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
should goe out at them aboue all other I submissely implore your fauour for the acceptation and patronizing of my slender trauell beseechching you not to be displeased that I haue beene emboldned to dedicate this simple worke vnto you I was prouoked by your zeale to pure and vndefiled religioÌ„ by your vnpartiall regard of Iustice by your feruent affection to benefit your Countrey and by your loue to Learning and the learned which vertues as they are infused into you by the Author of all sincere vertue so they seeme in you to be hereditarie and deriued and transfused from your gracious Progenitors by these things I was prouoked to yeeld this testimony of your deserts as a consenting harmonie and generall applause of the multitude And thus praying the Lord to multiply and continue his mercies vpon you and yours I humble commend this declaration of my reuerent and due conceit of your worthines vnto your selfe and your selfe vnto the Almightie Your Worships in all dutifulnes to be commaunded ROB WOLCOMBE THE SEEKING OF HEAVEN Matt. 6.33 But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you I It is the dutie of a sincere teacher of the will word of God Ier. 1.10 2. Cor 10.4 first to plucke vp iniquitie and to roote out vngodlines to destroy sinne to throwe downe the strong holdes of Sathan and then to build pietie and to plant the feare of the Lord. For as we see that thornes must be first pulled vp before good séede can be dispearsed with gaine and profit so none can apply their mindes to vertue before they lay aside the contrarie and repugnant vices Ier. 4.3 Isai 1.16 Psal 34.15 Therefore the Prophets exhorting sinners to repentance haue said that we must plough vp our fallow ground and not sowe vpon thornes and we must cease to doe euill and learne to doe well and we must decline from euill and doe that which is good The same order is obserued by Christ the true publisher of Gods pleasure For when he had sufficiently dehorted from anxietie and carefull pensiuenes touching earthly things as meate drinke and raiment namely because it hinders the seruice of God drawes vs to the seruice of Mâ—â—â—mo that is of worldly wealth and because it is foolish and superfluous for God will giue foode and raiment to his children for he that hath giuen life which is the greater will giue foode and raiment which is the lesser he that féedes the fowles of the heauen that neither sowe nor reape will he not féede his seruants that both sowe and reape he that cloathes the lillies that labour not nor spin will he not cloath his children that doe both these and when he had shewed both that this carefulnes is troublesome and profits nothing for who by carking can adde one cubite to his stature and that this anxietie pertaines to the Gentiles and Ethnicks which are ignorant of God and strangers from Christian religion and therefore ought to be far from vs that are Christians and doe acknowledge God to be our mercifull God and father When Christ had by these reasons disswaded from pensiue carefulnes now in these words he exhortes to godlines vertue and righteousnes saying But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you In which words there are contained two things the first is an exhortation in these words But seeke ye fâ—rst the kingdome of God and his righteousnes the second is a reason of the exhortation in these words And all these things shall be ministred vnto you We are exhorted to seeke principally and before all other things the kingdome of God and Gods righteousnes And what is the kingdome of God It is the kingdome of grace in this life wheÌ„ Gods holy spirit swaies and rules in our hearts doeth so transforme and alter vs that of enemies of God we are reconciled vnto him For we are by nature strangers from God and the commonwealth of Israel and replenished with all vncleannes and iniquitie Ioh. 3.5 Matt. 3.11 and the spirit of God and his grace is water to purifie our pollution and fire to burne away our drosse and rust and oyle to supple and soften our hardnes and the seede of godlines 1. Io. 2.20 1. Io. 3.9 Luk. 11.20 froÌ„ which our soules growe vp into faire and goodly trees in whose branches vertues and good workes make their nests and dwelling places and the finger of God that engraues in our hearts the will and commandement of God and obedience vnto the same Luk 1.32 In this kingdome of grace Christ Iesus is the King and high Lord appoynted by his father to rule and gouerne it In this kingdome of grace the Subiects are the faithfull whom Christ hath redeemed with his death and set â—ree from the tyrannie of Sathan In this kingdome of grace the lawes are the word of God wherein all things are commaunded that belong both to the humble seruice and obedience of that supreme King and to the concord of the Subiects and citizens In this kingdome