and danger But I am ill aduised to meddle with these things I make no doubt but order will be taken though I hold my peace that hereafter the towne for all such casualties be better prouided Therefoâ—e here I ende God for his mercie sake grant that neither by too much presuming confidence we may neglect the lawfull meanes nor yet by too much distrusting diffidence wee may vse vnlawfull meanes but that depending vpon thy prouidence O Lord we may diligently follow the workes of our calling and so continually receiue a blessing from thee thorough Iesus Christ to whome with the Father and the holy Ghost be all praise and glorie now and euermore Amen FINIS A SERMON PREACHED at Hampton Court before the Kings Maiestie the 23. day of Septem 1604. 2. COR. 4.17 The momentarie lightnes of our affliction worketh vs a surpassing exceeding eternall waight of glory 2. Pet. 3. SAint Peter foretelleth that some should peruerâ— S. Pauls Epistles to their owne dâ—â—naâ—ion Such are they of the Church of Rome Among other places of S. Pauls Epistles they doe notably peruert this For out of that the Apostle saith Affliction worketh glory they endeauour to conclude that the patience of the Saints and other their vertues merit euerlasting life But first the word To worke is very generall and signifieth not onely causes properly so named but also any antecedent though it be but an adiunct or an accident Againe the Apostles words elsewhere are these Rom. 8.18 I suppose that the afflictions of this life are not worthy of the glorie which shall be reuealed Wherefore they might haue done well to choose some indifferent construction which would haue reconciled both these places together rather then to embrace such an exposition of the one as doth iustle nay quite thrust out the other S. Bernard doth thus saying Via regni non causa regnandi that good workes are not any cause meriting a kingdome but onely a way directing to a kingdome For seeing they are no cause neither haue any correspondence or proportion in them in respect of the glorie to come therefore the Apostle saith The afflictions of this life are not worthy the glory that will be reuealed And yet againe because the possessing of our soules in patience is a way directly tending to the saluation both of our soules bodies therefore hee saith The momentarie lightnesse of our afflicton worketh vs a surpassing exceeding eternall weight of glory To which our Sauiour subscribeth in these words The gate is straight and the way narrowe which leadeth vnto life This straightnesse therefore and narrownesse of affliction is not a cause which deserueth but a gate or a way which leadeth vnto lâ—â—e So in an other place we haue that by many tribulations wee must enter into the kingdome of heauen Not by many tribulations no nor by any tribulations we must merit heauen but by many tribulations as by a gate or way wee must enter into the kingdome of heauen And in this sense S. Paul sayes The momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glory But now though this sentence doe not confirme any Popish error yet it doth excellently comfort any distressed and afflicted For it exhorteth vs to be patient in all afflictions and that for foure reasons The two first drawn from the nature of our affliction the two last from the nature of that glorie which shal be the reward of our affliction The first is because our affliction is momentarie the second because our affliction is light the third because our glorie shall be eternall yea surpassing eternal the fourth because our glorie shall bee weightie exceeding waightie And therefore hee saith The momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glorie I need not here make any Apologie for my selfe not yet render any reason why I discourse of pouertie before the rich of affliction before those that are euery way flourishing Mv L. Almner Bishop Waâ—â—on vpon these words The poore manâ— dayes are alwayes euill Prou. 1â— 15 This point was cleared so reuerently and so learnedly of late in this high presence that I am sure it must needes bee yet well remembred Certainely though ye haue not beene afflicted heretofore neither are at this time yet beeing men yet may be hereafter Wherefore it is not amisse that we all learne the doctrine of patience in tribulation Partly that we may be more thankefull to God if hitherto we haue not beene afflicted and plagued like other men Partly that if any time of affliction happen hereafter as any greife any losse any sicknes or such like we may be prepared aforehand and as it were armed with patience to endure it For the momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall wâ—ight of glory First our affliction is momentary 〈◊〉 sai's Eucherius Nihil est magnum re quod breue tempore Nothing is of great â—mportance which is of small coÌ„tinuance Now our whole life is very short What is our life Iam 4.14 saith S. Iames It is a vapour which for a time appeareth but anon after vanisheth away Therefore saith the Prophet Psal. 56. â— O Lord thou knowest my life as it is in the Septuagint but as it is in the Hebrewe Thou knowest my flitting And therefore seeing our whole life is but a vapour or a flitting certenly our afflictions which are all comprised within the compasse of this life must needes be much more momentary All affliction as the Apostle writeth Heb. 12.11 for the preseÌ„t seemeth not to be ioyous but greiuous but afterward it bringeth forth the quiet fruits of righteousnesse to them that are exercised thereby He saith not that affliction is but that it seemeth to be So that affliction seemeth to be one thing and is indeede an other It seemeth to be greiuous it is indeed ioyous it seemeth to be troublesome it is indeede comfortable it seemeth to be long and tedious it is indeede momentary and short Euen as God himselfe determineth this matter for a moment Esa 54 8. saith he in mine anger for a little season haue I hid my face from you but in euerlasting mercy will I turne vnto you againe That we should not doubt of this doctrine he redoubles the promise for a moment for little season Psal. 30.6 Therefore the Princely Prophet say's plainly Heauines may endure for a night but ioy commeth in the morning As the two Angels then that came to Lot log'd with him for a night Gen. 19.2 and when they had dispatch't their errand went away in the morning so afflictions which are the Angels or the messengers of God God sendeth afflictions to doe an errand vnto vs to tell vs we forget God we forget our selues wee are too proud too selfe conceited and such like and when they haue said as they were bod then presently they are gone
Neponthes and faith s Reu. 21.4 Bee of good cheere there shall bee no more sorrow neither crying neither death neither paine for the first things are past And the water of the word of God is that fountain Lethe which when wee come to drinke of it speakes to vs as it were in this sort t Esay 43.18 Remember not the former things neither regard the things of old For as they which die cloth doe not immediately change one contrary into another but first turne a white into an azure and then make a puke of it So we can neuer hold coulour as a good puke except first our white be turned into an azure that is as Lyrinensis saith u Donec dediscimus bene quod didicimus non bene c. 15. except first we do well to Forget that which wee did ill to get except first we do happily vnlearne that which wee did vnhappily learne And like as they which worke in wax cannot frame any new impression in it till the old be defaced x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. E. 1. p. 208. so the image of Caesar the Prince of this world the diuell must first bee defaced before the image of Christ can bee formed in vs. For this image of Christ as Clemens testifieth y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prot. p. 5. is seene onely in them which Forget the hill of Helicon and dwell in mount Syon Wherefore though thou haue had a bloudy issue twelue yeares yet thine issue being now stopt Forget all bloudinesse z Marke 5.25 though thou haue had a crooked body eighteene yeares yet thy body being now straightned forget all crookednesse a Luk. 13.11 though thou haue had blind eyes yet thine eyes being now cleered forget all blindnesse in seeing the truth b Marke 10.5 though thou haue had deafe eares yet thine cares being now opened forget all deafenesse in hearing the word c Mark 7.34 though thou haue had a dry hand yet thy hand being now restored forget all drinesse and niggardlinesse with men d Mat. 12.10 though thou haue had a lame foote yet thy foote being now recured forget all limping and haulting with GOD e Act. 14.8 though thou haue beene dead and buried in the graue foure daies as Lazarus was yet being now receiued forget all deadnesse in sin f Iohn 11.39 though thou haue been possessed and tormented with seuen diuels as Mary Magdalen was yet being now deliuered renounce the deuill and all his workes g Luke 8.2 and forget all thy wicked workes which are behind thee h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Nas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea and all thy good workes also For if thee forget them then will God remember them The Patriark Abraham was content for Gods pleasure to sacrifice his sonne Isaac i Gen. 22.16 But as soone as hee had done hee forgets it Therefore God remembers it and sets downe euery seuerall circumstance of it By mine owne selfe haue I sworn saith the Lord because thou hast don this thing There is the general But what thing The particular followes And hast not spared yea not thy seruant but thy sonne nay not onely thy sonne but thine onely sonne and