mount vp to the Heauen and his head reach vnto the clouds yet shal he perish for euer like his dunge and they which haue seene him shall say where is he he shall flee away as a dreame and they shall not finde him shall passe away as a vision of the night so that the eye which had seene him shall doe so no more his place shall see him no more Christ speaking of the euill seruant that shall say in his heart Matt. 24.48 My maister doth defer his comming and therefore shall begin to smite his fellowes to eate and to drinke with the drunken that seruants Maister will come saith he in a day when he looketh not for him and in an houre that he is not wâ—re of and will cut him off and giue him his portion with hypocrits there shall be weeping and gnashing of teeth And what is the portion of hypocrites What but that spoken of in the scripture Iob. 13.16 which saith that the hypocrite shall not come before God It is gréeuous to be tortured in fire and brimstone it is gréeuous to be thrust out of the blessed companie and out of heauenly glorie it is greeuous to know that there shall be none end of these torments but how vnspeakable and intollerable anguish shall it be to be secluded and separated from the very sight of heauen and of the king of immortalitie so that nothing shall be seene heard or felt but lamentation woe and mourning Wherefore if we will auoid these extreame and exquisite paines we must in no case presume to come to the wedding but in the wedding garment One saies of earthly glorie Cic. lib. 1. Offic. and reputation of this world Compendiaria est via ad gloriam vt qualis quisque haberi vult talis sit It is the readie way to glory that euery one be such a one indeed as he would seeme to be Much more it may be said of eternall glorie that the direct way to it is to be such Christians indeed as we appeare outwardly to be that is to be godly in word and godly in worke Seneca saies That it makes a far greater matter what manner of person thou appeare to thy selfe Epist 87. then what manner of person thou appeare to other and that none can long beare a counterfaite shewe ficta in naturam suam citò recidunt fained things doe soone returne to their owne nature but those things that are supported by truth and doe rise from soliditie they growe greater and better as he writes to Nero the Emperour God is the souÌ„der searcher â—éer of hearts God is not mockt God cannot be blinded God will quickly desire the guest that is not fitly apparrelled God will challenge him and say vnto him Friend how camest thou in hither and hast not on a wedding garment God will punish him commaund his Angels to take him away and to cast him into vtter darkenes 1. Cor. 2.11 where shall be wéeping gnashing of téeth None knoweth the things of a man saue the spirit of a man which is in him therefore euery one must seuerally enter into the closet of his own mind and examine his owne soule priuately whether his heart be sincere before the Lord and whether his soule be frée from hypocrisie and dissimulation God deceiues none and may be deceiued of none his eyes are the infallible touchstone that trie our faith whether it be true liuely and effectuall But the fruits of good workes are the touchstone wherby men make iudgmeÌ„t of faith Matt. 22.33.35 Matt. 7.16.17.18 And for this cause our Sauiour saith Either make the tree good his fruit good or else make the tree euil his fruit euill for the tree is knowne by his fruite do meÌ„ gather grapes of thorns or figs of thistles so euery good tree bringeth forth good fruit and a corrupt tree bringeth forth euill fruit a good tree caÌ„not bring forth euil fruit neither can a corrupt tree bring forth good fruit a good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things for of the abundance of the heart the mouth speaketh Where there is séene zeale and deuotion charitie and commiseration patieÌ„ce humilitie an earnest endeuour sincere desire to kéepe the lawe of God it may be said that there is a Christian faith and there is an vnfained Christian Where there is seene coldnes in religion neglect of the word praier and sacraments enuie strife malice couetousnes deceit dissimulation pride incontinencie swearing drunkennes and other markes of the flesh it may be said that there is no manifest step and trace of true faith there is no sincere Christianitie there is no signe of the marriage garment Where there is séene haunting of the Church listning to sermons and outward fauour countenance to the word of God and frequenting of the vse of the Sacraments and continuall boasting of faith profession yet without the life and soule of faith and profession which is performance and practise it may be said that there is false semblance and hypocrisie or else what manner of thing is hypocrisie It is said of Epicurus Cic. â— Tuscul that he did put on but the bare habite of a Philosopher and was not a Philosopher in truth It may as truely be spoken that many in this age put on but the naked shape of Christians and are not Christians indéed and that many colour their wickednes by outward pretence of religion and by bearing Bibles in their hands and the word in their mouth though it be neuer setled in their hearts being like the Carbuncle that hath a firie shew yet neuer flames and like those that vse muske and pomanders to conceale their vnsauorie and stinking breath Diogenes séeing one clothed in a Lyons skin Laer. l. 6. cap. 2. flattering himselfe as if he were thereby valorous Wilt thou not cease saith he to disgrace the apparell of valour may it not be said to him that hath but a shew of godlines 2. Tim. 3.5 and religion and by works denieth the power thereof Wilt thou not cease to disgrace the profession of Christianitie Plut. in regum Imperat. apoph For as Alexander the great when some commended the frugalitie of Antipater in that he led an austere life exempt from all deliciousnes he said that Antipater wore a white cloake outwardly but inwardly his heart was wholly of purple colour wherein he glaunced at his dissembled parsimonie and thriftines whereas else his heart desired honors and the purple robes of Princes euen so against the outward zeale and pietie and protestations and humilitie of some in our time it may be obiected that these are but the disguised cloakes of hypocrisie seruing onely for the shadowing shrowding of irreligiousnesse impietie falsehood and haughtines 2. Mace 6.23 There was once an
they haue séene the beautie and brauerie of this world not to be bewitched and beguiled therwith but thereby to climbe vp as it were by staires and steps to the contemplation of the happines of that other world As it is reported of Fulgentius when he fled the persecution of the Arrians and soiourned at Rome and when he sawe the glorie of the citie and Senate of Rome that he spake thus to the companions of his exile How beautifull may the heauenly Ierusalem be if earthly Rome doe so shine and if in this world there be giuen such dignitie and honour to those that loue vanitie and errour what honour and glory shall be giuen in heauen to the Saints that loue veritie and vertue It is too apparant how gréedily we doe gape after earthly treasure and fading riches which is either lost by shipwracke or cōsumed by fire or stolne by théeues or taken away by fraude and oppression or corrupted and empaired by rust canker and long space of time or at last left behind in death But how backward and vnwilling are we to labour for the riches and wealth that neuer decaieth Wherein we forget why God hath placed the mettals which we so much estéem in the bowels and entrailes of the earth and hath displayed the face and cope of heauen where the true treasure is stored vp namely because we should not so gréedily séeke and search for the one but thirst and long after the other Neither hath he onely laid open the heauen to our view and fight that we might alway remember the maker thereof and for what place we were ordained after the race of mortalitie is finished but whereas other creatures are so formed that they bend downward to the earth God hath giuen to men a shape erected and lifted vp toward heauen that they may more easily contemplate heauenly and spirituall things When Anaxagoras was asked for what purpose he thought himselfe to be borne he said It was to behold the Heauen and Sunne Which spéech though otherwise men haue much admired Instit l. 3. c. 9. yet Lactantius laughed at it affirming that he brake foorth into these words not knowing what true answere to yéeld and that if a man indéed with wisedome indéed should be demanded why he was borne he would answere presently that he was created to serue God his Creator Psal 19.1 Rom. 1.20 But with Lactantius fauor doth not the Maiestie of God cléerely shine in the outward beautie of the heauen and doth not the heauen declare and proclaime his glorie and doth not God as it were stretch out his hand to lift vs vp from groueling on the ground to behold the fairenes of his worke and thereby also to extoll his power wisedome goodnes and mercy Wherefore we must blush to beare a crooked minde in a straight body and to suffer our soule to wallowe in dirte and drosse of the earth whose conuersation should be in heauen and which was created for heauenly and diuine things Heauen then is the pennie giuen for working in the Lords vineyard and that we may be diligēt in that working let vs fixe our minds in the consideration of the celestiall and new Ierusalem where that pennie of immortalitie shall be deliuered vs whose Ruler King is the sacred Trinitie whose lawe is perfect charitie whose walls are of Iasper and the citie pure gold like to cleere glasse Reu. 21.18.21 Reu. 22.1.2 Heb. 12.22 1. Cor. 13.12.13 1. Pet. 2.24 whose gats are pearles and euery gate is of one pearle whose inhabitants are Angels the Spirits of iust perfect men where is the pure riuer of water of life the tree of life and where all vnperfect things shall be done away we shal no more see darkely through a glasse but cleerely face to face shall knowe God as we are knowne Of all which good things Christ Iesus the Shepheard Bishop of our soules who his owne selfe bare our sinnes on his body on the tree that we being dead to sinne should liue in righteousnesse and by whose stripes we were healed make vs euerlasting beholders possessors for his endles incomprehensible goodnes and mercies sake that at last as the marriner after surging stormes quietly arriues in the harbor and the patient after drinking of a bitter medicine obtaines health and the souldiour after brunts in the battell is rewarded by his Captaine so we diligently continually walking in our calling and in the narrow way to life may in the end be partakers of the end of this way which is endles ioy blessednesse and may rest in the kingdome of Christ with the Patriarks Prophets Apostles Martyrs and Saints of all ages Amen HYPOCRISIE VNMASKED Matt. 22. 11. Then the King came in to see the guests and sawe there a man which had not on a wedding garment 12. And he said vnto him Friend how camest thou in hither hast not on a wedding garment And he was speechles 13. Then said the king to the seruants bind him hand and foote take him away and cast him into vtter darkenes there shall be weeping and gnashing of teeth THe name of a Christian is deriued from Christ our Sauiour signifieth a scholler of Christ one that followes the precepts life of Christ and one that hath fellowship with Christ and is engraft into Christ But as the Apostle saith of the Iewes Rom. 9.16 that all they are not Israell that are of Israell so it may be said truely that all are not Christians in déede that beare the Name of Christ For there are two sorts of Christians the one appearing and séeming the other right and true They are onely seeming Christians that are baptized and are of the outward congregation and professe Christ yet without true conuersion and repentance that is they are dissembling Hypocrites and christians but in tongue Of these séeming Christians our Sauiour saith Many are called but few chosen Matt. 20.16 They are right and true christians who are not only baptized and professe the Faith of Christ but also are indued with a liuely Faith doe declare the same by fruits of Repentance and by faith are made the members of Christ and partakers of his anointing that is by Faith and the holy Ghost 1. Ioh. 2.27 who is signified by the name of annoynting true christians are ioyned to Christ and engraft into him euen as a branch is fastned to the stocke and a member knit to the head whereby wee are made partakers of his iuyce and of his life and being truely made one with him do bring forth fruits worthy of our calling All true Christians are appearing christians For Christ saith Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Iam. 2.18 And S. Iames saith Shew me thy faith out of thy works and I will shewe thee my faith