of grace all things are spirituall namely the King himselfe his glorie power Subiects lawes reward and punishment of Rebels And therefore Christ saith to Pilate Ioh. 18.36 my kingdome is not of this world For Christ requires no such thing of his Subiects as earthly kings are wont to aske but contrarily he doth continually enrich them with his owne gifts and spirituall riches he makes all his Subiects partakers of his kingly dignitie which earthly Kings cannot doe he doth not onely commaund as other Kings doe but also giues vs his owne spirit which puts power into vs whereby we are made able to yéeld our humble and dutifull obedience to his commaundements Finally all other kingdomes are subiect to alteration change but this kingdome of grace is inuincible and shall endure vntill the last comming of Christ This is the kingdome that our Sauiour bids vs to séeke first and chiefly and therefore let vs all pray that we may be Subiects thereof For grace is the balme to cure the sores and sicknesses of our soules grace is the directer of our thoughts spéeches and works in the awe of God as the rudder rules the ship grace is the garment and robe that couers and clothes our naturall defects and imperfections grace is the celestiall influence that makes our minds to spring foorth into godly actions as the raine that drops from heauen bréedes fertilitie in the earth grace is the swéetner of our workes which are otherwise bitter and vnsauorie as they issue from our corrupt wels as Eliâ—haes salt cured the bitter and venemous water of the citie Iericho 1. King 2. And what can be more fitly said of grace then that Saint Austin hath said Tract in Iohan. 41. As the Physitian hates the infirmitie of the Patient and workes by curing
vs an affected féeling of the loue of God towards vs Rom. 5.5 it works in vs an vndoubted expectation of eternal life it works in vs a sonne-like loue feare reuereÌ„ce whereby wee loue Christ are delighted in Christ and desire to please God carefully auoyd offeÌ„ding of him it workes in vs consolation 1. Pet. 1.8 peace of conscience for the forgiuenes of our sinnes gladnes spiritual ioye through the tast of Gods fauour it workes in vs sighes of the spirite that cannot be expressed a confideÌ„ce whereby we call God Abba Father Rom. 8.26 it works in vs patience in aduersitie and reioycing in affliction it works in vs a coÌ„tempt of the world Gal. 4.6 and a spirituall securitie and constancie thorough the grace and friendship of God Lastly Rom. 8.15 Rom. 3.33 38. Psal 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake curtesie kindnes geÌ„tlenes a delite in the godly as the Psalmist saies of himself That all his delite was in the Saints that were on the earth Faith is liuely in respect of our actions for out of the foresaide inward affections there breakes out godlines 2. Cor. 4.13 Matt. 7.7 Rom. 12.8.9 Phil. 4.11 Gal. 2.20 Gal. 3.26 Act. 10.43 Acts. 13.39 Rom. 9.12 Eph. 3.12 Act. 15.9 â— Ioh. 5.14 and righteousnes and thanksgiuing and prayer and confessing of Christs Faith and peace and concord with all men and mercie towards all euen our enemies and newnes of life and a good conscience and an holy care faithfulnes and diligeÌ„ce in our calling contentation in whatsoeuer state of life So that that the godlie are engraft into Christ and are in him and haue fellowship with him and are made the Sonnes of God and obtaine remission of sinnes and are righteous in the sight of God and are not ashamed haue bolde accesse and entrance to God haue their vnderstanding and will regenerate and their hearts purged and are saued and do obtaine their petitions of God and doe conquere the world and Sathan and doe renounce Sathan and all his works Eph. 5.11 in heart word life and manners and doe altogether relie vpon God and are delighted with his Lawe day and night Psal 1.2 All these things Faith works in the godly and yet to speake as the thing is Faith performes not these things but hée whom Faith appreheÌ„ds that is Phiâ— â— 3 IESVS CHRIST in whome we are able so doe all things necessarie to saluation Yea but may some say where shall wée finde such Faith that is adorned with all these things It is true that the like measure of Faith is not giuen vnto all men Rom. 12.3.9 Eph. 4.16 but to some is giuen more Faith and to some lesse and to euery one of the Elect is giuen faith sufficient vnto saluation For God moderates and orders the matter so that those which shal beare the more brunts in the world and shew foorth Gods glorie more theÌ„ other they should haue the greater measure of faith for that purpose Notwithstanding more and lesse changeth not the nature of things a dwarfe is as much a man in substance as a Giant a féeble and fraile Faith in Christ though not perfect yet is a true Faith and shall saue if it be fixed on Christ and straye not from Christ and shall attaine attonement with God and remission