hast not spared thine onely sonne therefore I will surely blesse thee That good woman k Luk. 7.42 gaue Christ louing and friendly entertainement But as soone as she had done she forgets it Therefore Christ remembers it and amplifies it from point to point He turned to the woman and said to Simon Seest thou this woman when I came to thy house thou gauest mee no water for my feet but shee hath washed my feet with the teares of her eies and wiped them with the haires of her head Thou gauest mee no kisse but she since the time I came in hath not ceased to kisse my feete My head with oile thou didst not annoint but shee hath annointed my feet with ointment Lo yee how true it is which I said before that if wee remember our good workes then God will forget them but if we forget them then God will remember them yea and he will reward them when we haue forgotten them If wee wage warre with God l Luke 14.31 and thinke to ouercome him with ten thousand of our good deeds then wil he like a puissant Prince bring forth into the field a huge Army of our sinnes twenty thousand of our sins against vs with twenty thousand of our sins will easily ouerthrow ten thousand of our good deeds and so finally confound vs. But if on the other side wee can bee content to forget all our good workes and to strow our best garments and our most flourishing branches at Christs feete m Math. 21.8 and to cast downe our very crownes before the throne of the Lambe n Reu. 4.10 then he will be a right Lambe indeed he will not fight with vs but he wil crowne vs with honour glory Almighty God appointed his people not to sheare the first borne of the sheep o Deut. 15.19 The first born of the sheep are the best of our good workes These we must not sheare nor lay naked and open to the view and knowledge of all men but forget them and hide them vnder the fleece of silence and keepe them secret to our selues So Ioseph whom God did leade as a sheepe p Psal. 80.2 hauing a first borne did not sheare this first borne of the sheepe but called him Manasses that is forgetfulnesse of those things which were behinde when God had now answered the desires of his heart q Eccles. 5.19 The faithfull speaking to Christ say thus wee will make for thee borders of gold guilt with siluer r Musenulas aureas vermiculatas argento Can. 1.10 This is quite contrary to the fashion of the world The fashion of the world is to guild siluer with gold and to put the best side outward But the faithfull guild gold with siluer and put the best side inward So Moses hauing a glorious countenance did not set it out to the shew but did forget it and couered it with a vaile s Exod. 34.33 Now a glorious countenance couered with a vaile what is it else but a border of gold guilt with siluer but we we alas for the most part haue such base minds that we are scarce worth the ground wee goe vpon Wee doe not guild our borders of gold with siluer but wee sheare the first borne of our sheepe We do not cast downe our garments and our branches and our crownes before the throne of the Lambe but wee warre against God with ten thousand of our good workes Or rather indeed which of vs all can muster together so many good workes to fight for him Nay if we haue done one thing well or one time well we think all is well we 〈◊〉 do no more wee haue done good enough and
〈◊〉 let him take vp his crosse and follow 〈◊〉 Let him take vp his crosse that hee may come the neerer to my crosse and follow mee that hee may be directed all the way by me For thou canst neuer erre or goe beside the marke so long as thou walkest in this way (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centu. 2. â— Therefore Maximus saith If thou wouldst finde the way which bringeth vnto life then seeke it in that way which saith I am the way the truth and the life x The way to them that begin the truth to them that proceed the life to them that are perfect (y) Via est incipientibus veritas proficiâ—ntibus vita perfectis Tho à campis in soliloquio animae cap. 12. Now the way to this way is the Word Which S. Peter confirmeth saying z 2 Pet. 1.25 The word of the Lord endureth for euer and this is the word which is preached among you He avoucheth that the eternal word is the preached word meaning thereby that the onely way to the begotten word is the written word According to that of the Psalmist (a) Psa. 119.1 Blessed are they which are vpright in the way and walke in the law of the Lord. So that if thou wouldest be vpright in the way which is the word of Christ then thou must walk in the law of the Lord which is the word of Christ. For the holy scripture is giuen by the inspiration of God to bee a lanthorne vnto our steps and a light vnto our paths that the man of God may be absolute being made perfect vnto all good workes (b) 2 Tim. 3.17 Wherefore to define this whole matter in few words we shall in mine opinion follow hard toward the marke if we labour earnestly in our seuerall vocations to expresse the vertues of Christ our good Lord (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. pag. 555. which he shewed forth in all the course of his life especiaâ—ly in his death vpon the crosse for vs to imitate and follow by walking faithfully in the way of his Commandements and squaring all our actions speeches and thoughts according to the rule of his word Euen as on the contrary part it is very euident that all they run beside the marke which doe not propound to themselues to follow the example of Christ but either in their doctrine or in their life either in their opinions or in their actions continually swarue from him Such 〈◊〉 all Atheists Temporizers Newters and â—â—â—â—rists For Atheists runne beside â—â—e marke by going too much on the left hand They do not make Christ a marke to aime at that they may follow him but a signe to shoote at that they may blaspheme him c Luke 2.34 They bend their tongues as bowes and shoot out their arrowe euen bitter words d Psalm 64.3 They corrupt others and speake of wicked blasphemy their talking is against the most high e Psalm 73.8 They say vnto God depart from vs for we desire not the knowledge of thy waies f Iob. 21.14 Excede pietas si modo in nostra domo vnquam fuisti Atreus apud Senecum in Thyeste Actu 2. And no maruell that they speake so impiously which liue so vngodly Running altogether vpon the left hand in the broad way of the world of the flesh of the deuill For the world hath a kinde of course g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.2 which Athists follow being past feeling i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 6.11 euen starke dead in their trespasses and sinnes Parte sinistra Centifidum confindititer Prud. con Sym. lib. 1. The flesh also hath a by-path h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.3 whereby they are seduced and deceiued Lastly the deuil hath a methodâ— which is without any methode and an order which is contrary to all good order and a left-handed direction which bringeth them to finall confusion Now Temporizers also runne beside the marke by going a bout in a circle They goe about many things but bring about nothing k Thes. 3.11 They do all things for the time but nothing for the truth l Omnia prae tempore nihil pre veritate Optatus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso They make many a period but neuer a full point m. They are alwaies lerning but neuer come to knowledge n 2 Tim. 3.7 The hedge hog hath two holes in his siege one toward the south another toward the North. Now when the Southerne wind blowes he stops vp that hole and turnes him northward When the Northerne wind blowes hee stops vp that hole likewise and turnes him againe southward Such vrchinâ— are all Temporizers They beleeue for a time as long as the warme sunne shines vpon them But as soone as any storme of persecution ariseth by and by they haue a starting hole to hide themselues in they change their Religion and turne about with the time For the hearts of such men are as a cart-wheele and their thoughts are like a rolling axeltree o Eccle. 33.5 Or as a top which alwaies runnes round and neuer goes forward vnlesse it bee whipt p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesy verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or like a mill-horse which making many steppes turnes about and is continually found in the same place (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. pag. 563. Or as a dote which riding vpon his hinges all day long is neuer a white neerer at night So likewise Newters run beside the marke by going forward and backeward in a maze These do not aske of their Father an egge r Pro. 26.14 but a Scorpion For an egge would teach them to go onely forward but a Scorpion doth teach them to goe both forward and backward (s) Augustin Ep. 121. cap. 5. Basil in Ps. 32. initio Like the Barnacles which are both flesh fish (t) Auibus istis tanquam non carneis viri religiosi ieiuniorum tempore vesci soleâ—â—â— Giral Cam. App. cap. 8. Or the Israelites which speake both Ashdod and Hebrew u Nehem. 13.24 Or Ianus which sees both before and behind (x) Ianus bifrons exprimitur quod in medio constitutus annum incipientem pariter excedentem spectare videatur Cyp. lib. de Idol vanit Or Balaan which doth both blesse and curse y Num. 23.25 Such a Newter among the Romans was Tullie who could not resolue whether hee should take Caesars or Pompeyes part z Quem fugiam scio quem sequar nescio Among the Grecians was Thytides who could not determine whether hee should ioyne himselfe with Achilles or Hector (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Ilia 5. Among the Iewes was the Tribe of Ephraim which was a cake vpon the harth not turn'd b Ose. 7.8 baked on the one side and raw on the other side Among the Gentiles was the Church of Laoâ—icea which was
