reward of eternall glorie in the heauens but also cast themselues into a double calamitie the one in depriuing themselues of eternall glorie the other in destroying their worldly estate for if their riches doe stand and continue with them for their owne life which sundrie times falleth out otherwise because God doth accurse riches so gotten yet do their children scatter and consume them at least within a few generations as dayly experience sheweth in a number and so you may see their double miserie Well may some man say doth not this make for the Popish doctrine of merite and iustification by mens owne workes when aâ— men deedes to the poore doe lay vp in store a good foundation against the time to come tâ—â—t they may attaine eternall life when bouÌ„tifull giuing doth make bagges full of treasure which shall neuer wax olde and when compassion to the needie doth make friendes that shall receiue vs into euerlasting habitations are not men then iustified by these their works or doe not their good deedes deserue or merite eternall glorie These good workes are the testimonies of a true liuely and iustifying faith being plenteously and rightly done they shew that the doer is a liuely member of Christ Iesus who is our righteousnesse 1. Cor. 1. being led by his spirite And touching merites of workes there bee no deedes so excellent as that they can deserue so great glorie so great reward is of the meere mercie and froÌ„ the free grace of God who hath promised such reward vnto good workes This foundation against the time to come these bagges that neuer waxe olde and the friendes that wee must make by almes deedes are all such workes of mercie as doe testifie a true and liuely faith being the vnseperable fruites thereof which God will plentifully reward with glorie and immortalitie The doers of these being not forgetful hearers but doers of the worke shall as the holy Ghost saith be blessed in their deede 〈…〉 It may be here demanded seeing works do not iustifie before God but are the fruites of those which are iustified Christ being our righteousnes when we haue the full pardon of 〈◊〉 sinnes in his bloud and are clothed with 〈◊〉 obedience imputed vnto vs whether men shall haue the greater glory according to the greatnes and multitude of their good workes I answere that according to the measure of Faith which a man hath so are his works the greater his faith and his works be the greater shall be his rewarde in glorie If this were not so how should S. Paule say They which sow sparingly shall reape sparingly and they which sow plenteously shall reape plenteously 2. Cor. 9. Yea howe should he say in this place that he woulde haue those that bee rich in this worlde charged to do good and to be rich in good works If there be not a more plenteous reward to the greater and more plenteous good workes how should any more theÌ„ others be said to be rich in them It is strange wonderful that rich meÌ„ can not be brought to see this and to vse their riches to their best aduantage but doe indeede let slip their happines They can willingly bestowe great cost in building faire houses it doth not grieue them to bestow very much also in gorgeous apparell and they recken not what they lay out in delicate fare both vpon themselues and vpon others that bee wealthie but to bestow a little more then ordinarie vppon those that be poore and in miserie is very greeâ—ouâ— because they doe account that to be lost or cast away whereas in verie deede there is nothing which can be laide out to anie great profite but that which is spent vpon the poore for houses apparel and meates doe perish with their vse they be transitory and vaine but the reward promised by the Lord is a treasure that shal neuer come vnto an end Those former do appertaine but vnto the satisfying of carnall lustes but mercie shewed to the needy heapeth vp glorie in the Heauens There is a verie great difference betweene these two but men are led by sense and not by sounde wisedome and that causeth them to make so bad a choice They feele the sweetnes of riches for the present time they are sure of those goodly pleasures which they enioy by them But to be rich in good workes and so to lay vp a good foundatioÌ„ against the time to come that they may attaine eternall life this is not perceiued by sense this they can not skil of and therefore they doe little trouble themselues about it At the day of iudgement this time to come shall be present and then this inuisible foundation shall be seene when Christ shall say to those on his right hand Come ye blessed of my father inherite the kingdome prepared for you from the foundation of the world For I was a hungred and ye gaue me meate I thirsted and you gaue me drinke I was a stranger and ye lodgedâ—â—â— I was naked and ye clothed me I was sicke and yeâ— visited me I was in prison and ye came vnto me Then shal the righteous answere him saying Lord wheÌ„ saw we thee an hungred fed thee or a thirst gaue thee drinke And wheÌ„ saw we thee a stranger and lodged thee or naked and clothed thee Or when sawe we thee sicke or in prison and came vnto thee And the king shall answere and say vnto them Verely I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it to me Math. 25. ver 34.35.36.37.38.39.40 And goe ye cursed into euerlasting fire prepared for the deuil and his angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke c. In as much as ye did iâ— not to the least of these ye did it not to me a wonderfull thing to see the blindnes in which men are Who doth not accompt it the most happie thing that can befall a man to giue to Christe when he is hungrie or thirstie or naked or sicke or in prison Againe who is he that will not confesse it to be a most vile wretchednes when a man doth set more by his riches then by relieuing Christe Now marke well are not all that beleeue the very members of Christes mysticall bodie Thou beholdest the poore that are sicke or lame thou seest poore fatherlesse childreÌ„ that pine and are readie to famish these for ought which thou knowest may be the true members of Iesus Christ If then thou doest neglect and despise them thou doest neglect and despise Christ Is not this a most cursed thing that any man should loue worldly trash euen for the filling of fleshly lustes more then he loueth God or Christ For if a man had any sparke of loâ—e in him vnto God he must needes loue Christe in his members he must needes loue his brother Whereupon Saint Iohn manifestly saith
