Christian brothers and sisters Psal 16. 3 a naturall man loues them not but rather hates them as Iohn shewes in his first Epistle A regenerate man doth see and feele the remnants of corruption and complaines Rom. 7. 23. of it the naturall man doth not but iustifies himselfe as the Pharisie did Luk. 18. 11. The regenerate man would not doe the euill Rom. 7. 19. that some time he dooth and he would doe the good that he dooth not and that good that he doth he would doe it better the naturall man dooth the euill that hee would hee dooth no good nor hath no minde to it neither dooth hee truely desire to be any better then he is The regenerate man prayes and cries Rom. 8. 20. Abba father by the spirite groanes vnto God for fauour for helpe against temptation for strength against sinne for grace to thinke speake and doe better the naturall man spendes no praiers about these things if he do it is but in few colde and fashionable wordes without affection of heart the regenerate man doth truely and earnestly striue against the corruption of nature that Gal. 5. 1â— yet remaines in him more and more ouercome it as Saloman saith In all labour there is profit the naturall man doth not so hauing nothing in him but flesh There is in a regenerate man as it were two men as Rebecca had two natioÌ„s in her wombe so a Christian hath as it were two natures in his wombe the members of the olde man and the new man of the flesâ— and of the spirite as Paule saith the flesh resistes the spirit and Gal. 5. 17. the spirite resistes the flesh therefore saith Peter abstaine from fleshly lusts that fight against the â—oule the striuing against corruption is the greatest excercise of a Christian outward troubles and enemies are nothing like it when the flesh or corruption preuailes in the childe of God thereof growes sorrow and griefe as Dauid when hee had sinned saith I goe mourning all the day but when the spirit preuailes against the flesh thereof growes ioy and comfort But a naturall man further then the feare of mans law or the shame of the worlde dooth enforce him hath no sorrow for his â—innes except some few examples such as were Esau and Iudas whome God dooth touch with hellish tormentes that in them other great sinners might see as it were a toarch of hell fire burning before their eâ—es and as a naturall man hath no sorrow for sin further then feare of man or shame doth force him so he hath no ioy in good things further then pride or vainglory doth pricke him so that to vse the common similitude of the scripture as we may know a good tree from a bad tree by the difference of their fruites so we may know a spirituall man from a carnall man by the difference of their mindes and manners A regenerate man that is borne of the spirite though he be not perfectly sanctified in this life yet hee is wholely sanctified for as there is a naturall birth of the whole man so there is a spirituall birth of the whole man that is as all the partes both of his soule and bodie are vitiated and corrupted by the first birth so all the partes of his soule and bodye his iudgement affection his will his conscience his memory his eyes his tongue handes feete c. are sanctified by his second and new birth and there is no part of a regenerate man so corrupt as it was before I speake not of some extraordynarye fault that some good man may fall into by strong temptation which peraduenture hee committed not nor the like before his conuersion but I speake of that ordinarye estate that Gods children are brought vnto by regeneration Therefore we are in the Scripture not onely exhorted generally to put on the new man to be renewed to amend out liues to be holy as God is holy but wee are exhorted to the perticuler vertues and partes of the new man as to knowledge loue pacience temperance humility and diuers other partes of sanctification there is no naturall man but doth something that is good in it selfe though it bee not so to him but a regenerate man is good many wayes within and without in wordes and indeedes Againe hee that is borne againe of the spirit doth grow in grace and the guiftes of the spirite that is not onely to adde one grace to another as Peter saith â—oyne to 2. Pet. 1. 5 your faith vertue to vertue patience to patience temperance to temperance c. But euery grace and spirituall gift dooth grow greater stronger as the disciples saide to Christ Lord increase our faith so we must saye Lorde increase ours and our loue our pacience our zeale c. For as there is growing of the first birth from children to men as growing in the corruption of the first birth as the Apostle saith Euill men and deceiuers waxe worse and worse so there is a growing in the second and new birth from little to much The meanes here of is the word of God as Peter speakes as new borne babes desire the 1. Per. 2. 