of new cloth into an old garment f Mark 2.21 when old things are now past and all things are become new (g) 1 Cor. 5.17 In one word not to haue a linsie-woolsie Religion or a patcht moath-eaten conscience but to weare such a faire Cognisance of certainty and constancy vpon our coat as al men may see that without any neutralitie or hypocrisie wee follow hard toward the marke and sincerely serue God Therefore as Theseus being guided by Ariadnes threed which she tied at the entrance into Dedalus labyrinth escaped all the danger and errour of it euen so wee must make Christ the doore by which wee must enter into the labyrinth of all our affaires and tie Rahabs threed (h) Iosu. 2.14 at his entrance and follow it all the way that so we may be safe and goe in and out and finde pasture i Iohn 10.9 For to goe in and out after this sort is not to go forward and backward but to goe only forward Seeing whether wee goe in by remembrance of Christs mercies or goe out by consideration of our owne miseries whether we goe in by faith or goe out by good workes whether wee goe in by life or goe out by death alwayes wee finde pasture that is heauenly comfort in Christ alwayes wee goe forward alwayes wee follow toward the marke Now for Humâ—rists Saint Paul aduiseth vs to put on the Armour of righteousnes on the right hand and on the left (k) 2 Cor. 6.7 Marcus Caelius was said to haue a good right hand but an ill left hand because hee could plead against a man better then for him But here it is contrary for these are armed well enough on the left hand but they lie open to the Diuell on the right hand Who like a cunning fencer doth strike a great deale more fiercely at the right hand then at the left l Ampliori solicitudine vulnerare in nobiâ— dextram satagit quam sinistram Ber. qui hab ser. 7. Therefore Dauid saith The Lord vpon the right hand shall wound euen Kings in the day of his wrath m Psal. 110.5 If Sathan stand at thy right hand hee shall wound thee but if the Lord stand at thy right hand thou shalt wound him and bruise his head and breake the hairy scalpe of all the Kings and Princes of darkenes (n) Eph. 6.12 Wherefore euery Christian must say with the Psalmist o Psal. 19.9 I haue set God alwayes before me there is the marke for hee is at my right hand so that I shall not fall And againe p Psal. 73.23 Thou hast holden me vp by my right hand thou shalt guide me with thy counsell there is toward the marke after that receiue me into glory S. Bernard writing to one Guido a Cardinall of Rome in his very first salutation wisheth him no greater gift of God then that hee might haue grace to turne neither to the right hand nor to the left q Guidoni Bernardus Non declinare ad dextram nec ad sinistram Epist. 192. And a little after in the same Epistle hee requesteth him that he would learne to know himselfe and not to goe beyond his own mediocrity but be wise vnto sobriety r Seipsum cognosceret nec egrederetur mensuram suam sed saperet ad sobrietatem ib. This lesson the wisest that euer was tâ—acheth vâ— s Eccles. 7.18 not to bee ouer much iust neither to make our selues ouer-much wise Quisquis plus iusto non sapit ille sapit Martial l. 16. For that which is too good is starke naught and he that is too wise is a starke foole because he is neuer contented with the time present but needs hee must haue a praeter And yet no praeter will content him neither nor an imperfect no not a perfect but onely that which is more theÌ„ perfect Now hâ—e which will needes bee more then perfect shall whether hee will or no be lesse then imperfect Hee that seekes to be more wise then hee can be shall be found to bee lesse wise then hee should be And hee that thinkes himselfe seene in all things shall soone shew himselfe ouer-seene in most things Because a selfe-conceit of surmised wisedome will not let him come to happy increase of true wisedome u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. And certaine it is that God will not reueale wisdome but onely to such as walke contiâ—nually in the way of peace and doe not at any time like scattered sheepe runne too much on the right hand out of the way of peace into the way of precisenesse x In via pacis tantum ambulantibus reuelabit in nullam praecisionem deuiantibus Aug. lib. 2. de Bap. contr Donat c. 8. citatur à Bruno dâ—â—bâ—reticis li. 4. cap. 4. Wherefore though it be thy right eye yet if it offend thee or cause thee to offend the Church of God by thy running beside the marke plucke it out hardly and cast it from thee y Mat. 5.30 For thou knowest that hee which would needes forsooth in all the haste call for fire from heauen z Luk. 9.14 had too hot a spirit and at that time went too much on the right hand and therefore not with a right foote to the Gospell a Galat. 2.4 But hee that did shaue his head in Cenchrea b Acts 18.18 Paulus Timoâ—heum circumcâ—dit hostias in tempâ— immolauit cum Aquila Priscillâ— caput Corinthi totondit Wilfâ—idus apud Bedam histor l. 5. c. 25. and yeelded to many other ceremonies for peace sake which otherwise perhaps hee did not greatly allow and like of as he exhorteth others to doe so hee did himselfe make â—raight steps for his feete * Heb. 12.13 and went directly toward the marke To returne â—hen now at the length to that which â—re-while I was about to say it hath bin thought in former time that none could â—e perfect but they which led a solitarie life Hence it is that so many Writers both old and new haue so largely discoursed of the perfection of that life Venire ad â—remum summa perfectio est Caesar Arelatensis h. 23. p. 143. Vide praeter alios Laurentium Iustinianum de disciplina perfectione monasticae conuersationis pag. 118. Yea diuers not onely inferiors but euen Princes and not only of other countries but euen of this Realme of England (d) Kynigilsus Ceolulsus Eadbertus Ethelredus Kenredus Sigibertus Offa Sebbi Iue haue voluntarily relinquished their Crowne their Scepter and all their royall roabes and cloistered vp themselues in Monasteries that they might liue as they thought in a more perfect state And certes I will not deny but that such as can well away with this kinde of life haue many opportunities to serue God which we haue not (e) Nihil aliud quicquam erat olim monachi professio quam priscae liberaeque vitae meditatio ac piere
Christiane Erasmus in praefationâ—â—nte Hier. Ep. and haue not many imperfections of the world which we haue f Cellae Coeli habitatio cogna taesunt Ber. de vita solitâ—r Yet this is not the onely perfect estate which tendeth toward the marke But as diuers haue liued very badly in Monasteries so many haue liued very blessedly without them Yea there is no calling so meane but if a man follow Christ in it hee may well enough according to the measure of grace which it shall please God to giue him become a perfect man Let Ioseph be an example for seruants Iacob for shepheards Amos for cottagers Matthew for Farmers Peter for Fishers Paul for Tâ—nt-makers and so forth of the rest (g) Vide Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. in fine Et Philo Iudeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 593. For if a man haue the right Marke alwayes before his eyes he may liue as well in a Citie as in a sanctuary Morae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ad pop Antioch 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vbi supra hom 12. as well in a shop as in a cell i So that no one calling simply of it selfe doth make a man perfect but the answere of a good conscience to God (k) 1 Pet 3.21 that is it which maketh a man perfect Briefly the point is this What lawfull calling state or condition soeuer thou art in if ouer and besides the plying of thy worldly busines thou haue a conscionable care euery day to encrease spiritually also in such a faith as worketh by charity (l) Galath 5.6 I warrant thee feare nothing thou art right enough and dost goe straight toward the Marke The superstitious Pagans thought that an Idoll which they termed Vibilia kept them from erring out of their way m Ab erronibus viarum dea Vibilia liberat Arnob. aduers. gent. l 4. initio But faith is our Vibilia which will not suffer vs to wander out of the way so long as we do all things according to that patterne which was shewed vs in the mount (n) Exo. 25.10 For Christ with his crosse in mount Caluarie hath gone before vs and broken the ice already for vs and left vs an example that by faith wee might follow his steppes (o) 1 Pet. 2.21 euery one of vs saying vnto him with holy Iob My foote hath followed thy steppes thy way haue I kept and haue not declined (p) Iob 23.11 This we shall doe if we walke in the Kings hie-way of charity (q) Num. 21.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen p. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. pag. 129. and keepe the royall way of loue r â—am 2.8 For we that are Christians goe toward the marke not by liuing but by louing not with our feete but with our affections Neither is there any thing which maketh a good or bad life but a good or a bad loue s Imus enim non ambulando non pedibus sed moribus Nec faciunt bonâ—s vel malos mores nisi boni vel mali amores Aug. Epist. 