of sinnes eternall life no lesse then the strongest Faith Therefore Isaiah saith of Christ Isai 42.3 A brused Reede shall hee not breake and the smoaking flaxe shall hee not quench that is Hée shall mercifully succour the weake he shall strengthen the wauering in faith and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them though it be almost dead and extinguished God doth not at an instaÌ„t plant place a full perfect faith in our hearts but he doth it by degrées and steppes and encreases in that measure and manner time it pleaseth him For as the Philosophers say that wee are and are nourished by the same things and as an Infant is fed and sustained with the same blood when hee is borne beeing turned into milke So God confirmes Faith in vs by the same meanes by which hée plants it 1. Pet. 2.2 The principall meanes is the often hearing of Gods word And therefore S. Peter sayes As new borne Babes desire that sincere milke of the Word that yee may growe thereby And Saint Chrysostome sayes Fides nostra instar Lampadis accensae quae facile extinguitur nisi subinde is fundâ—tur Oleum That our Faith is like to a Lampe set on fire which is easily put out if Oyle be not now then powred vpon it This Oyle is the Word of God Another meanes is the often receiuing of the Lordes supper according to Christs commandement Eate this Drinke this Another meanes are daily Prayer supplication with Dâ—uid that God would stablish that he hath wrought in vs Ps 68.28 and with the Apostles that the Lorde would increase our Faith Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs is a desire of godly life and Charitie towards our Neighbour And therefore Paul saith that we must hold fast Faith and a good conscience 1. Tim. 1.19 2. Pet. 1.5.6.7.8.9.10 And Peter saith that wee must make our calling and Election sure by giuing all diligence to ioyne Vertue with Faith and with Vertue Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlines and with godlines brotherly kindnes and with Brotherly kindenes Loue. For if these things bee among vs and abound they will make vs that wee neither shall be idle nor vnfruitefull in the acknowledging of our Lord IESVS CHRIST For hee that hath not these things is blinde and cannot see a farre off and hath forgotten that hée was purged from his olde sinnes but if we doe these things wée shall neuer fall Are works necessary then vnto saluation will some say If wee take it thus that workes are necessary to saluation as the meritorious cause of Righteousnes and eternall life it is false If we take it thus that new obedience is necessarie as being a sequele and effect necessarily following our reconcilement to God it is true For God will saue none without Repentance and the giuing of the holie Ghost is necessary to eternall life as CHRIST saith Ioh. 3.3 Except a man bee borne againe he cannot see the Kingdome of God Againe Faith without which we cannot be saued cannot be wtout good works for Faith hath euermore Loue ioyned with it either actually Gal. 5.6 De interpellatione Daâ—â—d 4. vel Psalm 7â— or potentially Againe Bernard saith truly Bona opera sunt via Regni non causa regnandi Good works are the way to the Kingdome of Heauen not the cause that
and writings and examinations that Gallus went about to poyson him but hee spake so hainous a matter with so calme a countenance so fainte voice and so remisse gesture that Cicero the Aduocate of the person accused gathered by his gesture and action that hée spake fainedly and therefore saide Tu nisi fingeres Callidî sic ageres ô Callidius Wouldest thou so pleade the cause vnlesse thou didst dissemble So when these keye-colde Christians say that they hate sinne embrace vertue belieue in Christ loue his Gospell and their brethren they do it so remissely and faintly that it may be excepted said against them would you so slenderlie and negligently speake of these things if you were so well resolued On the contrary there are some so forward in citing scripture in reprehending of sinne in glorious protestation of their faith hope and charitie in listning to the Word read preached as it may be thoght that they are mounted high in the steps of mortification and that they are crucified to the world and the desires thereof but if we approch to the fig-trée that flourisheth with such faire gréene leaues we shall finde no fruite thereon Matt. 21.19 but shall thinke that those Iewes are reuiued that were woont to talke of the Prophet by the walles and in the doores of houses Ezek. 33.30.31.32 and to speake one to another euery one to his brother saying Come I pray you heare what is the Word that coÌ„meth from the Lorde yet when they sat before the Prophet and heard his wordes they would not doe them but with their mouthes they made ieasts and their hearts went after couetousnes the Prophet was vnto them as a ieasting song of one that hath a pleasant voyce