2 sincere milke of the word that yee may grow thereby and prayer As our Sauiour said ouâ— heauenly father will giue the holy Ghost that is the giuftes of the holy Ghost to those that aske him Now seeing it is so necessary that a man should bee borne againe without the which he cannot enter into the kingdome of heauen let euery man and woman examine themselues whether he can finde a new creature in him or no which he shall know by the former properties of a regenerate man let him examine whether hee haue a new minde and new manners in generall then let him examine the perticulers first 1 If he loues God with the affection of a childe to his father 2 If he loues the children of God with the affection of a brother or sister 3 If he delightes in the lawe of God because of the excellent wisedome holinesse and righteousnesse that is in vs. 4 If hee sees his owne corruption of nature and condemnes it and himselfe for it 5 If in his affection hee would not doe that which is euill and contrary to the law but would doe that which is good and agreeable to the law 6 If he praies to God with an vnfained hart not only for pardon of sinne but for power against sinne 7 If he doe truely and earnestly striue against sinne and for vertue not only without but within himselfe 8 If he hath remorse and sorrowe for sinne though they be little in comparison and secret that the world knowes not and ioy in goodnesse 9 If he desire and vse the meanes of the word of God that may make him growe in the new birthe and become better If a man finde these things in himselfe he is regenerate and borne againe if not he is not borne of
would neuer haue thus often and earnestly willed vs to put on the whole armour of God Some Christians when they do but heare how this man and that women is troubled and tossed with terrible and tedious temptations of Saâ—han are discouraged before it come at them but when they beginne to feele the diuelles assaultes and bickeringes in themselues they conclude they shall neuer be able to holde out but God hath not left his Church in such a desperate estate but hee hath prouided meanes of escape from their enemies therefore here the Apostle willes vs to vse it Armour of God He telles vs againe it is the armour of God that must doe it the armour of men will not doe it it is not humane power pollicie or ciuility that can withstand this enemy but the munition that comes out of the Lordes armourye for though the diuell be strong yet there is a stronger as the Apostle sayeth 1. Ioh. 4. 4 Greater is hee that is in you then hee that is in the world though his ingens and artillery be sharpe and dangerous to hurt vs yet there be instruments and weapons of greater force to preserue vs. This armour hee sets downe in the 14. 15. 16. 17. and 18. verses following verity he compares to a souldiers girdle that will fence vs against all Sathans temptations to hippocrisie herisie and lying righteousnesse he compares to a souldiers brest-plate that will fence vs from all Sathans temptations to iniustice and â—â—iury hope he compares to a souldiers helmit or head-peece that head-peece that will fence vs from his temptations to discontentednesse fainting and wearynesse faith he compares to a souldiers shielde or buckler that will fence vs from Sathans temptations to diffidence and dispaire the knowledge of the worde hee compares to a souldiers sworde that will fence vs from the temptations of ignorance and disobedience prayer he sets in the last place not that it must be vsed last but first and last therefore for breuitie sake he putteth it insteade of all the rest for the Scripture in other places makes mentioÌ„ of other vertues necessary to arme vs against other vices as humility that will fence vs against the diuels temptations to pride and vaine-glory temperance that will feare vs against his temptations to ryot and excesses in meate drinke apparrell recreation or any thing chastity that wil fence vs against his temptations to vncleanenes and adultery loue that will fence vs against his temptations to hatred and reuenge brotherlye kindenesse that will fence vs against all his temptations to morosotie and strangenes meekenesse that will fence vs against his temptations to wrath and waywardnesse patience that will fence vs from his temptations to murmuring vnlawful meanes vsing heauenly mindednesse that wil arme vs against all Sathans temptations to prophanesse and worldlinesse But the Apostle dooth onely set downe these few that he nameth in this chapter either because these vertues were most wanting in the Ephesians as his manner was to speake fitly to the persons and purpose or els because these were sufficient to answere to the partes of a souldier from whence he takes his metaphor The Papistes appoint other armour to withstand and driue away the diuell as crucifixes Agnis dies a part of Saint Iohns Gospell about a mans necke crosses made on the forhead and brest holy water ringing of belles but these neuer