vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
by thy self and thy friends to performe that condition This life is as it were an houre neither canst thou assure thy self of one houre it is promised thee of God that thou shalt obtaine the euerlasting in heritance if thou watch and pray Why then dost thou cease to watch against sin to pray for Gods grace mercy that thou maist be counted worthy to escape all these things to staÌ„d before the Sonne of man That is to appeare boldly to obtaine fauor of the iudge and not to be reiected either in the general iudgment when all flesh shall receiue their doome or in the particular iudgment of thy soule when it shal be separated from the tabernacle of the bodie by death But perhaps because thou seest many to liue long thou doest promise to thy selfe ling life therefore dost deferre to prepare for thy iudgement And doest thou not also sée that many are takeÌ„ hence in their flourishing Age and on the sudden Who will not beware of a madde Dogge that bites all that passeth by Death is like a furious Dogge that spares none and warnes fewe But in this regard we are like vnto Swine For when Swine sée their fellowe killing and heare his grunting they all run about him and grunt and make a great sturre but when their Fellowe is killed and cryes no more presently they returne to the dyrt and dongue and care no longer for it So worldly carnall and voluptuous men when one of their acquaintaÌ„ce dyeth as long as the Funerals last they are mooued and serrified and troubled but anon after the Funerals are finished they soone forget it and returne againe to the filthinesse of their pleasures and former iniquities The deferring of repentance and doubling of sinnes is most perillous A Shippe bâ—eares many burdens yet it may be laden so long till it sincke againe God is gratious but if he be prouoked euery day he will whet his sword and bend his Bowe and shoote his Arrowes against the obstinate offenders Patience too much wronged Psal 7. â—â— is turned into Furie at last It is reported of the Diamond that it is the hardest of all stones but when it is broken it is scattered into most smal pieces that can hardly be discerned with the eyes and can neuer be ioyned together againe Let vs beware that the Lord be not by so much the more seuere against vs if we abuse his louing kindnes by how much the more fauour he hath formerly shewed vnto vs. He that heares the Thunder is afraid of the lightning The preaching of the word is a thundring of the iudgemeÌ„t to come Let vs next feare the lightning of the iustice of God The loÌ„ger we haue liued and the more punishments we haue escaped that were due to our sinnes the more let vs expect the iudgement that will come spéedily and surely Tâ—eramenes a Citizen of Athens when he had auoided the fall of an house which fell as soone as he was out of it cryed out Aelian de vaer histor l. 9. O Iupiter cuinam metemporâ—reseruea ô God for what time doest thou keepe me And anon after he was compelled by the thirtie Tyrants to drinke poyson and so dyed The like thing must the sinner expect that remaines impenitent and hath not yet felt the hand of God Wherefore say not Ecclus â— 4 5.6.7 I haue sinned and what euill hath come vnto me for the Almightie is a patient rewarder but he will not leaue thee vnpunished because thy sinne is forgiuen be not without feare to heape sinne vpon sinne and say not the mercie of God is great he will forgiue my manifold sinnes for mercy and wrath come from him and his indignation commeth downe vpon sinners Make no tarrying to turne vnto the Lord and put not off from day to day for suddenly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance Thirdly Let vs sée to what the remembrance 3. To what the remembrance of the iudgement auaileth the Feare and the expectation of the last iudgement auaileth To meditate on the day of iudgement will bridle and refraine the desire and delight in sinning And therefore Saint Basil saies well If thou perceiue thy selfe to be prouoked to any sinne saith he call to minde that fearefull iudgement of Christ which no mortall man may endure and stay thy soule as it were with this bridle For as the Sunne obscures and darkens all the Starres with his brightnes In Psal 33 So the remembrance onely of this iudgement puts out all the concupiscences of the soule by the terriblenes thereof And therefore the Prophet Dauid shewes that the forgetting of this iudgement is the cause of sinne For when he had said that the vngodly doeth persecute the poore make boast of his owne hearts desire is so proud that he cares not for his God hath his mouth full of cursing deceit and fraude He yéeldes the reason Psal 10.6.11 when he saies That Gods iudgements are farre aboue out of his sight For he hath said in his heart God hath forgotten he hideth away his face and will neuer see it I shall neuer be mooued nor be in danger Therefore when we are allured and tempted to euill let vs resist temptations and say to our selues I will not doe this euill and I will not commit this sinne For a day will come wherein I shall not be able to answere for it in which the Heauen and Earth the Aire and water and whole world will stand vp and giue witnesse of my sinnes and though all things should hold their peace yet my very thoughts and workes shall be before mine eyes and shal accuse me before the Lord. When Sathan shall perswade vs that we shall finde fauour in that day though we persist and wallow in vngodlines let vs oppose and set against this assault the sort and qualitie of the last iudgement which shall be horrible intollerable vnauoydable sudden and wherein the iudge shall not be miscarried by fauour and entreatie For on the right hand shall be sinne to accuse On the left hand infinite Diuels to torment Vnder the hydeous Gulfe of Hell Ouer an Angrie Iudge Without the World flaming Within Conscience burning There the Righteous shall onely be saued Ah wretched Sinner whither wilt thou flie being so taken To be hidden it is impossible To appeare it is intollerable Nothing can be so auaileable to leade our life in the feare of God Ambros de Gffic as firmely to beléeue that he shall be the iudge whom no secret thing can deceiue and none offence hurt and who is delighted with vertue godlines the feare of the Lord. And if when our cause is to be heard of an earthly iudge we be so heedefull to prepare an Aduocate and to make readie all prooâ—es that may doe vs good how diligent should we be to haue our faith fixed