by my workes But on the contrarie all appearing christians are not true christiās For to many that will say Lord Matt. 7.22 Lord haue we not by thy name prophecied by thy name cast out diuels by thy name don manie great works Christ wil thus professe I neuer knewe you depart from me yee that worke iniquitie So that the visible outward Church in this world hath good and bad hath worthy vnworthy hath elect and reprobate Matt. 13.24 Mat. 13.47 Mat. 13.3 For it is the fielde wherein there growes wheate tares and it is the draw-net which cast into the sea gathereth of all kindes of things and it is the receiuer of the séede of Gods word which sowne fell foure wayes some by the way side some vpon stony groūd some among thornes some in good ground And all this is plainely set foorth by our Sauiour in the parable of them that were called vnto the marriage Of which parable partly out of the words of Christ partly out of the circumstance of the time persons when and to whō they were spoken we may gather this to be the sense meaning The King that made a mariage for his Sonne is God the Father The Kings Sonne is Christ The mariage is the blessednes of heauen which the elect after this life shall for euer enioy with Christ The first worthier sorte that were called are the Iewes The seruāts whom the King sent are the prophets The calling to the marriage is the drawing to faith and repentāce This calling the Iews despised being giuē to the loue of earthly things many of them chiefly the rulers of the people contumeliously entreated the prophets slew them Therfore God destroied them by his hoasts warriors that is by the armies of the Romans First vnder the cōducting of Vespasian after of Titus his sonne and hée burnt vp Ierusalem their Citie with fire Afterwards reiecting the Iewes God sent the Apostles vnto the Gentiles and called thē into the place room of the Iews in whose stéed they were are and shall be vnto the ende of the world as wel good as bad that is as well elect as reprobate of whō the one are of euill made good by the holy Ghost the other are left in their natural wickednes The marriage garmēt is true holines which is of 2. sorts th' one is the holinesse of Christs sacrifice imputed vnto vs by Faith the other is an holines wrought in our mindes by the sanctification of the holie Ghost which shews it selfe by holines of life Whosoeuer are not clothed which this wedding garment shal be throwne out from the marriage into vtter darknes that is into the eternall torments of Hell and that shall bee done by the Seruants that is Gods holie Angels Therefore beeing all inuited and called to the marriage of the Kings Sonne that is to the fruition and participation of the ioyes of heauen Wée must neither contemne and refuse the abundant mercie of God that so louingly bids vs either by addicting our selues whollie to the vanitie and mucke of this world or by despising of Gods Messengers who are sent to inuite vs neither must wee presume to approach without the marriage garment making onely a bare profession naked shew without any sinceritie For though we spin Hypocrisie with neuer so small a thréede so that the eyes of man cannot discerne it yet when the King of heauen whose eyes are ten thousand times more bright then the Sunne shall come in to sée the Guests hée will pull off the vizard from the masked dissembler and discouer the counterfeiter and as the Hypocrite pretends onely loue amitie to Christs religion and entends far otherwise with his heart So the King shall Ironically and colourably call him Friend but a painted friēd and therefore hée shall say How camest thou in hither and hast not on a Wedding garmēt Binde him hand and foote Take him away and cast him into vtter darknes Wherefore that wee may examine our selues our soules and consciences the better whether wée are arrayed with the Wedding garment or not and that we may labour and pray that we may be more and more apparelled therewith whereby we may neuer be cast out of the presence of the King of Kings and Lord of Lords and that we may know how to professe CHRIST aright For it is a most important matter and to professe is not enough except wee professe aright it shall be vnfolded First what the Wedding garment is without which wee cannot be partakers of Heauenly blessednes secondly what Hypocrisie is and how detestable and odious it is in the sight of God The Wedding garment is Iustification 1 What the Wedding garmēt is and Sanctification or Faith good workes or to belieue well and to liue well All this is but true holinesse which is of two sorts Namely the righteousnes of Christs sacrifice imputed to vs by Faith and inherent righteousnes wrought in vs and brought into vs by the holy Ghost So that this garment is of two colours partly red partly white It is red by reason of Christs blood shead on the Crosse for the purging of our soules and this is our Iustification and Righteousnes before God It is white by reason of holy harmeles cōuersation which shines before the world this is the putting on of the new man Christ Iesus the washing of our robes the makīg of them white in the bloud of the lambe our sāctification holines in the eyes of men Iustificatiō is attained by Faith sanctification brīgeth forth good works iustificatiō cānot be wtout faith faith cānot be wtout good works iustification therfore holines are inseparable companions where the one is there is also the other They agrée in the efficient cause For God is the Author and worker of them both by the merit of Christ They agree in the instrument which is Faith for faith receiues Iustification and Faith brings foorth sanctification they agrée in the scope ende that is our eternall life but iustificatiō as the cause sāctification as the way therfore the Apostle saith Eph. 2.10 that we are Gods workmāship created in Christ Iesus vnto good works which god hath ordained that we should walk in them What then is this true faith by which we are iustified before God accounted righteous absolued frō the guiltines of all our sins Rom. 11. reputed as holy as if wee had neuer sinned had our selues fulfilled all the cōmandements of God Faith is the means helpe instrumēt whereby a sinner doth apprehēd Christ which all his benefits Eph. 3.17 Luk. 2.11 doth applie them particularly to himself is ioyned to Christ doth liue in Christ This faith is liuely effectuall both in respect of our affections in respect of our actions It is liuely in respect of our affectiōs for it works in
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
wee attaine to the Kingdome of Heauen Neither can anie attaine to Eternitie vnles he walke in the way of good works And that our works may be good indéede and acceptable vnto God it sufficeth not that they be onely done in outward shew as Gods law prescribeth but there must be an inward sinceritie of minde procéeding from faith and purging the heart and there must be an assured perswasion that that we doe pleaseth the Lorde For Whatsoeuer is not of Faith is sinne Rom. â—4 23 Act. 13.9 that is Whatsoeuer wee vndertake with a doubtfull conscience whether it please God or not and whether God command it or not is sinne Lastly that a worke may bee good it must haue respect to Gods glorie alone as to the principall ende thereof For the hypocriticall Pharisee gaue Almes and the Publican gaue Almes after his Iustification but the Almes of the Pharise was odious to God because he gaue to be séene of â—en the Publicans almes was pleasing not so much for that it was commanded as for that it proceeded from sinceritie and faith and tended to Gods honour Therefore because the Lawe of God doth chieftie respect the fountaine of sinceritie Matt. 2â— 37. whence a regard to Gods glory must procéed the vnregenerate though their works séeme neuer so glorious outwardly yet because they doe not that well that is of it selfe good that is they do it not of faith to Gods honor their workes are not good but dead Gen. 3.7 and are like Adams fig-leaues that couer the inward corruption Ioâ— 14.4 Tâ—â— 1. â—5 For how can cleannes procéed from vncleannes And vnto them that are defiled vnbelieuing nothing is pure but euen their mindes and consciences are defiled But the man regenerate because he hath recouered by faith some parte of sinceritie of minde according to the measure of sinceritie recouered he is fitte to performe good workes S. Cyprian excellently declares the matter by a similitude De â—â—â—gularitâ—â—e Câ—â—ricâ—â—â— A Bishop saith hee that consecrateth a Church and confirmeth children is not then consecrated a Bishop when he doth those things yea except he were before that time consecrated a Bishop those things were vnprofitable and childish foolish toyous Euen so a ChristiaÌ„ being consecrated and saÌ„ctified by his faith hée doth good workes but hée is not first sanctified or made a Christian for these good works for this onely pertaines to Faith Yea except hee belieued befâ—re hee did good workes they should be vnprofitable wicked damnable sinnes Wherefore the marriage garment is Faith and good workes without faith there is no saluation without good workes there is no true faith Iam. 2.14 For so S. Iames saith What auaileth it though a man saith he hath Faith wheÌ„ he hath no works caÌ„ that faith sâ—ue him As though the Apostle should say Faith cannot bee without workes more then the Sunne can be without brightnes and a costly Ointment without smell and a liuing bodie without a soule therefore it is a painted Sunne that hath no brightnes a vile oyntment that smells not sweetly and a dead carkase that hath no soule and an idle vnprofitable faith Nay no faith at all that is destitute of good works Bern. ser 12. de Resurrect Domini Sicut corporis huius vitam ex motâ— suo coonoâ—â—â—â—nâ—â— â—ta fidei vitam ex â—onis opâ—ribus As we know that our body liueth because it mooues so wée know that our faith liueth because it bringeth foorth good works as the soule is the life of the body wherby it is moued hath féeling so the life of faith is loue wherby it worketh In Psal And therfore Austen saies fitly Sic docet me vt agam non vt tantummodo sciaÌ„ quid agere debeam God teacheth me so to do that I should not onely know what I ought to do For as it is said of Christ that he knew no ill by which we conceiue that he did no ill so that man may truely be said to know good that doth good 2. What Hypocrisie is the vnmasking thereof Hitherto the true profession of CHRIST which is the wedding garment hath bene set foorth vnto vs now let vs take a view of Hypocrisie and fained friendes that come to the marriage without the mariage robe to whom the King will say Friend how camest thou in hither hast not on a Wedding garment What then is Hypocrisie Hypocrisie is dissimulation for the originall worde signifieth a couering and concealing of Iudgement when a man shewes one thing indéede and an other thing in the iudgement and eies of men And properly an hypocrit is he that plaies his part in a stage-play But in coÌ„mon vse in diuinitie hypocrites are that like stage-players wil séeme to be other theÌ„ they are in very déed And therefore Austin saith Tracta de ser domini in monte In serm de ieiunio That Whosoeuer desireth to seeme that hee is not is an Hypocrite For he fayneth that he is righteous and is not such a one in deede And Chrysostome sayes more plainly He is an hipocrite that is a stage-player that takes vpon him on a stage the person of another for as a seruaÌ„t ofteÌ„times represeÌ„ts a Maister and a priuate person a Prince so they counterfeite on the Theater and stage of this life that beare another thing in their heart Matt. 23.4.5.6.7.16.23.24 25.27 then they pretend before the world But none can painte out an Hypocrite in more liuely colours then Christ our Sauiour hath done when hee saith that Hypocrites binde heauy burthens grieuous to be borne and lay them on mens shoulders but they themselues will not mooue them with one of their fingers and that Hypocrites do all their workes to be séene of men For so the Hypocritical Scribes and Pharisees made their Phylacteries broade and the fringes of their garments long loued the chiefe places at Feasts and the chiefe seates in the Assemblies and gréeting in the Market and to be called of men Rabbj Rabbj and accounted the golde greater then the Temple that sanctified the golde the oblation greater then the Altar that sanctified the oblation and that Hypocrites straine out a Gnatte swallowe a Camell tithe Mynt and Annise and Cummine and leaue the weightier matters of the Lawe as Iudgement and Mercie and Fidelitie and that they make cleane the vtter side of the Cuppe and of the Platter but inwardly they are full of briberie and excesse And the hypocrites are like to whited tombes which appeare beautifull outward but are within full of dead mens bones and all filthines One father saies Greg. li. 8. Morall that hypocrisie is the cloaking of a secret vice vnder the shew of vertue and that the life of an hypocrite is nothing else but quaedam visio phantasmaâ—is the shewe of an imaginarie matter which appeares something and is nothing Id. Ibid.