came out of Gods armory If this were the armour to withstand the diuell withall the Apostle forgotte himselfe that he tould vs not of it neither here nor else where Againe if this were good armour for that purpose the wickedest man might withstand the diuell aswell as the godliest man for who cannot make a crosse on his forhead weare a crucifixe about his necke sprinkle himselfe with holy water c. But that this is not the armour against the diuell appeares hereby that those who haue beene most superstitious in these things haue beene and are the vassels of Sathan and carryed at his pleasure to Idolatry heresie blasphemy adultery and such haynous sinnes But the furniture wherewith we must withstand the deuill is the armour of God that is prescribed to vs in this chapter in the rest of the Scripture that is the gifts and graces of regeneration and sanctification as sound knowledge vpright hartednesse vnfained faith and hope a iust and chaste minde an humble spirite sober and louing affection and a good conuersation it is that which the Apostle hath set downe in a word in the 4. chapter put on the new Ephe. 4. man which is after God created in righteousnesse and true holynesse and this is the cause that the diuell dooth carry men to many and dangerous sinnes because they haue no grace nor deuine power to resist him the cause that he carries men to hipocrisie and lyes is for that they want the girdle of vertue the cause that he carries them to iniustice and wrong is they want the brest-plate of righteousnesse see the cause that he carries men to any other vice is because they want the contrary vertue And marke he wills the Ephesians and vs the secoÌ„d time to put on not a part but the whole armour of God if a souldier be naked he may easily be hurt any where if he be armed but in some place he may be wounded on that part that lacketh but the Apostle would haue vs to bee wholely armed that wee may be foyled no where neither in our iudgement in our affection nor in our conuersation the cause that some of Gods seruantes haue taken dangerous falles hath beene the want of some of their armour how coulde Salomon haue beene so foyled as hee was if hee had not wanted sobrietye had Dauid receaued such a view of Sathan thinke wee if hee had put on chastity Some thinke if they haue a little knowledge they are christians good enough alas that is but one part a man may haue knowledge what to beleeue what to doe and what to suffer and yet be farre enough of from the practise of it a Christian must be a generall man therefore saith the Apostle Peter Ioyne vnto your faith vertue to vertue â— Pet. 1. knowledge and to knowledge patience and to patience temperance and to temperance godlinesse and to godlinesse brotherly kindenesse and to brotherly kindenesse loue For there is no vertue or gift of regeneration but we shall haue occasion to vse diuers times in our life One being aduised by his friend to ride with a weapoÌ„ answered what needes that seeing a man shall meete with a thiefe but once in seauen yeares but saith he if a man want it that once it is once too much but we shall meete with this enemy euery day and shall finde by experience that all our Christian preparation is little enough to maintaine our pure religion and keepe our Iam. 1. selues vnspotted of the world that yee may be able to c. Without this
bee worne no where else but in the court but there yee shall be sure to finde it If those that be of low calling weare high apparell it must needs shew pride for there must be some difference between the Maiestrate and the subiect between the master the seruant between a Iack a Gentleman between Joane my Lady Againe if those of poore estate weare rich apparell it must needs shew folly vanity neglect of their family for there must be some differeÌ„ce between Cressus Codrus In the book of Martirs it is reported of one of the kings of England who commaunded his man to buy him a paire of hoase of a marke but now a meane subiect will weare a paire of hoase of twenty marke and euen those that be of calling and ability though they may weare costly apparrell yet they must not weare it at all times for in the day of humilation commaunded to the people of Israell or in the day of a publike fast none might put on their best apparrell therefore it was wont to be a common fault in gentlewomen when they came to a fast they came in the brauery and curiosity of apparrell as if they went to a feast and as there be some restraintes in the Sciripture touching the matter of apparrell so touching the forme and fashion of it it is forbidden men to weare womens apparrell Deu. 22. women to weare mens apparrell because it is a confusion and dangerous occasion of sinne it is also forbidden both men and women to weare strange apparrell like Zeph. 1. monsters as many now a dayes will haue other faces or complexions other haire and other bellies then God hath made them they are not content with the french Hoode with the Italian Ruffes with the Dutch hoase with the Indean shooes but they must haue euery day new and forraine fashions that they are growne out of fashion They doe not onely borrow the matâ—er of their apparrell from diuers creatures â—s beastes foules fishes wormes but they borrow the forme of their apparrell from diuers countries but Paule saith fashion not Rom. 12. 