much more precious then gold that perisheth though it bee tried with fire might bee found vnto your praise and honour and glory at the appearing of Iesus Christ For as by the fire gold is tryed whether it bee pure or no so by the crosse faith whether it be without the drosse of hipocrisie Now the comforts that all the faithfull and chiefly Gods Ministers which for their calling sake are most subiect to all crosses and iniuries of the wicked may gather from hence in all their troubles are First that the cause is not theirs but the Lords Secondly that they come forth to battell being armed not with carnall but with spirituall weapons Thirdly that they haue present with them a King or Captaine vnder whom they fight euen Christ himselfe who hath vanquished the whole Kingdome of darknesse Fourthly that they haue regard to the incorruptible crowne of glory which Christ their chiefe Captaine hath reserued in heauen for them Lastly let them consider that as Saint Augustine saith Afflictions to the faithfull are but as files and hammers to the gold Milles to the wheate or the Ouen to the bread gold by the file and hammer wheat by the mill and loaues by the ouen are brought to their perfection So a true Christian is purified and perfected by crosses and afflictions Aug. de tempore ser 78. This is the high-way to our heauenly Country The last thing in the Epigrapha or Title is the salutation or greeting The third point A certaine forme of salutation hath euer bene vsuall among all Nations Three manner of salutations Plat. in Epist 3. Dionis as both holy and prophane Writers witnesse who haue set downe diuers formes thereof Plato expresseth three that were most in vse among the Grecians as to wish Prosperity to wish Health to wish Ioy. The first was common to the Phylosophers the second to the Physitions the third to the vulgar people The ancient Romanes vsed commonly but one forme of greeting as Salutem optare to wish Health as it is euident by Ciceroes Epistles The most vsuall among the Iewes was to wish Peace The Apostle Saint Paul in euery of his Epistles vseth this forme of greeting Rom. 1.7 1. Cor. 1.3 1. Cor. 1.2 Gal. 1.3 Ephe. 1.2 Phil. 1.2 c. Acts 15.23 Grace bee with you and Peace from God our Father and from the Lord Iesus Christ Saint Peter vseth the same forme Saint Iude wisheth Mercy peace and loue to be multiplied The first generall Councell held at Ierusalem vseth the same manner of salutation as this our Apostle Saint Iames doth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Reioyce laetari bono animo esse to bee of good cheere or comfort howsoeuer the externall affaires of this world fall out Hee wisheth them all health and happinesse which may happen to strangers and Pilgrimes in this life both of body and soule He wisheth them a true and constant faith wherby they may acknowledge God He wisheth them a stedfast hope whereby they may cleaue to Gods promises in Iesus Christ He wisheth them true charitie whereby they may loue God with all their heart with all their soule and with all their minde He wisheth them patience in aduersity moderation in prosperity eternall saluation with perfect glorification both of body and soule Obseru 1 Heere obserue that the Apostle wisheth not vnto them the honours of this world great riches or liberty which yet they might seeme to want but spirituall good things that they may lead their liues acceptable vnto God that they may be at last truely happy and blessed for cuermore Math. 6.33 Seeke first saith Christ the Kingdome of heauen For what shall it profite a man though he should winne the whole world Mat. 16.26 if hee loose his owne soule So the Apostle Iohn inspired with the same Spirit wisheth to the Elect Lady 2. John 3. and her children aboue all things Grace mercy and peace from God our Father and from the Lord Iesus Christ And Saint Iohn vnto the seuen Churches wisheth Grace and peace from him which is Apoc. 1.4 which was and which is to come He wisheth not vnto them these false fading and corruptible goods which are common to the good and bad to the iust and vniust indifferently and which doe perish with vs but the gifts of the Spirit which can neither bee giuen nor taken away of men Obseru 2 Here againe let vs consider with what care and dilligence the first Pastors of the Church performed their office of Preaching and teaching the people when they not onely fed the present with their wholesome word of exhortation examples and doctrine but also laboured to draw the absent dispersed and future age to all piety with their holy Writings They watched ouer the Flock of Christ as they that were to giue account for their soules They knew well the word of the Lord to bee stable and sure Their bloud will I require at thine hands Ezech. 3.18 This care also had all Gods seruants in the succeeding ages as Clemens Alex. Iustinianus Tertullianus Cyprianus c. a president for all true Pastors to haue before their eyes Obseru 3 Againe heere is laid before our eyes the sweete mercy and goodnesse of God towards the exiles and dispersed Christians when he raised vp godly and faithfull Pastors to comfort them and further their saluation The Apostles after His Passion being scattered abroad by sundry apparitions hee comforted them Can a woman forget her child Esa 49.15 and not haue compassion on the sonne of her wombe though she should forget yet will I not forget thee saith the Lord. So Dauid in his exiles in the wildernesse and warres and in his greatest temptations this louing Lord neuer forsooke him but with his comforts alwaies accompanied him The Vse Let not the godly therefore in their sorrow and aduersities despaire let none distrust Gods fatherly care towards them Blessed is the man that maketh the Lord his trust Psal 40.4 and regardeth not the proud nor such as turne after lies Obseru 4 Lastly here wee learne that the duty of kind greetings and salutations is Apostolicall and a worke of charitie whereby as members of one body we wish well one to another This duty of euery true Christian is not to be reiected or proudly to be disdained as all holy and Apostolicall men the Saints of God by their owne examples haue taught vs Yea Christ himselfe most louingly saluted his Disciples Math. 28.9 Luk. 24.36 Ioh. 20.26 The Vse and the women being in distresse God saue you Peace be vnto you Here are reproued the proud Stoicall sullen Sectaries of our time who being puffed vp with selfe-conceite of their owne worthinesse disdaine to afford so much as salutations to any they meete which dissent from them in some opinions concerning their humorous fancies rightly resembling the old Donatists or Anabaptists of this age plainely shewing heereby how far