out he tempted Christ himselfe nay he often tempted him for it is said that the Diuell departed from him for a little season If this be done in the gréene trée what shall be come in the drie He that tempted Christ our Maister will also tempt his seruants either not to doe good or if they doe good to be proud of well doing and so through pride to poyson their vertuous actions that as the moth is bred in the garment and eates the garment and as the worme ariseth on the hearbe consumes the hearbe so the haughtie conceit and reputation which they haue imagined of their owne workes may cause them to loose the things which they haue wrought 2. Chron. 6.30 and not to receiue the reward It is he that though he cannot see the thoughts of the heart for that is proper to God alone yet because he searches out the affectioÌ„s of the minde by our spéeches and gestures and outward behauiour and constitution and complexion of body he labours busily to steale the hearts of men from God 2. Sam. 15. as Absolom did the hearts of the Subiects from his father Dauid As the Cole takes fire when it is put to it for that it was apt fit to take fire so sathaÌ„ notes the inclination and tempts accordingly some to Anger some to wantonnes some to gluttony some to pride some to contention some to couetousnes if resistance be not made the flame followes that bellowes the motioÌ„ breaks out into performance Aug. super Gen. li. 10. And yet oftentimes Sathan is deceiued by the outward lineaments of the bodie and the coniectures that hee gathers therevpon for if he could sée the inward Faith Constancie and other qualities of the minde there are manie whom he would not tempt and if he could haue seene the admirable patience of Iob he would neuer haue bene so often foyled and discomfited But when hee hath ensnared and bound anie in the Fetters of sinne as the Poet sayes of Mezentius the Tyrant Mortuae quinetiam iungebat corpora vinis Viâ—gil Aeneid 8. Componens manibusque manus atque oribus orae That hée ioyned dead bodies with liuely bodies laying hand to hand and mouth to mouth to the ende the dead should defile and corrupt the liuing So this cruell Tyrant and torturer of soules linkes the liuing soule to the loue of the world and the pleasures of sinne as to a rotten carkasse that at the last also the soule may be holden of eternall death It is he that knowes that we are born anew of the immortall seede of Gods worde and therefore he endeuors either to steale the worde out of our hearts Luk. 8.12 that it may not be rooted or hée withdrawes vs from the Loue hearing reading of it or else hee procures hatred slaunder against the minister that his person may make vs to loth the word It is he that traÌ„sfigureth himselfe into an angell of light not in regard of his substaÌ„ce 2. Cor. 11.14 for he is stil an angell of darknes but in regard of his colouring counterfeiting For by his glozes shifts superstitions hée will faine himselfe to be an angell of glorie sent from God out of heauen and will perswade men to obey his counsels It is he that alledgeth Scripture to seduce soules the rather and pretendeth pietie vnder the bare shew of Gods word but he bewraies hiÌ„selfe to be a subtle sophister For as Procrastes the Tyrant of the citie Corydallus dealt with his guests making them alwayes fit for his bed for if they were too long he cutte them shorter if they were too shorte he lengthened them with pieces of their owne bodies So Sathan in whose steppes also the Heretikes of all Ages haue walked applies scripture to his wicked purpose either omitting parte thereof if it serue not his Argument or else adding somewhat theretâ— and interpreting and wresting it to a wrong sense So hee cited Scripture in the tentation of GHRIST when hee set him on a pinacle of the Temple and saide vnto him Matt. 4.6 If thou bee the Sonne of God cast thy selfe downe For it is written that he will giue his Angels charge ouer thee and with their handes they shall lifte thee vp least at any time thou shouldest dash thy foote against a stone He produceth indéed a place of the Psalme Psal 91.11 as though God promised that his Angells should safegard and defend his children euen when they do despise the meanes that he hath ordained and when they prooue whether God will or can saue them without those meanes whereas God promiseth succour only to them that walke in their wayes which God hath set downe vnto them and therefore do obediently vse the meanes which God hath ordained For this cause he abridgeth or rather mangleth the Word and leaues out these words in all thy waves whereas hee should thus haue produced the intier Scripture Hee shall giue his Angells charge ouer thee to keepe thee in all thy waves And therefore when the diuell abuseth Scriptures in tempting of vs the safest way is to oppose Scriptures againe vnto him as CHRIST did Because it is certaine that God doth not contradict himselfe in scripture and therefore the Diuell citeth scripture in a false sence when hee alledgeth it to perswade vs to that which is repugnant to the manifest word of God It is he that is the spirituall Pharaoh that studieth how to stay all the male chidren of the Israelites Exo. 1.16 in the very byrth That is he goeth about to choake smoother eueÌ„ a good thought as soone as it ariseth in the minde that it may not growe to full age and ripenes It is hee that is the mightie Nimrod and Hunter of soules Luc. Flor. de gest Roman li. 1. cap. 7. and that famous Robber that séekes for the worthiest booties preyes and strikes off the heads of the Poppies with Tarquinius Superbus Robbers and Thieues goe not thither where there is hay and strawe but where there is Golde and siluer saith S. Chrysostome Chrysost hom 4 in Isai so Sathan bends all his might and maine to the sacking destroying of the best of all And as it is séene among Saylers that they which haue an emptie shippe feare not the assaulte of Pyrates who come not to sinke or take a shippe that carries no wealth but they feare Pyrates that haue a shippe fraught with Marchandize and riches because Pirates couet to come where there is golde siluer and precious stones so Sathan doth not so much pursue a sinner that is deuoide of vertue and godlines as the holy Chrysos homil 9. de Ozia godly and righteous that possesse the true Treasure And as Pyrates doe not set vpon the ship that is sailing foorth of the Harborough when they know it is vnfurnished of substaÌ„ce but then they endeuor by all assayes to apprehend it when it returnes home to
