good nor euill In a word disease will summon thee to death death will arrest thee to the iudgement seat of God God will passe his doome and in all these true is that of Solomon Riches auaile not in the day of wrath Those therefore which make their wealth riuals with God shall be burned in die fire of his iealousie they that leane on them trust to a reed which will not only breake but also runne into their hands for he that trusteth in riches shall fall Some put their trust in their owne worth and holinesse as the Pharisee Luk. 1● who thanked God that he was not like other men for which he receiued no thanks of God for he that trusteth in his owne heart is a foole his trust with himselfe will suddenly decay Pro. 28.1 Some put their trust in their politick counsell as Achitophell of whom it was said his counsell was reputed as an oracle of God 2. Sam. 16. But the Lord saith Iob catcheth the wise in their owne craftinesse and the counsell of the wicked is made foolish Iob. 5.13 Some put their trust in their strength as Goliah did in their sword and shield but cursed is he that maketh flesh his arme Some
put their trust in chariots and some in horses but a horse is a vaine thing to saue a man Psal 33.17 neither shall he deliuer any by his great strength Mentitur tibi equus quando promittit salutem if thy horse promise safety he lieth vnto thee saith Augustine Proud Pharaoh that trusted to his horses and chariots found them lyars indeed for when in the strength of this conceit he had furnished himselfe with six hundred chariots and was accompanied with all the Nobles Captains and souldiers and so pursued the Israelites to the Red Sea there their chariots and horses failed them in which they trusted Exo. 14. as hauing done seruice enough to bring their riders into perdition What trust now may be put in a horse The horse is prepared for battell Pro. 21.31 true but the safely is of the Lord. Vaine is this trust for with August mendax equus ad salutem Woe to them that goe downe into Egypt for helpe and comfort themselues with chariots because they are many and with horsemen because they are lusty and strong Isay 31.1 but looke not to the holy One of Israel nor seeke the Lord. Some put their trust in Princes and the sonnes of men are their confidence but Dauid biddeth vs not to put our trust in Princes nor in any child of man for his breath goeth forth and he returneth againe to his earth and then all his thoughts perish Psal 146.3 See in these words the first and last highest and lowest of the sonnes of Adam they may bee honorable because Princes but borne sinfull the sonnes of men borne weake for there is no helpe in them borne mortall their breath departeth borne corruptible for they returne to earth and lastly their mortality is not onely in their flesh for their thoughts also perish The order of these words is so set that euery member is a reason or confirmation of that which went before To this purpose that of Chysostome is excellent Trust not in Princes either because they are men or because helplesse or because mortall or because corruptible in the frame of their bodies in the cogitation of their hearts or lastly Si dicendū est aliquid mirabile if a man may speake that which the world may iustly wonder at trust not in Princes euen for this cause because they are Princes and in least safety themselues Tamille timere cogitat quātimeri was Cyprians iudgement of one in gouernment he hath as great cause to feare as to be feared I read in Plutarch In Alexand. that after Alexander the great had published that he was sonne to Iupiter Hammon yet when hee saw the humour running downe from his wounds was constrained to say this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of man not of God and swelling the stench of his owne filth asked his flatterers if the Gods yeeld such a sent Where is Sapor King of Persia Marcelline l. 17. that tooke to himselfe the proud title of King of Kings brother to the Sunne and Moone partaker of the Starres like the proud Turker Where is he hath his pretended brother defended him hath his pompe deliuered him from death The like might I say of Herod and of all the Potentates of the earth yea of the Pope himselfe whose Canonists tell vs that he is neyther God nor man but we all know he is a man and a man of sinne farre vnable to deliuer so many thousands out of hell and his fayned purgatory which can not deliuer himselfe from treason death and destruction Vaine fooles which leaue God and put their trust in men since the lowest are vanity the highest are vanity The lowest no lesse the highest no more Surely man saith Dauid is altogether