witnesseth Mat. 5.10 Blessed are they which suffer persecution for righteousnesse sake for theirs is the Kingdome of heauen And the holy Apostles being afflicted and beaten went reioycing from the Councell Acts 5.41 and Paul speaking of himselfe and fellow Apostles saith Rom. 5.3 Gal. 6.14 Wee reioyce in tribulation And againe God forbid that I shold reioyce but in the crosse of our Lord Iesus Christ And Iustinus Martyr witnesseth that the Martyrs of the primitiue Chruch being led to their death said to the Magistrates Gratias agimus quod à molestis dominis liberemur ad patreÌ„ regemque coelesteÌ„ proficiscimur We giue thanks that we are freed from cruel maisters do go to our heauenly King louing Father And Tertullian saith Tertul. ad Scapu Magis damnati quaÌ„ absoluti gaudemê° we reioice more being condemned then when wee are set at liberty Thus the holy Martyrs and Saints of God haue in all ages counted it exceeding ioy when they fell into temptations and by the inward consolations of Gods Spirit haue aboue the strength of mans nature reioyced when the wicked rage and stare mutter and murmure against God in all their miseries Of the sweete comforts of the godly in all their aduersitie speaketh the Apostle 2. Cor. 1.3.4 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort which comforteth vs in all our tribulations that wee may bee able to comfort them which are in affliction by the comfort wherewith we our selues are comforted of God Aug. in soliloq cap. 22. I cannot heere omit the sweet words of S. Augustine to this purpose speaking to God Tu solus dulcis appareas qui es dulcedo inestimabilis c. Thou onely seemest sweete vnto my soule which art the inestible sweetnesse which maketh all bitter things sweete Thy sweetnesse made pleasant vnto Saint Stephen the stones cast at him Thy sweetnesse made pleasant to Saint Laurence the iron gridiron whereon he was broyled to death For thy sweetnesse the Apostles went reioycing from the Councell Act. 5.41 that they were counted worthy to suffer for thy name This made Saint Andrew go securely to his crosse for hee hastened to thy sweetnesse This thy sweetenesse did so fill the hearts of thy Apostles Peter and Paul that the one went willingly to his crosse the other ioyfully yeelded his necke to the sword To buy this sweetnesse Bartholmew gaue his owne skinne This as soone as Peter had tasted he forgat all worldly things and as drunken cryed out Lord here is good being for vs Mat. 17.4 if thou wilt let vs make three Tabernacles one for Thee one for Moses and one for Elias Vnam stillam dulcedinis gustauit omnem aliam fastidiuit Hee had tasted but one drop of this sweetnesse and he loathed all other What thinkest thou then would he haue said if hee had tasted the full draught of the sweetnesse of thy Diuinitie which thou hast in store for all them that feare thee This that tender Virgine had tasted of whom we read of that she went ioyfully to the prison as inuited to a banket This Lord is the blessednesse which we expect at thy hands for the hope wherof we fight continually vnder the banner of Iesus Christ for the hope whereof we are killed all the day long that wee may liue with thee for euer So farre Augustine Fourthly wee are here to obserue that the ioyes of the children of this world that is of wicked men and reprobates are farre diuerse from the consolation of the godly and children of God They as Iob saith take the Tabret and Harpe Iob. 21.12.13 and reioyce in the sound of the Organs They spend their dayes in wealth and suddenly they goe downe to the graue Laetantur cum malefecerint exultant in rebus pessimis Prou. 2.14 They reioyce in doing euill and delight in the frowardnesse of the wicked Therefore extrema huius gaudij luctus occupat Prou. 14.13 The end of that mirth is heauinesse there shall bee weeping and gnashing of teeth Math. 8.12 Woe bee vnto you saith the Iudge of the quicke and dead that laugh for yee shall weepe Luk. 6.25 woe bee vnto you for yee haue your consolation here The wicked reioyce some in one vaine thing some in another as in riches honours worldly pompe and pleasures c. and account sicknesse pouerty slander backbitings reuilings hatred of the world and such like with other of Gods crosses to bee euils and vndoubted signes of Gods wrath and hatred vnto them which are afflicted with them such was the sentence of Eliphas against Iob Iob 4. who condemned him as wicked because God afflicted him But the childreÌ„ of God reioyce greatly in afflictions as the signes of Gods loue being assured that these afflictions shal tend to their furtherance and saluation in Iesus Christ their ioy consisteth in the testimony of a good conscience and in the expectation of the future and eternall blessednesse Your sorrow shall bee turned into ioy saith Christ and your ioy shall no man take from you And with the Apostle they say 2. Cor. 4.17 Our light affliction which is but for a moment causeth vnto vs a far more excellent and eternall weight of glory The labour is little but the reward is infinite Virg. Durate vosmet rebus seruate secundis Endure the state that aduerse is And keep your selues for future blisse If we put in the ballance the afflictions of this life they will bee found of no weight nor in any wise able to counterpoise the greatnesse of the reward Tribulation is but a passion Tribulation is but a Passion But Glory is an Action and therefore small is the force thereof but Glory is an action and therefore powerfull and encreaseth euery moment This life passeth away and soone vanisheth but the glory hath no end and endureth for euer Perseuer therefore O Christians and constantly finish your course for great is the reward that we expect Fiftly The Vse in that hee vseth the word Fall hee maketh a difference betwixt the sufferings of the godly and the wicked Wee are heere taught not to deserue or procure through our default to bee afflicted of the world as Theeues Murtherers Quarrellers Busie-bodies in other mens matters which by their owne desert procure their owne misery These ought not to reioyce in their afflictions 1. Pet. 4.15 16. Let none of you suffer as a murtherer or as a Thiefe or an euill doer or as a busie-bodie in other mens matters But if any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe Wee should therefore reioyce vnder the crosse which God imposeth vpon vs. Sixthly hee expresseth the time when that is whensoeuer yee fall into temptation Whereby wee are taught that it is not enough once or twice to reioyce
