in the same crosse Eph. 2. He hath quickned vs which were dead in trespasses and sinnes wherein in tyme past wee walked according to the course of this world after the prince that ruleth in the ayre euen the spirit that nowe worketh in the children of disobedience Among whom we also haue had our conuersation in time past in the lustes of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as vvell as others But God which is rich in mercy through his great loue where-with he loued vs euen when we were dead in sinnes hath quickned vs together in Christ by whose grace ye are saued And hath raised vs vp Wee which were without Christ and were aliants from the common wealth of Israell and strangers from the couenaunt of promise and had no hope and were without God in the vvorld and were once a farre off by the blood of Christ are now made neere For he is our peace betwixt GOD the Father vs in him we haue the peace of conscience and boldnes towards God as wee read 1. Iohn 3.20.21 If our hart condemne vs God is greater thē our hart knoweth all things Beloued if our hart condemne vs not then haue we boldnesse towards God And what soeuer wee aske we receiue of him because wee keepe his commaundements and doe those thinges which are pleasing in his sight Now therfore wee are no more strangers and forrainers but Cittizens with the Saints and of the houshold of God For through him we haue an entrance vnto the Father So that now we may reioyce in God through our Lord Iesus Christ by whom we haue now receiued the attonement Then beeing iustified by faith Ro. 5. we haue peace toward GOD through our Lord Iesus Christ by whom also wee haue accesse to God our Father who onely hath brought vs into his presence arrayed vs with his owne garment of holines and innocencie Heb. 10.22 Let vs draw neere with a true hart in assurance of fayth sprinckled in our harts from an euill conscience washed in our bodies with pure water chap. 4.16 and let vs go boldly vnto the throne of grace that we may receaue mercy and finde grace to helpe in time of neede Through this comfort that most vn godly King Manasses after the view and sight of his former iniquities hope of mercy forgiuenes was incouraged to com to god as his father Thou are the most high Lord saith he of great cōpassion long suffering and most mercifull repentest for mans miseries Thou ô Lord according to thy great goodnes hast promised repentance and forgiuenes to thē that sin against thee for thy infinite mercies hast appoynted repentance vnto sinners that they may bee saued Thou therfore ô Lord that art the God of the iust hast no appoynted repentance to the iust as to Abraham Isaac and Iacob which haue not finned against thee in like sort as I haue doone but thou hast appoynted repentance to mee that am a sinner for I haue finned aboue the nūber of the sand of the sea My transgressions ô lord are multiplyed my transgressions are exceeding many and I am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes I haue prouoked thy wrath done euill before thee I did not thy wil neither kept I thy commaundements I haue set vp abhominations haue multiplyed offences Now therfore I bow the knee of my hart beseeching thee of grace And so foorth most excellently as appereth in his prayer set down after the 2. booke of Chronicles Peter went out and wept bitterly Mary Magdalen washed Christ his feete vvith teares and wiped them with the hayre of her head The Publicane would not cast vp his eyes to heauen Manasses boweth the knees of his hart beseeching grace the prodigall sonne calling himselfe to remembrance and humbling himselfe by repentance and in great hope of pardon and forgiuenes approcheth vnto GOD saying Father I haue finned against heauen and before thee The name of Father is a cōfortable name therefore hath Christ placed it in the beginning of that daylie prayer which he hath taught his disciples Our father which art in heauen c. that they might the more boldly cherfully come before him and what can the father deny the son who taketh pleasure in dooing his child good See also how merciful the lord is who being offended doth not disdaine to be called a father of great sinners who haue mightily dishonoured him I haue finned hee humbly confesseth his fault neither dooth he excuse himselfe as Adam and Eue did neyther doth hee lay the faulte eyther vpon his corrupt nature or the deuils inticement or euil company counsell or euill examples in the world which might prouoke him therevnto but onely vpon himselfe For when we sin it is more our own fault then other mens for we are not compeld there-unto Wherefore Dauid beholding the destruction of his people saith O Lord it is I that haue finned but these sheepe what haue they done This confession of sinne dooth GOD require of a sinner although hee know all hee looketh for the voyce of thy confession For by the mouth man confesseth vnto saluation The sinner accusing himselfe dooth preuent the accuser and doth prouoke Gods mercy Father I haue sinned not as other men but my sins are more then the haires of my head I haue finned against heauen as the prophet calleth the heauen and the earth to witnes against the Israelites I will not go about to cleere my selfe but I will plainely confesle that I am vnwoorthy of all fauour These thoughts came not vnto him by the course of his naturall wit and worldly reason but through the grace of God which altered his minde and by the force of faith which made him mount aboue all earthly considerations For if hee had followed his owne naturall reason he woulde haue saide I did not vnderstand wherein I offended neyther haue I done these things of set purpose but foolishlie was I led away through ill company and bad counsell and therefore there is cause why I should be pardoned Which course of he had followed he might rather haue prouoked his Fathers displeasure then drawne him vnto mercy Before an earthly Iudge our confession dooth condemne vs but before God it is the meanes to procure our saluation The Lord saith Ezech. 18 My wayes are not as your wayes neyther are my thoughts as your thoughts Dauid Manasses Mary Magdalen Peter the publican and the thiefe did humbly confesse that theyr offences were greater then theyr punishment and therefore they obtained mercy whereof Caine Saule and Achab and other missed because proudly and not humbly they asked gods mercy I haue sinned against heauen because I haue made more account of earthly and corruptible matters then of heauenly as if a man should more highly esteem the seruant
to allure and to prouoke vs he commeth neere vnto vs and feeleth our affections and inclinations and offreth matters to our sences If wee be giuen to drunkennes he will intice vs by the pleasantnes of the wine and the sweetnesse of the drinke If vnto gluttony he will entice vs with plenty of meate and belly-cheere If possessed by the lustes of the flesh he will tempt vs with the beautie of women who haue no care of theyr chastitie and make small account of theyr honestie and good name If vnto anie of these or the like motions and temptations wee giue our consent then hath the deuill what he would and so will hee vse meanes to proceed fâ—rther so will hee take aduantage against vs by watching and prying into the corruption of our owne nature and so becomming daily and continually our domesticall foe And although wee may keepe our selues in neuer so warily and restraine our selues and haue an eye vnto our own inclinations yet if we be too hard for him one way hee will venture vpon vs another way hee will neuer leaue but stil be tempting of vs. And therefore our life is truely said to be a warfare that wee might alwaies stand in a readines to fight against these temptations to be alwaies practised in auoiding that which is euill When one temptation vvill not take place our enemy tryeth another as an inuincible fighter that is still prepared vnto the combat One temptation followeth in the necke of another either in matters which concerne the body and outward affayres or such as pertaine to the spirit and minde of man and to the estate of another life Therefore vvhen one temptation is past and the trouble ended we must not thinke to rest vnmolested as flesh blood naturally perswadeth it selfe we must not be lulled in the cradle of security but we must alwayes prepare our selues to a newe fresh assault to be ready to incounter with euery new temptation And this is the cause why many are ouer-come by temptations because they promise peace and safetie vnto themselues in this life because they are alwayes vnprouided and neuer looke for the worst neuer looke to preuent temptations Beeing altogether ignorant of the deuils diligence who is ready at all assaies and looketh after euery occasion But wee in this matter are altogether as carelesse as they that are recouered from some great and dangerous sicknesse vvee thinke vvee shall not fall into the same or the like againe Howbeit we must knowe that temptations are more rife with vs then sicknesses and the dangers of the one farre greater then the other Most men and wemens mindes hee inforceth to grosse and shamefull sinnes The vncleane Spirit and foule faults whose harts by custome hee hath fully possessed and who lye open to his assaults And aboue all other his ordinary temptation is by adultery whoredome vncleannes and wantonnesse and therefore he is truly termed in this place to be the vncleane Spirit Hee is called an vncleane spirit not onely because he hath lost his purity and his innocencie wherein hee was first created but also because hee delights in all vncleannesse is an vtter enemy to all holines Knowing well our inclination and howe prone our corrupt nature flesh blood is to this sinne he maketh vs to fight against our selues while hee standeth by to behold the conquest According to that the Apostle Saint Peter giueth vs warning of saying Deerely beloued I beseech you as strangers and pilgrims to abstaine from fleshly lusts which fight against the soule It is not barely sayd the Spirit but the vncleane Spirit to put a difference betwixt it and the Spirit of God which is mentioned without any addition Gal. 5. 