and can sing well For they heard his wordes but they did them not It were to be wished that it were not true that one saith that if the closet of mens hearts were vnlockt the cloudes of the countenaÌ„ce chased away there would be séene strange moÌ„sters lodging in the heart as straÌ„ge as Nilus and Ganges Lybia Câ—ucasus haue brought foorth There would be found the bloody Tyger the cruell Lyon the sauage Wolfe the venemous Basiliske the Aspe that brings into a deadly drowzinesse the stinging Scorpion the counterfeiting Crocodile the false Foxe and the dissembling Hiena And it would appeare that oftentimes fained godlines couers crueltie En vetereÌ„ PharisaismuÌ„ recenteÌ„ papismum and a godly shewe shrowdes wickednes whereas on the otherside naked vertue is oftentimes coursely attired and lodgeth in a homely cottage and boasteth not of lofty titles and scornes popular applauses and followes not great Patrones but séekes by all means to liue retiredly in a secret habitation If then Hypocrisie be so odious in the eyes of God and shall bee so sharpely punished in the worlde to come and bée so daily and vsually found in the liues of men For these dayes are no freer then Paules time wherein there were some that did professe that they knewe God but by workes denyed him and were abhominable and disobedient Tit. 1.16 and vnto euery good worke reprobate Let vs stedfastly cleaue to the Lorde with full purpose of heart and let vs abandon hypocrisie that wee may please the Lorde and let vs reiect dissimulation that wee may be blessed and let vs auoyde counterfeiting that wee may not bee fashioned according to this present Worlde and let vs not presume to carrie the Name of CHRIST without sinceritie of Faith and christian life and godlines of conuersation and continuance in well-doing For it is not enough to begin well except we perseuere Greg. in Homil. Quum desiâ—eria bona concipimus semen in terram mittimus When we conceiue goods desires we cast séede on the ground and when wée begin to doe well then springs vp the blade and when we profite in well doing then appeare the eare and when wee are rooted and stablished in well doing then there is full Corne in the eare Let vs not fall away from well dooing Gal. 6.9 Chris in Mat. â—4 Hom. 53. till the Haruest come that our workes may be plenteously rewarded for in due time we shall reape if we faint not The money of this world if it be enclosed in a bag it remaines alone but if it be curraÌ„t and goe from hand to hand it is multiplied by the vse thereof So the Faith of a Christian if it be kept close prisoner in the heart it not onely abides alone but it is lessened by idlenes and waxeth sloathfull and at last falles to nothing but if it be daily exercised in the scriptures and stirred vp by good spéeches and confirmed by good workes it will not onely multiplie but also neuer cease to growe and encrease till it bring vs to the marriage of the Lambe of God CHRIST IESVS in heauen where wee shall haue the end of our Faith Euen the saluation of our soules The God of peace that brought againe from the dead our Lord Iesus Christ the great Shepheard of the sheepe Hebr. 13.20.21 through the blood of the euerlasting Couenant make vs perfect in all good workes to doe his will working in vs which is pleasing in his sight through Iesus Christ to whom be praise foreuer and euer Amen Hovv to vanquish Sathan 1. Pet. 5.8.9 Be sober and watch for your aduersarie the Diuell as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith MAn naturally is desirous of peace quietnes abhorreth vexation trouble yet when he hath obtained his desire being too secure and yeelding himselfe a captiue and slaue to the suggestions of the flesh and Sathan he abuseth ease tranquillitie to his owne hurt and destruction And therefore that we may auoide securitie and be héedfull the scriptures do often shew vnto vs how full of dangers our life is in that they compare it sometimes to a Pilgrimage sometimes to a Warfare Note what the Patriarke Iacob said when Pharaoh asked of him how olde he was Gen. 4â— 9 The whole time saith he of my pilgrimage is an hundred and thirtie yeeres fewe and euill and full of trouble haue the daies of my life bene Note what penitent Iob said of his life Is there not an appointed Time for man vpon earth and are not his daies Iob. 7.1.2.3.6 as the daies of an hireling As a seruaÌ„t longeth for the shadowe and an hireling longeth for the end of his worke So I haue had as an inheritance the monethes of vanitie pinefull nights haue bene appointed vnto me my daies are swifter then a Weauers shittle Note what Moses the man of God saith Psal 90.3.5.6.10 Thou ô Ood turnest man to destruction Againe thou sayest Returne yee sonnes of Adam thou hast ouerflowed them they are as a sleepe In the morning he groweth like the grasse in the morning it flourisheth groweth in the euening