Eleazar that could be drawne to play the hypocrite by no flatteries and allurements no not to saue his life thereby and to auoid most gréeuous tortures though he might haue done it by eating indéed such flesh as was lawfull for him to vse and onely by faining that he did eate swines flesh but he considered discréetly as became his age and the excellencie of his ancient yeares and the honour of his graie haires and his most honest conuersation from his childhood but chiefly the holy lawe made and giuen by God therefore he desired rather straight waies to be sent to the graue then to play the dissembler and he gaue this answere to them that priuately had giuen him counsell to vse dissimulation for his life It becommeth not our age said he to dissemble whereby many young persons might thinke that Eleazar being fourescore yeeres olde and tenne were now gone to another Religion and so through mine Hypocrisie for a little time of a transitorie life they might be deceiued by me I should procure malediction reproach to mine olde age For though I were now deliuered from the torments of men De morte patris sui yet could not I escape the hand of the Almightie neither aliue nor dead And Nazianzene could once say of his Father that he chastised pride and loued humilitie not fainedly or superficially or colorably and that hee reposed humilitie in the secrete closet of his soule and not in his garments or bowing downe of his necke or lowe spéech or thicke and long beard or coloured haire or graue pace in going for these things saith he are easily deuised Matt. 21.28 yet quickly reproued for no counterfait thing can be durable Such men there were once but where are they now to be found and how rare are they Are there not in these dayes farre more that are like the younger sonne that being cōmanded of his Father to worke in the Vineyarde saide I will Sir yet went not then that are like the elder sonne who being commanded to worke in the vineyard said I will not yet afterward he repented himselfe and went Are there not some that say Ier. 7.4 The Temple of the Lord the temple of the Lord this is the tēple of the Lorde yet they amend not their waies works nor execute iudgemēt betwéen a man his Neighbour but they oppresse the stranger the fatherles and the widow Mic. 3.11 Are there not some that iudge for reward and teach for hyre and Prophecie for money and yet will leane vpon the Lorde and say Is not the Lorde among vs As though they would vaile their sin by the vizard of leaning on Gods law Are there not some that are very quick of sight in earthly things yet blind in these things which pertaine to the heauenly life Luk. 12.55.56 that are those Hypocrites that can discerne the face of the Earth and of the skie but cannot discerne the acceptable time day of saluation Matt. 6.2 Are there not some that séeke the praise of men whē they do good works blowing the trumpet when they giue almes praying with ostentation and vaineglorie fasting with sowre and disfigured faces and that séek to merite their saluation and to sanctifie their soules by their outward and dissembled holines Whereas God abhorreth their coloring and dissimulation and God looketh vnto him that is poore of a contrite spirite Isai 66. ◠3 trembleth at his words but their Hypocriticall works hee will reiect as he reiected the Iewish oblations when he saide of them Hee that killeth a Bullocke is as if he slew a man he that sacrificeth a sheepe as if he cut off a dogges necke hee that offereth an Oblation as if he offered swines blood he that remembreth incense as if he blessed an Idole the reason is because they had chosen their owne wayes and their soule delighted in their abominations For they that bragge and vaunt of their owne worthinesse Prou. 30.12 are that generation that are pure in their owne eyes yet are not washed from their filthines And therefore whē they do good or lesse ill then others in that they cast it in Gods téeth thinke thereby to win mercie they are foolisher then beggars Ber. serm de Aduētu Domini who when they implore helpe Almes of men they shew not foorth costly garments but sores naked limmes When the Emperor Fredericke the third heard one say that he would goe into those places where no hypocrites were Thou must thē said he fly beyōd the remote Sauromates the ycie Ocean yet whē thou cōmest thither the place wil not be clean without hypocrisie vnles thou be a God not a man For perhaps the Emperor remēbred the saying of the mā of God Euery one is an hypocrite Isai 9.17 therfore affirmed that Hypocrisie aboūdeth euery where Our dayes were happy Psal 50.16.17.18 19.10.22 if it might be said to none What hast thou to do to declare God ordināces that thou shouldst take Gods couenāt in thy mouth seing thou hatest to be reformed hast cast his words behind thee For whē thou seest a thiefe thou runnest with him and thou art partaker with the Adulterers thou giuest thy mouth to euill with thy Tongue thou forgest deceit thou sittest and speakest against thy Brother and slanderest thy Mothers sonne ô consider this yee that forget God least he teare you in pieces and there be none that can deliuer you Is it not found among vs as Ezechiel found among the Iewes Ezek. 14.3 that many dissemble as though they would hearken to the admonitions of Gods word when they haue set vp their Idols of sinne in their harts and put the stumbling blockes of iniquitie before their faces Ecclus 19 25. Is it not found among vs that some being about wicked purposes doe bowe themselues downe and are sad when their inward parts burne altogether with deceit Is it not found among vs Ier. 5.2.22 that some say The Lord liueth yet doe sweare falsely and for all their pretensed pietie yet doe not sincerely feare the Lord Nor are afraied of his presence which hath placed the Sand for the boundes of the Sea by the perpetuall decree that it cannot passe and though the waues thereof rage yet they cannot preuaile though they roare yet can they not passe ouer it Is it not found among vs that some are named Christians and thereby beare in hand that they are full of Faith good works but when they speake of the vildenes of sinne of saluation of immortalitie and of heauenly and spirituall things they shew that it comes out of a wrong bowe they cannot say with the Psalmist The zeale of thine house hath eaten mee Psal 69.9 119.139 my zeale hath euen consumed mee because Gods enemies haue forgotten his words But as when Callidius said that he would prooue by witnesses
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
in his heart and when he was straitned betwéene the commaundement of his Creator and the request of his yoke-fellowe should we not haue cried out and said vnto him ô thou wretch Bernard inser om sanct take heede to thy selfe see thou doe it not the woman is seduced beleeue not her entisements Should this haue béene our perswasion to Adam that he should looke to himselfe and shal we not perswade our selues after the same manner when we are compassed thronged with the like tentations As the dogge that stands by the table Chrys hom 3. de Laz. if he that eateth cast some bone or crust vnto him he tarrieth and waites still for more but if nothing be giuen him at length he departs and waites for sustenance no longer so Sathan that gréedie and biting dogge standing about our life if he receiue from vs some vngodly spéeches or wicked doings he remaines and expects longer but if we nourish him not by word nor déede he forsakes vs and séekes after another preie Therefore if we will subdue Sathan we must quickly flée all appearance of euill 1. Thess 5.22 we must spéedily flée the time the place the opportunitie to commit sinne we must by and by feare the baite suspecting that it couers the hooke and we must neuer forget that the fowler carries himselfe most guilefully when he calls and allures most pleasantly And this is the adiuration and coniuration that repels Sathan namely a true and stedfast faith that knowes the mercies of God towards mankinde reuealed in Gods word and that assureth and perswadeth vs of those mercies towards our selues also and that depends and relies wholly vpon those mercies and that is not barren idle or dead but abounding with good workes The summe of all is this we must liue soberly and watchfully and wâ—y because we haue an Aduersarie to witt the Diuell that as a roaring Lyon doth walke about seeking whom he may deuoure But we must be of good courage and coÌ„stantly beléeue on Christ the séede of the woman that hath bruised the Serpents head and hath not onely vanquished the infernall powers but also is our grand-captaine in these spirituall wars and hath promised victorie to those that fight valiantly vnder his banner Ioh. 16.33 and hath willed vs to be of good heart because he hath ouercome the world and commaunds his holy Angels to pitch a campe round about the godly and to put those wicked spirits to flight We reade 2. King 6.14 that when the king of Aram had sent horses and charets and a mightie hoast and they came and compassed the citie Dothan by night where the Prophet Elizâ—us lay and when the seruant of the man of God arose early to goe out saw the citie coÌ„passed with horses and charets he said vnto Elizans alas Maister how shall we doe his Maister answered feare not for they that be with vs are moe then they that be with them Then Elizeus prayed and sad Lord I beseech thee open his eyes that he may see and the Lord opened the eyes of the seruant and he looked and behold the mountaine was full of horses and charets of fire round about Elizeus Euen so forasmuch as we are weake of our selues and vnable to defend our selues and we haue a great companie of spirituall foes which inuent a thousand waies to entrap vs and to bring vs to euerlasting shame and lay waite to ensnare vs both in wealth and pouertie both in pleasure and affliction both in our words and in our workes and are vigilant when we are negligent let vs beseech our mightie and mercifull God to haue mercie on vs and to encrease our faith that being harnessed in compleate Armor we may doe valiantly and tread downe Sathan our Arch-enemie vnder our feete and we may haue the eyes of our minds opened to behold the inuincible charets and spirituall horsemen that are on our side and that being strengthened through the power of his might we may be able to resist and stand against all the assaults of that wicked one and that holding the faith and finishing our course and fighting a good fight we may in the end triumph eternally with our Sauiour Christ Iesus in the kingdome of Heauen Amen PRACTISE MVST ACCOMPAnie profession Tit. 3. 8. This is a true saying and these things I will thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good workes These things are good and profitable vnto men AS he caÌ„not rightly be called a good Citizen or commonwealths man that doth not obserue the lawes of the cittie or common-wealth so he cannot be truely called a Christian that followes not the direction of the Christian faith and of the Church of God And that we may followe this it is necessarie that we knowe what it is What it is the Apostle declares a little before Verse 3.4.5.6.7 saying We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another but when that bountifulnes and that loue of God our Sauiour toward man appeared not by the worke of righteousnes which we had done but according to his mercie he saued vs by the washing of the new birth and the renuing of the holy ghost which he shed on vs abundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life In which words the holy Apostle shewes first what we are by nature namely vnwise disobedient deceiued seruing lustes and diuerse pleasures liuing in malitiousnes spight and hatred Secondly he shewes the cause of our saluation namely the bountifulnes and loue of God our Sauiour by which two namely our owne vildenes and Gods mercy he excludes vtterly in the matter of saluation our righteousnes and our merites Thirdly he shewes the manner how we are saued namely by regeneration and the renuing of the holy ghost and in Christ we haue aswell the one as other Out of all which this may be gathered that this is the summe of our saluation that God so loued the world Ioh. 3.16 that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And therefore whosoeuer haue not this faith they are destitute of the spirit of God For heereby shall we know the spirit of God 1. Ioh. 4.2.3 euery spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist But because in this summe of the Christian faith either distrust and doubling or carnall securitie and the libertie of the flesh doe assaile vs S. Paul preuents and stops both those when he saith This is a true saying and these things I will thou shouldest affirme