3. our selues like vnto this world there are no perticuler rules set downe in the Scripture for the fashion of apparrell but generally the Scripture saith it must agree with comâ—nesse modesty and sobriety a paterne whereof we must fetch from the Churches that is from the practise of Christian sober modest persons for in a question of womens attyring their heades the Apostle 1. Cor. 11 saith they had no such custome as some of the Corinthias vsed neither the churches of God therefore when young women that should haue sober mindes or ould women that haue young mindes shall weare nothing vpon their heades but their haire and that set vp a fore like a forehorse toppe I meane not a little which some sober women vse but set vp a great deale ilfauoured haire and immodestly when they shall weare monstrous vardugales which as it is saide were inuented by a strumpet to couer a great belly which requires more stuffe and takes vp more roome in meeting then some of them are worth and worthy of when they be exceeding curious in their colors cuts let them behold and inquire if such such that be religious wise sober and modest women go so apparrelled and inquire why they do not they shal finde it is because religion sobriety modesty wherewith they are indewed will not suffer them to doe so for shame but they that want religion and vertue cannot iudge of the vnseemelines vanity of these things whose apparrelling let it not be outward he opposes the outward apparrel to the inward apparrell which is the hid man of the hart that he speakes of afterward his meaning is not so much to condemne the outward apparrell as to commend vnto them the inwarde apparrell therefore hee saith to the Christian women whose apparrell let it not be outward but inward as if hee shold say thinke not that your chiefe beauty and brauery standes in decking of the body but in garnishing of the minde as our Sauiour Christ saith Labour not for the Ioh. 6. meate that perishes but for the meate that indures to euerlasting life Hee forbides not labour for that but requires the chiefe labour for the other hee would not haue them thinke their chiefe dyet to bee the foode of the bodye but the foode of the soule When our sauiour Christ bids his disciples Mat. 6. not lay vp treasure for themselues in earth but in heauen hee would haue men thinke that their chiefe riches is not goods but goodnes so when he saith here Whose apparrelling let it not bee outwarde but inward hee meanes they should not thinke the garmeÌ„ts of the body but the vertues of the minde their chiefe ornamentes When Adam Eue fell their soules were naked aswel as their bodies so it is with al their posterity as it is said in the Reuelation the Reue. 3. third chap. to the church of Laoditia thou seest not how thou art miserable and naked they were not naked in their bodyes but in their soules As God appointed our first parentes skins to couer their bodyes so he appointed his owne sonne and his owne image to couer their soules which the scripture willes al men to put on Paul saith to the RomaÌ„ put on the Lord Iesus Rom. 13. Christ to the EphesiaÌ„s put on the new man which after God is created in righteousnes Ephe. 4. true holines yea the soule is more naked theÌ„ the body for there be some parts of the body that haue some comlines in theÌ„ and neede no couering as the face and 1. Cor. 12 handes but the soule is vncomely and naked in euery part the vnderstanding memory conscience will affection and all both of men and women haue need to be apparrelled regenerated and sanctified therefore as when any part of the body is naked either armes legges or feete wee seeke to get apparrell for it sleeues hoase shooes so much more must we doe for the nakednes of the soule Is any proude seeke for the garment of humility is any incontinent seeke for the garment of chastity is any couetous seeke for the garment of lyberality is any malicious seeke for the garment of charity and as the Scripture doth will vs to be moderate and incomparison carclesse of the attire of the body because we are too much giuen to it so it willes vs to bee carefull yea curious as I may say in these things of the soule as Peter 2. Pet. 1. saith loyne moreouer to your faith vertue to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindenesse and to brotherly kindenesse loue and to the Thessalonians Paule willes Christians to increase more and more in them but in this place the Apostle setteth downe the attire of Christian