is hatred but inueterat wrath and this seeketh all occasions of reuenge which is truely diabolicall To these may bee added a fourth which is of such as are slow to conceiue wrath and quick to remit and cast it off which is the best of all All these are sinnes though not in degree equall Christ Math. 5.22 if hee maketh not three kinds yet three degrees of wrath when hee saith Whosoeuer is angry with his brother vnaduisedly shall bee culpable of iudgement which is meant of that which is hidden and inward in the heart The second Racha is that which is expressed and manifest yet without any open reproach The third Whosoeuer shall say thou foole shall bee worthy to bee punished with hell fire is when it is conuerted into hatred and manifested in tauntes reproches and proceedeth to reuenge Anger in generall being considered in it selfe is a thing indifferent to vice or vertue And therefore the Apostle heere doth not absolutely condemne all anger but onely saith that a man should be slow to wrath that is wise in moderating the same For it is a vertue when it followeth reason as his guide that the action of iustice might with courage be executed punishment inflicted vpon malefactours according to the iudgement of reason and order of Iustice And the end of this holy anger is manifold First that the person may bee saued to which pertaineth this of the Apostle 1. Cor. 5. that such a one he meaneth the incestuous person bee deliuered vnto Sathan for the destruction of the flesh 1. Tim. 1.20 that his Spirit may bee saued in the day of the Lord Iesus Secondly that the wrath of God may be pacified for if wee iudge our selues we shall not bee iudged of the Lord. 1. Cor. 11. Example hereof we haue Ioshua 7. after the punishment of Achan the wrath of the Lord was appeased the like wee reade of the zeale of Phinees Thirdly the aduancement of Gods glory and his Kingdome This is confirmed by the example of Iosua on Achan Phinees on the adulterers of Moses on the Seditious and of others of whom wee reade that the due punishments inflicted vpon wicked men the wrath of God was pacified And this reasonable anger is two-fold 1. In the will the one in the will the other in the sensitiue Appetite The first is nothing else but a voluntary motion whereby not by any passion but by the iudgement of reason a man hath a desire to punish sinne And this may bee in the mildest man as was Moses yea it is most necessary for those that are in authority to punish vice and so necessary that if it be wanting in a Magistrate he doth most hainously and grieuously sinne as we may reade of Helie the Priest in the first booke of Samuel and the second and third chapters The other is in the sensitiue Appetite and is nothing else then the motion of the sensitiue Appetite 2. In the sensitiue appetite to be obedient to reason for the punishment of vice And this necessarily followeth the iudgement of reason and the rule of a iust and vpright will This zealous and holy anger was in Christ when hee whipped the buyers and sellers out of the Temple And when Hee looked round about on the Pharisees angerly Mark 3.5 mourning for the hardnesse of their heart And in Moses Exod. 32. when hee brake the Tables seeing the Israelites worship the Calfe Contrarywise anger is a great sin against God when it transgresseth these bounds and limits when it followeth not the right rule of reason but preuenteth blindeth Homo iratus non est home and peruerteth the same being carried headlong with fury rage and a bloudy desire of reuenge and this may be termed a mad fury Ira furor breuis Such was the rage of Saul who for hatred he bare to Dauid 1. Sam. 21. most cruelly murdered the Priests of Nob. Of Pharaoh when hee commanded the male children of the Hebrewes to bee cast into the riuer Exod. 1.22 Of Herod who in hatred of our Sauiour caused the children of Bethlem to be slaine Math. 2. Now the Apostle heere reproueth this anger as also that which springeth from a desire of contending which hindreth the fruitfull hearing of the word of God whereby men cannot endure to bee reproued of their faults and being kindled with wrath raile taunt and scoffe at the Preacher whereby the word of God is made frustrate and fruitlesse in them when through selfe-loue a preiudicate opinion of themselues a conceit of their owne wisedome they disdaine to bee reproued and controuled in their wicked courses and bend all their malice against their Pastors from whence spring persecutions imprisonments c. This was the cause that King Asa put Hanam into prison and of the fury of the Princes against Isay 2. Ch. 10.16 Ieremy Micha Amos and the rest This caused Stephen to be stoned Act. 7.54 and all the Apostles to bee persecuted but Gods vengeance euer pursued the contempt of his Word and Seruants as the booke of God expresseth 2. Chro. 36 16. But they mocked the messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no remedy This anger is a most grieuous sin the reason is heere rendred by the Apostle Because it worketh not the righteousnesse of God that is a man possessed with this Passion leaueth in his heart no place for the righteousnesse of God For in such a one is left no humanity no commiseration no religion no equity no iustice no charity at all It worketh not the righteousnesse of God because it banisheth the feare of God out of our mindes taketh away loue and obedience quencheth brotherly kindnesse and vtterly spoileth vs of all Christian vertues which are acceptable vnto God Seneca could say Sen. lib. 2. de ira Necesse est virtutem ex animo tollas priusquà m iram recipias c. Thou must first of necessity expell vertue before thou retainest anger for vertue and vice cannot dwell together This vice being so great and such a hindrance to the fruitfull hearing of the word the meane of our saluation I will now proceed to set downe certaine remedies for the curing and suppressing of this dangerous disease The remedies then are twofold Some for repressing of anger in others and some for brideling the same in our selues Now for the suppressing these furies in others these remedies do profite First The first remedy Silence that thou answere not againe nor returne to the angry man taunt for taunt reproach for reproach This is the counsell of the Wiseman Eccles 8.16 Striue not with him that is angry put not stickes vnto his fire And Salomon For wrath is a fire and answering againe is as it were the fuell without wood the fire is quenched Pro. 22.24 Prouer. 26. And the blessed