priests thereof and against the people of the Land And the word of the Lord came to Ezekiell saying Sonne of man Ezek. 3.17.18 â— I haue made thee a watch-man vnto the house of Israel Therefore heare the Word at my mouth and giue them warning from me When I shall say vnto the wicked thou shalt surely die and thou giuest not him warning nor speakest to admonish the wicked of his wicked way that hee may liue the same wicked man shall die in his iniquitie but thou hast deliuered thy soule Likewise if a righteous man turne from his righteousnes and coÌ„mit iniquitie I will lay a stumbling blocke before him and he shal die because thou hast not giuen him warning he shall die in his sin and his righteous deeds which he hath done shall not bee remembred but his blood will I require at thine hand Neuertheles if thou admonish that righteous man that the righous sinne not and that he doth not sinne hee shal liue because he is admonished also thou hast deliuered thy soule Ezek. 33.3 c. If when the watchman seeth the sword come vpon the land he blow the Trumpet warne the people then he that heareth the sound of the trumpet and will not be warned if the sworde come take him away his blood shall bee vpon his owne head For hee hath heard the sound of the trumpet would not be admonished therefore his blood shal be vpon him But he that receiueth warning shall saue his life But if the watch-man see the sword come and blow not the trumpet and the people be not warned if the sword come take any person froÌ„ among them he is takeÌ„ away for his iniquitie but his blood will I require at the watch-mans hand So thou ô sonne of man I haue made thee a watch-man to the house of Israel saith the Lord to Ezechiel This straite charge laide on the Ministers of the worde of God made the Prophets to rebuke vice and wickednesse without feare How boldly did Eliah reprehend Ahab How boldely did Nathan reprehend Dauid 1. King 18 2. Sam. 12 Isai 1.5.6 10. How boldly did Isaiah reprehend the whole state of Iudah when hee called the chiefest Rulers the Princes of Sodome and when he saide of all the inhabitants of the Land generally The whole Head is sicke and the whole heart is heauie from the sole of the foote vnto the head there is nothing whole therein but woundes and swelling and sores full of corruption they haue not bene wrapped nor bound vp nor mollified with oyle How boldly did Ieremiah reprehend the Iewes blowing his Trumpet saying That the Lord would bring a great destruction froÌ„ the North â—ere 4 7. The Lyon is come vp from his denne and the destroyer of the Gentiles is departed and gone forth of his place to lay thy land waste thy Cities shal be destroyed without an inhabitant Iere. 7.33 34. The carkasses of this people shal be meate for the foules of the heauen and for the beasts of the earth none shall fray them away Then I will cause to cease from the Cities of Iudah and from the streetes of IerusaleÌ„ the voice of mirth and the voyce of gladnes the voice of the Bridegroome and the voyce of the bride for the Land shal be desolate Luk. 3.19 How boldly did Iohn Baptist reprehend Herode for all the euill déedes which he had done Matth. 23 How boldly did OVR SAVIOVR reprehend the hypocrisie dissimulation pride couetousnes false Doctrine of the Scribes Pharisees And how boldly did the Apostles reprehend the Idolatry and iniquitie of the Nations among which they preached the Gospell Séeing therefore it so déepely concernes the ministers of the word and gospell Ioh. 21.15 to féede the flocke and lambes of Christ Act. 20.18 to take héede to the flocks whereof the holy Ghost hath made them ouerseers it is no maruell that Paul wills Titus in Titus al other shepheards of soules to stirre vp all professors of Christ to lead their liues in godlinesse in the feare of the Lorde I will saith the Apostle that thou shouldest affirme That is that thou shouldest auouch it as a thing most certaine and in no case to be doubted of For the fore-going words This is a true saying may also bee referred to that which followeth For Paul is accustomed to vse this sort of speaking when he earnestly affirmes a matter ensuing As when he sayes This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners 1. Tim. 1.15 And when he saith This a true saying If any maÌ„ desire the office of a Bishop he desireth a worthy worke And therefore when he saith 1. Tâ—m 3.1 I will that thou affirme Hee sayes thus in effect I will that thou affirme these things couragiously and with authoritie and that thou vrge this insist on this and omit Fables other vaine things which some do deliuer Auouch these things because they are true and worthie to be belieued Here wee are admonished that Ministers must stoutlie affirme that which concernes Faith and the edifying thereof And we may gather that the Minister must affirme nothing but that which is vndoubted certain and that nothing must be taught preached in the Church of God besides the word of God For who can be an affirmer or an auoucher but hee that is assured that he preacheth not the doctrines of men but the Word of God And what is it that the Minister must so firmely affirme That they which haue belieued God must be carefull to shew forth good works That is that they which haue belieued God should meditate on true iust good things For it becomes those that boast that they are deliuered from their sinnes by the frée mercie goodnes of God so to passe ouer their liues as that they may answer the profession of Christ and not appeere contrary to so great and glorious promises For they that haue the Name of Christ in their mouth doe not follow his example in their life are not vnlike the trees that floorish euery yéere with leaues but neuer bring foorth fruite They are gréene indeede as the Boxe trée but they yéeld either no fruite or little fruite For they séeke their owne and respect their owne but they do not seeke and respect that which concerns the glorie of God and the good of their neighbour Neither is Paul so carefull of good workes as to neglect the roote which is Faith while he gathers the branches and fruits which are good works but he hath regard to both parts and as it is méete he giues and allots the first place to Faith For he saith that they which haue belieued should be carefull to shew foorth good works Whereby he meanes that Faith must goe first and workes must followe For those workes onely are
acceptable to God that procéede from Faith Heb 11.6 without which none can please God Nay they alone doe know what good works are and are able to doe them who doe belieue in Christ whereas all other are both blind in knowing and vnable in performing any manner of thing that is good And the Apostle stayes not heere but hee addes These things are good and profitable vnto men In which words hee yeeldes the reason why he commands Tituâ— to teach and affirme these things in his Church to wit because they are things true and good and right and honest and comely and profitable And withall hee intimates and signifies that whatsoeuer other things are deliuered they are not to be esteemed because they are vnprofitable and vnfruitfull as on the contrarie all that is commendable and praise-worthy 1. Tim. 4.8 that auaileth to saluation and promoteth godlinesse which is profitable to all things and which hath the promise of the life present and of that that is to come Now that this exhortation of the blessed Apostle may bee the better perceiued and performed of vs let his words be diligently considered Good worke saith he are good or conuenient or comely or such as â—eseeme Christians Mal. 1.6 For why A father must be honored and a Lord Master must be obeyed but GOD is our Father wee are his sonnes by grace and Adoption in CHRIST and God is our Lord and Redéemer who ransomed vs from the thraldome of the spirituall Pharaoh Aegypt of sin by the death pretious bloud of his most dearely beloued Sonne CHRIST IESVS Since then our sanctification is the will of God our heauenly Father 1. Thess 4.3 it is his pleasure that we should liue godly shall wee not obey his will commaÌ„dement In great horses prepared for the warres it is chiefely regarded that they be flexible and easie to be turned with the bridle For what is it worth if an horse runne a faire race either out of the way or else not as the rider wil but as himselfe will So in the faithfull true Christians ordained for the spirituall warres of Christ no vertue and good qualitie is more required then prompt and ready obedience to submit our wills to the Lords will We are by nature fléeting and running after all vanitie and wickednes and therein wee are like to water and wee must be stayed as the water is And how is that The water is very hardly staied and scarce stayed with it owne bondes because naturally it floweth abroade but it may well bee limitted and bounded by some other thing and kept from continuall fleeting So our nature that flits still after the transitorie vanities of this world is very daÌ„gerously bounded by our owne will For it so flowes continuallie aâ—ter concupiscences pleasures but it is best stayed onely by the will of God after whose similitude and likenesse it was at first created The Smith when he prepares any worke thinkes on him for whom he prepares it that hee may fit it after the breadth and length proportion prescribed vnto him For if either he forget the form deliuered him or else doe willingly despise it he must néedes erre in the performance of the worke in like manner we must alwaies carefully retaine in memorie and obediently practise the will and commandement of God or else wee shall erre in the actions of our calling Who knowes not 1. Cor. 12.27 that Christ is the head and the faithfull are the members Let vs therefore be sound members not sicke of the palsie For as the partes of the bodie that are attainted with the Palsie doe not mooue as the head directs so those Christians are holden of the palsie of soule that do not mooue as CHRIST the head commaundes but as perfect sound parts of the bodie are easily moued as the sense reason of the head doth lead So sound true Christians are moste readie to accomplish those things which Christ the head enioynes Are not also our good workes due vnto God and must wee not doe them to declare our thankfulnes towardes him of whome wee haue receiued so manie and so great Blessings both temporall and eternall Wee are debters not to the flesh to liue after the flesh Rom. 8.12 For if we liue after the flesh wee shall die but if wee mortifie the deedes of the bodie by the spirit we shal liue Luk. 1.74.5 And why hath the Lord deliuered vs out of the hands of our enemies but that we should serue him wtout feare all the dayes of our life in holines and righteousnes before him We are iustified we are the sonnes of God we are the holy temple of the Lorde we are made in CHRIST Kings Priests we are anointed by the holy Ghost and to what purpose haue we obtained this dignitie not that we should liue as wee list but that being clothed with the righteousnes of the newe man we should with minde mouth life profession and practise set foorth the praise of God For how caÌ„ iustification saÌ„ctification be sundered If we be good Trées wee will bring foorth good fruits if we be the sonnes of God Mat. 7 17 Rom. 8.14 1. Io. 3.9 we will be led by the spirit of God if we be borne of God we will not coÌ„mit sinne with delite gréedines but on the contrarie we will studie to liue holilie for the séed of God abideth in vs that is the holy spirit of God which is called holy because he works holines in vs by his vertue and operation as by a certain séede we are regenerate made new men We must remember that we are enrolled soldiours in Christs Campe to fight his battels against the Flesh the World Sathan Let vs therefore not receiue the grace of God in vaine let vs hold fast the Faith let vs fight a good fight let vs finish our course let vs seeke to please him that hath chosen vs to be Soldiours A good soldiour must bee obedient faithfull obedient to execute his commandement Faithfull to sticke to his Captaine in all daÌ„gers Scipio Major pointing at his soldiours that hee had in Sicilie said that there was not one of them Plut. in Rom. Apoph that would not ascend into a tower and from thence cast himselfe headâ—ong into the Sea if hée did command it Bapt. Tulgosius l. 1. c. 1. rerum memorab And one remembers an exaÌ„ple of such obedience For when the â—aâ—le of Campania was Ambassador to the Prince of the Assasines in Syâ—iâ— the Prince to shew the great obedience of his people shewed the the Earle certaine men that stood on the top of a tower and called one by name coÌ„manding him to leape downe from the tower the fellow immediately obeied the commandement and died with the fall and the Earle could hardly refraine the Prince from commaunding the rest also to doe the like Shall there bee
such obedience giuen to Earthly rulers and shall wee refuse to obey the commaundement of our Heauenlie King specially when hee craues not that wee should vainely spend our liues but that we would subdue our affections our corrupt desires our inordinate concupiscences vngodly motions Let vs not therefore be bare protestants and not performers Let vs not liue in the reformed Church and haue deformed manners Let vs not bee entertained in Christs Campe beare his colours yet wish the enemie well promote the cause of the enemie and séeke opportunitie with Iudas to betray CHRIST with the traiterous soldiour to flie to the enemie What is profession worth except practise bee coupled therewith We know what S. Iames saith Iam. 1.22.23.24.25 Be yee doers of the word and not hearers onely deceiuing your owne selues For if anie heare the word do it not he is like vnto a man that beholdeth his nâ—turall face in a glasse for when hee hath considered himself he goeth his way forgetteth immediately what manner of man he was but who so loketh in the perfect lawe of libertie coÌ„tinueth therein he not being a forgetfull hearer but a dooer of the worke shal be blessed in his deede And wee knowe what the lord saith Mat. 7.21 Not euery one that saith vnto me Lord Lord shal enter into the kingdome of heauen but hee that doth my Fathers will which is in heauen And what gaines that seruant that knowes his maisters will doth it not August but to be beaten with many stripes Hee is thy best seruant saith an ancieÌ„t Father speaking to God not the desireth to heare of thee what he would but rather that is willing to performe what he heareth And therfore whereas the poet Hesiodâ— was much coÌ„mended by most men for his deuise in that he gaue the chiefest wisdom to him that knowes of himselfe what is good and méete the next to him that hearkens to another when hee himself is ignoraÌ„t Diog. Laert. Zeno Citticus did correct that sentence of Hesiode and did attribute the chiefest wisedome to him that heares the good counsell of another and the next to him that is wise of himselfe And his reason for the animaduersion was because he that is wise of himselfe and giueth aduise to another hath but the vnderstanding and knowledge of the matter but hee that hearkens to counsell deliuered puts the thing in execution and practise Besides this the Apostle saies that goodworks are profitable And to whome are they profitable to our Neighbours and