6. Rom. 8. Esay 41. An euill spirit possessed Saul The deuill is sayd to be vncleane principally in respect of his vncleane qualities because he prouoketh vs to vncleanenesse making vs to fall from goodnes that hee may draw vs to eternall torments But how subtle craftie how powerfull and maisterfull soeuer his temptations be 2. There is a time when hee goeth out yet there is a time when he goeth out of vs though it be much against his wil. By good counsell much is brought to passe vvhich is the meanes which GOD vseth to bring some into the way againe Theyr owne conscience also testifying vnto them howe farre they goe astray and mouing them to forsake the deuill and all his workes But the cheefest meanes whereby he is throwne out is the conuerting grace of God which doth not onely minister good thoughts good wishes and good desires but giueth sufficient effect and power thereunto making vs able to throw out the deuill and to resist him The effect of this grace is that it prouoketh vs to true repentance vvhich doth not consist in the shedding of teares so much as in the conuersion of the hart the amendement of our life and conuersation All this notwithstanding how soeuer he be throwne out like a male-content he neuer resteth but seekes to enter in againe being ful loth to be long without his Mansion and dwelling place The force of Christ his redemption doth principally work this exile and banishment of the deuill his daily intercession in the behalfe of the godly doth worke it more and more Where by the way wee haue a notable instruction to consider how miserable the estate of mankinde is by nature that he is the habitation resting place of the deuill and of the vncleane spirit Neyther is it true onely in this or that man but in all the posterity of Adam And this is the glory renowne of our naturall or rather corrupt integrity that both in body in soule the deuill raigneth in vs. By howe much the more therefore haue we cause to extoll the vnspeakable mercy of God who of filthy and lothsome stables of the deuill maketh vs temples to himselfe consecrat places for his holy spirit to rest in Only diligent carefulnes is heere required that we continually remember how great a benefit we haue receaued in that we are freed from so troublesome a guest and so deadly an enemie And now haue we time to consider Gods goodnes to continue therein and to behold the great dangers we were in and to learne to auoide them and to detest the deuils malice and mischieuous working to make a vow with our selues not to be ouercome and ruled by him By good counsell hee may be throwne out and yet no sufficient discharge but as he will thrust in againe so will he easily be admitted Some doe vtterly refuse good counsaile and cannot abide to heare it and hate them that bring it shew their good will herein And they that shew themselues tractable for a while may giue consent and also haue a purpose to order themselues there-after and yet the deuill can alter all and make them stoope againe and they that were at defiance
whore keepeth thy tokens and presenteth them to thine eyes to drawe thee into her loue againe Leuit. 8. Not onely the flesh of the heiffer but his skin and entrailes were cast out into an vncleane place Deut. 7. God coÌ„maunded his people to ouerthrow the Altars of the Cananites to breake theyr Images to cut down their groues to burne all the ornaments of theyr Idols that there might no token of idolatry nor any remeÌ„brance be left Iehu tooke order that all Bals priests euery mother sonne should be slaine Exo. 33. Moses made the people to drink vp the ashes of their golden Calfe Many retaine the loue of the world and the reliques of sinne and are very loath nay they wil not leaue them at all theyr auncient euill custome remaines wherby it commeth to passe that miserably they fall into the manifold inconueniences great dangers of their former sinnes Hee that flyeth not occasions cannot auoyd sinne and hee that loueth danger shall perrish therein This is that which our Sauiour Christ warneth Mat 18.9 It is better to enter into the kingdome of heauen halt lame then hauing two hands or two feete to be sent into hell fire God commaunded King Saul to destroy Amalec and to spare no liuing creature that was in his land but hee saued Agag the king of the Amalekites aliue spared the Oxen and sheepe aliue therfore was hee cast out of his kingdome and came to a miserable end 1. Sam. 15. Why did God commaund the oxen and sheepe to be slaine they were harmlesse creatures The reason is because they were the goods of those that were euill and serued for their vse So must we kill extinguish not onely sin but the occasions of sinne that serue therevnto and that draw vs to the same by fresh remâ—brance prouoke vs to the performance thereof King Dauid prayed god that he would remooue from him the way of iniquitie And Psal 1. he pronounceth him blessed that hath not stood in the way of sinners And Salomon in his prouerbs chap. 4.14 giueth a charge Enter not into the way of the wicked and walke not in the way of euill men auoyd it and goe not by turne from it and passe by A holy Father S. Ambrose dooth vvell note the prophets speech in that he rather saith Remoue the way of iniquitie then remoue the iniquity it selfe and because many should haue auoyded the sinne it selfe if they had not entred into the way thereof We read not of any great sin that wise king Salomon committed beside the multitude of his wiues and his idolatry for the which his posterity was depriued of the greatest part of his kingdom But surdy he had neuer falne into idolatry if hee had auoyded the occasions thereof and withstoode the bewitching temptations of his idolatrous wiues He married outlandish wiues of idolatrous Nations and as hee doted vpon the women so he could not auoid their strange inticements The occasions were so great inforcements thereunto that his wisedome could not preuent it Which occasions had they not beene so forcible God would neuer haue giuen that forwarning as he did in his lawe Deut. 7.17 Neyther shal he take him many wiues least his hart turne away from the law of GOD 1. Kings 11.4 Not onely the King but the people also vvere debarred from marrying with idolatrous nations least they should entice them to idolatry as the daughters of Moab by this meanes brought them to theyr shame Numb 25.1.2 and were the death of three and twenty thousand of the Israelites 1. Cor. 10.8 Then goeth he and taketh to him seuen spirits worse then himselfe The deuils crueltie The second thing in his wofull returne was his crueltie seeking the vtter destruction of him whom hee recouereth and hath drawne into his snares And how should not hee be vtterlie destroyed which hath so great a company to come against him Who when hee had enough and more then hee could doe of himselfe to be deliuered but of one vnclean spirit in what distresse lamentable estate shall he be when seuen such vncleane spirits enter possession within him and seuen worse then the former The number of seauen is taken for an vncertaine number for he bringeth manie more and sometimes a whole legion come together These spirits are worse then him selfe because the latter sinnes are far worse then the former Thys is a foule blotte of ingratitude in him or her that falleth once and twice and againe and often into his former iniquities which hee hath by Gods grace so greatly detested yea and vowed the contrary But as no man pittieth him who hath taken losse vpon the seas if hee aduenture againe and suffer shypwracke beeing in a manner brought to vtter pouertie before so none lightly vvill haue compassion on them vvho are nowe cast away through theyr owne folly and negligence whom no vvarning will serue to take heed of their future miseries Thus beeing iustlie forsaken of all pitty and compassion the deuill he vvill be sure to shewe them none But as GOD and the Angels of heauen delight at the saluation of a finner so the deuill reioyceth at nothing more then at theyr destruction for thys is his bootie and