lyes And are not drunkards that depriue themselues of reason and common sense that abuse the good creatures of God that deâ—â— their soules and bodies with vices and prepare themselues to be as spunges to receiue all iniquitie are they not comprehended vnder the name of vncleane persons and dogs If any say that these are but probabilities and collections then behold those most cléere places where the holy Ghost saith by the mouth of the Apostle 1. Cor. 6.10 Gal. 5.21 that drunkards shall not inherite the kingdom of God and that drunkennes and gluttonie are manifest workes of the flesh and that they which do such things shall not inherite the kingdome of God The second Metaphor borrowed spéech which the Apostle vseth in his exhortation is likewise taken from earthly souldiers and warfare when he saith and watch If the souldiour that lieth in field against his enemie be not watchfull but careles and sléepie how soone may his foes preuent and circumuent him so if they that are enrolled souldiours in Christs band to fight his battels vnder his banner be remisse drousie and negligent the enemies of their soules may soone ouerthrowe and destroy them It is necessarie therefore for vs to watch And why must we watch We must watch for the comming of Christ our Lord and Maister for so he commaunds saying Watch therefore for ye know not what houre your Maister will come If this be sure that if the good man of the house knew Matt. 24.42.43.44 at what watch the theefe would come he would surely watch not suffer his house to be digged through therfore be ye also readie for in the houre that ye thinke not will the Sonne of man come And againe Let your loynes be girded about Luk. 12. â—5 36 and your lights burning and ye your selues like vnto men that waite for their Maister when he will returne from the wedding that when he commeth knocketh they may open vnto him immediately And why must we watch for Christs comming because it will be suddaine for the day of the Lord shall come euen as a theefe in the night 1. Thess 5.2.3 for when they shall say peace and safetie then shall come vpon them sudden destruction as the trauell vpon a woman with childe they shall not escape And whereto must we watch we must watch to righteousnes godlines vertue good works for so the Apostle S. Paul doth admonish vs saying awake to liue righteously sinne not 1. Cor. 15.34 As if he had said sin is like the Aspe for as that Serpent when it stings any it brings them into a drousines and they die sléeping so they that are hurt with the sting of sinne fall into a drousie forgetfulnes of God godlines and except the Lord touch their hearts with repentance they senselesly sléepe vp into the second death Ephes 5.14 Awake therefore thou that sleepest and stand vp from the death of sinne and Christ shall giue thee light And why must we watch we must watch least Sathan sowe tares among the good séede of Gods word and take it away out of our hearts and choake it with the thornes of cares and voluptuous liuing Matt. 13.34.25 For Christ saith expressely That the kingdome of God is like vnto a man which sowed good seede in his field but while man slept there came his enemie and sowed tares among the wheate and went his way Briefly wherein must we watch we must watch in praier for so our Sauiour taught his disciples Matt. 26.41 Luk. 21.36 saying Watch and pray that ye enter not into temptation And again Watch therefore and pray continually that ye may be counted worthy to escape all these things that shall come to passe and that ye may stand before the sonne of man And so Saint Paul commaunds continue saith he in prayer Col. 4.2 and watch in the same with thanksgiuing And iustly might he commaund vs to pray continually for what else is praier to the soule but that which the kéele is to the ship the foundation to the house and the moisture to the tree and the sinewes and ioynts to the body Take the kéele away and the ship is dissolued take the ground-worke away and the edifice falles take the moisture from the trée and there comes no fruit take away the sinewes and cut the ioynts of the bodie and the members will not hange together and take away prayer from the soule and it is exposed as a preie to euery Enemie Praier to the Christian is as a sword to the traueller that chaseth away the théefe and the bowe of the hunter that kils the sauage beast and the fortresse and bulwarke that defends the cittie and castle for the wicked spirits are put to flight when they see our soules armed with supplication and the enemies that as gréedie beasts would deuoure our soules are driuen off by the spirituall arrowes of zealous praier and the castle of the soule is protected by praier and thereby made inexpugnable Chrys de diuersis and therefore if praier be taken from the soule perinde est ac si piscem ex aqua traxeris vt illi vita aqua ita anima preccs it is as though a fish