to our selues Good workes are profitable to our brethren in that wee comfort and relieue them by our good déedes and we stirre them vp by our example to feare the Lord and they are caused to praise God for bestowing such grace vpon vs. And good workes are profitable to our selues in that they are the fruits of our faith 2. Pet. 1.10 Iam. 2.17 and thereby they assure vs of our election and vocation being by them declared to be new creatures we cherish in our selues the hope of eternal life As for the coÌ„modity that we reape by good works what spéech can be answerable thereunto since the Lord hath promised to reward our good works most largely pleÌ„tifully with blessings aswell temporall as spiritual Deut. 28. Leu. 26.3 Let vs not therefore be wearie of well doing but let vs behold the recompenâ—e of the reward for in due season we shall reape Gal. 6.9 if we faint not If we be not carefull to shew foorth good workes we must not expect the reward if we doe not trim and prepare our lampes with oyle Matt. 25.2 against the comming of the bridegroome we shall not enter into the palace of glory if we doe not worke while we haue the light the darkenes will come Ioh. 12.35 And he that walketh in the darke knoweth not whither he goeth It is not enough to abstaine from euill but we must also do good Remember Matt. 25.30 how the vnprofitable seruant was cast into vtter darkenes and why not because he was wicked but because he was idle and not for that he committed ill but because he omitted good Indeed it is hard to doe well and to perseuere in well doing For there are many intisements and allurements to iniquitie But let vs heare our Sauiour Striue to enter in at the strait gate Luk. 13.24 Matt. 7.14.8 because the gate is strait and the way narrow that leadeth vnto life Though the gate be straite yet if we struggle and striue to enter we shall finde an entrance for whosoeuer asketh receiueth and he that séeketh findeth and to him that knocketh it shall be opened The eshnick Greeke Poet partly perceiued this by the glimmering light of naturall reason and therefore said Hes Tes â— ' hà rerés idâ—òta theâ—ì proparoithen èthecan à thánatei That God had put sweate before vertue and that the way vnto it was long and tedious and rough at the first but after one aspired to the top it was as easie then as it was vneasie before And the Latine Poet could also say Hor. l. 1. Epist 2. Ep. Dimidium facti qui caepit habet sapere aude Incipe He that hath begun hath halfe ended be conragious to followe vertue begin once There must be a beginning attempted to doe well and when the yee is broken the wading thorough is not difficult And thereupon another wittily discanteth Incipe dimidium facti est caepisse Auson supersit Dimidium rursum hoc incipe efficies Begin saith he for to begin is to end halfe and when thou hast begun if there remaine halfe begin againe and thou shalt end all Vertue is like the Palme trée and the Lote trée the Palme hath a sharpe and rough rinde and the Loâ—â— hath a bitter pill but both the one and the other haue most swéete fruite Chrysostome saies notably Orat. 4. Aduersus Indaeos that as in monies he that hath gained two crownes is readie to gaine tenne or twentie crownes so it fals out in vertue he that doth a good worke once and once performes his dutie he is therby encouraged and stirred vp to do more good and to adde verâ—ue to vertue And another saies Stobaeus ser 1. de Virâ— that as they that begin to climbe a ladder goe from round to round till they aspire to the top so he that hath once begun to doe well mounts higher and higher We sée the most gay picture begins from rude draughts and lines and shadowes and procéedes from colour to colour till at last it be absolute so vertue and the habite of well doing is not presently engraft in vs but it riseth to full groweth by daily encreases Epist 86. It was ingeniously applied of Seneca that as Phidias was skilfull to make statues and Images not onely of marble and of brasse but if he had vilder and courser matter he could likewise
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
to proclaime that whosoeuer would lend him monie should in short space receiue againe not onely the principall summe and that interest which the lawe tollerates but far more namely twise as much nay an 0. sold there would be none when he should heare of this proclamation that would not presently lend to that Prince as much monie as he had and if he had none that would not sell away his possessions and so procure monie that he might obtaine that extraordinarie munificence and recompence of the Prince But if perhaps the Potentates promise and proclamation should not mooue some but that they would kéepe their monies by them at home and not lend them they must of necessitie either be iustly censured of follie in neglecting of such great gaine or be conuinced of distrustfulnes in not yéelding credit to so royall promises Wherefore saith Salomon since God doth not take away our â—iches but preserue them kéepe them for vs and doth recompence them againe with large and ample vsurie nay doth promise for temporall and transitorie wealth eternall and neuer perishing what excuse can those make or what pardon can those looke for that refuse to lend to the Lord and that regard not the most liberall recompence which God bestowes on them that shew mercie and compassion vpon the poore and miserable And this is the force and meaning of this prouerb of Salomon which of it selfe is sufficient to stir vp tractable and flexible minds to performe the workes of mercie on the afflicted But for that good things cannot be spoken too often nor dilated too plainely and in this last age of the world loue wareth cold as it did before the destruction of Ierusalem Matt 24. according to the words of our Sauiour it will not be impertinent to amplifie this Argument somewhat more For that which we finde in the swellings and infirmities that sticke déepely in our bodies namely that there must be long time much labour and discretion vsed in applying remedies that they may be remooued without endangering the life the same we may perceiue in couetousnes and other vices and diseases of the soule For the gréedie loue of worldly things hath taken such roote in the mindes of many that it cannot be cured by one or two exhortations but manifold admonition must be vsed that at last by often compassing with the armies of godly perswasions and by lowd blowing the trumpets of seuere threatning and by bearing the Arke of the word of the Lord the strong holds and fortresses of couetousnes may be battered and demolished like the wals of Ierico Iosh 6. Plin. i. 32. c. 4. Some write of the Narmensian field that it is the drier for raine and the moister for drouth and therfore Cicero iested thereupon saying that in that place Raine did cause dust and sun-shining dirt so there is a generation of people that will bend contrarie to the force of exhortation and rowe against the streame of perswasion and waxe worse worse for admonition But though dogs bite those Matt. 7.6 that cast holy things vnto them and swine turne backe and rent those that throwe pearles before them and though some stop the eare to the charmer like the deafe Adder Psal 58.5.6 that will not heare the Enchanters voyce charme he neuer so cunningly Matt. 11.16.19 and though some are those stubborne sinners that will neither lament when they heare wéeping nor daunce when they heare piping that is that regard neither the sharpe manaces of the lawe nor the swéet comforts of the Gospell yet wisedome is iustified of all her children and they that are endued with the grace of Gods spirit will hearken to the statutes and voyce of the Lord and will say with the holy Prophet when they are reprooued Heale vs ô Lord Ier. 17.14 31.18 and we shall be whole saue vs and we shall be saued conuert vs and we shall be conuerted The forme of Diogenes supplication when he begd Lâ—â—r l. 6. was this If thou hast before this time giuen to any giue also to me but if thou neuer gauest to any begin now with me whereby he meant that he was in the case of other beggars and therefore desired that he that gaue to euery one would also giue to Diogenes and that it was time for him that was so niggish as to giue to none at length to begin to giue somewhat The same supplication of beggars may be vsed in our age and therefore that we may either learne at length to lend to the Lord and amend our backwardnes or else perseuere in liberalitie and haue the good worke confirmed which is alreadie begun in vs it shall be declared first why we 〈◊〉 giue to the poore secondly to what poore 〈◊〉 must giue thirdly how and after what manner we must giue First why we must giue We must haue compassion on the distressed to declare that we haue loue and who knowes not that euery Christian must entertaine loue and charitie For if the most excellent things are to be embraced as they are indéed what is more excellent then loue They that speake with the tongues of men and Angels 1. Cor. 13.1.2.3.8 and haue not loue are as sounding brasse or a tinckling cymball they that haue the gift of Prophesie and know all secrets and all knowledge yea that haue all faith so that they can remooue mountaines and haue not loue they are nothing they that féede the poore with all their goods and giue their bodies that they be burned and haue not loue it profiteth them nothing When prophecying shall be abolished and tongues cease and knowledge vanish away and when faith and hope shall be determined and ended namely when our soules shall come to that blessed life then loue shall still remaine for loue doth neuer fall away Can there be any vertue comparable to loue that is the soule and life of other vertues and that suruiues and liues after other vertues doe cease and are abolished He that hath mercie on the poore makes it manifest that he hath loue and that he loues 1. Ioh. 3.18 not in word and tongue onely but in déed and truth For to say that we loue our brethren and yet not to giue to their necessities is that cold charitie which Saint Iames reprehends Iam. 2.15.16 when he saies If a brother or a sister be naked and destitute of daily foode and one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding ye giue theÌ„ not those things which are needfull to the body what helpeth it This colourable loue is like faith without workes and a painted fire without warmth and a counterfait streame without moistnes and a tree full of leaues without any fruit Therefore to shew that we are not void of so rare and excellent a vertue as loue is we must haue mercie on the poore Againe we must shew mercy on the poore
heauie loding sinckes the vessell but by a moderate loding it hath prosperous sailing so if we fill our houses with too much vnnecessarie store the inuasion of an vnexpected matter may drowne the boate but if we lay vp what is méete and bestowe the ouerplus on the poore though a vehement whirlewind blow vpon vs yet we shall passe through the waues and not leese all Hoord not vp then too much least thou leese euen that is necessarie And that thou maiest accomplish these things the better ponder earnestly that of the wise sonne of Syrach My sonne Ecclus. 14.11 Aug. in enchir doe good to thy selfe of that thou hast As if he should say He that will proceed aright in giuing of almes must begin from himselfe and bestow it first vpon himselfe for almes is the worke of mercy and if mercie be fit for other is it not for thee If we must loue our neighbour as our selues we must first loue our selues in the feare of the Lord and with godly and Christian charitie as we ought to doe and then secondarily loue our brethren by the same Rule For charitie begins from it selfe and none can so loue his neighbour as he ought to doe except he first earnestly loue himselfe and wish well to himselfe Vâ—â—enâ—â—s 〈◊〉 â—â—è 〈…〉 For that which the Philosopher spake of the good man may be much more rightly spoken of the godly man namely that he is the greatest selfelouer that is he loues himselfe most and first with the true loue commanded and allowed of God Are we commanded then to loue our enemies and to pray for our enemies and to blesse and doe good to our enemies and shall we not loue our selues and séeke to doe good to our selues Shall we take remorse on those that are shut vp in prison and visite them and shall we be regardles of our sillie soule and cruell towards it that is fettered by sinne like a captiue in the chaines of this mortall bodie and neuer visite it and consider in what state it is Shall we féede the hungrie giue drinke to the thirstie cloath the naked and shall we not labour to haue our soules fed with the heauenly Manna of Gods word and refreshed with the swéete water of the fountaine of life and apparelled with the robe of Christs righteousnes by a liuely faith that it may appeare holy and vnspotted in the sight of God Shall we comfort the distrefied with aduersitie giuing them kinde spéeches and shall we not speake kindly to our owne â—â—les and rehearse and relaie vnto them the manifold and maruellous merceies of God Shall we haue more care of our bodies that they may be in health quiet and good liking nay shall we haue more care of the bodies of others that they want not thinges requisite for this life which is so fading and fickle then we haue of our soules that were bought not with siluer and gold or corruptible things but with the inestimable price of Christs blood that immaculate lambe of God that they may be partakers of the eternall and vnchangeable life Wherefore that we may giue bountifully to those that want and as we ought to giue let vs be first compassionate charitable and tender harted towards our owne selues and let vs be carefull not to pollute that which the pretious blood of Christ hath purified and let vs labour to gouerne our vnderstanding and our will and our desire as we ought to doe and because our frailtie is such that we must néedes fall often while we liue in this world let vs beséech our heauenly father so