on Christ our Mediatour and Aduocate and to declare our faith by vertue and godlines of liuing that we may be absolued and preuaile against the daungerous enemies and accusees of our soules in the last and great day of iudgement For where our Sauiour saith That the houre shall come in the which all that are in the graues shall heare his voyce Ioh. 5.28 we must attentiuely consider that it is said that the houre of the last day shall come For because we doe often so much pursue the vanitie of this world therein passeth away the tediousnes of houres and times in that we are taught that the houre of iudgement shall come and we knowe not how soone this must make vs carefull and watchfull in the loue and embracing of godlines For they that affirme that all shall at the last be said how can they aunswere to that spéech of him that cannot lie when he speaketh of the resurrection and last iudgement saying They shall come foorth that haue done good Ioh. 5.29 vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation In which words Christ sheweth that the twofold state of men shall appeare in the end of the world also and not without iust cause For as men haue béene diuerse in this life some elect some reprobate so euery one shall haue his reward and Christ shall gather all nations before him and separate them as the Shepheard separates the shéepe and goates setting the shéepe on the right hand and the goates on the left hand All shall liue indéed after the generall iudgement but there shall be a distinction of this life by the iudgement of Christ the iust Iudge For Christ béeing God that taketh no pleasure in iniquitie when he hath gathered the wheate into his gainer that is when he hath called and receiued the faithfull and godly to the perpetuall possession of his kingdome Matt. 3.11 then he will burnethe chaffe that is vnfruitful persons workers of iniquitie with fire that cannot be extinguished and the Angels shall goe forth and separate the euill from the iust Matt. 13.41 Mar. 9.41 and throwe them into the fornace of flaming fire where shall be wéeping and gnashing of téeth and the worme will neuer die This the Diuine expresseth in these words He that ouercometh shall inherite all things and I will be his God â—eu 21.7.8.27 and he shall be my son but the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall haue their part in the lake which burneth with fire and brimstone which is the second death for none vncleane thing shall enter into Heauen neither whatsoeuer worketh abomination or lyes but they which are written in the lambes booke of life The Apostle preaching to the Athenians Act. 17.31 said that God hath appointed a day in the which he will iudge the world in righteousnes As if Saint Paul had said that the circumstance and consideration of the time must stir vs vp to repentance and amendment of life for this is the time of grace in which men may be partakers of Gods mercie if they repent But if men stubbornely reiect the mercie of the Lord offered vnto them they must knowe that all men shall in the prefixed day be arraigned before Gods Tribunall seate which can neither be auoyded nor refused For albeit God suffer the vngodly for a time yet he doth it not for that he alloweth their wickednes but that by his forbearance he may allure them to repentance and if they contemne his kindnes and long suffering when he inuiteth them to his feare at length will they nill they they shall finde him a sharpe and seuere Iudge As he patiently for a long time expected the conuersion of the old world in the daies of Noah but at last said Gen. 6.3 That his spirit should not alway striue with man because he is but flesh and that his daies should be an hundreth and twentie yeares that is because men could not be wonne by Gods lenitie and long sufferance whereby as it were he stroue to ouercome them he would no longer stay his vengeance but definitely prescribe the terme of an hundreth and twentie yeares in which the inhabitants of the earth might repâ—nt before the Earth were destroyed Gen. 19.19.24.25 and as God patiently for a long time expected the conuersion of the Sodomites in the daies of Lot but at last for their hardnes of heart consumed them with fire and brimstone from heauen and their cities and that that grew vpon the Earth and as God patiently expected for a long time the conuersion of the Israelites sending his seruants the Prophets daily vnto them that they might be spared 2. King 17.13.14 but at last for reiecting and contemning of his admonitions and threatnings he destroyed Samaria Ierusalem so whosoeuer shall doe wickedly and yet shall thinke to escape Gods iudgement Rom. 2. â— 4 5.6.7.8 â— 10 despising the riches of Gods bountifulnes and patience and long sufferance not knowing that the bountifulnes of God should lead him to repentance he after his hardnes and heart that cannot repent heapeth vp as a treasure vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his works that is to them which through patience in well doing séeke glorie and honor and immortalitie eternall life but vnto them that are contentions and disobey the truth and obey vnrighteousnes shall be indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian but to euery man that doth good shall be glorie and honour and peace to the Iewe first and also to the Grecian And why is the separation of the good and bad expressed by the comparison of the shéepe and goates but partly for the consolation of the godly who in this mixture of good and bad are manifoldly molested by the reprobate as the shéepe are by the goates partly for the instruction and admonition of the godly that we should be most studious in this life to cast aside the manners and malice of goates and to expresse the simplicitie and innocencie of shéepe When the world goes about to draw vs to the pleasures of youth and by addicting our selues to vanitie to forget God and his worship let vs call to minde what Salomon saith of this matter reioyce saith he Eccles. 