52. Therefore he that would bee perfect must be rich in good workes and according to the rule of Euangelicall perfection he must loue not only his friends in God but also his foes for God t Amico in deo inimicos propter deum Prosper in l. sententiarâ—m Because as that is the hottest fire which warmeth them that are furthest off so that is the most feruent and perfect loue which forsaketh none though they be neuer so farre off neither friend nor foe that may be loued but embraceth all in him who neuer doth forsake vnlesse he be forsaken Now this charity of ouâ—s ought to bee scarlet twice dyed (v) Coccus bis tinctus Exod. 28.6 I meane extended not onely towards men but also towards God Which loue of God must make vs contemne the world and loath our owne selues (x) Duo amores duas constituunt ciuitates amor Dei crescens vsque ad contemptum sui ciuitate Dei Amor sui vsque ad contemptum Dei ciuitatem diaboli Aug. and mortifie all our inordinate desires keepe no proprietie in any thing wee haue but renounce and resigne our whole will and our whole soule to the good will and pleasure of God For indeed so many times we step out of the way as wee desire any thing which is not finally referred to the loue of the Lord (y) Tot gressus extra viam ponimus quot peruersis desiderijs à coelestis vitae meditatione separamur Greg. Mag. And therfore as a cunning archer will hit not onely the white but euen that very blacke in the middest of the marke which is commonly made in the forme of a heart * Cambyses câ—â— sily Prexaspis cor ipsum sua sagitta traiecisset Dicito mihi inquit Prexaspes quemnam noris mortaliâ—â—n ita ad destinatum emittere sagittas Herodotus lib. 3. initio semblably a sincere louer of God must neuer leaue darting and shooting vp to God his most passionate and piercing desires z Iaculatoria desideria Aug. till hee hath hit the marke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Igna. Epist. 13. and with his wounded heart also wounded Gods heart that the Lord may mercifully and louingly confesse vnto him and say Thou hast wounded my heart my sister my spouse (b) Cant. 4.9 But now as in our charitie to men we must loue not onely our friends but also our foes so in our charity to God wee must loue the Lord not onely when hee sheweth sensible signes of familiarity and fauour toward vs but also when hee seemeth to frowne as it were and to bee offended with vs. Dauid saith in one Psalme c Psal. 119.143 trouble and heauinesse hath found mee but in another Psalme d Psal. 116.3 I haue found trouble and heauinesse Betweene these two speeches there is a great difference For trouble and heauinesse may finde him which runneth into a corner and hideth himselfe and would not be found by affliction But hee findes trouble and heauinesse who when it is in his owne free choyce whether hee will be afflicted or no willingly with Moses chuseth to suffer affliction (e) Heb. 11.25 and loueth the Lord most of all when he laieth some fatherly chastisement and correction vpon him knowing that as Christ was consecrated and perfected by afflictions f Heb. 2.10 cap. 5.9 so nothing doth more perfect a Christian and make him fine gold indeed as S. Paul also in the very next verse almost before my text declareth then the fellowship of his afflictions and to bee made conformable vnto his death g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the sweete Lambe of God was in such an extreame agony and anguish and distresse and desolation of spirit that his blessed body was bathed all ouer in a sweate of bloud To teach vs that though we
Ghost Others account transitory riches to be perfect happinesse And certainely if wee vse our riches well as diuers worthy Citizens of this City haue done to the maintenance of learning to the building of Hospitals and to other such good purposes then riches I grant are a great helpe to a vertuous minde and a speciall furtherance to felicity Otherwise that complaint of Saluianus may take place euen in these our times (p) Tanta est miseria huius temporis vt nullus habeatâ—â— magis foelix quam qui est plurimum diues De guber lib. 3. Our times are so miserable saith hee that now adaies no man is thought to be more happy then hee that is knowne to bee most wealthy And that also of Innocentius (q) Proh pudor secundum fortunam aestimatur persona quum potius secundum personam aestimanda sit fortâ—na Tam honus reputatur quam diues tam malus quam pauper cum potius am diues sit reputandus quam â—onus tam pauâ—er quam malus â—e contem â—â—und l. 1. c. 16. Fie for shame saith hee now adayes man is esteemed according to his money whereas rather the money should bee esteemed according to the man Euery one is reputed worthy if hee be wealthy and naught if hee be needy whereas rather euery one should be reputed wealthy if hee be worthy and needy if hee bee naught For questionlesse riches of themselues doe encumber and entangle the minde euen as an Ape is tied and teddered to his clogge Wee reade according to the Greeke translation that Abraham was very rich But there is a latine translation which saith that Abraham was very heauy And the originall Hebrew r Gen. 13.2 Chauedb indifferently beareth both which proueth that riches are a heauy burthen and do many times hinder them very much which would attaine to blessednesse Yea if thou set thy heart vpon them they will likewise set themselues too vpon thy heart and lie so heauily vpon thy heart that they will presse and wey thee downe with thy heart into hel Therfore diuers holy men and women heretofore haue voluntarily abandoned their wealth and preferred pouerty before it that they might the sooner and the easier come to perfection For as it is hard for a periwinkle in the sea to swimme or for a snaile vpon the land to creepe while they beare their houses vpon their backes s Dâ—n pâ—rta euen so it is hard for a rich man that trusteth in his riches with all his bigge bunches of wealth vpon his backe to goe through the needles eye t Mar. 10.25 and to enter into the Kingdome of heauen Wherefore wee must follow hard toward the mark not for any action in this life but for euerlasting life not for any worldly honor but for eternall glory not for any carnall pleasure but for ioy in the holy Ghost not for any transitory treasure but for the kingdome of heauen not for any other prize but for the prize of the high calling of God in Christ Iesus This euerlasting life is the onely perfect life because it is the Prize this eternall glory is the onely high honour because it is of the high Calling this ioy in the holy Ghost is the onely godly pleasure because it is of God This Kingdome of heauen is the onely Christian treasure because it is in Christ Iesus This I say this euerlasting life is the onely perfect life because it is the prize Which maketh the Marchant-venturer that gets it most absolutely blessed As thâ— Psalmist saith u Psa. 127.1 speaking of another blessed art thou that fearest God and walkest in his waies For thou shalt eare the labour of thy hand O well art thou and happy shalt thou be O well art thou For thou hast feared God and walked in his waies for thou hast followed hard toward the mark And happy shalt thou be For thou shalt eate the labour of thy hands for thou shalt haue by the gracious gift of GOD * Rom. 6.23 euerlasting life the onely perfect life The prize of the high calling of God in CHRIST IESVS As the Apostle saith x 2 Tim. 4.8 speaking of himselfe I haue finished my course I haue kept the faith there is henceforth layd vp for me a crowne of righteousnesse O well art thou and happy shalt thou be O well art thou For thou hast finished thy course and kept the faith for thou hast followed hard toward the marke And happy shalt thou be For there is henceforth layd vp for thee the crowne of righteousnesse for there is henceforth laid vp for thee euerlasting life the onely perfect life The prize of the high calling of God in CHRIST IESVS This eternall glory is the onely high honour because it is Of the high calling For all of the visible Church haue a calling Seeing the Church is nothing else but the company of them which are called y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hier. suly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. Yet all that are called are not worthy of this calling Seeing many make excuses and will not come when they are called (z) Luk. 14.8 Therefore Saint Peter prayeth for the dispersed Iewes a 1 Pet. 1.10 that the God of all grace which hath called them to his Eternall Glory would make them perfect confirme strengthen and establish them therin And S. Paul likewise prayeth for the Thessalonians b 2 Thes. 1.11 that God would make them worthy of his calling to eternall Glory and perfect all the good pleasure of his goodnesse the work of faith in them Whereby we see that they are the only worthies of the world which are so happy as to haue this High honour and dignity c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignitatem Beza Ioh. 1.12 giuen them to bee called the sons of God Which was prefigured in the feeling of the Temple Where were grauen Palme-trees and Chaines d 2 Chro. 3.5 The Palm-tree is High the Chaine is Calling The Palm-tree chaine the High Calling For God the Father by his effectuall calling as by a strong chaine e Iohn 6.44 doth draw his children to Christ. And then standing before the Lambe they hold Palmes in their hands f Reuel 7.9 which are the ensignes of their honour So that being drawne vp to the High Palme-tree by the Calling chaine they are made partakers of eternall glory the onely high honour THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST IESVS This ioy in the holy Ghost is the only godly pleasure because it is of God Indeed sometimes euen in this life we haue a taste (f) Cant. 8.2 as it were of this ioy As the Israelites had a tast of the grapes and other pleasures of Canaan before they came thither (g) Num. 13.14 But we cannot enioy the full fruition of it vntill wee come to the presence of GOD therefore Dauid saith h Psal. 36.12 in thy presence is the