vanity Some put their trust in Diuels as Saul when hee went to Endor as all those doe which runne in all sickenesse and in all losses to wisards buzzards sorcerers witches diuels for helpe and knowledge Cursed be all those that forsake the Lord and runne to the Diuell for helpe Some put their trust in Angels and in Saints imploring their ayde and desiring their helpe But Iob sayth To which of the Saints wilt thou turn thee meaning that none is able to helpe thee These therefore erre grieuously and are giuen ouerto strong delusions beleeuing a lie in that they relie on the creature and forsake the Creator who is blessed for euer and euer Vse 3 Thus for reproofe Lastly for obedience You haue plainely now heard that our helpe slandeth not in Angels Saints or men but onely in the name of the Lord which hath made the heauen and the earth Angels Saints Diuels Men Horses Chariots Gold Princes not one or all these nor any other externall meanes can deliuer vs from any euen the least iudgement which God shall lay vpon vs therfore let vs not trust in them let vs take heed we enquire not of them not relie vpon them In whom then shall wee trust In the Lord Iehouah and in his power alone Let vs sing that sweet strayne which the faithfull haue in the Prophet Hicurruum illi equorum nor vero nominis Dei Iehouae nostri recordabimur Psal 20.7 Let it bee the matter of our meditation in the day of trouble in all rimes of distresse let vs say in faith and sure hope Some trust in chariots and some in horses but we will remember the name of the Lord our God We will remember him and put our trust in him alone It we trust in the Lord a blessing shall attend vs. It is promised in Ieremy 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But how shall he be blessed It followeth in the Propher Hee shall bee as a tree planted by the waters that spreadeth out her roots by the riuer whom the heat cannot hurt whole leaues are alwaies greene in a word whatsoeuer he doeth shall prosper And loe thus shall the man be blessed that feareth and trusteth in the Lord. Let Alexander perswade himselfe to be the sonne of Iupiter Hamon till he see his bloud let Sapor King of Persia write himselfe King of Kings brother to the Sunne and Moone partner with the starres Let the Canonistes of Rome make a new Canon to transfigure their Pope into a new nature making him to be neyther God nor man but somewhat betweene both I thinke a monster Let Antiochus thinke to saile vpon the mountaynes Let Senacherib thinke like Xerxes host to drie vp the riuers with the plant of his foot Let Edom exalt himselfe like an Eagle and build his nest among the starres and in the clefts of the rocke and say in the pride of his heart who shall bring me downe to the ground Let the couetous say to his gold thou art my confidence let the wicked vanish away in their mortall vanity but let vs trust in the Lord Iehouah the mighty God of Israel so shall
wee euer finde mercy in time of need which the same God grant for his Sonnes sake to whom with the holy Ghost be ascribed all power and glory for euer Amen Text. And be doing good c. FRom piety to pity is a iust consequence the gradation of the Prophet is excellent from sure confidence to ready obedience in which hee requireth that the inward and outward man may be both exercised The former words strooke at the heart Trust in the Lord but these at the hand at the outward conuersation and hee doing good The streames cannot chuse but be wholesome if the fountayne be sweet For euen as the Sunne cannot bee without lire the fire without heat the body without a shadow no more can sayth and good workes be separated hence it is that S. Iames challengeth an outward obedience answerable to an inward confidence Shew mee thy fayth by thy works thou sayst thou beleeuest shew it by thy doing good This beneficence which we ow to men by doing good is not onely in this place glanced at or barely repeated by the Prophet but called for in many more places of the holy Scripture as Heb. 13. To doe good forget not and in many more places and is expressed in the variety of no lesse then foure epithites 1. Doing good 2. being rich in good workes 3. ready to distribute 4. willing to commun cate diuers words all to one sence all is but beneficence doing of good This ingeminating lest any Atheist might quarrell at this waste is not any way superfluous The Scriptures redouble the same wordes without fault of Tautologie a redoubling of the same sence in diuers words without idlenesse Aug. Verbatoties incul ata viua sunt vera sunt sana sunt plana sunt as an ancient well sayth There is feruour in these repetitions not