11.9 ô young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but knowe that for all these things God will bring thee to iudgement When the loue of the world and the desire of riches and honour shall moue vs to be vnconscionable vnmercifull readie
must looke on them not when they are coÌ„ming towards vs but when they are departing from vs for they come with a smiling countenance and doues face but they leaue behind them sorrow and repentance as the scorpions taile So it may as well be said of afflictions that wee must not looke on them when they are comming but when they are departing For they come with a grim and sadde countenaÌ„ce but when they depart they cast ioye and gladnes on as manie as haue employed them as they ought to doe For what is Tribulation to the godly but a plough that rips and opens the soyle of their hearts that the seede of vertue godlines may take roote anâ— find nourishment that nociue wéedes of vices may be extirpated and abandoned Euen as the plough breakes the ground that wéedes may wither good séede be receiued into the bosome of the earth for the better tructifying thereof Chrysost Hom. 4. de Poâ—nit And an ancient and holie father calleth tribulation A spirituall marchaÌ„dize For as they that desire to gaine money and to traffique in worldly marchandize cannot augment their wealth except they endure many perils of Land and Sea For they must néedes willingly beare the counterwaites of Robbers and the assaults of Pirates and all other incumbraÌ„ces for the expectation of profite and they doe not make moane at the féeling of any inconueniences Euen so wee must reioyce and Triumph when wee consider the Inualuable riches of this Spirituall marchaundize and those vnconceiueable and Inuisible good things which shall succéede the transitorie troubles of this wretched world Ioh. 16.21 22. A Woman when shee trauaileth hath sorrow because her houre is come but assoone as shee is deliuered of the childe shée remembreth the anguish no more for ioye that a man is borne into the world And the godly in this life are in sorrow and heauines but by Faith Repentance and Prayer in which the Spirite of God helpeth their infirmities their sorrow shal be turned into ioy and their harts shall reioyce and no man shall take their ioye from them 2. Cor 4.17.18 And how can wee but reioyce in tribulation For our light Affliction which is but for a moment causeth vs a farre more excellent an eternall weight of glorie while we looke not on the things that are séene but on the things that are not seene for the things which are seene are temporall but the things which are not seene are eternall Indeed this ioy in Tribulation ariseth not in vs of our own nature which is corrupt still repineth against the correction of our heauenly Father Neither doth it arise from the nature of Tribulation it selfe which hath enforced euen the holy Patriarks and Saints that shined as glittering Lamps Starres in their ages Iob. 3.2.7.8.9.11.12 to groane vnder the burden of miserie Iob was the liuely picture of patience yet how bitterly did hee inueigh against the verie day of his Natiuitie and how earnestly desired he that the Holie one would destroy him and cut him off Dauid was inspired by the holie Ghost Psalm 6.3 32.4 102. 88. 58. 6â— 77.7.8 c. yet how doeth hee make his moane that his foes oppressed him and that hee seemed euen forsaken therefore exclaimeth on this sort Will the Lord absent himselfe for euer will he be no more entreated Is his mercie cleane gone for euer and is his promise come vtterly to an end for euer Hath God forgotten to be gratious and will hee shutte vp his louing kindnes in displeasure Eliah was a Prophet of such holines that he obtained the priuiledge of Enoch which was to be rapt vp into Heauen aliue not to be takeÌ„ hence after the ordinarie sort of other men yet when he fled from persecuting Iezabel 1. King 19.4 he sat downe vnder a Iuniper-tree desired that hee might die said It is now enough ô Lord take my soule for I am no better then my Fathers Ierem. 11.5 15.10 20.14.15 Ieremiah was a man saÌ„ctified froÌ„ his mothers wombe yet he crieth out wo is me that my mother bare me Cursed be the day wherin I was borne Cursed be the maÌ„ that shewed my father saying Aman childe is borne vnto thee How did Ionah frette Ionah 3.3 for that the ruine of Niniuie did not accompanie his commination O Lord saith he take I beseech thee my life from me for it is better for me to die Iâ—n 4.9 then to liue And when he was inflamed with anger for that the vehement East wind had smitten his gourd and God had asked him whether he did well to be angrie for the gourd he answered I â—oe well to be angrie 2. Cor. 1.8 vnto the death And blessed Paul the chosen vessell of Christ complaineth that by his affliction in Asia he was pressed downe out of measure passing strength so that he altogether doubted euen of life Matt. 26.38 and 27.46 Yea how did Christ himselfe the head and generall Captaine of all beleeuers faint feare in the garden when he said that his soule was heauie euen to the death and how lamentable was his crye on the crosse My God my God why hast thou forsaken me If this were donne in the gréene trée what shall be donne in the drie If the hard séeme to shrinke what shall the members doe If the sonne himselfe be shaken how shall the seruant quake If those patternes of righteousnes were somewhat impatient discouraged euen almost drouped that they might