the Kingdome of heauen you that are as the Apostle noteth you 2. Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of pleasures more then louers of God As though there were no heauen for the godly Ferra pilae similis nullo fulcimine nixa Aere sublimi tam graue pendet onus God hath hanged the earth vpoÌ„ nothing Iob 26.7 nor hell for the wicked When thou callest to minde that thou treadest vpon the earth hanging like a ball in the aire and floting in the waters is it not euident enough vnto thee that there is a God Hee hangeth the earth vpon nothing Cum te pendenti reputas insistere terrae Nonne vel hinc clare conspicis esse DeuÌ„ When thou considerest that thou tread'st on earth that hangs in aire Dost thou not clearely see by this there is a God-head faire The vse wee are to make of this doctrine is The Vse neuer to fall in loue with this polluting world as our intollerable greedinesse plainely sheweth that we are too much glewed to the loue of earthly things and haue little feeling of the ioyes of our heauenly countrey prepared for all such as loue the Lords appearing nor yet of the sinnes of this infecting world which cleaue so fast vnto vs. A Simile shewing the danger of worldly loue O that I could by any plainnesse of teaching imprint this so profitable a doctrine in your minds We see beloued in reason that the naturall heate which is within vs by externall cold in the Winter kept in and augmented which by the heate in Summer opening the pores euaporateth out and is inwardly diminished And verely so is it in spirituall matters the colder wee feele the loue of the world the more the loue of God is kindled in our hearts and the more it encreaseth but if we wallow in earthly delights in the sun-shine of polluting pleasures ô how much is the loue of God within cooled and diminished in our hearts 1. Sam. 17.39 Euen as Dauid was not well able to go vnder the burthen of Saules armour about him but when it was taken from him hee couragiously marched on and slew that enemy of God and his people the great Goliah So whilst wee are laden with Saules armour that is clogged and spotted with the weight of this defiling world wee are altogether vnapt to any Christian combate but if wee cast of this weight wee runne with alacrity as did Danid encounter with this spirituall Goliah preuaile with honour and giue him the foyle The second inseparable property then and effect of true Religion the Apostle teacheth to bee innocency of life to keepe our selues vnspotted of the world that is to bee cleere from the workes of darkenes and pollutions of wicked worldlings to abstaine from carnall lusts and filthy pleasures to which prophane worldlings are most prone The Saints of God which truely embrace the Christian and soulesaâ—â—â—g Religion are here distinguisheâ—â—â—â—m hipocrites and false 〈◊〉 They onely labour to bee holy and pure both in body and minde in soule and spirit in thought and we he 2. Cor. 11. that they may bee presented blamelesse as chaste virgines before the Lord Iesus Epictetus Epictetus comprised all his Philosophy in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine Abstine Beare Forbeare to suffer euill Lactantius and abstaine from doing euill And Lactantius saith the rule of a godly life consisteth in Patience and Abstinence Almighty God requireth especially of all that professe his name this innocency of life that they keepe themselues vnspotted of the world So when hee called Abraham from the idolatry of Mesapotamia to his true worship and Religion Gen. 17. he gaue him this charge Walke before mee and bee thou perfect So when hee gathered his people into one Congregation and body polliticke hee required of them holinesse innocency and integrity of life as the effect and note of true Religion saying Bee yee holy Leuit. 11. for I am holy So our Sauiour the Authour of Christian Religion calleth his from the pollutions of the world when hee willeth them to bee as innocent as Doues Math. 10. So the Apostle prescribing to them the Christian sacrifice warneth them to take heed of worldly corruptions and not to Fashion themselues thereunto Rom. 12. This is also his counsell to Timothy 2. Tim. 2. Let euery one that calleth vpon IESVS CHRIST depart from iniquity Now the spots wherwith worldlings are chiefly defiled are Thefts Adulteries and fleshly Vncleanenesse Couetousnesse Vsury Oppression Drunkennesse Pride Enuy Contention Ambition Vaine-glory c. Wilt thou know now whether thou bee a true Professour indeed of this pure Religion which onely is able to saue thy soule fall then into a serious examination of thy conscience whether thou bee not defiled with adulteries and vncleannesse whether thy heart bee not set vpon couetousnesse and oppression stained with vsury extortion thy body polluted with surfetting drunkennes whether thou bee free from pride arrogancy void of enuy malice and contention whether thou bee not spotted with cruelty hard-heartednes towards thy neighbour c. Herewith whoseeuer is stained his Religion howsoeuer he flatter himselfe is not pure vndefiled before God for pure Religion and vndefiled before God the Father is to visite the fatherlesse widowes c. Examine thy conscience whether thou be studious of the coÌ„trary vertues as chastity teÌ„perance meeknes loue mercy liberality brotherly kindnes c. wherein the true Religion consisteth which God grant vnto vs for his Sonne Iesus Christs sake to whom with the Holy Ghost bee all honour praise power and Dominion for euer and euer Amen FINIS