his pray and his chiefest tryumph Aâ— nothing delighteth God so much as mercie so nothing delighteth the deuill so much as crueltie And to shewe foorth his cruell disposition and nature herein hee is well resembled to the most cruell beastes that are As to a Dragon Reuel 13. that great Dragon to a Serpent whose poyson and sting is most deadly Gene. 3. To a roaring Lyon who with open mouth seeketh to deuoure 1. Pet. 5.8 Hee knoweth that himselfe alone is able to work the destruction of any whom God forsaketh but hee thinks hee cannot sufficiently performe his rage and fury vnlesse hee bring companie enow as though he should make an end consume the sinner all at once His chiefest mischiefe is in accusing vs before God he tempteth vs to sin when we haue committed it he leaues vs to our selues to Gods displeasure looking still for our finall destruction which if wee be not made pertakers of Gods mercie shall then appeare when the soule parteth from the body and when it shall be brought to the tribunall seat of Gods iudgement there to giue account 2. Cor. 5. Reu. 13.10 And they enter in dwell there And. c. They that are fallne from the grace of God are twice more subiect to the deuils rage â—â—en they were before and now he hath greater libertie then euer hee had and takes more surer hold So that it is in a manner impossible to throw him out but if wee may obtaine that he may be throwne out yet doth he leaue behind him seuen worse then himselfe This shall prooue to be a iust punishment for our negligence and God giueth them vp to sathans crueltie who thus deserue to be forsaken The deuill is sayde to
and shut vp all passages keepe thee very straightly For if the cōpany of the godly were the means to deliuer thee out of his prison and so rescue thee he will so prouide that thou shalt shun yea by little and little hate their company and so will he harden thy hart against all good counsaile perswasions If preaching of the word did with-draw thy hart from him and win thee vnto God now wil hee haue dainty deuices of pleasures and worldly baites enow that thou shalt not be able to escape his hooke And by these meanes wil he shut vp all passages and the Castle being taken again he wil set a stronger garrison and bring with him seauen other spirits worse then himselfe who after they haue entred wil dwell there and make their continuall aboade Secondly in respect of the sinner himselfe In respect of the sinner his last state shall be woorse then the first He wil grow from worse to worse vntill there be no recouery the second disgrace will make him contemne all good meanes and bring him to be past shame Like vnto the man that hath the disease of the Lethargie whom neither talke nor striking nor pinching shal keepe waking The sinner falling into the depth of sinne contemneth all good perswasions counsailes and godly inspirations Prouerb 18. And his hart is become like the face of a harlot that cannot blush his hart will not relent neither is there any remorce Iere. 3. And then who will goe about to wash the black Moore and to make his skin white who will come neere that Sow which is nothing else but all dirt ouer Thirdly in respect of God the last state of the sinner is worse then the first In respect of God Because that sinner is so much the more left of God who returneth to his former sinnes againe like the dogg to his vomite and God doth take the lesse care about his saluation The Phisition that hath healed the sicke body giues him a charge and prescribes an order of diet willeth him to auoid grosse meates marrish fowles fish and other hurtfull meates which may impaire his health But the Phisition being out of sight if hee follow his hurtfull appetite and fall into his sicknes againe the Phisition being sent for is loath to meddle with him and giues him vp to himselfe and makes him an aunswere of deniall leaueth him as one despairing of his health seeing him so carelesse and so witlesse that hee cannot tell what is good for himselfe and whom no counsell can make to beware and to looke to himselfe Euen so God dealeth with that sinner that hauing beene often pardoned and often cleansed yet will run headlong into his former sinnes againe he then leaueth him to himselfe whom God forsaketh the deuill lieth in waite for as the Woolfe deuoureth that sheepe which is without a Sheep-heard Therefore the Lord speaketh iustly by his Prophet Ieremie chap. 51. Wee would haue cured Babell but shee would not be healed let vs leaue her therfore and come out of her least ye be pertakers of her sins and of her punishments And of Ierusalem the Lord saith Iere. 15. Who wil take pitty on Ierusalem who wil pray for her peace thou hast left me saith the Lord hast gone backward As if he had said I wil heale thy malady no more Pharaoh had diuers plagues to heale him but he continued in his stubbernes God left him for the multitude of his sins for God denieth to such sinners not only his effectuall helpe the power of his holy spirit to their cōuersion but all other helps also whereby other sinners are allured vnto repentance King Saule offended God greatly he was pardoned and had a faire warning least he should offend againe he had an especiall commaundement but he fell afterward in such sort that falling from God he neuer recouered againe neither returned into fauour The sonnes of Ely were not obedient vnto the voyce of their Father the reason is added because the Lord would destroy them for their manifold sinnes and that they vvere past amendement And though Moses Noah and Samuel should pray for such people the Lord would not heare them neither would he be entreated in their behalfe Now for a restoratiue in this wofull case A restoratiue in second falls this may be added that no man or woman despaire if they be not vtterly past grace though they fall againe seeing there is a difference betwixt a resolute determination in sinne a repentant mind which is hartily sorry for euery fall and offence Gods mercy doth often-times cast out the deuill that hee cannot haue any quiet possession and wandring in dry places and being in his sorrowful banishment he is still busie with vs to giue him entertainment againe Which we doe as often as by sinne we quench Gods spirit in vs and haue not that reuerent due waighty consideration of Gods grace as wee ought to haue He that hath beene sick and newly recouered vnlesse he take great heed he falleth into his sicknes againe So we being newly cleansed from our sinne through our negligence and carelesness fall many wayes into it againe First because we think our selues whole sound vpon a sodaine are cast downe againe Againe though sin be for a while banished it is not cleane rooted out for reliques remain such sparkles which will kindle flames We are sleepy and the deuill is too watchfull the spirit is weake the lusts of the flesh too powerfull The Israelites deliuered out of Aegipt had the Philistimes to molest them the deuil by his temptations the world by euil counsell and euill example are alwayes at our elbowes to trip vs and to giue vs a fall The sick man being newly recouered must com to his strength by dainty meates he that is newly recouered frō sinne must seeke after heauenly food to make his soule strong as often prayer hearing Sermons reading of good bookes and frequenting good cōpany harkning to good counsaile by all meanes to auoid the occasions of his former downfall Let him not presume of his strength nor thinke himselfe too sound diuers occasions may make him fall againe Still let him suspect the worst and feare a fall for he that will resist the deuill must still stande armed The body is kept in health by labour and exercise and the soule if it will continue in a happy estate must not onely auoide all euill works to the best of our power but wee must endeuour to practise all good workes and so shall wee make our foundation so sure that nothing shall ouer-throw vs. And this shall be vnto vs in steede of walls of brasse to keepe out the fierie darts and fierce assaultes of the deuill So shall wee continue in that state wherein GOD by his mercy hath sette vs free Otherwise if we be carelesse and negligent and sliding into our forme◠sinnes if the