sée their owne infirmitie and not trust in themselues but in the liuing God that doth raise the dead it must not dismay vs that are but Nouices young souldiours in Christs warres if now and then the weaknes of the flesh the vnperfectnes of our Regeneration doe seeme to eclipse this spirituall reioycing in Tribulation For as long as wee carrie about vs this fraile Tabernacle we know but in parte and see through a Glasse darkely and we thinke 1. Cor. 13.9 speake and vnderstand as children in heauenlie misteries and there is a continuall and vnappeaceable battell betwéene the spirit and the flesh Rom. 7.19 So that the good which wee would doe that wee doe not but the euill which we would not doe that we doe So that this spirituall ioy procéeds not from Musicke or from pleasant company or from respite and space of Timâ— which some affirme to cure asswage griefe or from our selues any way but it procâ—edes from the holy Spirit of the Lord. And that we may conceiue the matter more plainely we must ponder and remember 2. Cor. 4.16 that in the faithfull there is a double man to wit the outward man and the inward man And as there is a double maÌ„ so there is also a double iudgement a double will one of the spirite and another of the flesh Christ our Sauiour was not
according to his labour writes on this sort I will say a thing which may seeme to excéed the opinion of many but it shall not excéed the truth Although a man shall doe some worthy and couragious thing In epist ad Olymp. and yet without labour and danger he shall receiue no great reward For euery man shall receiue his owne wages according to his labour not according to the greatnes of the worke but according to the qualitie of the labour and suffering And he proues this by examples out of the scriptures For Paul glorieth not 2. Cor. 12. Iob. 1.1 27.6 but in his infirmities and tribulations Iob before his calamities which he suffered was a iust man and righteous and that feared God and of wonderfull godlines for his heart reprooued him not for his daies past But all this Sathan accused and said Doth Iob feare God for nought Iob. 1.9.10 hast not thou O God made an hedge about him and about his house about all that he hath on euery side But when he had lost al that he had and was striken with grieuous boyles and yet retained patience Sathan departed and could cauil and wrangle no more against him Lastly saith he Christ Our Lord bare in his glorious body the marks and scars of his wounds carried them into heauen for none other cause but to teach vs that the worke of his passion farre surpassed in dignitie all his other workes miracles For as odours doe disperse their swéete smell farther when they are mooued so the vertues of the godly being stirred by patience yéeld foorth a more acceptable sauour both to God and men Therefore that Christs word may dwell in vs we must haue an honest and good heart and we must heare the word and we must heare and kéepe the word and we must bring foorth fruit with patience Wherefore since the word of God is so beneficiall and profitable for vs and must be heard after this manner let vs all beseech our heauenly father that we may be partakers of that inestimable commoditie of the scriptures and may be right and worthy hearers readers and kéepers thereof Art thou young Let the word of Christ dwell in thée plenteously for if a child be taught in the trade of godlines Pro. 22.6 he will not depart from it Psal 119.9 when he is olde And wherewith shall a young man redresse his way but in taking héed thereto according to Gods word and Timothie knowing the scriptures from a child 2. Tim. 3.15 1. Tim. 4.6 and being nourished vp in the words of faith and of good doctrine did continually followe it Art thou old Let the word of Christ dwell in thée plenteously for it will teach thée to repent for thy former sinnes to bewaile the vanities of the world to prepare for thy dissolution to fixe thy faith on Christ Iesus who hath ordained a Mansion for thée in heauen and therefore to say with old Symeon Lord Luk. 2.29.30 now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Art thou vertuous and a louer of the word Let the word of Christ dwell in thée plenteously let vs be led forward to perfection Heb. 6.1 let vs followe the direction of the scripture till we come to heauen Matt. 2. â— as the wiseman trauelled by the leading of the Starre till they came to Christ The kingdome of God is compared to a graine of musterd seede Matt. 13.31 which at the first is the least of all séedes but when it is sowne it becomes first an hearbe then the greatest of hearbes then a tree then the birdes make nests in the branches thereof so the godly must procéede from the séede of godlines to the hearbe of godlines from the hearbe to the trée from the trée to branches so great that birdes may make nests in them that is their fruits and good workes must be so manifest that others may be brought to the feare of the Lord by their president When Eliah was gone a daies iourney in the wildernes and sate and slept vnder a Iuniper trée Gods Angell cald vpon him vp and eate and when he slept againe the Angell the second time cald vpon him 1. King 19.5.6.9.13.15 vp and eate for thou hast a great iourney and when he had trauelled 40. daies and was lodged in a caue the Lord cald vpon him what doest thou heere Eliah and when he was brought foorth to the mount the Lord said vnto him What doest thou héere Eliah goe and returne by the wildernes vnto Damascus and doe thus and thus So when we are entered into the way of life we must vp and eate and strengthen our selues first with milke then with stronger meate we must walke from vertue to vertue we must remember that we haue a great iourney to goe we must alwaies thinke that euery blessing of God bestowed vpon vs is a farther calling and prouocation to godlines and that we heare a voyce that cals vs forward thou hast yet a greater iourney to goe what doest thou héere Eliah Art thou vitious yet labour and desire that the word of Christ may dwell in thee plenteously and hearken attentiuely to the word and thou shalt see the admirable efficacie thereof If Polemon a drunken and intemperate young man when he rushed with his complices into Xenoâ—rates schoole Laert. lib. 4. after a contemptuous sort were so altered by the Oration of the Philosopher that afterward he embraced sobrietie much more can the doctrine of Christ dutifully and héedefully heard mooue a sinner to renounce wickednes When the chiefe Priests and Pharises had sent messengers to take Iesus as he was preaching to the people the messengers tarâ—ying till he had ended his sayings not with a purpose to learne but to entrap him in his words were so pricked in heart and changed that they returned without doing their message and being asked why they had not brought Iesus Ioh. 7.46 Confess l. 5. c. 13. 