accounted Christians among men yet they shall be shutte out of the kingdome of heauen with the Mat. 25. fiue foolish Virgins Therefore saith our Sauiour Christ Except a man bee borne of water and of the spirile except hee been cleansed from corruption and made partaker of the guiftes of sanctification he cannot enter into the kingdome of God But if a man be borne againe he shall enter our Sauiour Christ vseth the like speech in Math. 19. 9. He that putteth away his wife except it bee for fornication and marries another committeth adulâ—erie but if it be for fornication it is otherwise then so in this place he saith Except a man be borne againe hee cannot see the kingdome of God but if hee be borne againe he shall see it both heere and hereafter as Peter saith Blessed be God who hath begotten vs againe to 1. Pet. 1. inheritance immortall vndefiled rescrued in â—eauen for vs. It is not indeed our Sauiour Christes purpose to set foorth the excellencie of a regenerate and Christian estate that is shewed in other places of Scripture but his purpose is to shewe the necessitie of it and that without it a man cannot be saued That which is borne of the flesh is flesh Verse 6. Our Sauiour Christ confirmes his answere to Nichodemus as if hee should saye I would haue thee vnderstand I did not meane when I sayde a man must bee borne againe that a man should enter into his mothers wombe againe as thou diddest carnally take mee for if he could or should that would not profit him because it is carnall and all one with the first birthe for that which is borne of the flesh is flesh By flesh in the first place is meant the substance of flesh and in the second place the corruption of flesh as if hee should saye that which is borne of naturall parents bodilye is sinfull and corrupt If Adam had stoode in his first estate that which should haue beene borne of the flesh had not beene corrupt but holy but since Adam fell all that are naturallye borne of him are flesh that is to say corrupt both in body and soule and not onelye the inferiour partes of the soule as the thoughts and imaginations thereof which in Genâ—sis are sayde to bee euill Gen. 6. 5. continuallye but also the higher partes of the soule as the wisdome and conscience As Paul speaketh to the Romans Rom. 8. 〈◊〉 The wisedome of the flesh is emnitie against God and to Titus Their conscience is defiled Tit. 1. 15 And as the soule is corrupted so is the bodye and the partes thereof therefore Rom. 3 the Scripture speaketh of some men and saythe Their eyes are full of adulterie and the poyson of Aspes is vnder theyr lippes their handes are full of bloud their feete runne to euill Therefore the Ephe. 2. 5 Apostle sayth of all naturall men They are dead in trispasses Therefore when the Papists saye there is free-will in men by nature and some disposition to goodnesse they speake contrarye to our Sauiour Christ That which is borne of the fleshe is fleshe Let them shewe what parte of a man is vncontrouled in the Scripture and in what parte eyther of religion or conuersation wee are not directed from the highest point of â—aith to the lowest part of manners as how to eate and drinke and to apparell our selues Theâ—efore whatsoeuer the Papists doe ignorantly speake we must knowe as it is vnpossible for vs to doe any thing belonging to this life till we be borne so it is to doe any thing belonging to a better life till wee be borne againe for wee are not sufficient saith the Apostle of our selues to thinke a good thought but all our sufficiencie Phil. 2. 13 is of God who worketh in vs both the will and the deede that is by a spirituall and new birth for that which is borne of the flesh is flesh It is true that the corruption of our first birthe dooth not shewe it selfe in all alike but in some more then in other some are so incontinent that their owne wiues cannot serue them but are like fedde horses neighing after their neighbours wiues some are so intemperate that they become Iere. 5. 8. like Swine in drunkennesse and gormandize some are so furious as they care not who they reuile and rayle vppon some are so couetous that they will be guile and deceiue euerye one they deale withall other naturall men are more ciuill in shew but no better in deed some are in words as louing as Ionathan but in heart as spightfull as Absalon some are in words as honest as Susanna but in deede though secretly as vnchaste as Dalyla some haue new faces but olde hearts a newe cloake but an olde coate yea those that haue the best naturall guiftes as witte cloquence knowledge of humaine sciences and in some pointes doâ— seeme to shewe foorth speciall vertues as it is sayde of Socrates hee was so temperate that hee would neuer eate but when hee was hungrie and so pacient that hee was neuer seene to be angrie Scipio Affricanus is said to haue beene so pittyâ—ull that hee vsed his captiues as if they had beene his owne Souldyers There are also great things spoken of the Iustice of Aristides of the liberalitie of Mespania and of the chastitye of Lucretia But these or whatsoeuer such things haue beene found in Heathens they were nothing else but gilded sinnes because they proceeded from fleshe that is to say from pryde loue of praise and such like corruptions of nature and not from regeneration Mat. 6. 