to enlighten our vnderstanding and so to subiect our willes to his holy pleasure and so to moderate our desires that we growing in grace and in the knowledge of God and his Christ our Redéemer may liue godly and circumspectly in this world waiting for the blessed hope of eternall life through Iesus Christ our Lord. Amen A GHEST FOR THE SOVLE Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome THe Gospell describing the perillous slipperie state of maÌ„s life in this world proposeth the parable of the vncleane spirit Matt. 12.43.44.45 which being cast out of his hold after many consultations at last entereth into the same person out of whom he was expelled if he finde him emptie and idle And we must diligently marke this For whereas Adam by his fall brought death into the world and corrupted the whole nature of man and therby we are prone and enclined to all euill and vngodlines we are deliuered from this pollution and miserie by our Sauiour Christ Iesus Notwithstanding Sathan retaines his disposition and we retaine ours For Sathan seekes and hunts and allures and laies counterwaits to deuoure vs and we are careleâ—â— and negligent and secure and many times pull â—â—to vs occasions to doe euill And what comes to pâ—pâ— The last end is worse then the beginning for to the Lord is woont to punish our contempt negligence and vnthankfulnes We see then that it sufficeth not to be once fréed from the spirituall tyrannie and thraldome of Sathan but we must striue and endeuour not to looke backe to Sodome and not to defile our garments when they are washed in the blood of the Lambe It is God alone that doth preserue vs from fo doing and therefore we daily pray vnto him That he would not leade vs into tentation And albeit it is God alone that doth defend vs from backsliding yet he hath also left vs a meanes and helpe of this defence and preseruation in which our selues may exercise our selues Of this S. Paul entreates in this passage saying Let the word of Christ dwell in you plenteously in all wisedome As though he should thus say the word of God is the bréeder of faith in your harts and by faith you apprehend Christ his merits and so consequently are saued therefore lay a sure and setled ground worke in this word of God for if you heare the word and surely kéepe iâ— it wil cause you to growe from grace to grace from vertue to vertue from good worke â—o good worke till ye come to the full age of perfite men in Christ This is large commendation of the word of God The cerâ—enâ—◠〈◊〉 â—uiâ—◠〈◊〉 of the 〈◊〉 of God but say some we would willingly knowe how we may be assured that the scripture hath vndoubtedly procéeded from God and hath béene endited by the holy Ghost to the end we may giue the more reuerence vnto it and the rather receiue it Let vs then consider the implacable and irâ—econciliable hatred of Sathan and the world wherwith they pursue the doctrine of the scripture whereas they tolerate other doctrines though neuer so absurde and impious and the vtter downefal of the persecutors and haters thereof for not one of those cruell Romane Emperours that raised the tenne first persecutions in the primitiue Church escaped a miserable end and the
Quando quidem ipse etiam librorum aspectuâ— segniores nos reddit ad peccandum forasmuch as the very sight of the Bookes doth withhold vs from sinning If the very sight of the sacred Bible in our houses will cause vs to thinke thus I will not sweare vainely I will not blaspheme I wil not offend the diuine Maiestie this way or that way because yonder lyeth the holy Booke of God which forbids sinne and threatens sinners shewes the punishment of vngodlines If the very sight of the Bible doe so much how will the reading and perusing and reuerent meditating on the scriptures amend and reforme our manners Lastly that the word of God will make vs absolute Saint Paul teacheth when he saith to his scholler Timothie 2. Tim. 3.15 â—6 11 that the holy scriptures were able to make him wise vnto saluation through the faith which is in Christ Iesus for the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes As if he had said the scripture teacheth the truth of the Christian faith and conuinceth erroneous doctrines and rebukes vices and instructs in all godlines and holy conuersation And that more is Rom 15.4 as the same Apostle affirmes as the scriptures were written for our learning so they were written for to bréede in vs patience and consolation and hope in all our afflictions If the word of God be able to prepare vs on this wise to euery good worke who will not admire the fulnes and sufficiencie thereof He that would say that the scripture containes not all things necessarie to saluation but that some vnwritten verities are to be beléeued equally with the written word such as were those things that Paul ordered when he came to Corinth 1. Cor. 11.34 2. Thes 2.15 2. Io. 11. 3. Io. 13.14 Io. 21.25 and the instructions and traditions that he vttered to the Thessalonians those things which the blessed Euangelist would not write with pen ynke and paper but speake mouth to mouth and those other things which Iesus did the which if they should be written euery one the Euangelist supposeth that the world could not containe the Bookes that should be written He that would obiect this to procure authoritie to mens deuises must knowe that the things which Paul ordered among the Corinthians were not fundamentall points of Christian doctrine but such things as pertained to order and decencie as place time forme of prayers and other such like for which the Apostle tooke order in congregations according to the consideration of times places and persons and he must knowe that the instructions and traditions giuen to the Thessalonians were nothing else but the selfe-same doctrine which formerly the Apostle had deliuered vnto them either by word or by letter and he must knowe that the Euangelist meanes not any other Gospell 1. Io. 1.1 then that which he had before preached and written euen Iesus Christ the eternall life which was from the beginning which he had heard and séene with his eyes and looked vpon and handled with his hands but he meanes some particular matters that priuately beloÌ„ged to some speciall persons and were not tending to the edification of the whole Church and he must knowe that though all things are not written Io. 20.31 that Iesus did yet enough is written that we might beléeue that Iesus is that Christ that sonne of God and that in beléeuing we might haue faith through his name and Christs Church is built vpon the foundation of the Apostles and Prophets Eph. 2.20 Iesus Christ himselfe being the chiefe corner stone and no reuelations or apparitions are to be expected Luk. 16.29 Heb. 1.1 for we haue Moses and the Prophets and must heare them and albeit at sundry times and in diuerse manners God spake in the old time to our fathers by the Prophets in these last daies he hath spoken to vs by his sonne that is although the former declaration of Gods will made by the Prophets was not full yet nothing must be added to this latter For the sacred scriptures are the touchstone to try truth and falsehood as Cyprian shewes by an excellent similitude in which he likens the scripture to a pipe or conduit of water If saith he a conduit of water do suddenly faile In epist ad Pompeiuâ— coÌ„tra epist Stephani which before ran copiously abundantly doe we not presently goe to the head of the spring that we may see whether the vaines encreasing the head be dried vp or whether they running ful from thence it faile in the mid or meane way And if we find that the pipe be corrupted or broken we ameÌ„d it that the current of water may runne as it formerly did Euen so must the Ministers of God do they must keepe them fast by the coÌ„mandemeÌ„ts of God that if the truth reele or stagger in ought we may returne to the fountaine of the Lord the Gospel that which hath bene deliuered by the Apostles that a reason of our doing may thence arise from whence both the order and originall thereof proceeded For if we haue recourse to the welspring of Gods ordinance all error of man ceaseth and whatsoeuer is obscurely hidden vnder a darke cloud it is opened by the light of â—ruth Since then the word of God is so vsefull and necessarie for vs Chrys ser 3. de Laz let vs follow the custome of Smythes Carpenters and other such Artificers They haue stâ—ll the tooles and instruments of their science readie and fit and though dearth or pouertie constraine them yet they had rather do any thing then sell their tooles and so maintaine themselues and they had rather pay vse for monie then engage their instruments For why they well know that if they sell their tooles their art decaies and the foundation of their gaine fals to ground but while their tooles are left and they apply their facultie in processe of time it may come to passe that they may pay their debt But if they doe away their tooles before they pay their debt what hope or expectation is left Of this minde must euery Christian be And as their tooles are the hammer and tongs and anuile and the like so our instrumeÌ„ts are the writings of the Prophets and Apostles and the whole scripture giuen by inspiration of God As they finish the workes which they take in hand by their instruments and tooles euen so by these Bookes we frame our selues and corrupt our liues and reforme and renew our soules But héerein is the ods that the Artificer by his craft onely ads a forme and shape to that he workes on but he cannot chaunge the substance and matter for he cannot turne siluer into gold or yron into copper but he onely alters the outward shape and proportion of
wearie of well doing he meaneth that we should not be wearie of succouring and reléeuing the néedie and wretched But if we refer well doing to the exhortation in the sixth verse Keckerman in analys Gym Log. where the Apostle exhorts the hearers to maintaine their Minister saying Let him that is taught in the word make him that hath taught him partaker of all his goods then the meaning is that Paul procéeding in his exhortation to maintaine the Minister doth in these words preoccupate and preuent an obiection which some might make saying If we be so liberall to the Ministers and continue in it we shall wast consume our substance To which the Apostle answeres that we shall not consume but encrease our store for God will not forget our workes of pietie charitie that please him so well but in due time we shall reape if we faint not But howsoeuer we refer well doing either to the reléeuing of the néedie or to the maintenance of the Ministerie this exhortation serues also for continuing in good workes of what sort or nature soeuer they be The reason and motiue why we should continue in well doing is this For in due season we shall reape if we faint not Eccakein Eclúesthai To be wearie and to faint is all one thing and to faint or to be wearie is as it were to be dissolued and loosed as if one ioynt or finew were separated from another So that Paul saith that in due season we shall reape the fruit of our good works if we make no breach and interruption of well doing and if we conioyne one vertue to another vertue and one good worke to another good worke as the ioynts and sinewes of the body are compacted and vnited among themselues and as the linkes of a chaine are knit and fastned one to the other The Apostle had said before Verse 7.8 Whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruptiō but he that soweth to the spirit shall of the spirit reape life euerlasting In which words he vseth a Metaphor borrowed spéech cōparing the life aswell of the godly as of the vngodly vnto sowing of séede as though the Apostle in those words did say generally that euery one shal receiue either a reward or a punishment according to his déeds done in this world And he procéedes in the same metaphoricall spéech saying In due season we shall reape if we saint not In which words he puts a difference betwéene the time of sowing and the time of reaping Now is the time to sowe and to doe good to other while Christ doth shine vnto vs in this life by his Gospel but the time of reaping and of haruest shall be in the world to come Ecclus. 11.4 Salomon saith He that obserueth the winde shall not sowe and he that regardeth the cloudes shall not reape that is he that will alwaies looke for happie and prosperous successe in well doing shall neuer doe good For men will euer be vngratefull and the world will euer recompence euill for good to the godly And therefore least we should be wearie and faint in well doing S. Pau sets before vs a most ample and large reward when he compares eternall life vnto an haruest or a reaping What doe good workes merite then since they are rewarded No for well doing is the path leading to Heauen but Heauen it selfe and eternall life is the gift of God Rom. 6.23 through Iesus Christ our Lord. When we doe well we are in the way to Heauen and well doing shall be plenteously rewarded but none by his godlines deserues the reward In psal 120. for God rewarding our works dona sua coronat crowneth his owne gifts saith S. Augustine Why is it called a reward then Not because it is a reward merited but freely giuen of Gods mercie and because as the day labourer workes all the day and receiues his wages in the euening so when we haue done good workes all our life long in the euening of our daies that is in the end of our life we shall receiue the reward of euerlasting ioy Although good workes cannot saue vs nor make vs righteous before Gods iudgement throne Isai 64.6 Psal 130.3 for all our righteousnes is a menstruous cloath and if God should be extreame to marke what is done amisse who may abide it yet we must labour diligently to abound in all good workes and to perseuere in them whether we consider God or whether we consider our neighbour or whether we consider our selues If we respect God we must doe well and continue in well doing that his commaundements may be obeyed 1. Io 5.3 1. Thes 4.3 1. Pet. 1.14 Tit. 2.14 Eph. 4.30 Gal. 5.22 Matt. 5.16 Eph. 5.1 that his will may be done that we may shew our selues obedient children to God our father that we may shew our selues thankefull for our redemption by Christ that we may not grieue the spirit of God but walke according to the same that God by our good workes may be glorified and that we may be good imitators and followers of God If we respect men we must doe well and continue in well doing Luk. 6.38 1. Pet. 3.14 1. Cor. 10.32 that our neighbour may be holpen in worldly things that he may be wonne by our example to godlines that we may preuent the giuing of any offence and that by doing good we may stop the mouthes of our aduersaries Lastly if we respect our selues we must doe well 2. Cor. 5.17 Eph. 5.8 2. Pet. 1.8 10. Iam. 2.17 2. Tim. 2.6 Psal 89.32 Gal. 6.9 and continue in well doing that we may shew our selues to be new creatures that we may walke as the children of light that we may be assured of our faith and saluation that we may discerne true faith from counterfait and dead faith that faith and the gifts of God may be continued vnto the end that the punishments of sinne both temporall and eternall may be auoided and that the reward may be obtained which God fréely in mercie hath promised to men for their good workes These are the causes for which we must doe well and continue in well doing not to merite eternall life by our good works for when we haue done all that we can doe we are vnprofitable seruants Luk. 17.10 and we haue done but that was our commanded dutie but we must doe good workes continue in them for Gods glorie our brethrens edification and the declaration of the truth of our faith This doctrine we propose this doctrine we perswade this doctrine we vrge presse and therefore our aduersaries slaunderously abuse our Church when they call vs licentious Libertines and those that open a schoole to sinne wickednes that dehort and disswade men from good works For though we teach not that good workes are to be done because they merite the reward