He that hath this worldes good and seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him 1. Iohn 3. ver 17 O cursed loue of money that caryeth men from the loue of God It is no maruaile that Saint Paul saith The loue of money is the root of all euils 1. Tim. 6.10 For he saith there that they which would be rich fall into temptation and into a snare and into many foolish and noysome lustes which drowne men in destruction and perdition O will some man say if the wordes of Saint Paul are so strictly to be taken how could some that haue bene preachers of the Gospell couet riches and loue money so much as they haue done Is it not found by common experience that neuer any haue bene more couetous or more loued money or haue sought riches and worldly pompâ— more then some that haue preached the Gospell Shall we say that such Lighters walke in so dangerous a way Doe such forsake the true and liuing God and worship an idol Surely God is no respecter of persons such are so farre off from all excuse that of all others they fall into the deepest condemnation for while they take vpon them in wordes to set forth the glorious Gospell of Iesus Christ and giue so fowle example in deede what doe they but pull downe the dignitie of the Gospell causing the weake to stumble and the blinde to wander out of the way To returne to our matter for laying vp the good foundation against the time to come I will conclude with two sayings of the scripture the one of king Salomon the other of the prophete Isay Thus saith Salomon He that hath mercie vpon the poore lendeth vnto the Lorde and the Lorde will recompence him that which he hath giuen Prouerbes 19.17 And thus saith the Lord by Isay That thou deale thy bread to the hungrie and that thou bring the poore that wander into thine house when thou seest the naked that thou couer him and hide not thy selfe from thine owne fleshe then shall thy light breake forth as the morning and thine health shall growe speedily Thy righteousnesse shall goe before thee and the glorie of the Lorde shall imbrace thee Then shalt thou call and the Lorde shall answere thou shalt crie and he shall say heare am I. If thou take away from the middes of thee the yoake the putting forth of the finger wicked speaking if thou power out thy soule to the hungrie and refresh the troubled soule then shall my light spring out of the darkenes and thy darkenes shall be as the noone-day And the Lorde shall guide thee continuallie and satisfie thy soule in drought and make fatte thy bones and thou shalt be like a watred garden and like a spring of waters whose waters faile not and they shall be of thee that shall builde the wast places c. Isay chap. 58. verse 7. 8. 9. 10. 11. 12. The Lorde for his sonnes sake giue vs grace to followe this holy precept that we may attayne eternall life The end of the first Sermon THE SECOND Sermon 1. Iohn Chap. 5. 7 For there are three which beare recorde 〈◊〉 heauen the Father the word and the holy ghost and these three are one 8 And there are three which beare record in the earth the spirite the water and the bloudâ—â— and these three agree in one 9 If we receyue the witnes of men the witnes of God is greater for this is the witnes of GOD which he testified of his sonne 10 Hee that beleeueth in that sonne of God hath the witnes in himself he that beleeueth not God hath made him a lyar because he beleeued nâ—â— the record that God witnessed of that his sonne 11 And this is that recorde that God hath giuen vnto vs eternall life this life is in that his son 12 He that hath that sonne hath that life and he that hath not that son of God hath not that life 13 These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that ye haue eternall life and that yee may beleeue in the name of that sonne of God EVerie worde of God is pure Prou. 30.5 The whole Scripâ—ure is giuen by diuine inspiration and is profitable c. 2. Tim. â— 16 And what soeuer things haue bene writen afore-time haue bin writen for our learning Ro. 15.4 It is our dutie â—hen aâ— humble and obedient schollers of Christ to giue care vnto euerie part of Gods word And moreouer aâ— some parts thereof doe principally excell so are wee the more willinglie to learn them Such is this which I haue now read vnto you as you may perceiue by the cause for which S. Iohn affirmeth he wrote it saying These things haue I writeÌ„ vnto you which beleeue in the name of that son of God that ye may know that ye haue eternall life and that ye may beleeue in the name of that sonne of God ver 13. What higher point then this for a man to know that he shall be saued What greater ioye and felicitie can be fall vnto any Indeede many doe holde that it is vnpossible for anye man while hee liueth here to knowe for certaintie that hee shall be saued How can any man tell say they that he shall be saued Can any goe vp to heauen and there see that his name is written in the booke of life The Papistes proceede yet further and they say it is pride wicked arrogancy for 〈◊〉 man to affirme that he doth knowe he shall be saued Humilitie they say doth teach men alwaies to stand in doubt Most true it is that their doctrine of mens merites must needes breed all doubting and pride intoleâ—able it is for any man to say he knoweth his owne good works doe merite or deserue eternall glorie in the heauens and that he is sure he shall haue it for the same But let these passe with their Antichristian doctrine giue eare to S. Iohn who saith These things haue I written that ye may knâ—w that ye haue eternall life and that ye may beleeue c. But before we handle the words let vs see how they depend vpon the former part of this Chapter In the first verse you see it is thus writen Who soeuer beleeueth that Iesus is the Christ is borne of God This is euen the ground of this whole matter namely that the newe and spirituall birth goeth inseparably with faith for he saith who so euer beleeueth that Iesus is the Christ speaking of the true and liuely faith he is borne of God 〈◊〉 so he is the child of God Whereupon it followeth on the other side that who soeuer is not regenerate but committeth the deedes of the flesh though he seeme to beleeue yet he hath not the true and liuely faith but that which the holy Ghost calleth a dead faith hee is not the childe of God
to coÌ„demne vs. Seeing then that as by the disobedieÌ„ce of Adam many were made sinners so by the obedience of Christ many are made righteous Why came the lawe To this Saint Paul answereth that the lawe entred that sinne might abounde but where sinne abounded there grace hath superabounded The greater the sinne was the more plenteous was the grace of God in Christ in taking it away That as sinne had raigned vnto death so grace should raigne through righteousnes vnto life eternall by Iesus Christ Then the more that sinne abounded the greater is the riches of the grace of God in Christ that doth pardon it and so the greater is the praise and glorie of God All this is true Now hereupon the wisedome of the flesh doth argue thus If the more the sinne be increased the greater is the glorie of God in pardoning it then is it good for those which beleeue in Christe to continue still in sinne to commit all abundance of sinne that so God may haue the greater glorie This is a pleasant doctrine to mans corrupt nature and much followed in all places for albeit you shall not heare many vse the same words which S. Paule setteth downe to bolden themselues to continue in sinne yet marke iâ— well and you shall perceiue that there is the same reason in effect Great multitudes as you knowe doe professe Christ and they say they looke to haue all their sinnes forgiuen only be his death and bloudshedding Look vpon then liues and you shall finde that the greatest paâ—â— are eueÌ„ ouerwhelmed and lie as it were drowned in all manner of vncleane and abominable vices Deale particularly with any one and say but thus vnto him These foule sinnes which you continue in and daylie commit are such as God doeth threaten vengeance against will he not answere I know they be grieuous sins but I hope to haue them al forgiueÌ„ me through the bloud of Iesus Christ yea are there not many which will say I hope I