1. and the spirite of sanctification Therefore saith our Sauiour Christ That which is borne of the fleshe is fleshe as if hee should saye there is nothing but corruption in a naturall man neyther in his thoughts in his wordes nor in his workes if we could but see the heart and the corners and courses of a naturall mans life as it is indeede it would seeme more odious vnto vs then any thing that euer we sawe for all that is borne of the fleshe is fleshe and not onely all that is in a man when hee is borne is corrupt but all that afterwarde hee dooth thinke speake or doe according to his first birthe that is according to his naturall iudgement naturall affection and naturall conuersation Therefore the Apostle speaking of the estate of all naturall men saith There is none that Rom. 3. dooth good no not one For which cause wee are commanded in the Scripture to put off the corruptions of our nature Paul saith to the Ephesians Put of the olde man which is corrupte Ephe. 4. to purge them As the same Apostle saith to the Corinthians Purge the olde â—euin of 1. Cor. 5. maliciousnesse and wickednesse To denye them as our Sauiour Christ sayth Hee Mark 8. that will be my Disciple let him deny himselfe that is his owne corrupt iudgement and affection to
that are lost c. But these is one of the assaults of the diuell that we must wrastle against for the Scripture forbids vs to haue familiarity with the deuil the enemy of mankinde neither will this be any colour that they goe not to the diuell but to a witch seeing God forbiddeth that also Leui. 20. 6. And Leui. seeing though not themselues yet the witch hath familiarity with the deuill and they haue familiarity with him in his instrument and it is all one to take counsell from the deuill at the first hand and at the second hand there is a curse pronounced against them that seeke to witches Our Sauiour Christ rebuked Sathan when hee spake the trueth because we would not receiue it from him no more should we seeing whensoeuer he speakes either he lyes or speakes the trueth to deceiue I cannot better compare this seeking to the deuill by witches then to those that seeke mony at the handes of biting vsurers I say byting vsurers who haue no respect to the good of the borrower but to their owne aduantage to wrap the partie in bondes till they ouerthrow his estate for howsoeuer it seemes a benefit that serues their turne to know that they seeke at the handes of the deuill or witches which yet is not so commonly but in foolish conceit only yet it turnes to their great hurt and damage bringing their soules further into thraledome Saul went to the witch of Endor to 1. Sam. 18. call vp Samuell but it was not Samuell but a sinnelesse conceite it was the deuill in the likenesse of Samuell for they would not bury Samuell in a mantle that was his ordinary attyre but they did bury him doubtlesse in a lynen cloath as the manner was but this practise of Saul hastened 1. Cro. 10. 13. his distruction As the deuill hath great knowledge so hee hath great agility and nimblenesse to passe from place to place for though hee be not infinite but finite yet he compasses the whole earth as it is sade in Job and that in short time some Iob. 1. men haue beene saide to sayle about the worlde in three yeares the Sunne that is a bodily substance as wee see compasses the worlde in 24. houres how much more the deuill that is a spirite therefore wheresoeuer a man dwelles hee must looke to bee assaulted of this enemie hee tempted Adam in Paradise Iob in the land of Vz our Sauiour Christ in the wildernes the sea cannot hinder him stone walles cannot barre him as it may other enemies but hee hath a spirituall passage and spirituall accesse to euerye place and euerye person Wickednesses As the deuill is a spirite so he is a wicked spirite they were at the first created good as were the other Angelles but the Apostle saieth they kept not their first estate but fell and became Iude. diuelles therefore as in the Scripture the other Angels that stoode are called elect and holy Angels so they that fell are called euill and wicked spirytes the diuell is called an vncleane spirite he is called a lier and a murderer Iohn 8. And as he is a wicked spirit so he temptes men and women to wickednesse he tempted Adam and Eue to pride and rebellion Gne 3. he tempted Iob to blasphemy for though he afflicted him in his goodes and bodie yet his purpose was to draw him to blasphemy Iob. 1. as appeares by his wordes to the Lord dooth Iob