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
according to the riches of his glorie that we may be strengthened by his spirit in the inner man God makes vs worthie of his calling and fulfils all the good pleasuâ—e of his goodnes and the worke of faith with power God giues vs euerlasting consolation and good hope through grace and doth comfort our hearts and stablish vs in euery word and good worke and is faithfull Iude. â—â—r 3.4 and will stablish vs and keepe vs from euill and is able to keepe vs that we fal not and to present vs faulties before the presence of his glorie with ioy Therefore pray we earnestly to God that he would so confirme vs wâ—th his grace that we may so runne that we may come to the goale of eternall happines For it is God alone that can and will grant this perseuerance vnto the end to those that vnfainedly beg it of him Therefore the holy Psalmâ—st speakes thus in the person of Christ Psal 36.8 I haue set the Lord alwaies before me for he is at my right hand therefore I shall not slide As if Christ had said I haue confirmed my saith by the consideration of the will of God For I knew that I should be offered vp a sacrifice for mankind by the speciall and vnspeakable determination of God and beholding and setting this decrée of God before mine eyes I see and assure my selfe that God is present with me stands on my right hand sustaines and helpes me therefore I turne not mine eyes from him and I am certainely perswaded that I cannot be ouercome and swallowed vp of these sorrowe And as Christ doth confirme himselfe so all the godly must know that when they are pressed with incumbrances and tentations they must promise to themselues certaine deliuerance For that which was auailable in Christ must needes be auailable in his members also And where are the Doctors of diffidence and distrust that teach men that they cannot ascertaine themselues of their finall perseuerance and therefore they must still remaine doubtfull since Dauid in the person of Christ doth not onely mention his confidence for the present time but also extends it to the time to come and therefore saies that he should not slide be shaken or mooued Psal 138.7 Say not what though Dauid could say Though I walke in the midst of trouble yet God will reuiue me he will stretch foorth his hand vpon the wrath of mine enemies and his right hand shall saue me And what though Paul said of the Corinthians 1. Cor. 1.8 that God would confirme them vnto the end that they might be blameles in the day of our Lord Iesus Christ And what though the same Apostle could say by inspiration that he was perswaded that neither death nor life Rom. 8.38.39 nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Yet how shall we be sure that we shall neuer fall away from our owne stedfastnes Consider what our Sauiour saith Ioh. 6.37 that all that the Father giueth vnto him shall come to him and him that commeth to him he casteth not away Ioh. 10.28 and that he giueth eternall life to his shéepe and that they shall neuer perish neither any shall plucke them out of his hand Consider what the Apostle saith Rom. 11 2â— that the gifts and calling of God are without repentance and that God is faithfull which will not suffer vs to be tempted aboue that we are able 1. Cor. 10 13. but will euen giue the issue with the tentation that we may be able to beare it Consider what Christ saith againe that the Gates of Hell shall not preuaile against his Church and children Matt. 16.18 Luk. 22.32 and what he saith to Peter I haue praied for thee that thy faith faile not Nay consider this that if thou be the shéepe of Christ if thou beléeue in him if thou cleaue vnto him Christ praied for thée as for Peter Ioh. 17.20 that thou maiest be one with him vnited to him and neuer fall from him Let the vnfaithfull reiect the wisedome of God against themselues yet the elect will not onely embrace it and cleaue vnto it but also defend it maintaine it and iustifie it For wisedome is iustified of her children Matt. 11.19 Matt. 13.8 Let the foules deuoure the séede that fell by the way side and the Samâ—e parth the seede that fel on the stoâ—e ground though if haue a temporaâ—te flourishing the thornes choake the seede that fell among thornes yet that seede that fals on good grouÌ„d brings foorth fruit one corne an hundred sold some sixtie folde and another thirtie solde that is Luk. â— 5 They that haue an honest and good heart beare the wâ—rd and keepe it and bring forth fruit with patience Act. 5. Let Ananias and Sâ—phira fall from sinceritie and let many Antichrists depart from the true Church and faith of Christ yet the Lords seale abideth sure on his elect and the holy Ghost hath giuen the censure 1. Ioh. 2.19 They went out from vs but they were not of vs for if they had bene of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs Let Pharaohs heart be hardned at Gods correction and let him repell the scourges that should reforme him as the hard Anuill beares off the strokes of the hammer yet Paul and euery faithfull person that hath his stonie heart changed into a heart of flesh by the working of the spirit will be bettered by the terrors and threatnings and chasticements whereby God prepares vs to subiection and will presently crie out and say Lord what wilt thou haue me to doe Act. 9.6 behold I am readie to fulfill thy coÌ„mandement Now since good workes and continuance in well doing are so necessarie for the glorifiing of our heauenly Father and for the profiting and edifying of our neighbours and for the infiniâ—e reward promised to the godly and for the auoyding of the sharpe punishments threatned to the wicked there remaineth an instruction both for them that haue not began to doe well and for those that haue began to doe well To the swearer the fornicator the drunkard the malitious person the railer the vnmercifull the vniust in a word to them that wallowe in their sinnes without remorse the saying of Paul is to be proposed The wages oâ— sinne is death Rom. 6.23 If the sweet pleasures of sinne haue so sowre sawce and if the workers of iniquitie haue deadly pay and wages detest and abhorre sinne then as a biting serpent and at length begin to doe well and to embrace vertue The Prophet saies of the stiffe-necked Iewes Zach. 7.11.12 that they refused to hearken and pulled away the shoulder and stopped their
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
Is it any thing vnto the Almightie that thou are righteous or is it profitable to him that thou makest thy wayes vpright Or what things wants God that is in our power Is it the beasts of the Forrest Psa 50.12 or the fowles on the Mountaines or the wilde beasts of the fielde If I be hungrie I will not tell thee saith the Lord for all the world is mine and all that therein is Thirdly it is required that the thing done or offered by vs be equiualent and answerable in price and dignitie to that which we reâ—iue againe and which hee at whose handes â—e merite rewards vs withall but no works â—ours are couÌ„teruailable and méete to be laid â—n the balance against Saluation and eternall life which we receiue of God For what proportion can there be betwéene our works and eternall life Rom. 8.18 which made the blessed Apostle to conclude and count That the Afflictions of this present time are not worthy of the glory Rom. 6.23 which shall be shewed vnto vs. So that our Almes and workes of mercie can merite nothing with God Chárisma and the eternall inheritance is the free gift of God And therefore when the Scripture sayes that God shall render to euery man according to his works Psa 62.13 Matth. 16 27. Ro. 2.6 Reuel 22.12 and that Christ shall pronounce the sentence of the last Iudgement after the workes of Mercie done or not done by the shéepe and goates The meaning is not that works are the causes that doe merite saluation but that the Elect shal be rewarded according to their workes not as if they were the causes of life and reward but as they are vndoubted effects arguments and declarations giuing true testimonie of the causes both of the one and the other For the true and onely causes of life and recompence are the decree of God from euerlasting and his calling of vs to life and iustifying of vs at the due time For in that Christ when he calls the Elect and sends them into possession of eternall life sayes vnto them Come yee blessed These words shew sufficiently the cause of their sending into eternall life to bee for that they are blessed with all spirituall blessings in Christ and freed from the curse of the law Eph. 1.13 Gal. 3.14 and heires and sonnes of God by his frée promise consequently cal ed and iustified For Adoption and Calling and Iustification are partes of that blessednes which in due season shal be reuealed And therefore whom Christ first called Blessâ—d of his Father Matt. 25.34.37 he calls after Righteous and he calls the kingdome of heauen an Inheritance Neither must wee suppose when Christ sayes For I was an hungred that hee yéeldes a reason of the blessednes of the Elect that it doth flowe from their Almes works but the reason is drawne from the effects that demonstrate the cause and beare infallible recorde thereof As though our Sauiour should say thus Goe into Heauen because yee are blessed and ordained to the Kingdome of heauen For by your Almes and works of mercie you haue giuen plaine testimony that you are blessed and prepared from euerlasting to that heauenly Kingdome Why then sayest thou doth he pronounce the sentence in the last doome after works because workes are more perspicuous better knowne vnto vs as effects are better knowne then the causes For God wil haue all things in the last iudgement to be apparent and manifest to our senses that true and liuely Faith may be discerned by her natural properties and true fruits least otherwise the maske vizard of Faith should be pretended in stéed of true and effectuall Faith And Christ speakes onely of the works of mercie not to shew the cause of saluation but to commend thsoe works vnto vs and to excite and encourage vs to performe embrace them the more readilie in that our labour in the Lord in the works of godlines shall not be frustrate or lost to shew that the inheritance possession of heauen pertaines onely to the Sonnes of God For who so much prooue themselues to be the sonnes of God to be like vnto him as the mercifull doe Therefore Christ sayes Bee yee mercifull as your Father also is mercifull And when he calls the Elect to the possession of Heauen hee sayes Luk. 6.36 Come in herite the kingdome as your owne and duely belonging vnto you by right of inheritance For the Sonnes of GOD ought also to inherite the Kingdome of God Wherefore if wee will haue mercie we must shewe mercie Iam. 2.13 for there shal be condemnation merciles to him that sheweth no mercie 2. To whom wee must giue Next wee must impart our Almes and works of mercie vpon all those that shall staÌ„d in neede of helpe For wée are commanded to loue our Neighbour as our selues and who is our Neighbour but hee that may be succoured and ayded by vs in his distresse of whatsoeuer state sorte or condition hee be This Christ prooues Luk. 10.29 by the example of him that fell among Théeues and was wounded and robbed and therefore was to be comforted by anie that should finde him in that pitifull plight Howbeit the Priest and the Leuite that passed that way did disdainefully neglect to affoorde him reliefe vpon a false supposall that hee was not ioyned to them by the band of Neighbor-hood and onely the Samaritane considering his lamentable case did estéeme him for his Brother and Neighbour therefore executed on him the offices of kindnes and Charitie Lib. 6. c. 11 For this cause Lactantius iustly calls the saying of Plautus detestable when he sayes Malè meretur qui mendico dat quòd edat Nam illud quod dat perit Et illi producit vitam ad miseriam That is Hee doth ill that giues meate to a beggar for that he giues is lost and hee prolongs the miserable life of the beggar Indéed the couetous and Machiauillian miser is very ingenious to deuise such reasons that he may pretend some colourable excuses why he hardens his hart and turnes his eyes and refraines his hands from imparting out of his superfluitie on the wants of the poore But we ought not to deuise such causes why we should withholde our bountie rather we ought to regard the commaundement of our gratious God and Lord who commands vs not to turne our eies from our owne flesh that is from the poore who are made of the sâ—me substance of which our selues are And therefore worthilie also Lactantius reprooues that spéech of Cicero Namely Ibid. apud Lactant. That wee must often giue of our goods vnto men that neede if they be meete to receiue and he checks it saying Quid personas eligis quid membra inspicis pro homine tibi habendus est quisquis precatur ideò quiâ— te hominem putat Why doest thou chuse persons why doest thou behold the