that man which for godlinesse sake is dispoyled of all his goods suffereth imprisonment and all misery in this life if for the loue of Christ hee patiently endureth them to the end hee shall certainly bee happy and blessed for hee shall receiue an immarcessible crowne not querneam or lauream coronam a crowne made of Oken or Laurell boughes but a crowne of euerlasting life a diademe of the Kingdome of heauen which God which cannot deceiue hath promised This paradox then the Apostle defendeth against the common opinion of the world which is the same which the Sonne of God himselfe preached on the Mount the wisedome of the world saith blessed are the rich c. but Christ saith Math. 5. Luk. 6. blessed are the poore Woe be vnto you rich for ye haue your consolatiō here The wisedom of the world counteth them blessed which are filled with wine and al delicate fare but Christ pronounceth them blessed which hunger and thirst after righteousnesse The wisedome of the world esteemeth them blessed which haue all things at their desire but Christ them which suffer persecution for righteousnes sake whom the wicked men of this world reuile slāder put to death for as much as now they are blessed in hope shall shortly com to the real fruitiō of blessednes Wisd 3. Though in the sight of the vnwise they appeare to die yet they are in rest We are here to obserue the old distinctions of the Diuines duplicem esse beatitudinem that blessednesse is twofold the one of this our peregrination while wee are in the way towards our Country which consisteth in spe in hope and the certaine expectation of the heauenly good things which in our Country wee shall enioy Of this speaketh the Apostle Rom. 8.24 Ephes 2. Wee are saued by hope And againe Yee are Citizens with the Saints and of the houshold of God And the Psalmist Psal 32.1 Blessed is hee whose wickednesse is forgiuen and whose sinne is couered For this hope ought to bee so firme and sure in our hearts as if already wee had raigned with Christ in heauen With this hope all the faithfull did comfort themselues in their miseries For Christ saith Augustine hath carried with him already into heauen a portion of the flesh and bloud of euery one of vs Aug. medit cap. 5. Vbi ergo portio mea regnat ibi me regnare credo vbi caro mea glorificatur ibi gloriosum me cognosco vbi sanguis meus dominatur ibi dominari me sentio Where a portion of mee doth raigne already there beleeue I that I shall raigne where my flesh is glorified there know I that I shall be glorified c. Though I bee a sinner yet distrust I not the communion of this grace Etsipeccata mea prohibent substantia mea requirit Though my sinnes forbid this yet my substance which is there already in Christ requireth it The second blessednesse is in our Countrie The secōd blessednes and in the true and reall possession of the Kingdome of heauen which consisteth in the bright vision and fruition of God 1. Iohn 3. Luk. 12.37 When wee shall see him as hee is Blessed are those seruants whom the Lord when hee commeth shall finde waking Verily I say vnto you hee will girde himselfe about and make them to sit downe at Table and will come forth and serue them And againe Apoc. 19.9 Blessed are they which are called to the supper of the Lambe And blessed are they that dwell in thine house Psal 84. With the hope whereof the Spouse in the Canticles in the person of all Gods children comforteth her selfe saying Can. 1.3 Wee will be glad in thee where the Latine hath out of the Hebrew Exultabimus laetabimur in te memores vberum tuorum super vinum Which importeth thus much In thee onely ô thou sweete Bridegroome of my soule I wil reioyce which art able to giue me the true ioy the full ioy the ioy euery way absolute and perfect the ioy immarcessible and neuer ceasing to which all earthly ioyes being compared that spring of riches or pleasures seeme vile and loathsome Such are these ioyes that the very hope and remembrance thereof is sufficient to glad our mindes aboue all worldly ioyes Memores vberum tuorum super vinum saith hee In which words hee notably distinguisheth betweene the true and the worldly ioyes by Wine the Scripture vnderstandeth worldly consolation and ioy as They shall not drinke wine with mirth Esay 24. But by this word vbera the Diuine Consolation is signified that most precious Nectar of eternall glory proceeding from the breasts of GOD wherewith all the blessed Saints inebriabuntur shall bee drunken Esay 66. that yee may sucke and bee satisfied with the breasts of her consolation O good GOD whose heart is so stony yea harder then adamant which hearing these things is not dissolued and softned O how blessed a thing shall it bee to see so many holy Saints so many blessed Spirits to hang as it were at the breasts of GOD and sucke from thence that most sweete comfortable and precious milke of Consolation according to the measure of euery ones capacitie Inebriabuntur ab vbertate domus tuae saith Dauid torrente voluptatis potabis eos Psal 36.8 They shall bee satisfied with the fatnesse of thine house and thou shalt giue them to drinke out of the Riuers of pleasures This deerely beloued brethren is the blessednesse of Gods Elect these are the ioyes which the Spouse the Church affirmeth to bee better then any wine for the sweetnesse thereof incomparably surpasseth all pleasures that may bee imagined the remembrance thereof is sufficient where there is one drop of the loue of God to stirre vp the desire to refresh the minde to draw the will This inuiteth the Virgine strengthtneth the Martyr and after his conflicts and labours crowneth the Confessour O how sweet must the fruition of this blessednesse bee when the remembrance thereof as a little taste in this life maketh men despise all earthly delights This made the Prophet cry out Psal 34. O taste and see how sweete the Lord is Againe Quam magna multitudo dulcedinis tuae domine as the Latine hath How great is thy goodnesse which thou hast laid vp for them that feare thee Psal 31.19 The Apostle Saint Paul hauing tasted the same but cursim raptim could not containe himselfe Rom. 8 18. but protested That the afflictions of this present time are not worthy of the glory which shall hee shewed vnto vs. Heere wee also learne that if hee be blessed which patiently endureth temptations then cursed are they which haue here all their pleasure consolation and prosperity Let worldlings then count fortunes flattery their felicity let the filthy Epicures count beastlinesse their blessednesse let them count filthy lust their delight let the miser churle count gold his God the letcher his