shall call for mercie and pardon at the last This is the doctrine of the holy Ghost the grace of God which bringeth saluation hath appeared vnto all men teaching vs to denie vngodlines worldly lustes and to liue soberly iustly and godly in this present world Tit. 2. ver 11.12 Behold how contrary to the doctrine of GOD such men be He saith that the grace giueÌ„ vs in Christ doth teach vs to deny all wicked waies and to liue a godly â—â—fer and they say because there is pardon in Christ we will continue still in our wickednes and â—all for mercy at the last Al such men doth the holy Apostle heere quite cut downe proâ—â—â—g indeed that they haue no part in Christ they doe but deceiue themselues Also he doth heere meete with the Papistes which are enimies to the crosse of Christ and can by no meanes indure to heare that we haue our iustification only in Christ but they will haue mens owne good works and merites to iustifie them before God And thus they cry out against vs you open a gappe vnto all loosenes and licentiousnes of life you destroy all zeale and care of good works when you teach that men are iustified onely by faith in Christ for if a man shall haue all his sinnes forgiuen by the grace of Christ what wil he eare what sinnes he commit Also if a man shall be made righteous only by grace in Christ and not by his own good deedes who will care to doe anie This also I say doth S. Paul here meete withal shewing and proouing by strong reasons that all they which haue a true faith in Christ and so haue al their sinnes forgiuen by his bloude and haue also his obedience imputed vnto them and be fully iustified cannot but liue a godly life Iustification in Christ and true sanctification cannot be parted asunder first therefore propounding the question Shall we continue still in sâ—â—â— that grace may abound he reiecteth it with detestation saying God forbid as if he should say It is a thinge that ought not to enter into our thoughts And then he propoundeth the first reason in these words How shall we that are dead to sinne yet liue therein This is a principle in the light of natural reason so that if a man haue not lost the common vnderstanding he cannot deny it We all doe know that contraries cannot be together in the same subiect at one time in the same part and in the same respect but the one necessarily doth exclude the other and if the one be it is vnpossible that the other should also be And that is the cause why S. Paule saith How can we which are dead to sinne yet liue therein As much as to say it is vnpossible for to be aliue to sinne and to be dead to sinne at the same time which are so flat and perfect contraries cannot be He that is aliue is not dead and he that is dead is not aliue Thus now the matter standeth wee that is all true Christians are dead to sinne howe can wee then liue to sinne And so if it bee vnpossible for a man which is a right Christian and therefore dead to sinne yet to liue in it how should wee continue still in sinne that grace may abounde Well may some man say This is a cleare case that such contraries as these to be aliue and to be dead cannot stand together but how shall thâ—â— appeare that a true Christian of necessitie is dead to sinnâ— for S. Paule hath but affirmed that we are deâ—d to sinne and therefore in the 〈◊〉 words he proueth it for the death to sinne being proued the life to sinne is thereby of necessity excluded Knowe ye not sayth he that all wee which haue beene baptized into Iesus Christ haue beene baptized into his death Loe heere is his proofe and this is a plaine a strong and an inuincible demonstration that euery true christian is deade to sinne and so by consequence cannot possibly be aliue to sinne It is drawen from the vse of Baptisme or from that which Baptisme doth represent vnto vs. It representeth that we are ingrafted into Christ therefore he saith Knowe you not that wee which haue bene baptized into Iesus Christ Beeing then baptized into Christ the holie Baptisme doth represent vnto vs that wee are washed in his bloude and so haue the free remission of our sins but also that in him wee haue the new the spirituall and the heauenly birth Now the death of Christ is as it were the fountaine of this regeneration therefore the Apostle putteth vs in minde that wee are baptized into the death of Christ He that is baptized must remeÌ„ber that hee is baptized into Christ crucified and therefore into the death of Christ To what end then was the death of Christ Not onely to make satisfaction for sinnes but also to destroy and vtterly to abolish sâ—nne in his mistical bodie which is the Church 〈◊〉 Iohn
FOVRE SERMONS VPON SEVErall partes of Scripture Preached by GEORGE GYFFARD Preacher of the worde at Mauldin in Essex AT LONDON Printed by Thomas Iudson for Tobie Cooke and Robert Walker 1598. The Textes of the foure Sermons THE FIRST SERMON 1. Tim. 6. Chap. ver 17.18.19 Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God which giueth vs abundantly all thinges to inioye c. THE SECOND SERMON 1. Ioh. chap. 5. ver 7.8.9.10.11.12.13 For there are three which beare record in heauen the Father the worde and the holy ghost and these three are one c. THE THIRD SERMON Hebrewes 12. ver 16.17 Let there be no fornicator or prophane person as Esawe which for one portion of meate solde his birthright c. THE FOVRTH SERMON Rom. 6. ver 1.2.3.4.5.6.7.8.9.10.11 12.13.14 What shall we saye then shall we continue still in sin that grace may abound God forbid c. TO THE RIGHT worshipfull Master Edward Lewkenor esquire one of her Maiesties Iustices of the peace in the countie of Suff. and to the right vertuous and christian Gentlewoman Mistris Susan Lewken or his wife grace with all aboundant blessings of this life and the life to come THe complaint of many both learned and verie godlie persons that the Church is burthened and incoÌ„bred with too great a multitude of bookes is not made without cause being grounded vpon the most holy worde of God as also confirmed by experieÌ„ce in that good houres are vnprofitablie spent pietie with true holynes not a little hindred and impaired Howbeit it seemeth rather to be directed against vaine friuolous and trifling pamphlets wherein lewde and ignorante persons haue onely taste and delight but especially against moÌ„strous inuentions vncleane and impure writings which doe infect and defile both doctrine manors thereby deseruing as a most contagious and pestilent ayre to be consumed and dissolued with fire from amongst the people of God and not against the wise and learned trauailes of godly men whose whole purpose and indeuour is to profite the Church and to further the knowledge and religion of the Lorde For varietie of good and profitable bookes seemeth to be necessarie and therefore would not be wanting both for the increase of knowledge and learning because one man or a fewe see not all thinges as also for that euery man writeth not in one forme and maner and therefore cannot answere the capasitie of euerie one for some fitte themselues sor smale and meane capacities and some for learned and great vnderstanding Besides one hath neede of one speciall instruction and one of another this man delighteth in one comforte and remedie against his temptation and an other in that which best aunswereth his infirmitie Furthermore Sathan hath