intent being denied shee defamed him and prouoked her husbands great displeasure against him that hee was thrown into prison But how great an inconuenience it is to goe farre from GOD What it is to depart from God this example of the prodigall sonne doth shewe who leauing his fathers house founde nothing else but famine and misery VVhat found Hagar beeing out of Abrahams house but vvant and sorrow Gen. 16. They that forsake the Lord shall haue great trouble The Chickens that are in dangers of the Kite so long as they flock about the Henne are safe but when they goe stragling they are caught vp So they that make the Lorde their refuge are guided by him they are in safetie but when they depart from him goe far away the deuill goeth about like a roaring Lion seeking whom he may deuoure 1. Pet. 5. VVhen Caine went away from god there was no more account made of him then of a vagabond and odious person Gen. 4.14 Behold saith hee to God thou hast cast me out this day frō the earth and from thy face shall I be hid and shal be a vagabond and a runagate vpon the earth and who soeuer findeth me shall sley mee This is the dangerous fearefull estate of them which committing sin depart from God But among many inconueniences and dangers these that follow are woorthy the noting First they that depart from God make but little account of him which is the chiefest good and from whom al blessings gifts and graces doe proceede For great things when they are a farre off from our sight doe seeme but small The great maiestie of God to idle negligent beholders seemeth a matter of small account whereby the maiestie of GOD is neuer awhit the more diminished but our corruption and naughty nature is made the more apparant They that sell wares forswear thēselues for a little gaine making more account of a little siluer then of Gods commandement And because our loue is more set vppon these worldly and transitory thinges then vpon God therefore is God so slenderlie regarded The Apostle S. Paule because hee made so slender account of this world therefore he truly said I account all things but dung and when hee maketh mention of God hee speaketh with great reuerence Tit. 2.13 Looking saith he for the blessed hope and appearing of the glory of the mightie GOD. Hebr. 12.29 Our God is euen a consuming fire So likewise in the psalmes The Lord is a great god aboue all gods psalm 89.6 to 10. Great is the Lord our god and there is not end of his greatnesse psalme 47.2 Hee is the great King vpon all the earth verse 8. God raigneth ouer the heathen God fitteth vpon his holy mountaine psalme 144.5 and 146. And how is it that we make so light account of god but that we prefer the least thinges in the world before him Secondly as the further thou art from the Sunne the greater is thy shadow so the further thou departest from GOD the more art thou intangled with the cares pleasures of this world which vanish away like a shadow and therefore may vvell be compared thereunto They which hunt after honour greedily seeke after riches they for the most part neuer catch thys shadow neither are they pertakers of their desires but followe after apparant deceits and such matters vvhich in time to come shall yeeld no helpe Therefore the Prophet psalm 4. cryeth out Why doe you seeke after vanitie and followe after leasing Thirdly the Sunne when it departeth from any coast or Country leaueth the place cold barren and vnfruitfull contrariwise when with his cheerefull beames he doth cherrish the ground all things begin to prosper and to bud forth so when the sunne of our righteousnes Christ our Lord doth cheerfully shine into our harts and soules with his heauenly and comfortable presence he maketh vs to bring forth good fruites and such good works as shall be acceptable vnto him For his holy Spirit and grace where it lighteth is wonderfull fruitfull And that hart of man or woman which vvanteth the heate of Gods Spirit cannot bring forth any worke to eternall life the seed that is cast into such an vnprofitable ground will com to nothing When the King doth come to any towne all things abound and there is great plentie but when hee departeth there are as many wants as there were before so when Gods presence doth rest in our harts and soules wee are prepared to euergy good worke but when he is absent the doore is open to all vice and wickednes Fourthly as the Sunne when it shineth doth comfort all creatures and when it is gone there is nothing else but darknes so when GOD is present we are cheerefull and ioyfull and when he is absent wee are sad and heauy In the Land of Egipt there was most thicke darknes that it might be felt but in the land of Goshen where the Israelites were there was light So where the wicked are there is nothing but darknesse they sit in darknes and in the shaddow of death They which forsake God fall into the danger of the deuill the prince of darknesse and as farre as the heauen is from the earth so great difference is there betwixt the grace of God and our sinfull disposition The fift and last inconuenience of a sinner separated from God is that when he is debarred of his mercy he is presently subiect to his anger and to his wrath He that is farthest from Gods fauour is neerest to his punishment As may bee seene in the prophet Ionas who flying from God was cast into the sea He fled from God when hee commanded him and fell into his punishment when he thought least thereof If thy sonne fall sicke at thy house thou maist haue many helps to restore him againe but if he be sicke in a strange country hee is destitute of thy helpe neyther canst thou doe him any good The farther we are from heauen the more subiect are we to the danger of hell A weake and frayle sinner although hee often fall may be recouered and the godlie vvhich pertaine to GOD and are vnder his gouernment they fall not finallie but rise againe but they which are past grace which are hardned in wickednesse and multiply sinne for the most part doe perrish for euer VVhereof there are tvvo notable examples recorded in Scripture the one of Peter the other of Iudas the traytour Peter denied the Lord thrice but because he repented in hart hee was not cast away but receaued vnto mercy Psal 37.32 Pro. 24.15 But Iudas went far from God and had rather be found among the enemies of Christ then in his company No maruell therefore though he died in his sinnes and because hee went so farre astray therefore did hee fall into so great mischiefe as afterward was apparant If thou hast gone away from the Lorde endeuour all thou canst to returne vnto him againe which thou
not in gluttony and drunkennesse neither in chambering and wantonnes but put ye on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts of it Rom. 13.13 Take heede to yourselues saith Christ Luk. 21.34 least at any time your harts be oppressed with surfetting and drunkennesse and least that day come on you at vnawares For as it was in the daies of Noe Luke 17.26 so shal it be in the dayes of the sonne of man they are they dranke they married wiues and gaue in marriage vnto the day that Noe went into the Arke and the flood came and destroyed them all The nourishing of the body is not forbid but the superfluitie thereof building of houses is not denied but glorious and sumptuous buildings are spoken against garments are profitable but the brauerie of garments and excessiue expences are to be auoyded The meane would very well serue our turnes and the excesse might very well be bestowed to the benefit and behoofe of the poore Haue conuenient care for thy body but let it not be thy chiefest studie but rather let it be thy chiefest care how thou mayst be rid from these cares The body is but the garment of thy soule and who would make more account of the garment then of the body and of the body rather then of the soule Yet for the most part the world is set vppon banketting and carowsing he is not a man in these dayes that cannot quaffe and carowse and drinke as much as a horse Indeede beeing like vnto horse and mule that haue no vnderstanding And so is the world that Christianitie is turned vp-side downe into good fellowship and Epicurisme Birds of a feather will flie together yea and draw many into the snare that little thought of any such matter The Phisition will say that the body is best nourished with one dishe of meate and nowe it is no dinner of account that hath not great store and varietie of dishes but which of them comes to the poore mans share Stand at the gate of rich mens houses and see what store of scraps come forth who if they did rightly consider Gods commaundement vvould make the poore their chiefest guests Poets haue mightily inueighed against the ryot of their people but if they vvere now among Christians what would they do what would they speak what would they write Surely they would hold theyr peace and wonder and grieue with sorrow of hart This I thinke was a great cause of the vnmercifulnes of the rich man toward Lazarus that he thought all prouision but little enough for himselfe Let vs learne abstinence and sobrietie according to the counsell of the Apostle Ro. 8. If yee liue after the flesh ye shall die but if ye mortifie the deeds of the flesh by the Spirit yee shall liue That shyp which hath too heauie a burden must needes sincke and that body which is ouer-loden with gluttonie must needs make the soule more guiltie God that he might shew how small a care man should haue for meate did first appoynt him the hearbes and the fruites of trees to be his meate Gen. 1.30 to teach him abstiuence and sobrietie Paule the elect vessell of God did diuers waies keepe vnder his body 1. Cor. 9.27 wilt thou spend thy time in eating and drinking in quaffing and gurâ—nun dizing Daniel that he might be more ready for heauenly consolation comfort fared ful barelie Dan. 1. The deuill hath no greater weapons against vs then our owne sinfull appetites and if thou wilt ouercome him take away his weapons keep thy body in subiection Cruel beasts are