humbled and touched with forrow but by and by being allured with worldly vanities they forget themselues Luke 8. Like the Seed which fell by the way side which are they that heare the Word then commeth the deuill and taketh it out of their hearts least they should beleeue and be saued Others hauing a conscience clogged with all kinde of sins veridici speculi contuitum fugiunt they cannot endure the true glasse which sheweth their deformities least their mindes should be troubled Such are they Iob 22. as it is Iob. 22. which say vnto God Depart from vs those blindfold themselues that they may not see and therefore their fall shall bee iustly imputed vnto themselues Others beholding their deformities in the glasse depart away offended with the Glasse and not with themselues defending their vices for vertues Those are like wicked King Ahab which hated the Prophet Micheas for speaking the truth c. 1. Reg. 22. The second Part. VER 25. But who so looketh in the perfect Law c. THIS is the Apostles conclusion of his former similitude why wee should bee doers of the Word and not hearers onely Where hee stirreth vp all Christians to the fruitfull hearing of the Word by the vtility and profite that commeth thereby consequently reprouing those which heare the same perfunctoriè and with contempt Whosoeuer beholdeth in the glasse of the Word the face of his conscience and cordis intimos recessus The inward closet of the heart and seeing the deformities of his sin wipeth away his blemishes by repentance and adorneth his life with Christian conuersation this man indeed shall bee the blessed of the Lord. Let no man therefore sit idle let none bee carelesse let none bee negligent in seruing the Lord while wee haue time let vs doe good Gal. 6. let vs worke while it is day for the night will come when none can worke Now is the time of our labour but the life to come is the place of reward what a man soweth heere hee shall reape there The Gospell of Christ is heere called a Perfect Law Why the Gospell is the perfect Law of Liberty and a Law of perfect liberty whether it be considered in it selfe or whether it bee compared with the Law of Moses For by the profession thereof we are freed from the heauy burthen of Circumcision Sacrifices Ceremonies wherewith the people of the Iewes were so burdened that Saint Peter calleth it a heauy yoke Acts 15. which neither they nor their fathers were euer able to beare Rabbi Moses Rabbi Moses writeth that the Iewes had two hundred and eighteene precepts affirmatiue according to the members of mans body and three hundred sixtie and fiue negatiue according to the number of the daies of the yeare Contrarywise the Law of the Gospell is complete in this one word diliges For hee that loueth hath fulfilled the Law Rom. 13. It is the Law of perfect Libertie because it sauoureth of nothing else but loue grace charitie sweete promises As contrarywtse the Law of Moses is ful of threatnings terrors therefore Aug. saith well Augustine Breuis differentia Euangelij legis est amor timor Loue feare is the briefe difference betwixt the Gospell and the Law For the Law onely displayed sinne reproued and condemned but could not pardon as Deu. 27.26 Cursed is hee that confirmeth not all the words of this Law to do them And therefore Saint Paul calleth it the ministration of death 2. Cor. 3. and hee compareth it to Agar the Bond-woman which engendreth children vnto bondage Heb. 10. And againe hee saith The Law hauing the shadow of good things and not the substance could make nothing perfect but the Gospell louingly inuiteth sinners to repentance and promiseth pardon to the penitent it layeth before vs the loue of God towards mankind the merites of Christ and with the promises of most ample rewards allureth vs vnto godlinesse What heart is so flinty and hard that is not mollified at these sweete inuitings of our Sauiour Mat. 11.28 Come vnto me all ye that are weary and laden and I will ease you I came not to call the righteous but the sinners to repentance Math. 9.13 And the Sonne of man is come to seeke and to saue that which was lost Luke 9. The Gospell is called the perfect Law of Libertie because Christ hath freed the true Professours thereof from this foure-fold bondage Sin Sathan Hell and Death and promiseth a blessed life to his faithfull seruants Blessed are the poore in spirit for theirs is the Kingdome of heauen Math. 5. Luk. 12.32 Feare not my little Flocke for it is your Fathers pleasure to giue you the Kingdome And againe Come yee blessed of my Father inherite yee the Kingdome prepared for you from the foundations of the world Mat. 25.34 The doctrine and vse heereof is this The Vse that calling to minde the misetable bondage and seruitude of sin from which none but the Sonne of God can set vs free and for which purpose hee shed his owne precious bloud Iohn 8. wee would be wary how we captiuate our selues a fresh in this miserable thraldome and as the Apostle counselleth Galat. 5. Stand fast in the libertie wherewith Christ hath made you free Sinne is as fetters chaines and cords to binde the sinner in bondage Prou. 5. Hee shall bee holden with the cords of his owne sinne And againe Woe bee vnto them which draw iniquitie with cords of vanity c. Esay 5. Vpon which place saith Ierome Ierom. the ropes and bands wherewith the wicked are bound in the prison of Sathan are their sinnes Iohn 8.34 For whosoeuer committeth sinne is the seruant of sinne And these bonds saith he are Foediora arctiora fortiora grauiora molestiora omnibus totius orbis vinculis are more filthy streight strong heauy and troublesome then all bands in the world First 1 The filthinesse of sinne for the filthinesse of sin it taketh away or staineth the beauty of the soule it blemisheth and deformeth the image of God and transformerh men into the image of sathan For seeing the deuill onely through sinne is filthy who so plungeth himselfe in sinne what doth he else but die and paint himselfe with the deuils colours this onely is the difference that the sinner may wash himselfe with timely repentance which the deuill cannot And surely if the wicked which without remorse of conscience eate finne as they would eate bread and swallow it downe like drinke could see their owne filthinesse they would seeme loathsome vnto themselues For whatsoeuer by the instinct of sinne is done spoken or in minde conceiued is abhominable filthy and detestable vnto God who clearely beholdeth the deformity of such a soule And sometime this filthinesse of the soule sheweth it selfe in body also the proud man Elata ceruice prodit superbiam By his lofty gate