14. they aunswerad neuer man spake like this man Saint Austen reports of himselfe that being yet polluted with the errour of the Manichet hearing Ambrose preaching not with an intent to beléeue his doctrine but with a purpose to marke his eloquence though he contemned the matter and was delighted with the words onely yet with the words which he loued there came to his minde also the things which he neglected and when he opened his heart to consider quà m disertè diceret pariter intrabat quà m verè diceret how eloqently he spake it entered also into his minde how truely he spake Therefore since the hearkening to the word brings such profite though it shew thy vanities and spots and faults and imperfections yet despise it not nor throwe it away from thée as the Ape when he beholds his deformitie in the glasse doth throw it from him and seekes by all meanes to breake
miracle that Christs glory might be the greater and that the Iews might the sooner receiue him for the Messias Christs doctrine was more heauenly then Iohns for Christ taught as one hauing authoritie and not as the Pharises and other Doctors of the Lawe Ioh. 7.46 The Iewes themselues confessed that neuer man spake as Christ spake And a principall Pharisie could not but say Ioh. 3.2 None could do these miracles that thou doest except God were with him What then is the reason that they neglect and despise Christ and send this solemne honourable and noble Ambassage to Iohn euen from Ierusalem their Metrapolitane Citie Was it because Christ did sharpely taxe and reprehend their life But Iohn did it more sharpely speaking thus to the Pharises Matt. 3.7 O generations of Vipers who hath forewarned you to flee from the anger to come Surely this was the onely cause for that they reputed Christ vilde and a Carpenters sonne but they accounted Iohn a noble man and the sonne of a noble man whose father was Zachariah the Priest and his citie was in Iudah whereas they supposed that Christ was borne in Nazareth a base and simple citie in Galile Ioh. 1.46.47 and therefore Nathaniel otherwise a iust man and a true Israelite without guile said Can there any good thing come out of Nazareth The Iewes respected after the fashion of the world externall nobilitie and they had rather acknowledge Iohn for the Messias that was honorably descended then Christ who was borne in humilitie whether we respect the place of his birth or the place of his education or the state and condition of his mother and supposed father Ioseph For carnal and worldly men are most acute and sharpe eyed in perceiuing handling and discerning of worldly things and businesses but they are blind and ignorant in spirituall matters And therefore well writes Saint Basill As the sight of an Owle preuailes in the night Hom. ◠hexae◠but when the sunne shines it is much dazeled and dulled so the minde of men wise in the things of this world seemes to be most acute and quicke to discerne vaine things but to be dull and darke to perceiue the true light indeed Howsoeuer it were and howsoeuer the Iewes were blinded with an ouerwéening opinion of Iohns excellencie yea howsoeuer Iohn were extolled of Christ himselfe that cannot lye nor be deceiued Matt. 11.11 when he was commended for the greatest Prophet that arose among men borne of women yet this Iohn so noble so excellent so temperate so sincere so commended how humbly did he estéeme of himselfe and what was his answere to the Ambassadors Ioh. 1 26.2◠I baptise saith he with water but there is one among you whom yee know not he it is that commeth after me which was before me whose shoe latchet I am not worthy to vnloose This was the humilitie of Iohn the Baptist There is a memorable historie recorded of the seuen wisemen of Greece how modestly they shifted the name and reputation of wisedome from one to the other on this manner Val. Max. l. 4. c. 1. One had bought the draught of fishers that drew their net in the Milesian coast there arose a controuersie by reason that a golden Delpian table of great weight was drawne to land the fishermen affirming that they had solde the fishes that should be taken and the fellow saying that he had bought the fortune of the draught the case being brought before the whole people of the citie for the noueltie of the matter and for the value of the table it pleased them to aske counsell of Apollo of Delphos to whom the golden table should be adiudged Apollo answered that it should be giuen to him that surpassed others in wisedome in this oracle Hos sophie panton protos touto tripod an dô Then the Messias with one consent gaue the table to Thales Thales gaue it to Bias Bias to Pittacus and he presently to another and after from one to another of all the seuen it came last of all to Solon who bestowed vpon Apollo himselfe both the title and the reward of the greatest wisedome And thus it appeares that the better euerie one is the more humble euery one is and the more he estéemes other better then himselfe The fuller the vessell is the baser sound it yéeldes but the emptier it is the lowder it rings The higher the Sunne is in the heauen the lesser shadowes he makes and the lower he is the greater shadowes doe fal from bodies Sound and full eggs doe sinke in water but rotten and putrified and emptie doe float and swim When the bird will mount vpward in flight she bends downe her head towards the earth that she may