tamed with watching by this maner of resisting the deuill flyeth froÌ„ vs. For if thou shalt afflict thy body with watching fasting prayer thou shalt tryumph ouer the deuill Nothing is more against the deuill then asperitie of life and nothing maketh him more bold to tempt vs and to set vpon vs then when we giue ourselues to liberty and to pamper vp our bodies with delicatâ— and dainties And fared delicatly euery day Sometimes to fare delicatly is no fault and to be merry with our friends in good honest and ciuill â—ort as is the custome of some men else how should we passe away thys wearisome life of ours if wee were debarred of all libertie and all recreation But to vse this continually and euery day is the fault heere spoken against For a day or two thou maist be merry with thy friends but in such sort that thou leaue not of thy manner of praying heauenly meditations thy straite course of life But in thys thy mirth turne all to the best and giue God thankes for his great aboundance vvhich the sensuall and sencelesse Rich man cannot frame himselfe to doe looking vpon the varietie of meates how and with what manner of meate he may fill and stuffe his belly Yet this is worthy the noting that God dooth graunt these sinners and rich men health riches many dainties to this end that by these meanes he might allure and win them to serue him with freer mindes and to consider froÌ„ whom they haue them that they may vse them as he hath appointed if not heereby to leaue them without all excuse You see the sleeting Hawke which flies astray is not brought againe with threatning but by shewing the baite So God vseth the rich and wealthy which goe astray from him thee allureth them with his manifolde blessings and benefits that they may reioyce to come to his lâ—re and to obay his will The Lord wayteth for the conuersion of sinners that they seeing his great goodnes and how much they are indebted may at the last relent But if there be some few that doe relent there are many thousands the more is the pitty that are too too stubberne abusing Gods blessings at their pleasure as this rich man did To such the Prophet Ezechiell giueth warning chap. 16. by the example of Sodome This was the sin of Sodome pride fulnes of bread aboundance of idlenes neither did they strengthen the hand of the poore and needy Thus much of this rich mans excesse in apparrell and riot in fare the third is of his vnmercifulnes towarde poore Lazarus But before we handle that point let vs see what manner of man this poore Lazarus was euen an image patterne of the godly afflicted in this world and in manifold distresse And there was a certaine begger named Lazarus which was laid at his gate full of sores Lazarus is heere named because GOD hath care of the godly and their names are written in the booke of life because being sustained by hope with patience they endure such crosses and afflictions that it pleaseth GOD to lay vppon them for the try all of theyr fayth and for theyr further exaltation in the lfe to come And heere beginneth the second principall matter namely that vnder Lazarus is contained the patterne of a godly man submitting him selfe
much doted vppon worldly commodities Yet is there another waighty hinderance to keep him from the faithful discharge of his duty Contempt maketh him faint which would be faithfull that is when the minister cannot endure scoffs taunts contempt and disdaine Here is the practise of his patience the trial of his humility For hee lightlie whom persecution will not make afâ—â—y de will sloope at this crosse It is wisedom to redresse iniuries in all godly charitie but many things must patiently be born which cannot be amended Take the Apostles rule for thy direction 1 Cor chap 4 verse 12. VVee are reuiled and yet vvee blesse vvee are persecuted and suffer it 〈◊〉 are euill spâ—â—â—â—â— of we pray Wee are disdained madâ— a iesting stocke and a Table-talk we are made aâ— the â—â—â—th of the world and the of sooâ—â—â—ng of all things vnto this 〈◊〉 â—nd shall it still so continue without redâ—â—ssâ— without amendement Yea as long as the world endureth and therfore vpon necessâ—â—y thou must arme thy selfe with patience goe forward in thy duty trâ—ade all such disgraces vnder thy feete Hebr. 12.2 Looking vnto lesus the Authoâ—r finisher of our fayth who for the ioy that was set before him endured the Crosse despised the shame If they haue 〈◊〉 the Maister Belzebub what are the seruants to looke for better entertainment at the hands of this shamelesse world Ioh. 1â— 18. If the world hate you you knovve that it hated me before you if yee were of the world the world would loue his own but because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Remember the word that I say de vnto you the seruaunt is not greater then his Maister Let vs not deserue reproches as euill dooâ—rs 1 Pet. 4 1â— but rather let vs behaue our selues blamelesse without rebâ—ke in the midst of a naughtie and crooked Nation Phil. 2 1â— That by our good workes which they shall 〈◊〉 â—et â— 12. they may gloâ—â—sie god in th◠〈…〉 when it shall please God â—â—â—all them 〈◊〉 to coâ—uert them Mat â— 1â— Blessed and 〈…〉 man reuile you and say all mannâ—â— of euill against you for my sake and for the faythfull discharge of your dâ—tie and shall doe these things falsely without any deseâ—â— of yours And lâ—t this be an Itâ—â— vnto vs Luke 6 26. Woe be to you when all 〈◊〉 speake well of you 1 Cor â—5 32 2 Tim 4 7. The Apostles fought with beasts as Ephesus and surely these scoffers be no reasonable creatures theyr behauiour â—â—â—ing altogether foolish they themselues being such whoÌ„ Christ compareth to siâ—ne Cast not pearles before swine Eze. 33 30 to the end of the chapter If they vvill not be amended yet be not thoâ— discouraged Commit thy cause to GOD 1 Pet 4 19 who in his good time will order all things beyond thy expectations and leaue such scoffers and scorners to him which is readie to iudge quick and dead 1 pet 4 5 to whom they shall giue their accounts And a time shall fall out that they shall knowe that a prophet was among them Eze 33 33. Wherefore let vs learne to say with the Apostle 1. Cor. 4 5. I passe very little to â—â—dged of you 〈◊〉 of 〈◊〉 iudgement Sâ—ake off all discontentmentâ— let no such â—â—ners be any hinderanâ—e vnto vs why we should not shew our selues faithfull to the vtmost of our power Rom 8.18 In all thinges let Ministers haue especiall oâ—â—e to pray vnto God continually and to beseech him that they ministerie through the holy Ghost may be effectuall toward them which are coÌ„mitted to their charge for whom they shall giue account with whom they are put in trust and that god would blesse his owne ordinance and let them endeuour what they may so to apply themselues that they may be fit instruments not onely to winne them that be godly disposed but also to recouer such which seeme to be desperate past hope The Lord giue vs wisedom to behaue our selues in this ease as we ought to doe Who then is a faithful seruant and wise The next property in a minister is Wisedom also required that he ioyns to his faithfull care all wisedom And to this intent not onely to win the vveake but also to worke a miracle vppon those which he obstinate I could vvish the ministeâ— still to sâ—â— before his eyes the counsell which the Apostle Saint Paule giueth to Timothy 2 Tim 2 24. 2. Cor 12 16 The seruant of the lord must not striue but must be gentle toward all men apt to â—eâ—ch suffering the euill men patiently Instructing them with meeknesse that are contrary minded proouing if GOD at any time vvill giue them repentance that they may know the truth And that they may come to amendment out of the snare of the deuill which are taken of him at his vvill Rom 1 14. Colos 1 28. VVee preach Christ admonishing euery man and teaching euerie man in all wisedome that we may present euery man perfect in Christ Iesus And as Salomon prayed vnto GOD for vvisedome aboue all other thinges to gouerne his people well 1 Kings 3.7 to 11 because bee knew not howe to goe out and in before them so the learnedst man that is that hath most experience is often to seek in this matter Iames 1 5. And if any lacke wisedome let him aske it of God which giueth to all men liberally and reprocheth no man it shall be giuen him For as wee knovve not what to pray as we ought Rom chap. 8 26. but the Spirit maketh request for vs so we know not how to behaue our selues wiâ—sely and discreeth without the direction of the same spirit Our mindes by nature are full of darknes and he that is guided by his naturall reason and mother-wit and great learning doth often-times misse in bringing his matters to passe In this case let vs obserue all occasions and watch all opportunities and applie our selues vnto them vnto whoÌ„ we are bound to doe good seeing we are debters not only to the wife but also to the vnwise Rom 1 14. And here the Apostle sheweth him selfe an excellent patterne and example 1 Cor 9 19. Though I be free from al men yet haue I made my selfe seruaunt vnto all men that I might win the moâ—e And vnto the Iewes I become as a Iewe that I might winne the Iewes to them that are vnder the law as though I were vnder the Law thus I might winne them To them that were without the Lawe as though I were without the lawe when I am not without the law as pertaining to GOD but 〈◊〉 the lawe through Christ that I may win them that are without the lawe To the weake I become as weake that I may win the weake I am made all things to all men that I might by all meaned saue some And howe can this be brought to