loosenesse God would haue our duty so plainely set downe that hee that runneth may read it As it was wont for this cause to be obserued both in counsels and acclamations to Princes how oft the same word was reiterated that by the frequence they might iudge of the vehemency of affection It were easie to instance in many of this kinde as especially Exod. 25.35 Psa 89.30 Ioh. 1.20 and in many more places This heape of words therefore shewes the vehement intention of his desire of good workes whence I obserue That it is not left arbitrary to vs Doctr. that wee may doe good if we will but there is an important necessity of the performance of good Illustr That it is layd vpon vs as our charge and duty it is euident from hence in that it is positiuely by way of precept set downe hoc fact be doing good The very maner of the expression heereof in Timothy enforceth no lesse where it is sayde Charge the rich that they doe good and be rich in doing good in which place as in this text confidence in God and beneficence to men goe hand in hand together neyther as I spake is it left as arbitrary to vs to doe or leaue vndone but if wee sayle in this latter we are guilty of the former For this is our charge and our duty we must be doing good and woe be to vs if wee doe not This is nor a counsell but a precept although I might say of God as we speake of Princes Sic volo sic iubeo stat pro ratiom voluntas his will is his command And forasmuch as you see them linked together and coupled in the text I may iustly conclude the same necessity that there is of trusting in God the same is in doing good to men Hence it is that the Apostle S. Iames so often calleth for deeds Quid verba audiam cumfacta videam What auayleth Iacobs voyce when we haue none other then Esaus hands Not the hearers but the doers of the law are iustified And againe See that yee bee doers of the word and not hearers onely deceiuing your owne selues wherein the Apostle sheweth that God is better delighted with obedience then sacrifice with doings rather then sayings a lesson fit for our time wherein too many make perfunctory hearing of Sermons both duty and fruit of their Religion neuer doing any other good then hearing how to doe good hauing a contemplatiue but cold Christianity in them as if they did ow nothing but their cares vnto the Lord whereas he who speaketh by eare to the heart speaketh to the eare but for the heart that we may heare with reuerence and beleeue to obedience and make them both perfect by our doing good And not onely S. Iames is for doing good but all the belles of Aaron and Christ ring the same peale For Deut. 4.1 Hearken O Israel vnto the Lawes which I teach you to doe Rom. 2.13 Not the hearers but the doers are righteous before God Luke 11.28 Blessed are they that heare the word of God and keepe it Ioh. 14.21 Hee that hath my commandements and keepeth them is he that loueth me To which purpose S. Aug. speaketh notablie Tract 75. in Ioan. Qui habet in memoria seruat in vita qui habet in sermonibus seruat in moribus qui habet audiendo seruat faciendo aut qui habet faciendo perseuerando ipse est qui diligit me He that hath my word in memory and sheweth it in his life which hath it in mouth and sheweth it in his maners that hath it in hearing and sheweth it in doing that hath it in doing and sheweth it in perseuering this is he that loueth me For as the same Father saith Lex Dei tenetur non audiendo sed obediendo Eyist 107. non lectione sed dilectione So S. Hierome Scripturarum cupimus verba in opera vertere non dicere sancta sed facere So the rest of that sacred society haue well obserued that Christian Religion consisteth in practise more then in theorie being an occupation rather then a meere profession of doing good De virtute loqui minimum virtutibus vti H●c ●●bor hoc opus est as Persius spake hoc Sampsonis opus est as Tertullian And not the worke of Sampson but also of Solomon not onely of a strong man but in very deed of a wise man euen as our Sauiour in the Gospell sheweth saying Whoso heareth my words and doeth them I will liken him to a wise man which had built his house on a rocke Matth. 7.24 Moreouer the Prophet Dauid sheweth what priuiledge belongeth to him that escheweth euill and doth good in his Ep phonema or conclusion of the 15. Psalme Whoso doth these things shall neuer fall In which words as iudicious Caluin notes the Prophet doth not say he that hears these things or he that knowes these things or he who can discourse of these things but he that doth these things for as we iudge of the corporall health of the heart not by the words of the mouth or colour of the countenance but by