rise the higher which she doth not when she walkes on the ground Wood that in burning yéeldes the greatest smoake doth giue the smallest heate The bough whereon fruit hanges and the eare ful of corne bend downeward to the earth but the bough and eare that are voyde of fruit doe stand vpright Euen so they that are destitute of true vertue and of good workes make most ostentation but the soule that is replenished with vertue and godlines beholds the earth that is mans frailtie and earthly condition from which ariseth the cause of humbling our selues And euery one must confesse Gen. 18.27 as Abraham did talking with God that he is dust and ashes not onely in respect of the body which is most manifest but also in respect of the soule and thereby truely abase and humble himselfe For as ashes are vild and of no reputation so the soule by sinne is vild and abhominable before God As ashes are scattered with each blast of winde so man of himselfe cannot resist a small tentation but he often fals at the vttering of a small spéech As ashes cannot returne to the former matter and substance of which it was made so a sinner cannot returne to the state of saluation from which he fell but by the grace and mercie of God The consideration of this is néedfull for vs for to estéeme too well of our selues and to be willing to be thought that we are not and to be vnwilling to be thought that we are is a disease incident to most men Which disease of man Socrates fitly expressed when he said Stob. ser 21. That if vpon the stage any should commaund all shoemakers to stand vp shoemakers onely would stand vp likewise if carpenters or weauers or other particular craftesmen were to stand vp these onely would stand vp but if wise men and iust men were commaunded to stand vp all present would straightway stand vp because all are willing to be accounted such And therefore since selfe-loue and selfe-liking is an hereditarie sicknes in vs it is behoofefull for vs to obserue what remedies may cure this daungerous infirmitie Surely whatsoeuer we consider whether the things without vs or the things within vs or the things beneath
reÌ„negates which walked no more with Iesus working their destruction by the very doctrine of saluation whereas firme professors will say with Peter Maister Ioh. 6.68.69 to whom shall we goe thou hast the words of eternall life and we beleeue and knowe that thou art that Christ the Sonne of the liuing God Many will salute the Brethren for a time and labour for the truth and promote the Gospell of Christ Col. 4.14 2. Tim. 4.11 but when the perillous scirmishes come they will flee with the dastardly souldiour and with Demas forsake Paul and cleaue to this present world Many will say Lord I will follow thee whithersoeuer thou goest but when they heare that Foxes haue holes and the birds of the heauen nests but the Sonne of man hath not wherein to lay his head and when they call to minde their worldly businesses they will first goe and burie their father and they will first bid them farewell that are at their house and then they will follow Christ Luk. 9.17 c. But no man that putteth his hand to the plough and looketh backe is apt to the kingdome of God When the Philistines sent home the Arke of God setting it on a carte drawne with heifers whose calues were shut vp at home they tooke this for a signe that it was Gods Arke and that they were plagued for kéeping it if those heifers whose calues were so shut vp at home did goe on directly into the land of Israel 1. Sam. 6. did not returne vnto their calues till they had brought the Arke into it owne proper place So when the faithfull soule suffereth much for Christ and his faith and doth much good it is an argument that they are workes of godlines if we directly and still proceede in good workes walking from vertue to vertue Psal 84.7 till we appeare before the God of Gods in Syon But the soule that returnes to the Calues shut vp at home that is to sensuall passions and appetites and affections and reliques of the old man it shewes that it beares not the Arke nor is the true and liuing Temple of God When the Apostle saies Rom. 13.14 Gal. 3.24 that we must put on the Lord Iesus Christ and that as many as haue bene baptised into Christ haue put on Christ he commends vnto vs the vertue of perseuering For what else meanes the scripture by putting on of a thing but to be so ioyned vnto it as neuer to depart therefrom So the wicked man that delights in cursing is laid to be cloathed with it as with a raiment and to be couered with it Psal 109.18.19 as with a garment and to be compassed with it as with a girdle so Christ that is the absolute patterne of all righteousnes Isai 11.5 is said to be girded about the loines with iustice and girded about the reynes with faithfulnes so the obstinate sinner Iob. 8.22 that bewraies his hatred towards God by continuance in sinne is said to be cloathed with confusion and shame whereby wee may learne that to put on Christ is to be apparelled with the new man and to be so arraied with the Armour of God as not to put it off againe but to be found harnessed therewith It may be said of many that they are like new broomes that for a little space sweepe cleane but they daily decrease and decline shewing themselues not to haue a true affection to godlines and the heauenly wisedome Ecclus. 