daylie newe deuises to assaile the faith of Gods elect and to drawe theÌ„ into sinne neuer heard of before which the Lorde by his spirite doth not onely reueale to some of his seruants aboue others but prouideth remedies accordinglie which because they cannot be ministred alwayes by worde of mouth they are to be made knowne by writing to them that stand in neede And surely the bountie riches of Gods mercie are so large and his care of mans saluation and happines so great that euen as he hath prouided variety of creatures for euery mans tast and vse so hath he prouided varietie of spiritual graces for euery mans benefite delight to the end that euery man might profit with coÌ„fort pleasure or else be left without all excuse The consideration of which reasons and some others Right worshipfull caused me after I had obtained at the handes of that worthie Minister of Iesus Christ Master Gyffard these fewe Sermons whereof he is the Author to publish them in print to the view of the world Not therein respecting so much mine owne gaine and commoditie as the good and benefite of the Church of God Whereof J conceiue no little hope both by reason of the fruite and benifite which haue redouÌ„ded to the comfort of many by his former workes as also for the excelleÌ„cie of the doctrine conteined herein the which I rather commit to the iudgemeÌ„t of the learned and wise Christian reader then to commend them my selfe least in praysing them for want of iudgement wisedome J should in stead of beautie bring disgrace vpon them Whatsoeuer they be J thought it meete to Dedicate them to your worshippes moued thereto with many respectes And first of all that J might publikely testifie my dutie and thankefull heart for your great kindenes and manifold courtesies bestowed not only vpon me but vpon them that are as neerly linked vnto me as my selfe Of the which if I should be vnmindfull J were worthie of the reward which the Lacedemonians appointed for vnthankefull persons But especiallie the great accompt and honour that you haue obtained in the hearts of many of the best and wisest ChristiaÌ„s for your singular godlines rare Christian vertues do turne mine eyes froÌ„ many others vpon you as comfortahle lightes shining in the midst of this crooked generatioÌ„ as liuely examples to your brethren and worthie ornameÌ„ts to the profession of the Gospel And J haue ioyned you together in this dedicatioÌ„ not only for the neer band wherewith you are so nighly ioyned together in mariage but also for that you do not only striue together in one course to obteine the high price of your calling and that euerlasting crowne of glory reserued for you in the heauens but also for that you are mutual helpers one to another to the performaÌ„ce of all ChristiaÌ„ duties but speciallie in the wel gouerning and trayning vp of your housholde which thereby as a fruite of your rare and holy labours the Lord hath so blessed as that the heauenly estate behauiour thereof may be a presideÌ„t to many families if it would please the Lorde to giue them heartes to confirme themselues thereunto But I cease to say so much as I knowe least in speaking the truth might procure enuie and seeme to flatter you whoe of all other haue least delight in that veine The onlie thing which I ought in dutie may safely do is first to pray vnto God that he would saue preserue you yours from the manifolde subtilties of Sathan and the dangerous baites alluremeÌ„ts of this world and to finish the good work that he hath begunne in you vnto the day of Iesus Christ SecoÌ„dly most huÌ„bly to request you that you would take in good parte this simple gifte that J offer vnto you interpreting all thinges both in regarde of it and my selfe in the best parte and with that affection J offer it to you And thus once againe beseeching almightie God to blesse and coâ—tinue you many happie yeeres 〈◊〉 your owne comfort and the gooâ— of the Church as also to be fauourable vnto the holy Ministrie which hath many yeeres continued
in your congregation in which in my childhood I was trained vp in the first principles of Christian religion the ioyful remembrance of which benefitâ— I trust shall neuer departe from me either in life or death J in all duetie and humble manner take my leaue Robert Walker London 6. Decemb. 1598. 1. Timoth. 6. Chapt. 17 Châ—rge them that are rich in this world that they be not high minded and that they trust not 〈◊〉 vncertaine riches but in the liuing God which giueth vs abundantlie all things to inioy 18 That they do good and be rich in good workes and readie to distribute and communicate 19 Laying vp in store for themselues a good foundation against the time to come that they may atâ—â—â—ne eternall life OVR Lord Iesus Christ told his Apostles that it is easier for a Camel to goe through the eye of a needle then for a rich man to enter into the kingdome of God Math. 19. ver 24. The Disciples when they heard this were exceedingly amazed and 〈◊〉 Who then can be saued For in deede they â—â—ue more credit to this speech of Christ then the 〈◊〉 men commonly do who are little amazed 〈◊〉 at when they do heare it though it might â—â—ch them neerer then the Apostles who were poore But he beheld them and said vnto them with men this is vnpossible but with God 〈◊〉 things are possible Whereby it is euident thâ—â— although riches do make it hard to be saued yea vnpossible with men not that the blame is to be imputed to the riches but to mans corrupt nature for S. Marke reporteth that Christ said how hard is it for them that trust in riches to enter into the kingdome of God yet there is a passage and a way opened to heauen for the rich by the mightie power of God with whome all things are possible From hence it is that the blessed Apostle Paule doth instruct and warne Timothie and in him all the Ministers of the Gospell how they must deale with the rich men of this world For if there were no possibilitie for them or any of them to be saued it had bene vtterly in vaine to speake of them as he doth and if the passage to life were easie for them what should there neede a seuerall precept about them and so vehement a charge to be giuen Let rich men giue heed to this precept if they tender their owne saluation for heere is shewed a great wonder namely how the Camel shall get through the eye of a needle that is how they which abound in riches shall get to heauen a matter of greater weight then all their possessions heere in the world This text of scripture that we may come to handle it is to be deuided into two parts the former of them is in two verses containing the charge that must be giuen to rich men namely that they be not high minded nor trust in vncertaine riches but in the liuing God and doe good to others that they may be rich in good workes c. The latter part is in one verse shewing the great fruite and commoditie which they shall reape if they obey the charge that is giuen vnto them for as he saith they shall lay vp in store for themselues a good foundation against the time to come and attaine eternall life To come then a little neerer to the opening of the matter the former part which is the precept or charge doth deuide it selfe into two members the one setting foorth what they must take heed of to eschew euen two most pestiferous vices loftines of mind and vaine trust in riches