to bee chosen aboue great riches Prou. 22.1 and louing fauour is aboue siluer and aboue gold He then that robbeth a man of his good name hurteth him more then if he stole great riches from him and therefore his theft is hardly or neuer restored againe But whereunto shall I liken this generation He is like vnto the Scarabee Like vnto a Beetle which delighteth to feed on the ordure and dung of beasts so he feedeth with delight on the infirmities of his brethren and loueth to talke of their vices But whereunto shall I liken this generation Like vnto the deuils aduocate He is like vnto the deuils Aduocate for he pleadeth for nothing but for the kingdome of Sathan and as much as in him lyeth maketh Gods part to be the deuils when he saith such a one is a fornicator drunkard c. which are the pillars of the deuils kingdome c. Obiect It may here be replyed Tho Aquin. in 73. quest Artic. 4. we haue heard how great the sinne of detraction is what is to bee thought of them that giue a willing eare to detraction is that so great a sinne Solut. To this Thomas of Aquine answereth The hearer Tribus modis se possit habere vel vt inducens vt placens vel vt tacens may three manner of waies behaue himselfe either as inducing pleasing or holding his peace as inducing or prouoking to back-bite and then his sinne is greater then the others that back-biteth the reason is because that sinne is greater in the cause and originall of an euill then in that which is deriued and springeth from the cause but he that induceth and draweth another to back-bite is the cause and originall of the euill therefore the sinne is greater in him then in the back-biter Hieron in Epi. ad Nepolia Caue ne linguam aut aures habeas prurientes vt alijs detrabas Ber. lib. de consider Detrabere aut detrahentem audire quid horum dānabilius est nescio Itē in quad serm Detractor lubens auditorvterque diabolum portat detractor in lingna auditor in aure As if he prouoke him to speake saying I pray thee tell me of such a man I will keepe it secret c. when he cannot conceale it one houre Secondly the hearer is as consenting and pleased with the hearing of detraction for though he entiseth not another to back-bite yet if he bee delighted with the hearing for hatred he beareth vnto him who is back-bited his sinne is equall with him that back-biteth Hereof Ierome saith Beware that thy tongue or eares bee not inflamed with the desire of detracting or hearing detractions against others And Bernard I know not which is more damnable to detract or to heare detractions Againe The back-biter and the willing hearer both carry the deuill the back-biter in his tongue the hearer in his eare Thirdly the hearer of backbiting who holdeth his peace and doth not testifie though he bee not delighted with it if for feare negligence or verecundia quadam through a certaine shamefastnesse he doth not rebuke the back-biter such a one sinneth but not so much as the back-biter The second tongue which maketh our Religion vaine before God is Lingua dolosa the deceitfull tongue The malignity of this tongue consisteth in three things 1 In consortijs 2 In consilijs 3 In iuditijs in 1 In fellowships 2 In counsels 3 In iudgements The first is vsed when outwardly men make a shew of loue friendship and plaine dealing and vnder the colour hereof practise all treachery and falshood From this tongue because it maketh his religion vaine the Princely Prophet prayed vnto the Lord to deliuer his soule Deliuer my soule ó Lord from lying lips and from a deceitfull tongue Psal 120.2 Ier. 9.4.5 hereof the Prophet Ieremy also giueth this caueat Let euery one take heed of his neighbour and trust you not in any brother for euery brother will vse deeeit and euery friend will deale deceitfully And euery one will deceiue his friend and will not speake the truth for they haue taught their tongues to speake lies and take great paines to do wickedly This deceit is most practised in contracts barganing buying and selling yea among some which make profession of Religion and the Gospell whose houses are vpholded whose riches are encreased whose children are aduanced whose sons are made Gentlemen by the deceitfull tongues of their fathers and seruants in their shops and warehouses in false weights and scant measures made for their aduantage But brethren haue we thus learned Christ Is not all our profession vaine by the falshood of our tongues Doth not the Spirit of God tell vs That no man oppresse and defraude his brother in any matter 1. Thess 4.6 for the Lord is the auenger of all such things Pro. 21.6 Againe The gathering of treasures by a deceitfull tongue is vanity tossed to and fro of them that seeke death Hee calleth euill gotten goods The robberies of the wicked which shall destroy them Idem ver 7 Pro. 22.16 Againe He that oppresseth the poore to encrease himselfe and giueth vnto the rich shall surely come to pouerty Of this kind is all crafty and subtile circumuention of our brethren which like the Fowler maketh trappes and snares to catch the simple-meaning man They do nothing from the heart but all things miris cuniculis maeandris as it is in the Prouerbe Math. 24. Like the Pharisies which laid snares to entrap Christ in his talke Those are of that pestilent crue which speake one thing in word and carry an other conceite in their hearts Psal 62.4 They blesse with their mouthes saith Dauid but curse with their hearts and the words of his mouth are softer then butter yet warre is in his heart Psal 55. And they speake deceitfully euery one to his neighbour Similia Ianus They are like Ianus whom antiquity was wont to paint with two faces they are called bifrontes They are like vnto seditious Cataline who was Salustius as Salustius saith cuiuslibet rei simulator ac dissimulator a notable dissembler and forger of any thing They are like to the Foxe as it is in the Fable which deceiued the Rauen of his prey by praysing him and entising him to sing that opening his mouth he might let fall the flesh which the Foxe presently snatched vp and deuoured it Secondly deceit is committed by the tongue in counsels heereof speaketh Salomon Prou. 12. The counsels of the wicked are deceitfull They counsell against God against iustice against equity for loue hatred or for their priuate gaine They deceiue the simple eares of Princes and of men in authority giuing them crafty counsell for their owne aduantage And indeed non tibi sed sibi consulunt they counsell for their owne profite and not for thine To auoid such counsellers let this of Seneca bee holden good pollicy Omnibus credere nulli vtrumque