feare thee for naught but touch him and hee will curse thee to thy face he tempted Ahabs falce Prophets King 22. to lying he tempted our Sauiour Christ to Mat. 4. distrust and presumption he tempted Ananias and Saphira to hipocrise and dissembling Acts. 5. he tempted Iudas to couetousnesse Mat. 26. and theft So he temptes all men to one sin or other and some time to one sinne and somtime to another He will tempt men to continue in ignorance and not to heare sermons nor reade good bookes if he preuaile not that way he will tempt them with error that they should belieue lyes insteed of the truth if he cānot preuaile that way he wil tempt thē to holde the truth in hipocrisie if he cānot corrupt their religion he will seeke to corrupt their conuersation make them leaprous christians he wil tempt men to iniustice as he did Achab to vnmercifulnesse as he did Diues to vncleanenesse as he did Herode to intemperance as hee did the prodigall childe if hee cannot preuaile to drawe men neither from religion nor good conuersation he will tempt them to be proud of their knowledge and proud of their vertues that will mare all the good things that are in them as he did the Pharises The diuell hath diuers nets to take men withall he hath ease wherewith hee hath intrapped Dauid he hath pleasure wherewith he caught Salomon he hath the beauty of women wherewith hee vanquished the two iudges spoken of in Susanna hee hath profit whereby he inthralled Iudas hee hath euill company by which hee indangered Iehosaphat hee hath euill examples wherewith hee corrupted the Isralites they would haue a king like other nations He doth endeuor and that by all meanes to draw all men to wickednesse Alexander was not so vnsatiable to conquer the world corporally as he is to conquer the worlde spiritually Alexander fought to conquer but one age but the diuell all ages If he were an aduersary that had any goodnesse in him we might expect some gentle handling by yeelding to him but he is a wicked aduersary such a one that delightes in bloud therefore in the Scripture hee is called a Lyon and a Dragon full of cruelty those that he ouercomes hee will tyrannize ouer them and bring them to greater miserye then can bee imagined for this cause take the whole Verse 13. armour of God c. as if he should saye seeing we haue a battell to fight and not with one enemy but with many not with bodily enemies but spirituall not with weake enemies but strong not with simple enemies but subtill not with honest gentle enemies but wicked and cruell and seeing euery Christian euen the weakest woman must passe these perils and pikes of the diuelles temptations arme your selues thorowly the Apostle hauing told vs of the danger shewes vs the remedy hee hath exhorted to the same thing in verse 11. before and now hee repeates it againe giuing vs to vnderstand there is necessity in vsing this remedy and that there is no remedy but this Wise men will be prouided against all enemies especially against domesticall and dangerous enemies that euery houre waite their opportunitie to hurt them and if men be so carefull to take heede of corporall enemies that can but kil the body how careful should we be to take heede of these enemies that seeke to destroy the soule auoide them we cānot but prepare our selues to withstand them we may or else the Apostle
because she goes to him that hath her heart It is a worthy saying of Iacob that I haue thought of many a time when he was sick and in the midest of his speech with Ioseph and his other sonnes Lord saith he I haue waighted for thy saluation therefore let no man so desire this life but let him be content to change it for a better for it is an absurd thing that naturall inclination should ouerrule the force of Christian hope There is a third sort of men as I said before who know they must dye will peraduenture bee content to yeelde to death when it comes but they will not labor for wisedome while they liue therefore it were well they would often take vp this petitioÌ„ of Moses Teach vs to nuÌ„ber our daies that we may apply our harts to wisedome But what wisedome doth Moses meane If he had bin a PhisitioÌ„ we might haue thought he had ment naturall wisedome to prouide Methredates and preseruations for this life if hee had beene a Philosopher we might haue thought by wisedome he had ment humane wisedome to know the nature of things in the firmament in the earth and in the sea to obserue things past and to gesse at all things to come but Moses was learned in all the wisedome of the Egiptians therefore he prayes not for that wiseodme which he had but for that which he and the people wanted if he had beene a Politision as Matcheuill calles him wee might haue thought hee ment here worldely wisedome to heape vp honours ritches and prefermentes for himselfe and his posterity but his practise was against this wisedome for he refused to be called the