passe but with singular 〈◊〉 wherein although some may be opâ—â—â—ded yet it is rather an offence taken them giuen 〈◊〉 Cor. 10 32 Especially let vs take neede of grosse offences whereof is said It were better a milstâ—â—â— should be hanged about their necks and they drowned in the Sâ—â— Math. 18 6 7. Wherein we ought to haue great care of godlie conuersation that all be done to edifying Ephe 5 1 10 5 Let vs fâ—â—are ourselues to grauiâ—e agreeable to our calling auoyding foolish iests aâ—d vnseemly behauiour but rather let vs exhort vnto godlines and admonish vnto vertue and giue thanks for Gods benefits blessings and in all things behaue your selues as it becomâ—eth Saints saints by calling saints by profession conuersation And seeing we are 〈◊〉 Candle set vppon a hill let our light so shine that they which see our good workes may glorifie our Father which is in heauen Math 5 â—6 He cannot behaue himselfe wisely in his ministerâ—â— Wise in curing spirituall infirmities that hath not a feeling of the infirmities of others For this 〈◊〉 it is testified of 〈◊〉 Heb 4 â—5 We haue not an High priest which cannot be touched with the â—â—â—ling of our infirmities but was in all things â—â—â—â—â—pted in like sort yet without 〈◊〉 chap. 2 18. For in that he suffered and was â—â—â—â—â—pted ver 10. It became him for whom are all things by whom are all things 〈◊〉 that he brought many children vnto glory that he should consecrâ—â—â— the 〈◊〉 of their saluation through 〈…〉 was said to Peter Luke 22 â—â— When thou are conâ—â—â—â—ted strengthen 〈…〉 6.1.2 The Apostle in this 〈◊〉 spâ—â—â—â—th very wisely Brethren 〈◊〉 a man 〈…〉 by occasion into anie 〈◊〉 yee which are spirituall restore such a 〈…〉 the spirit of meeknes coÌ„sidering thy selfe least thou also be tempted Beare yee one anothers burden and so fulfill the law of Christ A great fâ—â—therance heere-vnto is when they shew themselues meeke mild â—â—â—â—le to be â—â—lked withall See more beereof in the first leafe of B. Hoopers history in the book of Martins with all 〈…〉 without all some and seuere behaviour In this quality the Apostle S. 〈…〉 not onely in that he beâ—â—◠〈…〉 to al 〈◊〉 in godly sort as we 〈…〉 but also where it is sayd Asts 18 〈…〉 all that came in vnto him And for want of 〈◊〉 wisdom the peoples 〈…〉 oftentimes estranged who otherwise might be woâ—â—e and gained vnto God A great difference there is betwixt them that giue the raines to their wicked disposition and betwixt them that feeling them selâ—eâ— subiect to mighty sinnes are 〈◊〉 with the Apostle saying O wretched man that I am who shall deliuer mee from thys body of sinne The godly are often ouertaken with their infirmities wherein theye case is to be pinied and wee must pray for them and be sorry with them sometimes in a maner not to take knowledge of their weaknes sometimes gently to admonish but biâ—â—erly to reprooue them wee ought in forbear vnlesse the case do grow toward â—â—ire mities Looke vppon the estate of S. Paul himselfe Ro. 7. This weaknes of ours sâ—â—â—eth wel to hoâ—â—e vs to make vs more â—arnestly to call for gods help this would ease vs from all murmuring and grudging against God considering our owne vnworthines Againe in matters of religion they that are yet 〈◊〉 backward may hereafter be more strong 〈◊〉 yea though some start aside to 〈◊〉 â—â—forsaking those in whom there is any hope we are to account of them not as enâ—mies but as brethren 2. Thes 3.15 The ciuill Magistrate punisheth diuers offences with death but the Minister is alwayes to seek the amendment of the party His mind must far differ from the multitude in this respect who are giuen to despise and condemne and make a triumph of other mens faults making them odious vnto al men which is the next way to driue them to despaire little considering that if their faults were written in their owne for-heads they wold depart one after another hauing nothing to say to to the offenders as we read of the Scribes and Pharises Iohn 8. which set the woman taken in adulterie before Christ being reproued by their owne conscience went forth from the Eldest to the last A difference there is betwixt open and wilful offenders them which â—yther through negligence or infirmitie goe astray The one rise againe and repent the other are bent to continue in theyâ— sinne defending the same and conteâ—â—â—ing all good admonitions Those that sin vpon â—â—firmitie are to be brought into the way 〈◊〉 â—â—â—â—cted condemned And this we shall performe not by foâ—â—e or vpbrayding speeches or austâ—â—â—ty of countenaunce but by all mildnes and gentleâ—â—â— considering the manifold tentations of the deuill the pronenes of our corrupt nature and sinfull flesh beside â—â—ill examples counsell and company Rom. 15.1 Wee which are strong ought to beare the infirmities of the weake and not to please our selues For Christ also woulde not please himselfe Math. 12.20 Who would not breake a brused reede not quench the smoaking flaxe Finally the behauiour of a Minister in this behalfe must be friendly familiar louing like vnto a father another or nurse hauing respect to time place persons and as the cause it selfe shall require Wisdom in reprouing Many not considering the frailtie infirmitie of man are too bitter in theyr reproofe and admonition putting no difference in respect of times of persons and places 1. Tim. 5.12 Who first should seek remedie by all gentle meanes before bitter reprehensions and heauy threatnings be denounced against any In threatning also vvee must keepe that measure that the boundes of charitie be not broken so long as thâ—â—â— iâ—â—my hope to count them that offend not as enemies 2 Thes 3 15. But good God what hurly burly and vnâ—phâ—â—â—â—◠〈◊〉 often-times seene in Church assayâ—â—â—â— for want of this wisedome And as the Magistrate dooth often wincke at some offendes so the Minister must beare vvith some infirmities Extat preclara diui Barnardi homilia hâ—c de re and better it is to temporise then by vntimely remedies to set misâ—â—â—â—fes abroade Many mens minds which otherwise might be won are alienated estranged through the ouer seuere behauiour of the Ministers as againe through theyr negligence and childish lenity and too milde behauiour many grow to be too loose and giue great offence As occasion serueth the ministers must shewe themselues either milde compassionate or rough and seuere And he that wil performe his ministery in good sort as is meet and conuenient must secretly knowe and inquire the inclinations and dispositions the manners and customes of those ouer whom hee is set And furthermore hee ought earnestly and continually to pray vnto God that hee woulde grant him the spirit of wisedome vnderstanding that hee woulde giue him fauour among his people and incline their harts toward him and that
be not contemned sometimes friendly and familier that hee be not iudged too arrogant and too proude sometimes hee must vse moderation and sometimes exhort and entreate those things which by right may be commaunded and enioyned But how and when this is to be done wisedom is to direct So must they gouerne themselues in their places that they be rather loued then feared or else they shall bring all to hauocke where otherwise they might doe good and through their troublesome behauiour they may stirre vp such stormes and tempests which will not easily be alayed and pacified And hauing care of so many hee ought to be as the eye in the head which ouer-vieweth all other parts and seeth alwayes what is most fit necessary and conuenient The Lorde in his law coÌ„manded that they should offer nothing vnto him that was blind a Minister without wisdom is as one that is blind who often-times runneth into great discredite through his owne foolishnes ouerthroweth his estate which otherwise might be of longer continuance Deut 1.15 Moses appointing gouernours called for men of wisedome and vnderstanding and such whose behauiour was well tried A Gouernour without wisedome is like a ship without a rudder which is carried away with euery wind and tempest In their places Ministers are gouernours what manner of gouernours they ought for to be we may reade Exo. 18.21 They must be chosen with all deliberation and aduisement such as be men of courage and not faint-harted Ministers what manner of gouernours men fearing God and not of loose behauiour whose lyues may breede more offence then their doctrine may doe good dealing truly without corruption 1. Pet. 5. rather regarding their duty then their commodity whose behauiour ought to be in sincerity without all hipocrisie And hauing these qualities they are worthy to be