their humilitie towardes their benefactors returne thanks for reliefe not crauing almes as their inheritaÌ„ce rents and expostulating murmuring if they caÌ„not haue their humors fed They must lay aside ignorance growe daily in the knowledge of God first learning the grouÌ„de fundameÌ„tall points of Christianitie themselues theÌ„ bringing vp their children people in the Cathechisme feare of the Lord. They must resort diligeÌ„tly to the house of God and pray for the good state of the kingdome and for the prosperitie of those that succour them when they come to the doore to beg they must pray for the happines of that house if they refuse to pray or caÌ„not pray they are vnworthy of an almes Nay it were not amisse to wtdraw almes from those that are vnwilling or vnable to pray They must be diligeÌ„t to apply theÌ„selues to the doing of that work labour which they caÌ„ do and educate their childreÌ„ in painfulnes industrie fleeing idlenes the true breeder of many beggars And they must forbeare and refraine their haÌ„ds froÌ„ picking purloyning spoyling of mens coÌ„modities which because ofteÌ„times they doe wtout Conscience good manners or feare of God they harden the hearts tye the haÌ„ds of manie froÌ„ bestowing their liberalitie vpon them If the poore shall thus reforme theÌ„selues it is not to be doubted but the Lord will mooue the Rich to bee compassionate towardes them As for the manner 3. How we must giue how wee must giue our Almes wee must giue with a sincere and good Conscience not with Hypocrisie and ostentation to winne praise of the world So our Sauiour teacheth wheÌ„ he saith Take heed that ye giue not your almes before men to be seene of them Matth. 6.1.2.3.4 or else ye shall haue no reward of your Father which is in heaueÌ„ therefore when thou giuest thine Almes thou shalt not make a truÌ„pet to be blowne before thee as the Hypocrites doe in Synagogues and in the streets to be praised of men Verily I say vnto you they haue their rewarde but when thou doest thine alms let not thy left haÌ„d know what thy right hand doeth that thine almes may be seene in secret thy father that seeth in secret he wil reward thee oâ—eÌ„ly In which words of our Sauiour we are to note that a good thing may be done and yet it may not be well done and therefore that old saying is not erroneous that Aduerbs are bâ—tter theÌ„ Verbs Praestant Aduerbia Verbis that is that God respecteth more how a thing is done theÌ„ that it is done If the worke be not coÌ„manded of God but done vpoÌ„ the inueÌ„tion of mans phansie a supposed good intent Isai 1.12 God will say Who hath required these things at your hands If the worke procéed not from a sincere faith to manifest it before men since Faith is as the shekel of the Sanctuarie by which euery thing vowed Consecrate to the Lord was to be weighed Leui. â—7 3 â— Rom. 14.23 Heb. 1.6 it wil at last be fouÌ„d true that Whatsoeuer is not of Fai h is sinne and that without Faith it is not possible to please God If the worke be done to haue a Name blowne abroad with the trumpet of mans praise and not to honour and glorifie God but our selues our Sauiours censure is past vpon it as vpon the almes of the glorious Scribes Pharises and Hypocrites that when the giuers and doers of such almes and workes haue the commendation of men which they hunted and sought after they haue their reward and all the reward which they shall haue for God is not pleased nor appeased with such workes And it seemeth Nóson echeis chaireis didous Epicharâ— that the very Ethnick Philosopher had an eye to this abuse in giuing when he said That he that reioyceth and braggeth in giuing hath disease and a fault in giuing Besides this we must giue with a chéerefull minde not vnwillingly and grudgingly And to teach this in old time they fained that there were thrée Graces which signified liberalitie and the one was named Aglaâ—a that is cléerenes the second Euphrosine that is gladnes the third Thalia that is pleasure whereby was meant that gifts must be bestowed chéerefully ioyfully and pleasantly The Philosopher writes therefore excellently when he saies Sen. de benefic That as it is a sauage crueltie to protract punishment so the gift is the more acceptable that is quickly bestowed and as in darts there is one and the same nature and force of the yron but the ods is infinite whether they be flunge forcibly or faintly so there is difference in that is giuen how it is giuen whether speedily or sparingly When one saith he confers but little vpon me yet it is to be esteemed because he could doe no more but when one giues much yet with doubting yet with delaying yet with murmuring yet with pride he conferd it vpon his owne ambition and not vpon me Moreouer we must giue bountifully and liberally not sparingly and pinchingly accounting all that lost which we giue and all all that too much which we bestowe This let vs remember 2. Cor. 9.6.7 that he which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally as euery man wisheth and freely determineth in his heart so let him giue for God loueth a cheerfull giuer If thou say that thy abilitie is but small and therefore thou canst giue but little giue then after thy abilitie if thou abound giue abundantly if thou hast but little bestow accordingly Prou. 5.16.17 For when Salomon saies Let thy fountaines flow foorth and the riuers of waters in the streets but let them be thine euen thine onely and not the strangers with thee he meaneth that our inheritance goods and possessions must be thriftily dispensed and disposed for the necessarie vses of vs and ours yet for all that that we must bouÌ„teously helpe the néedie without great and notable endamaging of our selues and those that depend vpon vs. And this moderation S. Paul commands to be kept in giuing when he saies That other must not be eased we grieued 2. Cor. 8.13 but our abundance must supply the lacke of others And the truth of an almes consisteth not either in the partie to whom we giue whether he be good or bad so he be needie and miserable nor the quantitie of that is giuen whether it be much or little but it consisteth in our selues namely with what minde we giue The rich may giue much and they of slender abilitie may giue little and yet the gift of the rich may not be worthy of the name of an Almes and the gift of the meaner sort may be iustly called an Almes Matt. 10.42 Whosoeuer shal giue but a cup of cold water to drink and what is lesse to a faithful poore person in the name of Christ and for Christs sake
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
Gods mercies the third is obedience which must needs be yeelded to Gods commandements For that which feare begins hope of pardon helpes forwards but no good ensueth except there be added thereunto obedience to the precepts of the Lord. Many haue the two first they feare punishment and hope for pardon but where is there obedience But they that will not follow Christ thrée daies in the desert of this life shall not taste of his loaues When the hound hunts an hare or some other beast if he finde not of it he goes sloathfully carelesly but if he perceiue that sent of the beast he runnes nimbly busily and he runnes till he finde the game So if we haue tasted indéed of God if the fragrant perfume of his goodnes do come to our nosthrils if we duely vnderstand Gods present blessings future promises questionles we would runne after the sauour of these good oyntments and we would runne chéerefully euen to the end till we came to the heauenly house of God But they that are vnacquainted with the sauour of these heauenly things Heb. 6.4.5 that haue not tasted of the heauenly gift of the good word of God of the powers of the world to come that haue not seene how gratious the Lord is Psal 34.8 73.1 and how good he is to Israel euen to the pure in heart these walke remissely and doe not follow Christ so much as one day nay they caÌ„not watch with Christ one houre but they follow their owne desires and the coÌ„cupiscences of the sinfull flesh The faint harted souldiour sinkes shrinkes at the first and he that hath bene daintily brought vp at home either staggers or flies at the first brunt of the battell whereas the old souldiour and experienced in labours will feare neither the shott ouer him nor the slaine before him nor the thundring Canons about him nor the troupes of the enemies neere him but affrighted with the sight of no daunger he expects the end of the Battell This Suldiour obtaines glorie the other reapes shame So it fals out in the spirituall warfare of Christians He that continues in the loue of God and of his neighbour in the feare worship and seruice of God in performance of good workes regardeth neither the proaches of the vngodly that flie ouer his head nor the multitude of sinners before him nor the raging of Sathan about him nor the entisements of the flesh and of the world néere him but he abides continually in the seruice of God and shall in the end receiue the eternall waight of glorie Gâ—â— 15. â—â— As Abrahaâ— when the fowles fell on his sacrifice still draue them away and was not by their importunitie hindred from so good a worke so we must repell all lets and stops that may bréed wearines in well doing If we will obtaine the reward and reape the fruit of eternall life we must not onely begin well but perseuere to doe well and we must not onely sowe the séede with the sloathfull husbandman who after he hath plowed and sowne leaues the worke vnperfect but there must be harrowing and hedging and wéeding least the fowles deuoure the séede or the cold starue it or the Sunne parch it or the beasts breake in and spoile it or the noysome wéedes choake it Euery trée almost in the Spring will beare flowers and blossomes but that trée is most regarded which brings foorth timely fruit Almost euery field will make shew of corne at the beginning but we regard that field most that yéeldes sure and plenteous encrease Deâ—â—â—â— credonae cap. 7. The schooles of Rhetoricians saith Saint Austen are replenished euery where with companies of young men but few do attaine to the eloquence of Tully fewer doe become good Orators and most few are famous such a thing is religion for the multitude of the vnskilfull and sinfull do frequent the Churches yet few doe get perfection in the mysteries of Religion Commonly with many in the race and course of Vertue the beginning is hotte the procéeding luke warme the end kaie cold A type of this was in the Image which Nabuchadnezar saw in his dreame Dan. 2. whose head was of fine gold whose breast and armes were of siluer whose bellie and thighes were of brasse whose legs were of yron and whose féete were part of yron and part of clay So many waxe worse and worse begin in the Spirit and and in the flesh as the Apostle saies of the Galathians Many at first comparable to fine gold Gal. 3.3 Lam. 4.2 may after be esteemed as earthen pitchers euen the worke of the hands of the pottar as Ieremiah saies of the men of Zâ—on Many may haue that renewed of them which Isaiah spake of Ierusalem Isai 1.21 How is the faithfull Citie become an harlot thy siluer is become drosse thy wine is mixt with water Many will begin their iournie well from the slauerie of sinne toward the land of righteousnes as the Israelites did march at the first willingly out of Egypt toward the land of Canaan Num. 11.5 but after a little while they will murmure for they change and fall to lusting after the wonted pleasures and baites of iniquitie as the Israelites longed for the fish cucumbers and other fruit of Egypt Many will begin to leaue the Sodome of vngodlines but as Lots wise looked backe when she had left Sodome either of a loue to her old nest and dwelling place or else to trie whether the Lord would bring the destruction threatned so they will reflect their eyes and hands at least their hearts to their former vanitie and impietie either enchanted with their accustomed delectation or else doubting of the certaintie of Gods promises and comminations Gen. 19. But such must call to minde the punishment inflicted vpon the wife of Lot for fainting from her good beginning and must perswade themselues that a relapse into wickednes neuer goes vnpunished therefore our Sauiour saith Remember Lots wife Luk. 17.52 Many will trauell a little way to the kingdome of heauen but when they finde the voyage long and the way vneasie then they returne to the land of sinne againe as Orpah brought her mother in lawe Naomi going towards the land of Israel but then left her at one disswasion but what scarsitie is there of Ruthes that will depart out of the borders of their sinnes and be so linked in societie and company of the faithfull and godly that they will say constantly against all repulses Ruth 1.14.16.17 Entreat me not to leaue thee nor to depart from thee for whither thou goest I will goe and where thou dwellest I will dwell thy people shall be my people and thy God my God where thou diest will I die and there will I be buried Many will pretend zeale to religion and the preaching of the Gospell but at small occasions will be so incensed that they will goe backe with those