once againe I will say and then I will say no more Let vs draw neere vnto God with a true heart in assurance of faith (y) Heb. 10.22 and let vs keep the profession of our hope without wauering (z) Verse 23. and let vs consider one another to prouoke vnto charity to good works (a) Verse 24. and so much the more because we see the breaking of the day draweth neer (b) Verse 25. the kingdome of heauen is at hand There is a Greeke word signifying the end of a race which is deriued of another Greek word signifiing to spur or prick on forward (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesech verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idâ—m habet Pollux l. 3. c. 30. Theodoret de Proui. l. 9. circa initium vbi hunc textum recitat which proueth that as they which runne their horseâ— for a wager spur hardest at the races end (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. so seeing our saluation is neerer now then euer it was (e) Rom. 13.11 therefore we must run faster now then euer we did (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Dio. especially because the very horse and mule and diuers other brute beasts which haue now vnderstanding though they haue beene neuer so much wearied and tired before yet when they come neere home they will mend their pace g Pecoribus fatigatis quoque velocior domum gradus est Seneca de tranquil vit lib. 1. cap. 1. And therefore the more to blame should we be if hauing trauelled thus farre already in the way to perfection and being come by this time almost to our iournies end wee should now goe no faster when indeed we ought if it be possible to runne much faster to our euerlasting home in heauen O beloued all the Saints in heauen think long yea they think of vs and they long for vs (h) Ergo quia omnis coelestis curia expectat nos desiderat desideremus eam quanto possumus desiderio Vide quaeso Bernar. medit cap. 6. and they earnestly desire to be perfected with vs because they certainly know they cannot be perfected without vs i Heb. 11.40 The holy Angels also as they blush and hold downe their heads when they see vs stumble or trip neuer so little so on the other side they shout and clap their hands when they see vs runne cheerefully in a good course and come away apacâ— to perfection Lastly Christ himselfe doth stand waiting for vs and beckoning to vs and hartning vs on all the way being ready to receiue vs and to embrace vs in the armes of his louing mercy as soone as euer we come to the end of our race For euen as a royall king when one of his Nobles returnes home which hath in a forraine country by chiualrie or feates of Armes or other like excellent parts atchieued great renowne to his realme presently sendeth for him to the court and in open audience giueth him words of grace and aduanceth him to high preferments honors so Christ our most magnificent King immediately vpon our arriuall into heauen out of the forraine country of this world wil reach forth vnto vs his holy hand conducting vs to the eternall tabernacles of rest and as for all the prayers that we haue made all the teares that wee haue shed all the almes that we haue giuen all the other exercises of a Christian life that wee haue performed though neuer so secretly in this pursuit of perfection hee will openly reward them and most gloriously crowne them when as all the host of Angels shall triumph for our coronation and the blessed Saints shall thinke themselues more perfect for our perfection and all the Court of heauen shall applaud our praises and God himselfe shall say Amen to our felicities Which that it may so happily come to passe and that euery one of vs which now with Iacob wrestleth vnto the breaking of the day and constantly keepeth the law appointed vnto him may in the end with Israel see God and haue the full fruition of his glory and enioy the euerlasting testament which is the prize of the high calling of God in Christ Iesus grant wee beseech thee O deare Lord grant it to vs I say not for our owne deserts or merits but for the tender mercies of the same our sweete Sauiour Christ Iesus to whom with the Father and the holy Ghost be all honour and glory power and praise dignitie and dominion now and euermore Amen FINIS HEARTS DELIGHT A SERMON PREACHED at Paules Crosse in London in Easter Terme 1593. BY THOMAS PLAYFERE Professor of Diuinity for the Lady MARGARET in Cambridge Printed at London by Iohn Legatt Printer to the Vniuersitie of Cambridge 1617. And are to be sold in Paules Church-yard at the Signe of the Foxe by Mathew Lawe To the most Victorious vertuous and puissant Prince King IAMES King of England Scotland France and Ireland defender of the faith all earthly and heauenly happines GLorious Gratious It is our Crowne and the highest ioy of our heart that the Crowne of this kingdome is to bee set vpon your royall head Otherwise nothing in the world could haue counteruailed the excese fine sorrowe that her late Maiestie departing hence left behinde her but the vncomparable ioy and triumph which your expectation sent before you h Reg. 1.40 now your princely presence bringeth with you When Salomon after his father Dauid was annointed King they blewe the trumpet and all the people saide God saue King Salomon and reioyced with great ioy so that the earth rang with the sounds of them Wee haue thought no trumpets no proclamations no bone fires no bells sufficient neither haue wee heard the earth onely ring out but also the heauens redouble and ecâ—ho backe againe the acclamations and applauses of all men which haue showted and saide God saue King Iames. Now also when your Highâ—es approacheth nearer the straight charge which hath bâ—â— publikely giuen to the contrary cannot restraine your people but that out of all countries and shires they runne and flocke together to behold and attend your Maiesty Tanquam clarum ac beneficium sydus Sen. de Clemen l. 1. cap. 3. 〈◊〉 some bright and beautifull starre which by his diuine sweete influence worketh a general prosperity and peace For what loyall subiect doth not blesse God and blesse himselfe that hee liues to see this happie time which was feared would prooue full of great disorder and trouble so wisely and wonderfully carried God as it were from heauen stretched out his holy hand and holding the mindes of all men in awe and obedience as that in it the peaceable vniting of two mighty kingdomes maketh us 〈◊〉 against all our enemies and all our 〈◊〉 câ—â—temptible to vs Wherefore at this tiâ—◠〈◊〉 all your liege people striue to shew the gladnes of their hearts by tendring such seruices as are sutable to their
that the Iudge may not heare what he is able to say in his owne cause in like sort the Diuell the common plantife the common accuser of 〈◊〉 mankind when hee seeth vs vpon our knees pleading for our selues by prayer and seeking fauour and pitty of God the iudge of all then doth hee most interrupt and disturbe vs. And euen as the Furies are described to haue snakes serpents vpon their heads instead of hayre so Sathan distracts 〈◊〉 mindes and makes vs like furies putting pestilent and noysome cogitations into our heads in stead of deuout and holy affections Which is the cause why Iob y Iob. 1.20 before he fell downe vpon the ground to pray did shaue his head did shaue and cut off al idle earthly thoughts which are nothing else but snakes and serpents suggested by that old Serpent the Diuell For blessed Iob knew right well it was vnpossible God should heare him if hee heard not himselfe No no sayes God I will neuer heare such a people because this people drawes neere to me with their mouthes honour me with their lippes but their hearts are farre from z Esa. 29.13 mee What then saies the Apostle I will pray with my breath or with my mouth yea and I will pray also with my vnderstanding or with my a 1. Cor. 14.15 heart Seeing indeede fiâ—e wordes thougâ— they were no more comming from a well disposed and a faithfull heart are a thousand times better then ten thousand wordes which are neuer at all vttered but muttered onely and mumbled vp in the mouth Gods promise to his people is this You b Deut. 4.29 shall seeke me and you shall finde mee because you shall seeke mee with your whole â—eart Gods performance of his promise is this c Iere. 29.13 You haue sought mee and you haue found me because you haue sought mee with your whole heart Therefore when thou seekest seâ—ke with thy heart when thou praiest enter into thy chamber Thy lippes are but the chamber dore So that when thou hast opened the dore of thy lips then thou must enter into the very chamber of thy heart That thy praier may not bee an emptie or a windie praier puft or blowne from the lungs or from the lippes but a hearty a pithy praier a sacrifice which hath marrow and d Medullatum sacricifium Psal. 66.15 fatnes such a Sacrifice as Dauid offered when as hauing first saide My heart hath sailed e Psal. 4. mee I haue lost my heart anon after he saies I haue now O Lord found my heart againe to pray vnto thee f 〈◊〉 cormicum 1. Sam 7.27 Salomon deckt and garnished his temple before he praied in it and so before thou praiest prepare thy g Ecclesiasticus 18.21 heart Be sure thou finde and furnish thy heart which is the true temple of him who is greater then Salomon And as that woman that sought her groat swept ouer all the whole house so when thou seekest any thing of God sweepe ouer the whole house of thy h Psal. 11.1 heart say with Manaâ—â—es O Lord I bow vnto thee the knees of my heart seeing thou hast saide Seeke ye my face thy face O Lord doe I seeke yea I doe seeke thee with my whole heart seeing thou hast said seeke and you shal find Yet it is not enough for vs to sâ—ek with the heart we must also