were drawne out of the water As water is life to the fish so prayer is life to the soule Art thou in tranquillitie pray to God that thy tranquillitie may be permanent Dost thou sée a gréeuous storme comming pray to God that he would auert it and turne it into calmenes Art thou heard thanke God for hearing thée Art thou not heard perseuere that thou maiest be heard For although God defer for a little space yet he doth it not of hatred towards thée neither for that he reiects thée but by deferring he keepes thee the longer by him Chrys de profectu euangelij as fathers are woont not to grant presentlâ— to their children whoÌ„ they loue entirely â—he things which they desire but to put them off with some delay that they may tarrie the longer with them and desire it the more feruently and estéeme it the more regardfully when it is graunted Wherefore since prayer is so profitable and necessarie for vs let none passe away the time ordained for prayer in sléepe and trifling and in worldly cares and musings or in vttering the words of prayer coldly and negligently and with a roauing and wandring minde onely vsing his lips but let vs powre foorth our praiers before the Lord with attentiue mindes and carefull hearts Cyprian saith well Let the minde muse on nothing else then that which it praieth for And againe How canst thou desire to be heard of God when thou hearest not thy selfe Vis esse deum memorem tui cum tu ipse memor tui non sis Wilt thou haue God to remember thee when thou remembrest not thy selfe Bernard also hath a memorable sentence I offer saith he great iniurie to God when I pray
gift in secret peruerts iustice blindes the eyes of the wise as the famous Lawyer confessed who refusing a while to patronise a cause not very good when the Sollicitour cast downe before him a great summe of péeces of Hungarian gold on which were enstan ped the Images of armed souldiours Splinx phâ—los cap. â—2 he thus cried out Thou hast taken me captiue for who can resist so many armed men In regard of all this had not the Poets great cause to exclaime Quid non mortalia pectora cogis Virg. Auri sacra fames O execrable hunger of golde what doest thou not enforce mens hearts to doe And Ouid. Opes irriâ—imenta malorum wealth is a prouocation to wickednes But most chiefely had not Saint Paul great reason to say that They that will be rich 1. Tim 6.9.10 fall into tentation and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for the desire of money is the roote of all euill which while some lusted after they erred from the faith and pierced themselues thorough with many sorrowes And most aptly cals he couetousnes the roote of all euils For as from the roote spring branches boughes and fruits so from Auarice spring all sorts of wickednes as from the roote nourishment is sent and conueied to the whole tree so Auarice nourisheth all iniquitie as by the roote the Tree stickes fast to the earth so our mindes aâ—e fixed on earthly and transitorie desires and lye groueling in them by meanes of vnsatiable Auarice Therefore since couetousnes is so perillous a Vice breeding impietie periurie dissimulation falsehood treacherie oppression and fraude let this prohibition of the holy Apostle neuer slide out of our mindes wherein he teacheth that it is the will of God that no man oppresse or defraude his brother in any matter Matt. 7.22 And somuch the rather let vs beware of couetousnes because it procéedes from the naturall corruption of the heart as Christ affirmes and therefore being all by nature corrupt in our desires we haue much more néede then the holy Prophet Dâ—uid had who was a man regenerate and framed by the spirit of God Psal 119 36. to pray thus to the Lord Encline mine heart to thy testimonies and not to Couetousnes For as the Diamond layde by the loadestone debarres the loadestone from drawing of yron or if the loadestone haue drawne it the Diamond puls it backe againe so couetousnes dissents from Christian godlines and by all meanes drawes from Vertue and the law of God and suffers not the minde to sticke fast to Christ 2. The reason of the prohibition For the Lord is auenger of all such things Read the 5. of Ieremiah Among my people saith God are found wicked persons that laye waite as he that setteth snares they haue made a pit to catch men as a cage is full of birdes Ier. 5. â—6 2â—.28.9 so are their houses full of deceit thereby they are become great and waxen rich they are waxen fat and shining they doe ouerpasse the deeds of the wicked they execute no iudgement no not the iudgement of the fatherles yet they prosper though they execute no iudgement for the poore shall I not visite for these things saith the Lord or shall not my soule be auenged on such a nation as this Here we sée that God is auenger of violent and fruadulent dealing Reade the 8. Amos 8.4.5.6.7.8 of the Prophet Amos Heare this ô yee that swallowe