sonne of Pharaoes daughter and the pleasures and treasures of Egipt and Heb. 11. his drift in this place shewes that hee meanes not this wisedome for what similitude had there beene betweene this petition that God would teach them to number their dayes that is to knowe the breuitye and vncertainetye of their life and his reason That we may apply our heartes to wisedome if hee had ment this wisedome to heape vp ritches and honours which wee must shortlye leaue behinde vs therefore wee must knowe Moses beeing a deuine hee prayes for spirituall Godly and heauenlye and true wisedome that is the knowledge and practise of the worde of God which is able to make a man wise vnto saluation this is the wisedome that Salomon 1. King 3 the wisest man in the worlde prayed for before ritches long life or the life of his enemies and which hee saythe in the Prouerbes is better then Golde Pro. 3. and Pearles to shewe that it will recompence all the cost that can bee bestowed vpon it This is the wisedome that the Queene of Sheba tooke such a long iourney for to shewe that it will recompence all the 1. Kin. 10 labour that can bee bestowed for it and this is it that shall iustiye procure the title of wise men as Moses saieth of those that heare and obay the worde in Deutronâ—mie Deâ— it shall bee sayde of them they onelye are a wise people and in respect of this wisedome our Sauiour Christ calleth the true professors of the Church wise virgins Mat. 25. Wherefore Moses saith Teach vs so to number our dayes that we may apply our harts to wisedome For that which is rotten and tottering had neede leane to a stable thing we haue seene how fraile the body is therfore we had neede of wisedome whereby we may repaire the soule wee haue seene this life is short and vncertaine therefore we had neede of wisedome that we may seeke for a better life that is euerlasting seeing wee shall leaue all outward things behinde vs we haue neede of wisedome that wee may haue some thing to carrye with vs. Wisedome is a generall word and comprehendes all that a man is to beleeue to doe to suffer before death that may make him happy in the next life Paul that speaks of the shortnesse of mans life and compares it to a tabernacle or a shed of bowes He 1. Cor. 5. willes maiestrates to gouerne their subiects equally and he willes subiectes to obay their gouerners dutifully he willes ministers Rom. 13. to attend vnto reading and to preach 2. Tim. 4. in season and out of season he willes the gouerners of the Church to rule with diligence Rom. 12. and to redresse the things that remaine he willes the Christians to come Titus 1. together euery first day of the weeke not only to here the word pray and receiue the sacramentes but to distribute to the poore Ephe. 6. he willes husband to loue their wiues and wiues to obay their husbands he willes children to honour and obay their parents and parentes to instruct their children hee willes seruantes to obay and shew all good faithfulnesse to their maisters and maisters Titus 2. to do that which is right to their seruantes for saith he we must all die and we must all appeare before the iudgement seate of Christ and receiue according to that wee 2. Cor. 5. haue done in this body now he that would lye soft must make his bed thereafter therefore when Moses saith Teach vs so to number our dayes that we may apply our harts to wisedome he meanes that we may walke not as fooles but as wise redeeming the time as Paul saith that we may get knowledge Ephe. 5. faith repentance and grow in euery grace and vertue belonging to our renouation here and saluation hereafter and that while it is called to day according to the counsell of Salomon Remember thy maker Eccle. 1â— in the dayes of thy youth before the keepers of the house tremble that is the hands before the strong men shall bow that is the legges before they waxe darke that looke out at the windowes that is the eyes before the daughters of musicke shall be abased that is the eares before the Grashoppers or crooked shoulders shall bee a burden and before the wheele shall be broken at the cesterne that is the heart and before dust returne to the earth whence it came for that which foolish men desire to doe in the end wisemen labour to doe in the beginning as one saith wisely When I was young I studied how to liue and now I am old I study how to dye The Apostle saith It is appointed to all men once to dye now that which is once and but once to be done is to be carefully done for to dye well saieth maister Perkins is an arte that must be learned as long as wee liue therefore he that would dye well must be carefull to liue well he that must be at an houres warning will haue all things ready his cloake his bootes his spurs and all wee may be called for within this houre where is our cloake our bootes that is our vertues and readines for our iourney to be gone he that would be perfectly wise