knocke with the hand For he that was borne blind could notwithstaÌ„ding both see say that God heareth not sinners but that euery one which calleth vpon the name of the Lord must depart from iniquity So that it is to little purpose for a man to seeke though with neuer so faithfull a heart except also hee knocke with a righteous hand The Heretikes called Euchitae professed to doe nothing else but pray Because the Apostle exhorteth vs to pray continually But they did not consider that to pray alwaies is to serue God alwaies And that a godly life knocks aloud and is a perpetuall praier to God So that professing to pray and to do nothing els in effect they did nothing lesse Seeing as Theodoret reporteth of them They did h Vt plurimâ—â— dormiunt nothing for the most part but sleepe Whereas in Basils iudgement a praier should bee filled i Non syllabis sed factis operibus not with syllables or good words so much as with good works Which none can doe who either with these Heretikes doe nothing at all or els no good thing at al but only that which is ill with others When you shall multiply your prayers vnto me saies God k Esa. 1.15 I will not heare you because your hands are full of blood If a subiect should offer vp a supplication hauing his hands imâ—râ—ed in the blood of the Kings sonne tell me I pray you what thinke you how would the King take it would hee grant him his request trowe you or rather would hee not be most wrathfully incensed and enraged against him And euen so doth God take it at our hands when we knockâ— with bloody vncleane hands presuming still to pray and yet continually crucifying the sonne of God by our sins Therfore say the godlie Let vs lift vp our harts with our hands l Lam. 3.41 They say not Let vs lift vp our hearts alone but let vs lift vp our hearts with our hands Let vs not only seek with our harts but also knock with our hands yea euen with innocent hands And another m Psal. 141.3 Let my praier be directed vnto thee as incense and let the lifting vp of my hands be an euening sacrifice vnto thee And yet another I will that men pray euery where lifting vp pure hands n 1. Tim. 2.8 For as the precious stone diacletes though it haue very many excellent soueraignties in it yet it looseth them all if it bee put in a dead mans mouth so prayer which is the only pearle and iewell of a Christian though it haue very manie rare vertues in it yet it loseth them euery one if it be put into a mans mouth or into a mans heart eyther that is dead in sinne and doth not knock with a pure hand Hence it is that the Church is sayd to be perfumed with frankinsence and myrre o Cant. 3.6 By frankinsence is meant a burning feruency of affection when as an enflamed heart seeketh By myrre is ment mortification and dying vnto sin when as an vndefiled hand knocketh As when the Church sayes p Cant. 5.5 My handes droppe downe myrre my fingers pure myrr â—e vpon the handles of the barre This is that holy perfume of the tabernacle which God appointed to bee made of pure myrre and frankinsence of each like waight q Exod. 30.34 Note that Of each like waight But we for the most part marre it in the making For we put into this perfume of praier whole pounds of frankinsence but
our good freinds doe now earnestly desire to bee made partakers of our peace What doe I speake of men The very heauen the elements and this so seasonable haruest An. 1604. such as hath not been knowne if one may take any gesse by these outward things doe plainely declare that God is now with vs purposeth to power out his blessings and benefits most abundantly vpon vs. Nothing then remaineth but that as God is with vs so we labour to be with God And as S. Peter admonisheth vs make our election sure by faith and good workes liuing soberly vprightly and godly in this present world That so we may feare no cruelty of man no misery of the world no entisements of the flesh no terrors of the deuill but in all these things may bee more then conquerours assuring our selues that if God be with vs nothing can be against vs. Which that it may be so God graunt for Iesus Christs sake to whome with the Father and the holy Ghost be all honour and glory now and euermore Amen Blessed are they that heare the word of God and keepe it The grace of our Lord Iesus Christ and the Ioue of God and the fellowship of the holy Ghost be with vs that nothing may be against vs this day and euermore Amen FINIS A SERMON PREACHED at the Court at Whitehall March 10. 1598. IOHN 20.27 After said he to Thomas Put thy finger here and see my hands and put forth thy hand and put it into my side and bee not faithlesse but faithfull OVr blessed Sauiour Iesus Christ hath his wounds yet to be seene in his body for foure causes First to approoue his resurrection secondly to appease his Father thirdly to confound his enemies fourthly to comfort his friends After said he to Thomas Put thy finger here and see my hands and put forth thy hand and put it into my side and be not faithles but faithfull The first cause why Christ hath his wounds yet to be seene in his body is to approoue his resurrection When Iacobs children told him saying Ioseph is yet aliue his heart failed and he beleeued them not but as soone as he saw the chariots which were sent for him by and by his spirit reuiued and he said I haue enough Gen. 4â— 28 Ioseph my sonne is yet aliue In like manner when the Disciples said to Thomas we haue seene the Lord he beleeued them not but nowe that hee beholdeth Christs glorious wounds the triumphant tokens of his victorie and the chariots as I may say whereby we are with Elias carried vp into heauen he confesseth indeede that Christ is risen againe and that the true Ioseph is yet aliue Ioâ— 11.4 Euen as Anna seeing that spaniell coÌ„ming homeward which went forth with her sonne at the first knew certainely that her sonne Tobias himselfe was not farre off but followed immediately after so Thomas seeing those wounds in Christ which accompanied him to his graue knew assuredly that no other body was risen againe but onely the very selfe same body of Christ which was buried S. Peter beeing brought out of prison by an Angel went forth with to the house of Marie Act. 12.14 where knocking and calling to get in a maiden named Rhode before euer she sawe him knewe him by his voice And although they that were within tolde her she wist not what she said yet shee still constantly affirmed it was none other but he Christs rising out of the graue was as strange as Peters deliuerance out of prison the rowling away of the stone as strange as the opening of the yron gate And â—lbeit Thomas was not so forward as Rhode to know Christ by his voice when he said Peace bee vnto you yet as soone as Christ tooke him by the hand and shew'd hiâ—â— his side he made no more doubts but presently beleeued For if Prâ—togâ—â—â—s seeing but a little line drawne in â— table kâ—ewe straightwaies it was Apâ—lles doing whome he had neuer seene Plin. lib. 35. c. 10 how much more easily then might Thomas know Christ seeing not onely one line but very many lines yea whole pictures of his passion and of his râ—surrection in his head in his hands in his side in his feete When King Arthurs bodie was taken vp somewhat more then sixe hundred yeares after his death Stow pag. 61. it was knowne to be his by nothing so much as by the prints of â—enne seuerall wounds which appeared in his skâ—ll Christ our King who did ouercome death could likewise if it had pleased him haue quite and cleane defaced and abolished all the markes of death Neuerthelesse as at his transfiguration he shewed Peter Iames and Iohn the signes of immortalitie in his bodie which was then mortall so here contrariwise at his resurrection he sheweth Thomas the signes of mortalitie in his bodie which is now immortall That he and all we might vndoubtedly confesse that though they perhaps might bee deceiued in King Arthurs bodie yet we can neuer be deceiued so long as we beleeue that the very same body of Christ which in Golgotha the place of dead mens skuls was wounded from top to toe and put to death for vs is now risen again from death to life Euen as King Alexanders stagges were knowne a hundred yeares together Plin. l. 8. c. 32. by those golden collars which by the kings commandement were put about their necks so much more might Thomas know Christ by his wounds which were as a comly ornament to his head and as chaines vnto his necke we also when we preach the resurrection of Christ preach no other thing but that which we haue heard which we haue seen with our eies which we haue looked vpon and our hands haue handled of the word of life Socrates in his Ecclesiasticall historie writeth that Athanasius beeing accused by one Ianâ—â—â— to haue killed Arsenius and after to haue cut off his hand that he might vse it to magick and sorcerie cleared himselfe notably of this slander Hauing by good happe found out Arsenius who lay hid for the nonce hee brought him before the Coâ—ncel of Tyrus and there asked his accuser whether hee euer knew Arsenius or no He answered yes Then Athanasius called him forth with his hands couered vnder his cloake and turning vp the one side of his cloakâ— shewed them one of his hands And when most men surmised lib. 1. c. â—1 that th' other hand at least wise was cut off Athanasius without any more ado casteth vp the other side of his cloake and sheweth the second hand saying You see Arsenius hath two hands now let mine accuser shewe you the place where the third hand was cut-off Christs case was euen almost the same Hee was thought by some to be quite dead and gone But Thomas seeing those very hands of his which were nailed to the crosse acknowledgeth that this our brother was dead and is aliue againe was lost and is found