the other opposing to those two vices three excellent vertues which they must practise that is trust in the liuing God liberalitie or bountifulnes in distributing to those which be in neede and facilitie of maners Thus may we looke vpon the summe of the whole matter and now let vs proceede more particularlie Charge them saith he that are rich in this world c. The parties to whome this charge is to be giuen are named the rich in this world where S. Paule euen of purpose doth vse this speech in this world to pull them downe a little euen in the very entrance and to abate their loftinesse For there be two sorts of rich men the one sort are rich in this world the other are rich as Christ saith Luke 12. ver 21. to God Now if we could see how farre they that be rich vnto God doe excell them that are but rich in this world it would take them downe a little and it would correct that peruerse respecting of persons and blinde iudgement which is in vs. For when he saith in this world opposing it to the world to come he noteth the vanitie and the basenes of earthlie riches that there is no cause why any should be puffed vp by them if they were not more then blinded and as S. Iames findeth fault Chapt. 2. men should not haue their eyes so dazeled to esteeme highlie of rich men although they be vngodly euen for the very externall pomp and glorie of their riches and to despise the poore although they be neuer so rich in faith and in the precious gifts and graces of the heaueÌ„lie spirit This for the persons to whom the precept is directed Now for the manner Hee willeth as ye see Timothie to charge or to commaund theÌ„ Is this coÌ„uenient Poore men in deede may be commaunded but who shal commaund the rich especially the great Lords and Ladies Shall the ministers of the Gospell take such authoritie vpon them as to commaund such Yea verely For albeit they be much inferior to them in the world yet he that hath sent them whose Ambassadors they are is most high aboue all and in his name and authoritie they are to commaund them and the greatest that shall despise and disobey the charge shall smart for it seeing they despise not man but God from whome it commeth Zedekiah the king of Iuda saith the holie Ghost humbled not himselfe before Ieremiah the Prophet at the commandement of the Lord 2. Chron. 36.12 therefore he was taken by the Chaldeans his sonnes were slaine before his face his eyes then put out and he caried in chaines to Babel 2. King 25.7 Furthermore when S. Paule willeth the ministers to lay this charge vpon the rich men it argueth two things euen the waightines of the matter and the great difficultie to be performed for were it not euen vpon the waight of their eternall saluation so that in deede rich men can not be saued vnlesse they obay this precept S. Paule would not be so vrgent And were it not that rich men are slow and wonderfull hard to be brought to this thing yea euen as the Camell to be drawen through the eye of a needle why should the holie Apostle will vs to charge to commaund or to denounce vnto them that they do thus and thus Why did he not say moue them put them
created after his owne image and for whose vse also he made the world But how farre off are men from hauing this sure trust in the liuing God alas it is lamentable to speake They can see and they can feele riches but he is inuisible they can not see him yea but he hath giuen his word and his promise which is infallible It is vnpossible that God should lye or deceiue if they had the eyes of their minde but halfe as cleere as they haue their carnall eyes they might see this Some man will obiect that sundrie which haue trusted in the Lord haue bin very poore That is true the holie Scripture doth afford sundrie examples the Lord seeth it is best for them and men ought to rest in his will seeing he maketh pouertie a meane to bring them to glorie It will be said further such a trust in God or the pretense of such a trust may make men negligent and idle That is not so for true faith in God doth bring forth true obedience to his commandements and God doth forbid idlenes and negligence commanding men to vse all moderate care and diligence in their callings but that trusting in the liuing God draweth these vertues which follow in the text with it euen liberalitie and bountifulnes to the poore with facilitie of maners for that which is translated to communicate may be expounded of facilitie of maners for when men are puffed vp and be high minded because of the abundance of their riches in which they repose a vaine confidence their maners are rough and sterne they cannot liue in common societie they cannot as S. Paule in another place willeth make themselues equall to them of the lower sort but touching this vertue I meane to speake no more And while men trust in their riches making them the staffe and stay of their life and of their posteritie how is it possible that they should be liberall and rich in good works and readie to distribute will a man willinglie part with that which he doth repose his trust in and maketh it his god no pluck riches from a worldlie minded man and it is vnto him euen as if you should teare out his bowels for if he haue neuer so much yet he feareth he shall not haue inough to hold out If he distribute any thing to the poore it is by compulsion of the lawes or else that he is loath to be deemed too too miserable Doth not reason teach that the more is taken from the heape the lesse remaineth A great vessell with often drawing is emptied and made dry These be the thoughts of worldlie minded men which trust in riches but if they once forsake that their vaine confidence and fixe their hope in the liuing God hauing their eyes opened to behold how it is he that giueth all things abundantly to inioy then will they beleeue his word and promise that plenteous liberalitie ordered with godlie discretion shall not deminish but increase their very worldly substance What shall plentifull giuing increase riches to the giuer This may seeme a Paradox For what reason is it that dispersing and scatring abroad should increase a mans wealth He that doth shew mercie to the poore may as Saint Paule heere teacheth be rich in good workes but can he be the richer also in the world Can a man both keepe his goods and giue them away Yea that he may For do you not see how the husbandman doth in seede time disperse and scatter his seed yea euen burie it in the ground so that to mans reason but that we see it commeth otherwise to passe it would seeme to be cast away and vtterly lost and by the blessing of God he receiueth it againe ten fold yea often times a great deale more Yea but is the liberall distributing to the poore like the sowing of wheate or barley shall it also yeeld an increase if rich men were so perswaded they would fall to sowing apace Surely they might be so perswaded for the word of truth that can not lye doth tell them so Salomon in Ecclesiast chap. 11. saith thus Cast thy bread vpon the waters and after many dayes thou shalt finde it Giue a portion to seuen and also to eight seeing thou knowest not what euil shall come vpon the earth The scripture sometimes doth call seede bread because bread is made of it And Salomon willeth to cast this seed vpon the waters that is vpon groundes which are well watred and fertile Admonishing therby