set ouer thousands and ouer hundreds without these they are not to be placed ouer fifties no not ouer tenns Let him gouerne as well by his example as by his doctrine let him be forgetfull of iniuties and slow to anger constant patient in aduersity circumspect and wary in prosperity let him be giuen to doe good vnto all to hurt none of set purpose and so shall he easily win their harts good wils and make a way to doe much good in his teaching and gouernment When they thus â—â—tâ—â— iâ—â—â— the sâ—â—â—â—ght 〈◊〉 iâ—â—â—â—â—tion of theyr dâ—ty or 〈…〉 themselues 〈…〉 vvhen they call to mindeâ— that they 〈◊〉 to giue account of the people commiâ—â—â— to theyr charge I cannot 〈◊〉 all the poynâ—◠〈◊〉 â—â—â—â—dome which are to be require â—â—inâ— say the full Minister because the 〈…〉 of 〈◊〉 infinite and who 〈◊〉 â—â—ll â—et down whâ—â— it fit in this 〈◊〉 but many thinges must be left to priuate vse and paticulâ—r experience 〈◊〉 time occasion shal sâ—â—â—oe Onely I will giue a further cauâ—â—â— according to the direction of our Saint Christ thâ—â— Ministerâ—â—â—â—me to be wiâ—◠〈…〉 and innoâ—â—nt as Doâ—es Among men seeing there are many troubled 〈…〉 they cannot 〈◊〉 too wary 〈…〉 â—â—â—â—our Christ would not commit himselfe 〈…〉 he know what 〈◊〉 man Iohn 〈…〉 The 〈◊〉 knowing himself to be hated doth 〈◊〉 aâ—â—y 〈◊〉 danger â—â—â—ther is the Minister inâ—â—â—â—â—derâ—â—ly 〈◊〉 runne 〈◊〉 danger◠〈◊〉 as the hâ—â—mlesse Doâ—◠〈◊〉 by naâ—â—â—â— subiect to many dangâ—â—◠〈…〉 take her flight looking vvhen she shall be â—â—â—â—â—ken or tâ—ken and oftentimes falleth into the hand of the Fowler So ought not the Minister to be too fearefull but to gâ—â—on in hiâ—â—ourse to commit himselfe to Godâ— gouernment and gracious protection who can turne all adâ—â—â—â—â—tiâ—â— afflictions and calamities to our good and to the best Rom. 8. as it fell out to Iâ—seph He that is to 〈◊〉 wary will venâ—urâ—â—â—â—◠〈◊〉 and againe hee that is too carelesse and too secure shall suddainlie come to a fall Such faithfull and vvise Ministers are seldome pâ—â—ferred by man For for the most part in this case temporall Patrons 〈◊〉 such vvho are most fit for theyr commodity vvho are farre vnfit to minister spiâ—iâ—â—all foode in duâ— season for want of 〈◊〉 And as for giuing bodily food to the 〈◊〉 to strongers they are kept 〈◊〉 enough Yet 〈◊〉 Ministers meete not with such â—oâ—â—etoâ—s Patrons and Church 〈◊〉 God forbid they should and GOD in his good time eyther alter theyr minder or diminish and decrease the 〈…〉 them As contrariwise manie great 〈◊〉 fauour learning and set it forwards whereof we reioyce and pray that God would blesse them in theyr dooings that still they may haue care to promote Gods glory and to doe good to his Church Blessed is that seruant when his Maister when he commeth shall finde so dooing Verily I say vnto you hee shall make him ruler ouer all his goods He that fulfilleth the law of God The reward shall liue thereby and hee that is faithfull and vvise shall not be without his reward But as he is not worthy of a reward that dooth his worke by halfes so none shall receiue the blessing but they that holde out to the end Blessed is hee vvho when the maister commeth shall be founde so dooing Ro. chap. â— 7 Math. chap. 10.22 Rom. 11.22 Ezeck 18.24 Those Ministers that bee faithfull and wise diligent and painfull are hated of the world scorned and misvsed and they that are negligent carelesse and good fellowes are highly esteemed of iâ—â—ille world and much made on but they 〈◊〉 not in what danger they are before GOD. Yet ought 〈◊〉 to be no discouragement to painfull and faythfull Ministers vvhose reward is not in this life but in another 1 Cor. 15.19 Vntill the time that the Maister commeth is the seruaunts tryall and before the maister commeth he cannot receiue a reward It is neuer saide during this life It is well done good seruant and faithfull but when wee shall be called to our account And if then wee shall be founde to haue done faithful seruice to our liues end then shall wee be receiued to our eternall rest According to that comfortable saying Reue. 14.13 I heard a voyce from heauen saying vnto mee Write Blessed are the dead which heereafter die in the Lord Euen so sayth the Spirit for they rest from theyr labours and theyr workes follovve them No man is blessed before his death the crowne of reioycing is after this lyfe and happy is that man that continueth in sayth hope and charitie to the end of his life whose delight is in the law of the lord and whose continuall practise is in all godlie and christian exercises This hope of blessednesse is the thing that euery one aymes at and fewe doe attaine there vnâ—olyâ—â— this is the recompence of a faithfull Minister whose troubles afflictions of all men as they are great and such as are able to daunt and to discourage him vtterly so vnthankfull froward and mischieuous is this wicked world to them that seeke theyr good yet in the midst of all his
dwell in our soule when he entreth therein by his most powerfull temptations wherfore let them that are once clensed deliuered and freed from him consider what maner of guest they were troubled withall also how crafty a companion hee is which knoweth our frailties how and which way to creep within vs and to recouer a second possession And if the way doe not lie manifestly open for him hee is not to learne howe to vndermine vs. Let vs endeuour therefore that Christ may raigne within vs by his holy Spirit that so all passages may be stopt and that the deuill may not enter nor gette any holdfast of vs. For let his assaults be neuer so fierce and his craft and subtiltie neuer so secrete and vndermining yeâ—â—â—n hee not preuaile against the godlie whom Gods grace dooth alwayes keepe in safety And we knowe that this heauy punishment is denounced and also reserued to the contemners of Gods grace vvhose mindes beeing vtterly darkned all care of godlines beeing trode vnder foote doe wexe more prophane then Infidels heathens So the last state of that man is worse then the first This is the vvofull state of that man or woman who forgetting God and themselues haue yeelded themselues captiues to the deuils slauery And thys falleth out true according to Christ his wordes which hee sapke to the man that had beene diseased eyght and thirtie yeeres and nowe had beene recouered Ioh. 5.14 Sinne no more least a worse thing come vnto thee Sin no more so notoriously or so presumptuously for in one sin God may take thee and punish thee for all and take heed least thou be plagued with som strange punishment as was threatned to the Israelites Leu. 26.18 that they should be punished seuen times more according to their sinnes Deu. 28.59 The Lorde vvill make thy plagues wonderfull and the plagues of thy seede euen great plagues and of long continuance and sore diseases and of long durance Moreouer hee will bring vpon thee all the diseases of Egipt whereof thou wast afraid and they shall cleaue vnto thee The like in a manner hath the prophet Dauid Psal 68.21 God shall wound the head of his enemies and the hairie scalpe of such a one as goeth on still in his wickednes Sinne no more thy former sinnes were blotted out of Gods remembrance through thy repentance why wilt thou set thy sinnes againe before God and renue the remembrance of them that thou maist be punished for the new and the old together Hebr. 3.12 Let vs take heede least there be in anie of vs an euill hart and vnfaithfull to depart away from the liuing God and great neede wee haue to exhort one another daily least we should be hardned through the deceitfulnes of sinne and so be vtterly debarred from entring into Gods rest It is a fearefull thing to fall into the hands of GOD for hee is a consuming fire Hebr. 12.29 For if vvee finne vvillingly and resolutelie after God hath graunted vs his grace and if we extinguish the same vtterlie there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement accompanied with the distrust of Gods mercy with the trembling fore-thought of eternal condemnation beeing continually vexed with the torment of an euill conscience to be ready to fall into despaire euery howre 1. Tim. 1.9 A worse thing shall fall vpon thee not only in regard of worldly punishments but of euerlasting torments If wee encline vnto wickednes with our hart the Lord will not heare vs. Psalme 66.16 and Psal 125.5 Yea as for such as turne backe vnto theyr owne wickednes the Lord shal lead them forth with euill dooers Reu. 22.14.15 Psal 9.17 The wicked shal be turned into hell and all the people that forget GOD. How miserable this estate is it might be amplified by setting downe what our first estate is by creation and what wee are by nature euen the chyldren of Gods vvrath and displeasure Eph. 2. How we haue been holpen by grace and nowe fallne away by wilfull negligence and being hardned euerie day more and more in sin doe grow to a desperate resolution Most needful therfore is the counsell of the Apostle 1. Thes 5. as wee are willed to reioyce euer-more because God hath done so great things for vs as to deliuer vs from the vncleane Spirit and that God by his goodnes Psal 51.10 hath made vs a cleane hart and renued a right spirit within vs so to pray continually for Gods grace that we may not be ouerthrowne for of our selues we are not able to stand Let vs for this and all other Gods benefits bee still mindfull to giue thanks and especially we are to take heede that we doe not extinguish the good spirit of God quench the force thereof which is the liuelie and vitall spirit of the soule Second falls there are of infirmitie Falls the which the godly are sorry for rise againe by repentance amendement and second falls there are of resolution with the delight of former sin and wickednes in that man or woman whose hart is nowe wholie separated from God and shall neuer rise againe That sick man that hath recouered his health and falleth into his sicknes again the strength of his sicknesse is greater because the power of his nature is weaker so the second time of our falling the deuill taketh more hold and more aduantage and we proue to be more weake to resist partly through the guiltinesse of our conscience condemning vs our sinful nature drawing vs and betraying vs more and more Ecclus. 