that not euery one that saith Matth. 7.21 Lord Lord shall be saued Neither yet euery one that saith The Temple of the Lord Ier. 7.4 the Temple of the Lord shall be blessed Seeing oftentimes a man the nearer he is to the Temple of the Lord the further hee is from the Lord of the Temple Therefore as that figtree was accursed which did beare leaues and no fruit Mark 21.14 so shall euery man be accursed which beareth leaues without fruit I meane a flourish of teaching without any fruit of doing Yea such a man being once accursed shall be euer tormented For knowing his masters will Luk. 12 47. nay knowing it so well that he is able to teach it others also and yet doing it not himselfe he shall be beaten with many stripes Chrysostome saith that drunken men haue both strings wherewith their tongues are tied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they can teach nothing well and also strings wherewith their hands are tied so that they can doe nothing well They are both tongueti'de Mark 7.35 and handti'de But such as knowe their masters wil and do it not are worse then drunken men For though the string of their tongue bee loose as that stammerers in the Gospell was so that they can teach wel enough yet the string of their hand is not loose their hand is still bound vp in their bosome as that loyterers in the Prouerbs is Prou. 26.15 so that they can doe nothing well Therfore they draw neere to God with their tongues Ier. 12.1 but are far from him with their reines Yea they are so farre from comming to him with thâ—ir hearts that they neuer come neere him so much as with their hands But though they haue the smooth tongue of Iacob which teacheth well Gen. 27.22 yet they haue the rough hand of Esau which doth ill Such doe not touch Christ but throng Christ. They touch Christ as the good woman did Luk. 8 45. which follow him and come neere vnto him by well doing They throng Christ as the rest of the people did which oppresse and ouerwhelme him with a multitude of words without any matter or manner of doing which are as wells without water 1. Pet. 2.17 or as clouds without raine Such as the Prophet Ieremie speaketh doe steale Gods word They haue not onely false and lying tongues Furantur verba Ier. 23.30 but also filching and stealing tongues For teaching well and doing ill their teaching doth not become them it doth not beseeme them it doth not belong vnto them It is strange that a man should steale with his tongue euen as it is strange also that a man should speake with his hand Yet as I noted before that these speak false construction with their hand so now I note that these steale true construction with their tongue They steale their words I say howsoeuer otherwise they be most true who as Austin writeth would seeme to be righteous in that they teach the words of God Qui boni volunt videri loquendo quae dei sunt cum mali sint faciendo quae sua sunt August whereas indeed they are vnrighteous in that they doe the works of the deuill Wherefore we that are a holy people must not teach the words of God and doe the workes of the deuil we must not teach one thing and doe an other For not hee that only teacheth but Hee that both doth and teacheth the same shall be called great in the kingdome of heauen Thus much for the first part negatiue what must not be Neither Pastor nor people must teach one thing and doe another That must not be The second part affirmatiue followeth what must be Both Pastor and people must do that themselues which they teach others to doe That must be First for the Pastor he hath two kind of garments â—xod 28.4 A brestplate and an Ephod The breast-plate shewes that hee must haue science to teach the Ephod shewes that hee must haue conscience to doe that which hee teachâ—th And in the verie breastplate it selfe is written not onely Vrim but also Thummim Vrim signifies light Exod. 28.30 Thummim signifies perfection To prooue that the Pastor must not onely be the light of the world but also the salt of the earth not onely a light of direction in his teaching but also a patterne of perfection in his doing For euen as the snuffers of the tabernacle were made of pure gold so Preachers which should purge and dresse Exod. 25 38. and cleare others that they may burne-out brightly must be made of pure gold that by doing well they may also shine themselues Hence it is that the Priest hath out of the sacrifices for his share Num. 8.18 the shake-breast the right shoâ—lder The shake-breast puts him in mind of teaching well the right shoulder puts him in mind of doing well That great Prophet Elias is called The horseman and the Chariot of Israel A horseman directs the chariot 2 Reg 1.12 and keeps it in the right way a chariot goes in the right way it selfe And so a Minister must not onely as a horseman direct others and set them in the right way but also as a chariot he most follow a good course and walke in the right way himselfe He must be both the horseman that teacheth the chariot that doth both the horseman and the chariot of Israel Therefore he hath vpon the fringes of his vesture pomgranaâ—â— and bels Many preachers are full of bells which make a great ringing and gingling Exod 39.25 but because they haue not pomgranats as well as bels therefore all the noise that they make is but as sounding brasse or as a tinckling cymball For the godly 〈◊〉 must not only say wel and sound out the word of the Lord to others clearely as a bell but also hee must doe well and as a pomgranate be fruitfulll himselfe and full of good workes Exod. 26.37 Euen as the pillers of the Tabernacle were made of Shittim wood and ouerlaid with pure gold so preachers which are called in the Epistle to the Galatians the pillers of the Church must not onely be ouerlaid outwardly with pure gold teaching the word of God purely but also they must doe as they say and inwardly bee made of Shittim wood which neuer corrupteth neuer rotteth hauing no corâ—uption no rottennesâ—e in their liues Hereupon our Lord speaking to his Prophet saies Lift vp thy voice as a trumpet Diuers things there are which sound louder then a trumpet The sea the thunder or such like Yet he saies not Lift vp thy voice as the sea or lift vp thy voice as the thunder but lift vp thy voice as a trumpet Esa. 58.1 Because a trumpeter when he sounds his trumpet he windes it with his mouth and holds it vp with his hands and so a Preacher which is a spirituall trumpeter must not onely by
must meditate and looke to his teaching at the dore of action hee must goe forth to his doing Leuit 11.4 Threfore by the olde lawe all those beasts are accounted vnclean that chew the cud but diuide not the hoofe which lawe was not made for beasts but for men To admonish vs that all they are vncleane in the sight of God which chewe the cudde by meditating of his word to teach it and yet diuide not the hoofe by following the same to doe it When Gedion went to warre against the Madianites Iud. 7.6 he sent home againe those souldiers which kneeled down to lappe water and tooke those only with him which lapt out of their hands Because indeede they are not fit to be soldiours in Christs campe which haue mouthes to say somewhat but no hands to do any thing For if they haue no hands to helpe themselues much lesse to hurt their enemies And looke how these Souldiers did put their hands to their mouth in like sort the wise woman putteth her fingers to the distaffe Now there is a great resemblance betweene the distaffe and the tongue For as a thread either longer or shorter is spun off from the distaffe so from the tongue a speach Therefore he may be said to put his fingers to the distaffe Prou. 31.19 which puts his doing to his teaching and doeth that which hee teacheth Our Sauiour speaking to his Spouse saies thus Let me see thy sight let me heare thy voice As if he should say Let me not onely heare a voice of of thy teaching but also see a fight of thy doing Let me see thy sight let me heare thy voice Eum eligas magistrum quem magis adâ—iteris cum videas quam cum audias Whereupon Senecâ— saies fitly Be sure thou imitate him aboue all other whome thou maist admire more when thou seest his sight then when thou hearest his voice So Paul wisheth the Philippians to follow those things which they had heard of him Phil. 4.9 and seene in him His teaching they had heard of him his doing they had seene in him Act. 7.22 So Moses was mightie in words and in deedes Not mighty in words and weake or no body in deedes but mighty in both in words and in deedes Numb 7.8 in teaching and in doing So Aarons rod brought forth blossomes and almonds Now as almonds are the fruit of blossomes in like sort doing is the fruit of teaching So the Baptist was a shining and a burning light Ioh 5. â—5 He shined in knowledge which made him able to teach well hee burned in zeale which made him willing to doe well So Dauid saies Establish me with thy free spirit Psal 51.12 then shall I teach thy way vnto the wicked He did not onely teach others the way of God but also he was established with the free spirit of God to doe well himselfe So Titus was an example of good workes Tit. 2.7 and vncorrupt doctrine Vncorrupt doctrine is teaching well good workes is doing well How then was he an example of good workes and vncorrupt doctrine Clemens Alexandrinus makes the answer Teaching as he did and doing as he taught he was an example of good workes and vncorrupt doctrine And so must euery one be which is the sincere seruant of God He must with Abraham bury Sarah not onely in a sepulchre but also in a double sepulchre he must with Moses make him not onely a lauer but also a base hee must with