all rich men to be wise in imitating the husbandmen for as they make choise of good grounds to sow their corne to the end that in time they may receiue the greater increase so would he haue these to sow to disperse and sâ—â—ter their riches by almes deeds vpon the poâ—re the widow and the fatherlesse especiallie thâ— godlie poore that be as S. Paule saith of the houshold of faith for these be the well waâ—ed and fruiteful ground and after many dayes they shall finde it Such as do sow vpon this ground do sow vnto the Lord and by his singular blessing they shall receiue great increase The Prophet in Psal 112. setting forth the blessednes of the godlie man saith thus He hath dispersed abroad and giuen to the poore and his righteousnes remaineth for euer Now marke how S. Paule doth applie this saying of the Prophet 2. Cor. 5. for perswading them to be plenteous in liberalitie he vseth this comparison He that soweth sparinglie shall reape sparinglie and he that soweth bountifullie shall reape bountifullie All men do know that the Farmer which doth sow but a little seede must needes haue but a little haruest Euen so he sheweth that such as do sow but a little in almes-deedes and workes of charitie to the poore shall also haue a small haruest And then further to shew that the same haruest or reaping which he speaketh of is not only in the world to come or in the riches of good works but also in the blessing of God vpon their worldlie goods and to take away the doubt which men haue that if they giue liberally they mayâ— come to pouertie themselues he addeth And God is able to make you plentifull in all grace that 〈◊〉 alwayes hauing all sufficiencie in all things 〈◊〉 â—bâ—â—â—nd in euery good worke as it is written 〈◊〉 hâ—th dispersed abroad and giuen to the poore his righteousnes remaineth for euer We see then â—â—â—w S. Paule expoundeth this clause his righâ—â—â—â—snes to be his beneuolence or bouÌ„tifulnes in giuing a lines shall remaine for euer As if he should say the more lie doth scatter and disperse abroade the more God doth make his riches to abound and giueth him all sufficiencie then to sinfull that which is written that his â—â—bilitie to be liberall shall neuer faile And to confâ—â—de this yet further the holie Apostle vseth the similitude of the husbandman who by â—â—â—ing his seed doth receiue increase for thus â—e addeth in verse 10. Also
he that findeth foode in the sower will minister likewise bread for foode and multiplie your seede and increase the fruites of your beneuolence that on all parts ye may be made â—â—b vnto all liberalitie which causeth through vs â—â—â—nksgiuing vnto God What can be more forâ—â—ble then this promise of Gods blessing if rich men could cast off vnbeliefe and giue credit vâ—to it to moue vnto liberality that they shall not only thereby become rich in good works but also that God will so blesse and encrease their worldly substance that they shall alwaies haue abundance both for their owne vse â—â—â—d also to giue vnto the poore What hardnâ—â— of heart is in men that can not beleeue God 〈◊〉 this thing but say still If I giue very fast I may come to pouerty my selfe Whatsoeuâ—â— then God promiseth this is still the conclusion theâ—â— men will trust more to their riches then toâ—â— promise their riches they will holde as faâ—â— as they can there is the sure God as they thinke Is there no helpe is there no reâ—eâ—â—â— for this so deadly and so dangerous disease Surely if it be possible to be remedied as hee haue shewed before it shall be in some the remedy is set downe by the holy Apostle in the last verse of this Text where he saith Inâ—â—gâ—â— for themselues a good foundation against the 〈◊〉 come that they may attaine eternall life Thâ— iâ— a we noted the second part of the Texte which declareth the incomparable benefite and fruit which the riche men shall reape if they shall shew themselues obedient to this charge it is a benefite to haue that blessing of God in this life which is promised vnto the liberall but this is farre greater beeing the blessing of all blessings which the Apostle here noteth then 〈◊〉 we here obserue that riches if men coulde vse them are instruments of great happines for thereby they haue habilitie to be rich in good works which is to be rich vnto God euen the chiefe riches of all The holy Scripture setteth this forth vnder diuers phrases of speech as first S. Paul here saith They shall lay vp for themselues a good foundation against the time to come A good foundation is the ground-worke of a sure and permanent building No man by the multitude of his worldly goods can make so sure worke here but it will decay and come to vtter ruine how soeuer men are builded and doe imagine that they can builde their nest so high and so sure as that it shal continue But for the time to come or against that time the rich in this world may if they haue grace and true wisedome together with their riches make the foundation of a most happy building which shal neuer decay Christ Iesus vseth an other comparison to set forth this same matter Luke 12. ver 33. saying Sell your goods and giue almes make you bags that shall neuer waxe old a treasure in heaueÌ„ which shall neuer faile whither the thiefe cannot approch and where the moth doth not corrupt And Luke 10. ver 9. he saith Make you friends of the vnrighteous Mammon that when ye shall haue neede they may receiue you into euerlasting habitations This is indeed all one with that which S. Paule here saith Laying vp in store for themselues a good fouÌ„dation against the time to come Indeede that saying of Christ is notable to be obserued marke therefore how he bringeth it in He vseth a parable saying There was a rich man that had a Stewarde who was accused vnto him that he had wasted his goods and hee willed him to giue his accouÌ„ts for he could no longer be steward The steward being now in a straight and knew not how to liue when he should forgoâ— his office at length vseth this craftie dealing the goeth to all those which did owe anye great summes to his Master and did strike off and forgiue them a great part that so befriending them they might when hee was out of his office shewe friendship to him and receyue him into their houses Our Sauiour hereupon saith that the children of this world are wiser in theâ—r generation then the childreÌ„ of light And then he willeth vs to imitate this vniust steward not in that vniust course which he tooke but seing we are all but stewardes and must out of our stewardship he willeth vs to bee so wise as to make vs friends of the vnrighteous Mammon that when we shall need or fayle that is when we shall goe out of our stewardship they may receiue vs into euerlasting habitations But what meaneth that howe shall wee make vs friendes of the vnrighteous Mammon which shall receiue vs into euerlasting habitations Or who bee those friends It is a parabolicall speech Yee see how the steward with his masters goods by an vniust way made him frends so our Lord doth aduise vs which are but stewards vnder God ouer the riches which wee doe possesse to make vs friends after a lawfull and coÌ„mendable way with our Lords goods that is by distributing and giuing almes to those that be in necessitie This is a thing pleasing to God vnder whome we doe hold our stewardship and the friendes which we