and falshood may bee more aptly diuided into 1 A lie in words 2 In manners 3 In the things themselues In words as the pernitious officious and iesting lie Where I except honestiests hiperbolicall speeches allegories c. which conteine vtilem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profitable moralizing vpon a fable because there is in it no intent to deceiue neither any inequality betweene the speech and the minde nor will to speake falsely especially if wee haue respect to the equality of the thing The lie in manners includeth all hipocrisie dissimulation flattery c. Natura Cicero frons oculi vultus persaepementiuntur oratio vero saepissimè Nature the countenance the eye M. Curius a noble man in Rome of singular honesty wise dome Bacchus the drunken God of wine whom they honored with beastly ceremonies do oftentimes lie but the speech most often such go in sheepes cloathing but inwardly are rauening wolues Against such the Sonne of God denounceth woe in the Gospell Qui Curios simulant Bachanalia viuunt They Curious graue would seeme to be Yet Bacchus-like their liues we see The lie in substance of things containeth all falshood in buying and selling when naughty and corrupt things are sold and warranted for good or else one thing is sold to the ignorant for another as among the Physitions are many such as false Aloes false Balsamum c. whereby great and intollerable errors are cōmitted by vnskilful Physitians to the destruction of many 1. Thess 4.6 The Lord saith the Apostle is the auēger of such things Now let vs consider how grieuous a sinne it is First How grieuous a sin it is he that lyeth speaketh against God for God is truth and his Law is the rule of truth the lyar therefore sinneth against God himselfe Besides the truth that resteth in his minde against which the lyar speaketh is of the holy Ghost the author of all truth to lie then what is it else but to speak against the truth of God grauen in our hearts and so to bend our tongue against the holy Ghost 2 Euery lie is of the deuill who is a lyer and the father thereof Iohn 8. when hee speaketh a lie he speaketh of his owne And whatsoeuer is of the deuill must needes bee a most detestable vice therefore a wicked spirit is said to speake lies in the mouth of the false Prophets which seduced Ahab 1. Reg. 22. therefore a certaine ancient Writer vpon this place of Iohn the diuill is a lyar c. saith that whosoeuer is a lyer doth as it were couple himselfe with the deuils daughter and hath diuorced himselfe from Verity the off-spring of God For God is the father of truth and verity and a lyer honoureth the deuill as a childe doth his father who so then coupleth himselfe with the childe of the deuill let him looke also for the dowry which he is wont to giue to his children namely eternall damnation Apoc. 22.8 They shall haue their portion in the Lake that burneth with fire and brimestone 3 He that peruerteth the order constituted of God among men he grieuously sinneth and the lyer doth this for the order that God hath appointed is that by words the sense and meaning of the minde should be manifested and therefore words are said to be notes of these things which are conteined in the minde but the lyar saith contrary to that which is in his minde and therefore peruerteth the order of God and grieuously sinneth For this cause the Spirit of God saith Prou. 12. The lying lips are abhomination to the Lord. 4 The lyer saith an ancient Father blasphemeth God as doth the deuill for the deuill as much as in him lyeth Dat esse non enti giueth an essence to that which is not in that he saith that to be that is not but it is onely proper to the power of God to make to be things that are not the lyer therefore sacrilegiously as much as in him lyeth vsurpeth the power of God in affirming and giuing an essence to things which are not 5 What is more cleere then the testimony of the conscience of euery man when he lyeth For there is none that lyeth but perceiueth his conscience to accuse him as a malefactour whereof this is a most euident testimony because he that lyeth would not be counted a lyer nor euer confesse that he hath lyed and why so because it is naturally engraffed in our minds that lying is an euill thing and an offence and wickednesse full of shame and infamy yea the very children when they lie do know they haue done euill by the instinct of nature wherefore being conuicted of a lie they presently blush c. Againe it is a thing among all Nations receiued and obserned that a good man may haue no greater reproach done vnto him then if it be said vnto him tu mentiris thou lyest and what more effectuall then this common iudgement of all Nations to shew the filthinesse of this sinne and how vnworthy it is for a Christian man And surely not without cause for man was created after the image of God and God is Truth what then may bee more vnworthy for a man then to lie and bee a lyer especially seeing that this is the property of deuill as Christ witnesseth in the 8 of Iohn Of this which I haue said wee may easily gather the reasons that should moue vs to cast of lying The motiues and to deale plainely and truely with our brethren First because God in his holy Law hath forbidden vs to lie and commanded vs to speake the truth Secondly because it is very hurtfull to the lyer himselfe for with lying he prouoketh the wrath of God against him Psal 5. Prou. 6. God shall destroy them saith Dauid that speaketh lies And God hateth a lying tongue Wherefore among other causes why the godly are said to be receiued into heauen this is not the least Apoc. 14. Because there was no guile found in their mouthes Againe the lyer looseth his credite among all men so that afterward no man will beleeue him though he speaketh the truth Cicer. in lib. de deuina which Cicero notably expressed saying Homini mendaci ne vera quidem dicenti credere solemus We are not wont to beleeue a lyer though he speake the truth the reason is because Qui semel malus semper praesumitur malus in eodem genere mali It is presumed that he that was once euill is alwaies euill in the same kinde of euill Now it remaineth that I pray and beseech you brethren to whom your life and saluation is deere that yee carefully considering the heape of euils that the wicked tongue bringeth with it you would call daily vpon him in whom it onely lyeth to gouerne the tongue and say with the holy Prophet Psal 141. Set a watch ô Lord before my mouth and keepe the dore of my lips And