vp the poore that ye may make the needie of the land to faile saying when will the new moneth be gone that we may sell corne and the Sabbath that we may set forth wheate and make the Ephah small and the shekell great and falsifie the weights by deceit That we may buy the poore for siluer and the needie for shoes yea and sell the refuse of the wheate The Lord hath sworne by the excellencie of Iacob surely I will neuer forget any of their workes shall not the land tremble for this and euery one mourne that dwelleth therein Here we sée that God is auenger of violent and fraudulent dealing Reade theâ— of the Prophet Habakuk Heb. 2.6.7.9.10.11.12 how he that encreaseth that which is not his how long and he that ladeth himselfe with thick claye shall they not rise vp suddenly that shall bite thee and awake that shall stirre thee and thou shalt be their praye Ho he that coueteth an euill couetousnes to his house that he may set his nest on high to escape from the power of euill thou hast consulted shame to thine owne house and hast sinned against thine owne soule for the stone shall crye out of the wall and the beame out of the timber shall answere it Woe vnto him that buildeth a towne with blood and erecteth a citie by iniquitie Here we see that God is auenger of violent and fraudulent dealing Reade the 15. Psalme there we shall sée that he that vseth deceit in his tongue that doth euill to his neighbour that sweareth to his neighbour and disappoints him if it be to his damage that frets out and bites with vsurie and takes reward against the innocent shall not dwell in Gods tabernacle nor rest vpon his holy hill And no maruell that no deceitfull person shall dwell in Heauen for Dauid that was but a man though a godly man protesteth Psal 101.7 that there should no deceitfull person dwell within his house and that he that tolde lyes should not remaine in his sight Reade the 2â— of the Prouerbs the bread of deceit is sweete to a man saith Salomon but afterward Pro. â—0 17 his mouth shall be filled with grauell Here we see that God is auenger of such things Reade the 6. of the 1. to the Corinthians 1. Cor. 6.9 Knowe yee not saith the Apostle that the vnrighteous shall not inherite the kingdome of God be not deceiued neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor traytors nor extortioners shall inherite the kingdome of God Reade the 5. to the Ephesians For this ye knowe saith Paul Ephes 5.5 that no whoremonger neither vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God Here we sée that God is auenger of such things And though God permit Pharaoh to tyrannise and oppresse his children for a while yet as the olde and true prouerbe affirmeth cum duplicantur lateres tunc venit Moses when the number of bricke is doubled Ex. 5.9 6.1 c. then commeth Moses that is when oppression encreaseth deliuerance is at hand and the more cruelly that tyrants rage the néerer is Gods helps Yea but some doe flourish that are oppressers and guilefull and they come not into the misfortune of other men and there is a continuall course of their prosperitie without interruption where then
hee is faint and his soule longeth So shall the multitude of all Nations be that fight against Mount Zion This is true generally of all the ioyes of the vngodly although Literally the Prophet compares onely the glorie and power of the Assyrians and their Adherents that oppugned the Churche of GOD to the pleasure of those that dreame they eat drinke whereas it is a false and illuding pleasure In a Mappe or Chart are seene Kingdoms and Prouinces and Cities and Seas and diuerse Countreyes and yet all this is paper and ynke which is blurred corrupted with one drop of water The heart of man possessed with the vaine delites of the world is such a map Hee that thinks that he shall or doth possesse Towers and Castels and honors and Treasures and what not shall find all these to be but as paper and yuke and a table painted in the imagination which one Ague or other sicknes by the approching of death vtterly defaceth and dissolueth Let the wicked flatter himselfe neuer so much Iob. 20.6.7.8.9 yet his reioycing is short and the ioye of Hypocrites is but a moment though his excellencie mount vp to the Heauen and his head reach vnto the clowdes yet shall he perish for euer like his Dung and they which haue séene him shall say where is he He shall flie away as a Dreame and they shall not finde him and shall passe away as a vision of the night so that the eye which had séene him Hom. 2. ad popul Antioch shall doe so no more and his place shall sée him no more Therefore S. Chrysostome affirmes that in he hath laughed at the follie of some men who in their last Wils and Testaments haue bequeathed the vse of some Houses and Fieldes to one man and the Lordship of them to an other man whereas in trueth the vse onely of these things is granted vnto men and not