then make are the good workes themselues which shall follow and accompanie vs at our death when we goe out of our stewardship and be rewarded with eternall glorie for so God hath promised that they which bring forth good works euen the testimonies and fruites of a true and liuely faith shall bee rewarded with eternall glorie which is it that hee saith that they may receiue you into euerlasting habitations and as S. Paule saith here Laying vp in store a good foundation against the time to come that they may attaine eternall life To make bagges then which shall neuer wax olde to make friendes of the vnrighteous Mammon which may receiue vs into euerlasting habitations and to lay vp in store a good foundation against the time to come that we may attaine eternall life are all to one effect a wonderfull happie thing to rich men if they can lay hold of it But alas if we behold the present estate shall we thinke that men doe belieue this The wealth that many doe flow it is verie great and multitudes are pined with extreame miserie and few there be which doe liberally distribute yea contrariwise we finde verie many that care not so they may enrich themselues what become of thâ— poore This thing is euident by the selling of their corne other commodities which they thinke they neuer haue enough for although the price be vnreasonable What an extreame blindnesse and folly is this yea what a wofull miserie that the men of this world which haue plentie of riches doe not onely depriue themselues of a double blessing the one vpon their goods and posteritie in this life according as God hath promised if they shall distribute to the poore and be riche in good workes the other in the
vnfruitefull in the knowledge of our Lord Iesus Christ but hee that lacketh these things is blinde and cannot see farre off and hath forgotten that he was purged from his old sinnes 2 Pet. 1. ver 5.6.7.8.9 Heere is the way prescribed and by this men shall attaine to the certainty of their saluation which S. Pet. there expresseth in verse 10. and 11. after this manner Wherefore brethren giue the more diligence to make your calling and election sure for if you doe such things you shal neuer fal And by this meanes an entrance shall be ministred vnto you abundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ What can be spoken more clearly for the certainty of saluatiō and that by meanes degrees men rise vp vnto it Doth he not teach that by those things men shal make their calling and election sure What is that but that they shall thereby know assuredly that GOD hath called them and chosen them vnto eternall life For doing those thinges he pronounceth that they shall neuer fal What is it thē which maketh men to doubt that they shall not be saued Is it not the conscience of sinne which is in them Is it not that their heart is full of vncleane vices and that the holie vertues are wanting Now where the vices haue their full power and doe raigne there is a whole doubting and worthilie for men may assure themselues that in such an estate they cannot be saued Then where the worke of the spirite is begunne so that the vices are somewhat suppressed and the vertues beginne to budde and growe vp there ariseth some comforte and assurance there the spirite the water and the bloud beginne to beare recorde This is a true recorde but yet it seemeth not so cleare because the remnants of sinne are verie strong and plenteous and the vertues are as I may say tender and weake Now as knowledge and faith and the power of the spirite increaseth as the deedes of the flesh are more and more mortified and subdued so the testimonie of the spirite of the water and of the bloud is more cleare and strong The more godly the heart the minde groweth the more assurance we haue that we shall be saued Many say O what a blessed thing it is if a man attaine to the knowledge and assurance of this saluation How willingly will that man loue and obey God how chearefullie wil he beare all troubles and afflictions I feele sometime great ioye and assurance of Gods loue towardes me but through mine owne negligence I haue so many sinnes as that they take away my comforte and make me doubt Then consider what waye we are to ouercome such doubtes and to come to that happie and blessed assurance Mortifie the deedes of the fleshe by the spirite What is it that depriueth thee of this happie estate and maketh thee to doubte Is it not through the want of the cleere testimonie in thee of the three which beare recorde in earth Thou hast many sinnes in thee which thou seest not and it may be very great ones as loftines of minde vaine-glorie couetousnesse selfe-loue vanitie of minde contempt of spirituall thinges and such like Yea further it may be that sundrie thinges which thou deemest in thy selfe to be vertues examine them wel by the light of Gods worde and thou shalt finde them to be vices So long as it is thus there will be doubting for where is the testimonie of the spirite with the water and the bloud Mortifie the vices by the spirite vse all diligence with feruent prayer and all other good meanes and giue not ouer although thou seemest sometimes to labour in vaine for in continuance of time thou shalt gaine much and great peace shall arise in thy consc ence and the same springing more and more as thou shalt purge it from dead workes O beloued this is the way of saluation enter into it and giue not ouer it is worth the labour The Lorde blesse vs that we may be founde constant euen to the ende Amen The end of the second Sermon THE THIRDE Sermon Hebrewes 12. 16 Let there be no fornicator or prophane person as Esau which for one portion of meate sould his birthright 17 For ye knowe that afterward when he would haue inherited the blessing he was reiected for he found no place for repentāce though he sought it with teares ALl wise men do account it a friendlie parte when any doe forewarne and shewe vnto them how they may preuent and eschue some great danger that was comming towardes them I trust therefore that you will be the more attentiue to this scripture in which not a mortall man but the holy ghost the spirite of wisedome and trueth doth set before vs a most horrible daunger and such as if we fall into it we are vtterly vndone for euer without all recouery Now that I may make it the more plaine and easie vnto you to beholde we may deuide it into three partes The first is a precept or warning giuen vnto vs to take heed there be no prophane person It is in these wordes Let there be no fornicator or prophane person I doe omitte to speake of the fornicator who is here ioyned with the prophane person The second parte propoundeth an example with the facte whereby he sheweth himselfe to be prophane that wee may see what the sinne of prophanesse is or whom the scripture calleth prophane men and it is in these wordes as Esau who for one portion of meate sould his birthright The third and last setteth forth the seueritie of Gods iudgement and wrath vpon him which is the horrible daunger that I spake of into which they fall with him that followe Esau in prophanesse The wordes be these For ye knowe that afterwarde also when hee would haue inherited the blessing hee was reiected for he found no place for repentance though he sought it with teares Come then to the precept Let there bee no prophane person It may be demanded whether this bee giuen to euery priuate and particular man or to the Pastors guides of the flocke or to both Doubtlesse to both For as the shepheards are to watch ouer the whole flocke to teach to exhort to admonish to rebuke euen euery particular man as need shall require so is euerie priuate man to haue a singular and speciall care to take heede to himselfe that he become not prophane otherwise what shall all the diligence of the teachers preuaile Yea moreouer all men are inioyned to cōsider one another to prouoke vnto loue good workes and to exhorte one another as we reade in the tenth Chapter of this Epistle to the Hebrewes ver 24.25 For hee that shall see his brother his friende his neighbour or familiar acquaintance grow prophane and so running into that daunger of Gods heauie displeasure here set forth in the example of prophane Esau and shall not be moued therewith nor touched with care and loue