Iob not onely bind the book to his head but also beare it vpon his shoulders he must with Simeon not only be a cypres tree but also an oliue tree he must with Noah make him not only a window but also a dore he must with those cleane beasts not onely chewe the cudde but also diuide the hoofe he must with those valiant Soldiers not only bow down his knees but also lift vp his hands to lap water he must with the wise woman not only haue a distaffe but also puts his fingers to it he must with the Church not onely let Christ heare his voice but also let him see his sight eueÌ„ as Pauls excellent vertues were not only heard of him but also seen in him eueÌ„ as Moses was mightie not only in words but also in deeds euen as Aarons rod did beare not onely blossoms but also almonds euen as Iohn Baptist was a light not onely shining but also burning eueÌ„ as king Dauid was a prophet not only teaching others but also established with grace himself euen as Titus was an example not onely of vncorrupt doctrine but also of good workes The summe of all is this The sincere seruant of God must not onely teach well but also DOE well For He that both doeth and teacheth the same shall bee called great in the kingdome of heauen Now then beloued let vs blush and be ashamed that euen the verie Gentiles should goe before vs in this point Soâ—iades a heathen man could say thus much Better done then said A good thing if thou knowe it doe it It is written of Iulius Caesar that he neuer said to his souldiers Ite but Venite he neuer said Goe ye yonder but Come ye hither I will goe with you nay I will go before you And so saves our heauenly Captaine and conquerour Iesus Christ not Ite but Venite Come vnto me all ye that labour and learne of me because I am meeke and humble in heart Hee saies not because I talke of my humilitie but because I am humble because I shewe the practise of it continually in my selfe I saies he came downe from heauen to earth I left my Fathers bosome and tooke a traytors kisse to teach all men true humilitie Therefore there is no teacher to me there is no master to me Learne of me because I am meeke and humble in heart This kind of instruction both by teaching and by doing is that two-edged sword which proceedeth out of the mouth of the Lambe For tell me I pray you if it be no trouble to you tell me what is the reason thinke you why so many Preachers in their Churches so many masters in their families seeke to redresse abuses striue against sinnes and yet preuaile so little but onely because they fight not with this two-edged sword but with a backsword the sword which they fight withall is very sharpe and cuts deepe on the teaching-side but it is blunt and hath no edge at all on the doing side Whereas if we would fight against vngodlines with this two-edged sword both by teaching and doing we should soone cut downe sinne in such sort as it should neuer bee able to stand out against vs. Therefore Dauid beeing readie to reforme many things among his people saies in one of the Psalmes Bonitatem scientiam doceme O Lord giue me goodnesse knowledge Goodnes that I may do well and Knowledge that I may teach well For I am sure saies
he that all my teaching without doing all my knowledge without goodnes is to no purpose Therfore O Lord giue me goodnes and knowledge But first goodnes and then knowledge Because indeede one heartfull of goodnesse is worth an hundred headfulls of knowledge one handfull of doing is worth an hundred tongue-fuls of teaching For what is the hand els but the very seale of the tongue So that as a writing is not pleadable by the law of man without seales no more is a word warrantable by the law of God without works And therefore if they which serue the beast receiue the marke of the beast not onely in their foreheads but also in their hands how much more then ought we which serue the liuing God to receiue the marke of God not onely in our foreheads by open professing of him but also in our hands by faithful practising that which we professe Therefore it is an vsuall phrase well-nigh in all the Prophets to say The word of the Lord by the hand of Amos by the hand of Zacharie or such like I know indeede it is an Hebrewe phrase where the hand of the Prophet signifieth the ministerie of the Prophet But yet this phrase may giue vs thus much to vnderstand that if the Prophets deale so as euery word of God passed not only thorough their mouthes but also through their hands that when we also must so deale in hearing and handling the word of God as we may bring vnto God sayes Agapetus not onely a profering of words but also an offering of works Wherefore deare brethren let your light so shine before men that they not onely hearing your good words but also seeing your good works may glorifie your Father which is in heauen For then I assure you if we glorifie our Father which is in heauen he will glorifie vs his children which are vpon earth and in the ende make vs great in the kingdome of heauen O remember therefore that golden saying in the Scripture Psal. 111.16 The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe thereafter the praise of it endureth for euer A good vnderstanding haue all they that doe thereafter Why so Because an ill vnderstanding haue all they that doe not thereafter They that haue vnderstanding and doe not thereafter that is according to it haue an ill vnderstanding But they that haue vnderstanding and doe thereafter according to it haue a good vnderstanding A good vnderstanding haue all they that doe thereafter the praise of it endureth for euer It shall be eternally rewarded O how richly are the Apostles rewarded how highly are they nowe honoured in heauen because when they were vpon earth they had a good vnderstanding They had clouen tongues Act. 2.3 Clouen tongues What 's that I 'le tell you Doe you not see how our hands are clouen and diuided into fingers So were the Apostles tongues They in a manner if I may so say had fingers vpon their tongues as well as we haue vpon our hands It was but a word and a worke with them They had no sooner taught others any good thing as O Lord what good thing did they not teach vs all but by and by they were readie to practise it and to performe it themselues Therefore they are alreadie great in the kingdome of heauen yea and much more shall be The twelue Apostles shall sit vpon twelue thrones iudging the twelue tribes of Israel And if we can happily obtaine so much grace and goodnesse of God as that we may haue a care and a conscience as well to doe as to teach then as sure as God's in heauen wee likewise shall be great in the kingdome of heauen We shall be installed with Christ and his Apostles in the throne of glory when we shall heare him say vnto vs Come yee blessed of my Father inherit the kingdome of heauen prepared for you For ye haue not onely professed but practised ye haue not onely taught well but wrought well yee haue not onely said well but done well therfore now you shall be great in the kingdom of heauen To the which kingdome of heauen we beseech thee O Lord to bring vs euen for Iesus Christs sake Amen FINIS A SERMON PREACHED before the Kings Maiestie at Draytonin Northhamptonshire August 6. 1605. PSAL. 132.18 As for his enemies I shall cloath them with shame but vpon himselfe shall his Crown flourish THe Royal Prophet hauing setled himselfe in his kingdome according to his owne desire and besides hauing after many wandrings to and fro at length brought backe the Arke againe to Ierusalem maketh here his most zealous and deuout prayer to God for the continuance of his fauour both to the Church and Common-wealth committed to his gouernement Returne O Lord to thy resting place saies hee thou a v. 8. deinceps and the Arke of thy strength Let thy Priests be cloathed with righteousnesse and let thy Saints sing with ioyfulnesse For thy seruant Dauids sake turne not away the face of thine anointed Now that he might apparantly see how neere the Lord is to all them that call vpon him in faithfulnesse and truth he waiteth not long for an answer but carries it away with him before he depart For to Dauids petition Returne O Lord vnto thy resting place thou and the arke of thy strength Gods answer is this b v. 14. deinceps This shall be my resting place here will I dwell for I haue a delight therein I will blesse her victualls with increase and will satisfie her poore with bread To Dauids petition Let thy Priests be cloathed with righteousnesse and let thy Saints sing with ioyfulnesse Gods answer is this I will cloath her Priests with saluation and her Saints shall reioyce and sing Lastly to Dauids petition For thy seruant Dauids sake turne not away the face of thine annointed Gods answer is this There shall I make the horne of Dauid flourish I I haue ordained a light for mine annointed As for his enemies I shall cloath them with shame but vpon himselfe shall his crowne flourish As if he should haue said Turne away the face of mine annointed Nay that will I neuer doe I will indeede turne away the face of the enemies of mine annointed Their face shall be couered with confusion and cloathed with shame But contrariwise I haue ordained a light for mine annointed He euer shall haue a light in his face and a crowne vpon his head As for his enemies I shall cloth them with shame but vpon himselfe shall his crowne flourish These words are principally to be vnderstood of Christ. For neuer were any so clothed with shame as his enemies the cursed Iewes which murthered him There citie was sacked not one stone of it beeing left vpon another and they themselues as stubble or chaffe were scattered ouer the face of the earth So that they are the very shame of men and the