the Lorship For the earth is the Lords and all that is therein Howsoeuer men perswade themselues yet we are in this life but Guests Strangers and Pilgrims and we haue the world for a lodging place not for an abiding Citie Let vs therefore vse this world as if wee did not vse it for the fashion of this world passeth away Let vs not set our hearts on riches though they encrease Let vs not set our affections on earthly things but on heauenlie things Fixing our heartes there where true ioyes are found Againe on the other side when we are afflicted we must not be dismaied but we must remeÌ„ber that afflictioÌ„s are very profitable vnto vs For they stirre vs vp to praier they trie and prooue our Faith whither it be true or temporarie onely they worke Patience in vs which the holie Ghost powreth into our hearts by suggesting and affoording manifolde consolations They cause vs to yéeld obedience to the commaundements of God they humble vs in that they shew vnto vs our weaknes and enforce vs to depend vpon God they mooue vs to repentaÌ„ce clense away the drosse of iniquitie that hangs so fast on they bréed at length the praises of God in our minds mouthes and instruct vs both to comfort other with that comfort wherewith wee our selues are comforted of God and to Sympathize and be compassionate towardes them that are in other or the like case And who will not with patience endure afflictions if he consider that they are sent from the gratious prouidence of God which measureth them out vnto vs according to our strength and as hee foreséeth that they will redound to our saluation For as the best and skilfullest Physitians do heale dislike diseases by dislike curings remoouing some by swéete medicines some by bitter though to some they applie searing to some launcing to some oyle to some gentle Plaisters yet by most variable meanes they seeke one and the same health So GOD if hee scourge vs seuerely hee cures our soules as it were by Searings and cuttings if he refresh vs with prosperity hee comfortes vs as it were with oyle and pleasant plaisters working by diuerse courses one and the same saluation If Tribulation pricke thée and thou wilt deriue the name thereof from a †Tribulus Thistle yet the Lord will so order it that it shall but pricke thee to amendment and forsaking of sinne or pricke thee to runne the race that is set before thee to eternall life with more diligence and watchfulnes Or if thou account Tribulation to be as a Threshing-toole as the * Triâ—â—la name thereof also may seeme to importe Yet as the Threshing toole doeth not crush or bruise the good graine but onely exempts it from the dâ—â—r and chaffe that after the Chaffe is separated and blowne away from the good Corne it may be conuerted to Bread the strengthening of mans hart So Tribulation by the gratious appointmeÌ„t of the Lord shall not extinguish our Faith and godlines but by little and little abandon and chase away the relicts of our naturall pollution that our vertue and good workes may bee layde vp in Gods garner and we obtaine the ende of our Faith euen the saluation of our soules This is euidently declared by Saint Peter when he saieth that Affliction is layed vpon vs for the triall of our Faith 1. Pet. 1.7 that it being much more pretious then Golde that perisheth though it bee tried with Fire might be found to our praise and honor and glorie at the appearing of Iesus Christ And he vseth a most apt similitude in comparing affliction to a fire For as fire workes diuerse effects vpon things of diuerse natures for it melts waxe and hardens claye it purgeth gold and burneth drosse so affliction hath diuerse operations according to the persons on which it is inflicted for it consumes the wicked with impatience or obdurates them with distrust but the godly are thereby mollified to mortifie their concupiscence to cal on God to fashion themselues to his holy will to manifest their faith in taking tribulation patiently that the Lord may temper the bitternes thereof with his loue and gentlenes If then affliction be but a purging fire it is to be feared of chaffe and not of pure metall For it is the chaffe that is burnt and turned into ashes in the fornace but gold is there purified and refined Aug. in Psal 60. The fornace is the world the gold are the righteous the fire is tribulation the goldsmith is God The goldsmith doth what he listeth and when he punisheth we must suffer for he commaunds vs to suffer and he knowes how to purge vs. Although the chaffe flame to burne and consume vs yet the chaffe is turned into ashes and we are made cleane thereby And therefore séeing affliction is so beneficiall to our saluation and God vseth it as a remedie to reforme our imperfections it must be so far off from our hearts to suppose our selues miserable in wrestling with tribulations that with the
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