34.26.27 Hee that washeth himselfe because of a dead body and toucheth it againe what auaileth his washing So is it with a man that fasteth for his sinnes coÌ„mitteth them againe who will heare his prayer or what doth his fasting helpe him We cannot know how farre worse the latter sinnes are then the former vntill vvee know how bad the former are The former deserue the displeasure of God the losle of his fanour surely the second deserue the losse of euerlasting life and eternall punishments in hell When we forsake God and prefer sinne before his seruice and before a holy life then hee leaueth vs to our selues departeth from vs. And as in his presence is the fulnes of all ioyes so in his absence is the miserie and distresse of all vvoes If thou shouldest take into thy house a dishonest foule and sluttish woman and set her at the vpper end of thy table coÌ„maund thy wife to serue and to waite how would shee beare this reprochfull iniury Would she not rightly complaine on thee and had shee not iust cause to forsake thee and thine house Iacob departed from Laban because his countenance was changed towards him WheÌ„ God hath left our soule all the deuils and all the creatures rise vp against it being left desolate voyd and forsaken of Gods help and direction Psal 3.2 According to that in the psalm God
hath forsaken him persecute and take him because there is none to deliuer him Therefore the prophet prayeth Psal 51.11 Cast me not away from thy presence and take not thy holy Spirit from me VVhen the King leaueth his Court all goe with him and when God departeth from the soule all his blessings goe after neyther doe they stay behind As if they should say God is not in thys place in this man or this vvoman therefore let vs depart hence and be gone Ezech. 3.20 If a righteous man turne from his righteousnesse and commit iniquitie I will lay a stumbling block before him and hee shall die Hee that hath gone the right way and hath turned backe with resolution or vpon presumption I wil giue him vp into a reprobate minde Againe chap. 18.24 If the righteous turne away from his righteousnes commit iniquity and do according to all the abhorninations that the wicked man doth shal he hue All his righteousnes that hee hath doone shall not be mentioned but in his transgression that he hath committed and in his sin that he hath sinned in them shall he die Were it not great follie in that man which had brought great treasure from a far country with his owne danger and hazard that hee should venture all at the throwe of a Die which hee hath laboured so painfully for and shall we for a little pleasure of sin lose all the hope of a vertuous life runne into so great danger as may follow there-after Yea wee shall shewe our selues farre more mad for he that hath lost his treasure may vndertake the iourney and bring as much more againe But the presumptuous sinner GOD forsaketh him and sildome or neuer doth helpe him The deuill tempteth man consenteth and obeyeth God forsaketh Such a one shal be like vnto Lots wife that was turned into a piller of salt the earth which is sowed with salt can bring foorth no fruite Of turning of Lots wife into salt Maister Doctor Babington writeth very effectually in his comfortable notes on Genesis to this present purpose When Zedekiah was taken his eyes were put out and hee was led into captiuity so whē the deuil taketh vs the second time he blindeth the eyes of our mind and keepeth vs in continual bondage vntil the time doe come that he may thrust vs into hell That shippe which is without a guide goeth not where it were best but where the tempest enforceth it So that man or woman which is destitute of Gods grace doth not that which is meete and conuenient but that which the deuil tempteth thē vnto leading them along with sweete and sugred baites If one onely offence of our first parents brought so great mischiefe vnto all mankind how much more dangerous shall our manifold daily and hainous offences be The light of nature doth shew vnto vs the dishonesty and shame of sinne because it makes vs to be noted and pointed at For this cause we hide our selues would not be seene or knowne perceauing well how great honour credite we loose by sinne and that thereby we fall into publique disgrace and discredit I let passe the wofull punishment after this life and think good to make mention of those griping sorrowes where-with an euill conscience is tormented in this life First End the end of sinne is dolefull and hath such a sting with it The sting of conscience that it often-times bringeth despaire vnto the party that for want of Gods grace and true repentance grounded vppon the promises of Gods sweete and euerlasting mercies they become the lamentable executioners of them-selues The sting of thy conscience is a sharpe thorne and as a dagger to stab thee at the hart The sound of feare is alwayes in thy eares and when thou thinkest of peace thē treason is toward thee and when thy body would take rest thy restlesse mind will suffer no sleepe When Ammon defiled his sister his conscience abhorred the deede and his sister was loathsome vnto him Iudas the Traytour when he had solde his Maister his guilty conscience neuer rested vntill it had brought his damned body to a shamefull death Shame The second torment of a guiltie conscience is vvorldly shame That woman that hath a spotte in her face is alwayes desirous to hide it but being beautifull and faire shee reioyceth to be seene Adam getteth Figge leaues to couer his shame and afterward hideth himselfe out of sight Dauid would hide his adultery by sending for Vriah home to his house that he might take her home vnto him and lie with her and to this intent hee sendeth him delicate fare to prouoke him to lust all which when hee refused and nothing would serue he sent him into the vvarre to be slaine The thirde torment of an euill conscience Feare of punishment is the restlesse feare of punishment in the vvorlde to come which the distrustfull minde by the light of reason and guilt of sinne and the threatnings of Gods lawe doth fore-cast so that wee neede not eyther Scripture to prooue it or fayth to perwade it seeing that GOD is a iust Iudge and sendeth punishments in this vvorld as fore-runners of the punishmentes in the world to come The wicked man is alwaies fearefull and distrustfull and leades a life without comfort He flyeth when no man pursueth him Pro. 28. The thiefe flyeth at euery least suspition The Viper is not killed with his owne poyson but sinne destroyeth that conscience wherein it enhabiteth it ray seth vp feares and prouoketh to despaire The last state of that man that is fallen into sinne agayne not so much of infirmity as of delight and purpose The last state worse in three respects continuance in sinne is worse then the first in three respects First in respect of the deuill Secondly in respect of the sinner himselfe and thirdly In respect of the deuill in respect of God In respect of the deuil because he handleth him more cruelly and watcheth him more narrowly giuing him no liberty nor scope to escape The laylour fearing not his prisoner giueth him some liberty but if he escape and returne againe he layeth on double fetters looking to him day and night least eyther he should file his irons in sunder or breake prison In like case the deuill hauing vs within his compasse he takes little thought and care perswading himselfe that we are sure enough Well by Gods help and by his grace and goodnes we escape his hands we are freed from his thraldom and set him at defiance and find in our selues a meruailous readines and cheerefulnes there-vnto But if thou beest so vnhappy as to fall into his thraldom againe then is thy second misery worse then the first then wil he lay on load of irons and watch euery instant and at euery turne Where before he offered thee a few temptations he wil now practise a thousand wayes he will lay many stumbling blockes before thee