heauenly and glorious life then wee that die to sinne with him must needes be raised vp also with him into the partaking of that spirituall and heauenly life As the killing and burying of sinne is called the putting off the olde man so this rising with Christ vnto new of life is called the putting on of the new man This is to walke in true holynes Seeing all this is thus I pray you how can hee be a true Christian that doth continue in sinne Shall wee continue still in sinne that grace may abound You see it manifest that a true Christian is so farre off from continuing in sinne that contrariwise he doth walke in newnesse of life This Saint Paul doth further examplifie in the verses that follow namelie that all they which die with Christ vnto sinne must needes also rise with him vnto the partaking of the newe life and further that being once raised vp from the death of sinne into that life of righteousnes they neuer returne backe againe to liue vnto sinne Touching the former of these for to expresse it hee vseth a similitude taken from a plant If saith he we be grafted to the similitude of his death euen so shall wee be to the similitude of his resurrection Thus it is in the naturall plant as we also doe knowe that when the siences are grafted into a stocke and that is digged into the ground if the stocke die they die with it and if the stocke doe growe and spring vp they doe growe and spring vp with it Euen so the holie Apostle teacheth that a man being by faith grafted into Christ as he is grafted and doth grow to him by a mysticall and spirituall vnion to die with him that is as Christ died to slay sinne so he dyeth to sinne or sinne by the power of Christes death is slain in him likewise he is grafted vnto the similitude of his resurrection that is he receiueth the sappe of life from Christ as from the stocke into which he is grafted and so doth liue and grow vp by him Then you see by the doctrine of the holy Apostle that from the neere coniunction which the faithfull haue with Christ these two thinges goe inseperablie together the dying to sinne and the rising to the newe life euen the life of righteousnesse For how should a man be in Christ and seperate these As a man cannot haue iustification except hee be in Christ Iesus and if he be in him he must needes with it bee partaker of the grace and power of sanctification so also if he be partaker of the one parte of sanctification he can not be voide of the other If he be dead and buried with Christ he shall also rise with him Whereby this is manifest that where holie life appeareth not in a man there sinne is not slaine for where there is a death and a buriall of sinne there must needes be a resurrection vnto a new life All they then are in the bondage of their sinnes which are not by the resurrection of Christ quickned vnto a new life euen to walke in the vertues of him that calleth vs. What shall wee say vnto those also which will seeme to haue the latter without the former They would seeme to be verie riche and plenteous in good workes and so to liue vnto righteousnesse but looke vpon their life and examine it by the rules of the holie worde of God and you shall behodle great and grieuous vices that raigne in them As those other which make no shewe of good workes are awrie when they imagine that they haue parte in the death of Christ and yet they are not partakers of his resurrection because they haue no holy life so these are vtterly deceiued which will seeme to be risen with Christ vnto an holie life and yet were neuer dead and buryed with him In deede they cannot be raised vnto the life of righteousnesse vnlesse they haue first died vnto sinne Will they be grafted to the similitude of Christes resurrection and haue not bene grafted with him to the similitude of his death What then are all those good workes which they worke that together with those good workes doe mingle so many bad vices all their life long Surely their good deedes are euen such as the almes fasting and prayers of the Pharisies which Christ doth reproue Mat. 6. Take this for a most vndoubted truth that there is no holy life but from the vertue of Christs resurrection There is no partaking of the true life of God and consequently not of any action of that true life but from hence that a man be grafted with Christ to the similitude of his resurrection And therefore all the good deeds which men doe that haue not sin first slaine in them proceed but of vain-glory selfe-loue or from other such sinister respects What is it when a prophane dispiser of Gods word an horrible abuser of Gods name by swearing a couetous a proude and an hawty person or an idolater doth almes deeds The poore indeede are relieued by it but they doe not any thing that is good before God And now touching the words that follow Knowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne for he that is dead is freed frō sinne This being so notable a matter touching our ingrafting into Christ and growing together with him to the similitude of his death and resurrectiō the Apostle doth yet lay it open further and so cōmeth to that other pointe which I noted of not returning backe again from the life of righteousnes to liue vnto sin But heere now the speeches which are vsed be very effectuall to expresse to open vnto vs this whole matter As the olde man crucified the bodie of sinne abolished and the seruice of sinne from which we are freed First what is it which hee calleth our old man This you must vnderstand or else you shall not attaine to the doctrine of the Apostle It is neyther the essence of our soule nor body which is called the old man but the corrupt qualities As also the new man is in the pure vncorrupted qualities as whē we are willed to put off the old man and to put on the new man it is a speech borrowed from the putting off and on of garments for the putting off the old man is as the putting off a most filthy garment the putting on the new man is as the putting on of a pure and clean garment Then further we must note why it is called a man our old man and that is because the filthy corruption hath by nature ouerspread all parts of man both within and without All the powers and faculties of the soule and all the partes of the body are defiled so that there is nothing pure in man as he is in himselfe by nature The power and dominion of sinne hath gotten the mastery ouer all that