24.24 for she protesteth that they that eaâ—e heâ— shall haue the more hunger and they that drinke her shall thirst the more When the painter Euphranor had vndertaken to paint twelue Gods at Athens Val. Mar. l. 8. c. 12. he delineated the Image of Mercurie with as excellent colours of Maiestie as he could making shew as though he would haue represented Iupiter with greater dignitie but al his endeuour being consumed in the former worke his latter attempts could not rise to the height at whiâ—h they aimed For though Nature do often suffer Arte to imitate her power yet sometimes she smiles at the vaine enterprise of Arte as Euphranors pensill did truly prooue But God in working out our saluation followes not the order of Arte but of Nature procéeding from that which is imperfect to that which is perfect As in the whole matter after the letter and ceremonies of the law he gaue the lawe of grace and the Spirit kéeping the good wine with the bridegroome of Cana vntill the end of the feast so in particular Ioh. 2.10 God procéedes from the good vsing of a smaller grace to the bestowing of a greater Nature by continuall operation brings forth an high trée of a small plant or séede and the drop of water frets the stone not by force but often falling and the fire is maintained by continuall putting of fewell thereunto so the God of Nature by his grace as by a séede and by a perpetuall influence doth produce admirable vertues in his elect causing the latter ende euer to be better then the beginning 1. Cor. 15.46 For that is not first which is spirituall but that which is naturall is first and after succéedes that which is spirituall God commanded that in Aarons garment beneath vpon the skirts there should be made pomegranats of blew silke and purple and skarlet round about the skirts thereof and bels of gold betwéene them round about that is Exod. 28.33.34.35 A golden bell and a Pomegranate round about vpon the skirts of the robâ— The bels were that when he ministred and went into the holy place before the Lord and came out his sound might be heard and why may not the Pomegranates expresse the perfection and consummation of vertue and godlines in that the Pomegranate among al other fruits séemes to haue the resemblance of a crowne and the end is the glorie and crowne of the worke and this crowne as it were was set not in thâ— highest part nor in the most but about the lowest edge or skirts of the high Priests to be and why may we not gather hereby that we must abide in godlines vnto the last gaspe and continually speake well and doe well Yea but how may we obtaine to this constancie and perseuerance By earnest praier to God For the spirituall Armour by which we ouercome the wicked Eph 6.10 Phil. 1.6 Phil. 2.13 and quench his firie darts is the Armour of God God that hath begun this good worke in vs will performe it vntill the day of Iesus Christ God worketh in vs both the will and the déed euen of his good pleasure 1. Thes 5.24 1. Pet. 5.10 Heb. 13.21 Eph. 3.16 2. Thess 1.1 2. Thess 2.16 3.3 God is faithfull which calleth vs who will also doe it God will stablish vs. God makes vs perfect in all good workes to doe his will working in vs that is pleasing in his sight through Iesus Christ God graunteth vs
liberall to the distressed and doest thou shrinke from thy former bountifulnesse either for the multitude of the poore or for the vnthankfulnesse of the néedie or for that other doe so little regard them or for that thou accountest it a disparagement to thy worthinesse to haue care of the afflicted or for that thou doest not presently sée the reward Yet be not wearie of well doing 2 Thess 3.13 though the Haruest come not by and by yet in due time it will come and thou shalt reape in due season Iam. 1.14 if thou be not weary of doing well Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Hast thou shewed thy faith by many good workes and therefore doest thou now think that thou mayest loyter in the way of life Remember Lâ—uit 3.9 that as GOD commaunded the rumpe also of the beast to be sacrificed so hee requireth the ending also of our life to be spent in his seruice Luk 1â— â— 8 It is not enough for the seruant to worke in the field hee must after hée comes home attend his Maister also at Table and when he hath done all yet hee doeth but his dutie Ioh. 8.3 The true Disciples of Christ must continue in his word Act. 2.42 Act. 11.23 Act. 13.43 1 Cor. 15.58 1 Cor. 16.13 1 Tim. 4.16 2 Tim. 3.14 Heb. 3.12 1 Ioh. 2.24 Iude v. 20 and must continue in the Doctrine of the Apostles and must with full purpose of heart continue in the Lord and must continue in the grace of God and must be stedfast vnmoueable aboundant alwaies in the worke of the Lord forasmuch as we know that our labour is not in vaine in the Lord and must watch stand fast in the faith quite themselues like men and be strong and must continue in and follow the good Doctrine they haue receiued and which is committed vnto them and must take héed least at any time there be in them an euill heart and vnfaithfull to depart away from the liuing GOD and must haue that same trueth abiding in them which they haue heard from the beginning and must edifie themselues in their most holy faith praying in the holy Ghost The Libbard takes the pray not by pursuing and hunting but by leaping and skipping and if he take it not at the third or fourth leaping hee frets with rage and falles away as though hee were ouercome Such are they that would attaine to perfection in well doing at one iumping and would be frée from all crosses and tentations at the first push and therefore if an impediment come twice or thrice they start back from doing good But we must not leape and skip in vertuous workes as though Heauen could be obtained at an instant but we must runne perseuere and proceede continually in godlinesse For as in Chesse-play when one draught either is not made when it ought to be or else is otherwise made then it should be the whole game and gaine is lost so when one good worke is carelesly neglected or one sin is presumptuously committed the whole fruite and reward of righteousnesse is put in hazard Wherefore let vs so runne our race Ezek. 33.12 that we may obtaine 1 Cor. 9 24.26 2 Tim. 2.1.3 2 Pet. 1 1â—.12 and receiue the prize let vs not fight as one that beateth the aire but let vs be strong in grace and fight as good Souldiours of Iesus Christ that we may receiue that vncorruptible crowne let vs giue diligence to make our calling election sure and ioyne together these pretious linkes in a chaine that may adorne our soules namely with faith vertue with vertue knowledge with knowledge temperance with temperance patience with patience godlinesse with godlines brotherly kindnes with brotherly kindnes loue that doing these things we may neuer fall but by this meanes an entring may be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Amen FINIS